Fourthly he changed the substance of the bread into his substantiall bodie saying of that with was bread when he tooke it first into his hands This is my body and so made a change of the substance of bread into the substance of his bodie as I shall proue more at large here after to shew the power and omnipotencie of God who can change and alter things created at his will and pleasure which ostension of the power of God is vsed in all Sacrifices as I haue shewed in the 2. chapter And lastly he gaue his body for a gift to God for vs thereby to signifie the Sacrifice of our hearts and our subiection vnto him and his dominion ouer vs as is vsed in particular externall visible Sacrifices saying This is my body which is giuen for you Luk. 22. By which words it is plaine and manifest that the bodie which our Sauiour deliuered in the Communion to the Apostles was a particular gift and vnbloudy Sacrifice giuen to God for vs to signifie the sacrifice of our harts c. 10. In like manner our Sauiour at his last Supper took wyne which also was vsed in vnbloudy sacrifices or sacrifice of gifts as witnesseth the Scripture in the sacrifice of Melchisedech Gen. 13. and after blessed it as witnesseth S. Paul 1. Cor. 10. So that it was holy and consecrated wyne to God as is the wyne of all sacrifices and changed the substance of that which before vvas wyne into the substance of his bloud saying This is my bloud Math. 26. 28. To shew the omnipotent power of God who is able to alter and change all things created at his will and pleasure vvhich alteration by some change of the thing offered is vsed in all sacrifices and lastly to shed his bloud to God for vs therby to signifie the inuisible contrition and sacrifice of our harts and his dominion ouer vs and our subiection vnto him saying This is my bloud which is shed for you Luk. 22. not after a carnall or cruell manner but after the manner of a gift cleane oblation and vnbloudy sacrifice as witnesseth the practise and experience of all ages no Christian Catholik man euer affirming that our Sauiour at his last supper shed his bloud after a carnal cruell manner but after the manner of gifts and cleane vnbloudy Sacrifices to the fulfilling of the Prophecies cited before in the 8. and 10. Chapters 11. Our aduersaries confesse that our Lord at his last Supper administred the communion vnto the Apostles and it is neuer read of any sect or sort of people in former ages that they communicated together and not of meate offered in Sacrifice to God except the Epicures and Atheists as I haue proued in the 6. Chapter of this book Wherefore seeing that our Sauiour at his last supper administred the holy communion it is manifest that he offered first sacrifice in the meate which he deliuered in the communion before he deliuered it and bloudy Sacrifices being to cease in the new law as I haue proued it necessarily followeth that our Sauiour at his last supper offered vnbloudy Sacrifices of gifts and administred the communion of the same and that these gifts or vnbloudy Sacrifices were his body and bloud vnder the species of bread and wyne seeing he in plaine and expresse termes sayth of them This is my body which is giuen for you Luk 22. This is my body which is broken for you 1. Cor. 11. This is my bloud which is shed for you Luk. 22. 12. And after that our Sauiour at his last supper had offered a Sacrifice of gifts or an vnbloudy Sacrifice in his body and bloud and had communicated the Apostles of the same he presently by an expresse command established the said kind of Sacrifice in his Church for a commemoration of him saying Doe this the same which he then did for a commemoration of mee Luk 22 And this doe ye for the commemoration of mee 1. Cor. 11. 24. Whereupon the Catholik anciens Fathers beleeued that our Sauiour at his last supper offered vnbloudy Sacrifice or Sacrifice of gifts in his body and bloud and therefore sometymes call the Sacrifice of the new law Gifts sometymes vnbloudy sacrifice as all one thing as I will shew more at large in the next chapter CHAP. XII The ancient Fathers beleeued that our Lord at his last supper offered vnbloudie sacrifice in his body and bloud and established the same in his Church 1. FIrst all the Catholick ancient Fathers were The Fathers Bishops or Priests either Bishops or Priests or both and either daily or often vsed and practised Liturgies or publick Church seruice books which teach the offering of vnbloudie Sacrifice in the body and bloud of our Lord in their Churches and the administration of the Sacrament as the protestant Bishops and ministers of England vse the book of the order for the administration of the Lords supper in their Churches so they could not but beleeue and teach that our Lord at his last supper offered vnbloudie Sacrifice or Sacrifice of gifts in his body and No antient books of the administatiō of the Communion but teach vnbloodie Sacrifice bloud and established the same in his Church vnlesse our aduersaries will make them atheists and hypocrites to say and doe one thing and beleeue another For there neither is nor euer was before the rebellion of Luther amongst anie sect or sort of Christians reputed heretickes to both parties only excepted any book of the administration of the holie communion but those which teach how to offer vnbloudie Sacrifice in the body and bloud of our Lord and how to administer the communion in the same 2. This is first manifest by the practise and proceeding of our Aduersaries themselues Protestant Bishops and Priests are nevve inuentions who vvhen they did resolue in the 2. yeare of King Edvvard the sixt a child to forsake the Catholique Religion and faith in this point and to haue a Religion vvherein there should be noe offering of vnbloudie Sacrifice or receauing the bodie and bloud of our Lord from the hand of a Priest or Altar could not finde before the time of the Rebellion of Luther anie one Bishop or Priest who had taken such orders or was ordayned a Bishop or Priest of such a Religion knowne and reputed hereticks to both parties onely excepted by whom they could or might haue such Bishops and Priests made nor yet anie book in the whole Christian world in the ages before Luther where in they might or could finde the formes or manner of making and consecrating such kind of Bishops or Priests But seeing they would needs haue such a kinde of Bishops and Priests and such a kinde of Religion they were forced to inuent a new forme and manner of making and consecrating Bishops and Priests conformable vnto their desyres as appeareth by their book intituled The forme and manner of making and consecrating Bishops Priests and Deacons 3. And this
their forme and manner of making those their Bishops Priests and Deacons is so dissonant from all the manners and formes vsed before the rebellion of Luther that in the 36. Article of their owne religion established by act of Parliament they confesse that this their said booke is a booke Lately sett forth in the time of Edward the fixt and confirmed at the same time by authoritie of Parliament and neuer before either The making of Protestat Clergie a late inuentiō set forth or confirmed by anie Councell or Parliament but then diuised as witnesseth the statute it selfe of the 3 and 4 yeare of Edward the sixt in the 12 act saying Be it enacted by the Kinges Highnes c. that such forme and manner of making Protestant Clergie deuised in the time of Edvvard the sixt and consecrating of Archbishops Bishops Priests Deacons and other Ministers of the Church as by six other men of this Realme learned in Gods law by the Kings Maiestie to be appointed and assigned or by the most number of them shal be deuised for that purpose and sett forth vnder the great Seale of England before the first daie of Aprill next coming shall by vertue of this act be lawfully exercised and vsed and none other anie other statute law or vsage to the contrarie in anie wise notwithstanding Thus this statute whereby we see that before the time of Edward the sixt all the Archbishops Bishops Priests c. were so ordained to offer vnbloudy Sacrifices in the bodie and bloud of our Lord that our aduersaires could not finde a forme or manner of making Archbishops Bishops Priests and who should not offer vnbloody sacrifice but were forced to inuent and deuise as the statute saith a new one and this so contrarie to the 3. Creeds and promises of God vnto his Church that Thomas Rogers a Protestant Glosser vpon the articles of their Religion in his book intituled The English Creed at the end of the 36. article ingeniously The Protestant Clergie no Catholiques confesseth that this article of the consecration of Protestant Archbishops Bishops Priests c. is noe article of the Catholique Church as a thing no where to be found amongst Catholique Christians but then deuised by Protestants 4. And after that they had deuised a forme and manner of making Archbishops Bishops Priests c who should not offer Sacrifice in all the ages before Luther except only knowne and reputed heretickes atheists and Epicures to both parties they could not finde a book where the office of these kind of men was sett downe without offering of sacrifice but were also forced to inuent a new book of offices for their said Bishops and Priests called The order for the administration of the Lords supper neuer heard of to haue been vsed amongst anie sort of men before Luther except aboue excepted as witnesseth the said book or Order for the administration of the Lords supper sett downe in the end of their booke of common praier and the statutes of the 5. and 6. yeare of Edward the sixt and first yeare of Queen Elizabeth and experience it selfe our aduersaries not being able to finde anie such book sett forth for the administration of anie Lords supper amongst anie sect or sort of men from the beginning of the world vntill the rebellion of Luther knowne and reputed heretickes atheists and Epicures to both parties onely excepted 5. The Apostles themselues beleeuing that our Lord ordained them Bishops and Priests to offer vnbloudy Sacrifice or Sacrifice of Giftes in his bodie and bloud for a commemoration of The forme of making Bishops and Priests set dvvne by the Apostles him sett forth also a forme or manner of consecrating other Bishops and Priests to offer vnbloudy Sacrifice or Sacrifice of Giftes in his body and bloud for a commemoration of him in the 8. booke of their constitutions where in the consecration of a Bishop the Consecrator saith Giue vnto him that is consecrated ô Allmightie Lord by thy Christ the participation of the holie Ghost that he may haue power to remitt sinnes according to thy command and of loosing all bands according to the power which thou hast giuen vnto the Apostles and of pleasing thee in meekenes and puritie of heart by offering vnto thee alwaies without fault and without sinne a pure and vnbloudie Sacrifice which by Christ thou hast established the misterie of the new Testament as a fragrant smell of sweetenes For as the Apostles saie in the last chapter of their said booke The only begotten Christ did not take this honor to himselfe but was instituted a cheef Priest by his Father who being made man for our sakes and offering a spirituall host his spirituall bodie to his God and Father before his passion and ordained vs onlie that we should doe the same when there were others with vs whereof some also beleeued in him but whosoeuer doth beleeue was not forth with made a Priest or obtained the degree of Episcopall dignitie And we offering a pure and vnbloudie Sacrifice as our Lord ordained haue chosen Bishops Priests and seauen Deacons Thus the Apostles in their constitutions and for the proofe of their authenticalnes I referr you to the preface of Franciscus Turrianus sett before them The forme and manner of making or consecrating Bishops and Priests thus established there was neuer anie Catholick Priest ordained who was not ordained to offer vnbloudie Sacrifice or sacrifice of guifts in the bodie and bloud of our Lord as witnesse all the Pontificals or bookes sett forth for the ordayning of Bishops and Priests in the Church of God nor ever a catholique Bishop or Priest who had not for office the offering of vnbloudie Sacrifice or sacrifice of guifts in the Church of God Whereupon S. Basill Bishop of Capadocia as witnesseth Amphilochius in his life desired of God that he would giue him wisdome and vnderstanding to write a Liturgie or publicke Church-seruice booke with his owne hand wherin he might offer vnbloudie Sacrifice to God and continueing in his praier our Lord appeared vnto him in a vision and saied According to thy petition let thy mouth be filled with praise in such sort as by thy proper wordes thou maiest offer vnbloudy Sacrifice Againe in his Anaphora he praieth saying Thou ô Lord make vs worthie that wee maie stand before thee with a pure heart and minister vnto thee and may offer vnto thee this reuerend and vnbloudy Sacrifice for the remission of our sinnes 6 So likewise S. Chrisostome Bishop of Constantinopole not only in his Liturgie praieth vnto God that he may assist at his fearefull Sanctuarie and finish the vnbloudie Sacrifice without offence but also affirmeth that Christ as Lord of all hath deliuered vnto vs the celebration of this solemne and vnbloudie Sacrifice And sometimes calleth it vnbloudie Sacrifice sometimes guifts which was so extended all ouer that world in his time that in his homily vpon the 95. Psal he saith In
they being for the most part daily and publickly vsed and practised in all the Curches of Christendome and no knowne Christian Catholick man to take notice of such a generall corruption was a thing impossible as we see by experience in thinges of lesser moment and more rarelie practised and of meaner account and reckoning Neither could the whole Christian Catholick Church the promises of God vnto his Church considered so suddenly decaie after the death and Passion of our Lord that in all Christendome there should be no knowne publick practise of the right administration of the Sacrament of the bodie and bloud of our Lord. 3. And if wee looke in to the first Liturgie or publicke Church seruice booke which was made The Christian vnbloudie sacrifice begunn at Hierusalem in the Apostles tymes for the Church of Hierusalem where the Ghospell first began and from whence it was to be spredd and preached vnto all nations according to the wordes of our Lord Luck 24. 47. Act. 1. 8. as into the Liturgie which was made by S. Iames the Apostle for the Church of Hierusalem whereof he was instituted Bishop by the Apostles as witnesseth Eusebius in the 22. chapter of his 2. booke of histories which Liturgie is also confirmed to be his by the 32. Canon of the 6. generall Councell by Proclus Bishop of Constantinople in his Tradition of the Diuine Liturgie and S. Cirill Bishop of Hierusalem in his 5. Catechesis both which liued aboue 1200. yeares past and see what will be found there it will directe vs in all the rest 4. In this Liturgie the Priest saith Lord thou S. Iames his Liturgie hast granted that we should confidentlie approach vnto thy holie Altar and offer vnto thee this reuerend and vnbloudie Sacrifice for our sinns c. Let it please thee that these Giftes which we offer with our handes maie be acceptable vnto thee c. Doe not turne awaie from vs sinners handeling tbis fearefull and vnbloudie Sacrifice c. Let it please thee o Lord that we maie be ministers of thy new testament and sacrifice of thy immaculate misteries and admitt vs approaching vnto thy holie Altar according to the multitude of thy mercies that we may be worthie who would offer vnto thee Giftes and sacrifice for our selues and for those sinnes which the people haue committed through ignorance Grāt vs ô Lord that we maie offer vnto thee with all feare and a pure concience this spirituall and vnbloudie Sacrifice c. We bend our knees vnto thy goodnes haue mercie vpon vs ô Lord seeing that we worship and tremble when wee are to aproache vnto tby holie Altar to offer this fearefull and vnbloudie sacrifice for our sinnes c. We offer vnto thee this venerable and vnbloudie sacrifice c. Send vpon vs and vpon these giftes thy holie Spirit 5. And setting downe the wordes of consecration he saith Iesus Christ the night in which he was betraied or rather the night in which be deliuered himself for the life and saluation of the world taking bread into his holy immaculate blamelesse and immortall hands looking vp into heauen and shewing to thee God and father giuing thankes sanctifying breaking he gaue vnto vs his disciples and Apostles saying Take ye and eate this is my bodie which is broken for you and is giuen for the remission of sinns In like manner after he had supped taking the Chalice and mingling wine and water and looking into heauen and shewing to thee God and Father giuing thankes Sanctifying blessing filling with the holie Ghost he gaue vnto vs his disciples saying Drincke yee all of this This is my bloud of the new Testament which is shedd for you and for manie and is giuen for the remission of sinnes doe this for a commemoration of me for as often as you shall eate this bread and drinke this Chalice you doe shew forth the death of the Sonne of man and doe confesse his resurrection vntill he come 6. And further telling vs what these Giftes and vnbloudie Sacrifices were he saith Christ our Lord doth come forth that he may be immolated and giuen for meate to the faithfull And putting a parte of the consecrated bread into the Chalice mingling them together he saith The vnion of the most pretious bodie and bloud of our Lord and God and Sauiour Iesu Christ. And sygning the consecrated bread he saith Behold the lambe of God the Sonne of the Father who taketh awaie the sinnes of the world slaine for the life and saluation of the world Thus S. Iames the Apostle and much more to this effect in his Liturgie or publick Church-seruice booke which he made for the Church of Hierusalem whereof he was Bishop 7. And the like hath all the rest of the Liturgies or publicke Church-seruice-bookes which were made by the rest of the Apostles and Euangelistes or Apostolicall men for the countries and Prouinces which they had vnder their charge or which they had conuerted vnto the Christian Catholicke faith to the publishing and dilating the vnbloudie sacrifice or sacrifice of Giftes in the bodie and bloud of our Lord which was begun in Hierusalem by our Lord and the Apostles all ouer the world for a commemoration of our Lord to the fulfilling of the prophecies in that kinde As the Liturgie or publick Church-seruice Booke of S. Peter made for the Romans and these westerne partes of the world The Liturgie of S. Matthew made for the Ethiopians and further partes of Asia and Africa The Liturgie of S Marke made for the Egiptiens and Grecians and so forth as they are sett downe by Margarinus in his sixt Tome of his Bibliotheca Patrum And in the first and laste Tome of the Bibliotheca Patrum sett forth by the Deuines of Colen 8. Of these Liturgies and publique Church-seruice bookes the afore said Proclus Bishop of Constantinople in the place afore cited writeth thus Verie manie Pastors and Doctors of the Church who were famous for pietie and some of those who succeded the Apostles haue deliuered vnto the Church in writing the exposition of the mystitall Liturgie Amongst whom S. Clement doth challenge the first place who was a disciple of the Prince of the Apostles and declared his successor by the Apostles themselues and S. Iames the first Bishop of Hierusalem Afterwards Basill the great finding that manie men thought the former Liturgies to long brought it into a more compendious forme Not long after our Iohn who of his golden eloquence was called Chrisostome hauing consideration of the infirmitie of men that they might haue no excuse tooke awaie manie things and prescribed a briefer forme c. After our sauiour was assumptod into heauen the Apostles before they were dispersed ouer the world being of one minde and liuing together gaue themselues wholy vnto praier and finding great consolation in that mysticall sacrifice of our Lords bodie they sunge the Liturgie at large with manie praiers Thus Proclus Bishop of Constantinople who
offered Sacrifice to God the Father in his body and bloud for the remission of sinnes and withall gaue an expresse command that no other kind of Sacrifice should be offered for the remission of sinnes in his Church but the Sacrifice of his body and bloud which we see fulfilled 7. As faith in Iesus-Christ to come and the Sacrifice of our Lord vpon the Crosse to come did Saluation at all tymes by vertue of our Lords Passion not hinder the faithfull in the Law of nature and written Law from the offering of Sacrifice to God in the commemoration of Christs Passion to come for the remission of their sinnes so neither may it doe in the Law of grace seing that Christ was slaine from the beginning of the world Apoc. 13. 8. and by vertue of his Passion the faithfull in the Law of nature and written Law were saued as they are now as our Aduersaries together with vs confesse though now the faithfull in the Law of grace haue better meanes because the Law brought nothing to perfection but an introduction to a better hope Heb. 7. 19. And Iesus is made a surty of a better testament Heb. 7. 22. which he should not be if in the new Testament he had not instituted as he did a propitiatorie Sacrifice for sinne in better termes 8. And not only the Scriptures at the institution All high Priests ordained to offer Sacrifice for sinne of the blessed Sacrament doe affirme that our Lord offered a propitiatrie Sacrifice in his body and bloud for the remission of sinnes but also S. Paule saith Euery high Priest taken from amongst men is appointed for men in these things which appertayne to God that he may offer Gifts and Sacrifice for sinne Heb. 5. 1. wherefore seeing that our Sauiour was a high Priest according to the order of Melchisedech Heb. 5. 10. it is certaine that he offered Gifts and vnbloudy Sacrifice for the remission of sinne seeing that euery high Priest did it And considering that he ordayned the Apostles Bishoppes The Apostles high Priests and his Priests at his last Supper Act. 1. it necessarily followeth that at his last Supper he both offered Gifts and vnbloudy Sacrifice for the remission of sinnes and also ordayned the Apostles Bishoppes and high Priests for to offer Gifts and vnbloudy Sacrifice for the remission of sinnes and seeing that at his last Supper there is mention made of no other Gifts giuen or broken to God for the remission of sinnes but his body and bloud vnder the species of bread and wine it manifestly followeth that our Lord at his last Supper instituted an vnbloudy Sacrifice or Sacrifices of Gifts in his body and bloud vnder the species of bread and wine to be offered in his Church for the remission of sinnes because he then taught his Church what she should doe herin 9. And not only the ancient Fathers when they haue occasion to speake of the last Supper of our The Fathers affirme that our Lord instituted a Sacrifice for the remission of sinnes Lord affirme that our Sauiour offered vnbloudy Sacrifice in his body and bloud for the remission of sinnes as S. Clement in the 12. chapter of his 4. book of Apostolicall constitutions S. Alexander in the 2. chapter of his Epistle vnto all Catholicks S. Irenaeus in the 23. chapter of his 5. book of heresies Origen in his 35. Tract vpon S. Mathew S. Cyprian in his 63. Epistle S. Chrisostome in his 28. homily vpon S. Math S. Augustine in the 24. chapter of his 1. book De Peccatorum meritis but all the publicke Liturgies or Church seruice bookes for the administration of the communion which haue bin vsed by any nation or people in the Church of God before Luther reputed heretickes only excepted affirme that our Lord at his Last Supper instituted a Sacrifice in his body and bloud for the remission of sinnes as the Liturgies or books of the administration of this Sacrament sett forth by S. Peter S. Iames S. Marke S. Basil S. Chrysostome c. and all the whole Church of God the promises of God considered could not decaie in the right vse and beliefe of this Sacrament 10. Our Sauiour comming to fulfill the Law Our Sauiour came to fullfill the Lavv and the Prophets concerning Sacrifice and the Prophets as he wittnesseth Math. 5. and all the Sacrifices in the Law of nature and Law of Moyses being figures and shadowes of this one and only Sacrifice of the body and bloud of our Lord as wittnes the Scriptures saying Priests that offer Gifts according to the Law serue vnto the example and shadow of heauenly things Heb. 8. 5. for the Law had a shadow of good things to come Heb. 10. 1. And all these things hapened to them in figure 1. Cor. 10. for the Law brought nothing to perfection but an introduction to a better hope Heb. 7. 19. Wherevpon S. Augustine in the 20. chapter of his book against the Aduersaries of the Law and the Prophets saith Israel according to the flesh did serue in the shadowes of the Sacrifices where with the singular Sacrifice The Sacrifices in the ould Lavv shadovves of the Sacrifice in the nevv was signifyed which now the Israel according to the spirit doth offer Againe in the same chapter he saith Our Lord hath sworne and it shall not repent him Thou art a Priest for euer according to the order of Melchisedech to commend that healthfull Sacrifice wherein his holy body and bloud is shed for vs where of the Sacrifices which were commanded to be immolated of vncleane beastes were shadowes Whervpon it followeth that the Sacrifice of the body and bloud of our Lord was not only to be a propitiatorie Sacrifice for the remission of sinnes but also a Sacrifice of Thanksgiuing peace laud and prayse and for the obtayning of all those things for which the diuerse and sundrie Sacrifices of the Law of nature and written Law were vsed to the fulfilling of the Law and Prophecies concerning these Sacrifices 11. Wherefore seing that in the Law of nature and Law of Moyses there were not only propitiatorie The diuerse Sacrifices of the old Lavv fulfilled in the Sacrifice of the nevv Sacrifices for the remission of sinnes but also of Thanksgiuing and for peace as also vpon vowes made for the obtaining sōme good thing to the honor of God and good of personnes as is sett downe in the 7. chapter of Leuiticus and other places as also for cessation of plauges or other punishments as is specifyed in the 2. of Kings and last chapter and in like manner for the preseruation of the temporall life of men which Onias the high Priest practised in the fact of Heliodorus 2. Machab. 3. and the people of Israel for the preseruation of the life of Darius and his children Esdras and 6. chapter what Christian man can with reason deny that the Sacrifice of the body and bloud of our Lord wherein all
Our Sauiour spoke often of this Sacrament often of this Sacrifice and Sacrament at his last Supper and Sacrament and said vpon diuerse occasions This is my body This is my body which is giuen for you This is my body which is broken for you This Chalice is the new Testament in my bloud drinke ye all of this for this is my bloud of the new Testament which is shed for many for the remission of sinnes This is my body which shal be deliuered for you Drinke ye all of this for this is my bloud of the new Testament which shal be shed for many vnto remission of sinnes This is the Chalice the new Testament in my bloud which shal be shed for you as not only doe wittnes the greek and latin Bibles Math. 26. Mar. 14. Luk. 22. 1. Cor. 11. and both the greek and latin Fathers in their seuerall workes but also the practise of both the greek and latin Church in their seuerall Liturgies or books of the consecration and administration of this Sacrament and no where either in the greek or latin Bibles or in the greek or latin Fathers or in the ancient Liturgies or Signe neuer read amōgst the vvords of the institution of the Sacrament books of the consecration and administration of this Sacrament are the wordes of the institution of this Sacrament read This is only a signe of my body or This doth only signifie my body as our Aduersaries would haue them to saie or signifie but euery where both in the greek and latin Bibles and in the greek and latin Fathers and ancient books of consecration and administration of this Sacrament where the wordes of the institution of this Sacrament are read or alleadged they are read and alleadged This is my body This is my bloud c. 2. And though the Grecians alwayes in their The greek Bibles reade the vvordes of the institution in the present tense Bibles and for the most part in theire books of the consecration of this Sacrament and other books read the words of the institution of this Sacrament in the present tense as This is my body which is giuen for you or which is broken for you and This is my bloud of the new Testament which is shed for many and the latines for the most part both in their Bibles books of consecration and other books read them in the future tense as This is my body which shal be deliuered for you and my bloud which shal be shed for you yet neither of them find fault with the other or reprehend the diuersitie in reading because our Lord at the institution of this Sacrament spoke often of his body and bloud and not only said that it was his body and bloud which he then gaue broke and shed to God for vs and deliuered in the communion vnto the Apostles but also said that the same his body and Our Sauiour instituted a Sacrifice in his body to the fulfilling of the Lavv and Prophets bloud should be deliuered and shed to God for vs as a cleane oblation or vnbloudy Sacrifice in his Church vntill he come to the fullfilling of the Law and the Prophets 3. In the ould Law there were cleane or vnbloudy Sacrifices Leuit. 2. 1. 4. and 5. Leuit. 5. 11. and these things were donn in figure of vs 1. Cor. 10. 6. For the Law brought nothing to perfection but an introduction to a better hope Heb. 7. 19. And the Prophets speake of Priests Leuites and vnbloudy Sacrifice or a cleane oblation to be established in the new Law as Isaie 61. 6. Isaie 66. 21. Ieremie 33. 18. Psal 109. 4. Daniel 9. 27. Malachie 1. 11. And therefore our Lord said of his body and bloud in the institution of this Sacrament This is my body and bloud which is giuen and is shed for you now and shal be giuen and shed for you in the commemoratiō of me To fullfill the Law and the Prophets concerning Priests Leuites and vnbloudy Sacrifice 4. The Grecians in their Bibles reading alwayes these words in the institution of this Sacrament in the present tense doe demonstrate that our Our Sauiour at the institution of the Sacrament did not speake of his boby as vpon the Crosse Lord at the institution of this Sacrament did not speake of the giuing or breaking of his body or shedding of his bloud vpon the Crosse but of his then breaking of his body and shedding of his bloud at the institution of the communion to the verifying of his words spoken in the present tense and the sayings of the ancient Fathers who affirme that he was then at his last Supper both the Priest and victime host or gift and both the banquet and the guest as of S. Cyprian in his 63. Epistle Origen in his 35. Tract vpon S. Matthew S. Gregorie Nissen in his Oration of the Resurrection S. Ambrose in his first preparation to Masse S. Chrisostome in his 28. Homilie vpon the 1. to the Corinthians S. Hierome in his 2. question of his 150. Epistle vnto Hedibia and in his Commentaries vpon the 80. Psalme and vpon the 11. chapter of Osee S. Augustine in the 20. chapter of his 10. book of the cittie of God and in his 2. Sermon vpon the 33. Psalme saying Christ carried himself after a certaine manner when he said This is my body because he carried himself vnder the species of bread Neither was was his body broken vpon the Crosse as wittnes both Sriptures and Fathers Iohn 19. 39. Exod 12. 46. S. Chrisostome vpon the 10. chapter of the 1. to the Corinthians and Theophilact and Oecumenus in the same place neither will our Aduersaries be able to finde these words is broken put for shal be crucified in the whole Bible for though the Prophet Isaie saie He was brused for our iniquities or as the Septuagint read He was made infirme or weake for our iniquities yet no where doe they saie He was broken vpon the Crosse or put these words is broken for shal be crucified as both one because the Scriptures saie that he was not broken vpon the Crosse and cannot be contrary vnto themselues Neither was the tyme of our Lords Passion then begun as our Aduersaries also confesse and therefore our Lord could not then saye and saye truly This is my body which is broken for you intending that it was broken for them vpon the Crosse or in his Passion 5. Neither is it any way probable that our Lord who was truth itselfe and descended down Not probable that our Lord vvould vse equiuocation in his last vvill and testament from heauē to teach men the way of truth should in the making of his Testament instituting of a Sacramēt and administrating of the communion and going to his Passion not only equiuocate and put the present tense so often for the future and vse analogie of tymes in a thing which did concerne all mens saluations contrary to the common custome
of the change in the Sacrament by the povver of God 14. S. Cyrillus Alexandrinus who liued in the yeare 430. in his Epistle ad Calosirium saith Doe not doubt vvhether this be true that the body of our Sauiour is in the Sacrifice and Sacrament of the Altar Christ manifestly saying This is my body but rather receaue the word of our Sauiour in faith for seeing he is truth he doth not lye Therefore they are madd vvho saie that the mysticall blessing doth cease from the sanctification if any part thereof should remaine vntill the daie following for the most holy body of Christ vvillnot be changed but the vertue of the blessing and the quickning grace is continually in it for the quickning vertue of God the Father is the only begotten vvord vvhich is made flesh not ceasing to be the vvord but making quickening flesh So these ancient and prime Fathers of the Church of God Whereby it is sufficiently manifest to any indifferent reader that not only the true and reall body and bloud of our Sauiour is in the Sacrifice and Sacrament of Christian Catholikes but that it is there by vertue of the omnipotency of Gods word and not by the faith of him that receaueth it as Puritans would haue it CHAP. VIII How in generall our Sauiour by his omnipotency together which Priests his instruments and Legates doth consecrate his true reall and substantiall body and bloud in the blessed Sacrament 1. GOd hath two Kingdomes here vpon God hath tvvo Kingdomes vpon earth earth the one the temporall Kingdome of this world of which it is sayd The earth is our Lords and the fulnes thereof the round world and all that dwell therein Psalm 23. 1. Thother Kingdome is the spirituall Kingdome of Christs Church militant here vpon earth of which it is said The sonne of man shall send his Angells and they shall gather out of his Kingdome all scandalls and them that vvorke iniquitie Math. 13. 41. And both these Kingdomes and all that is wrought in them were miraculously at the first founded and established by the omnipotency of the will and Both Gods Kingdomes are miraculously founded word of God according to the words of the Prophet saying God spoke and they were made Psal 32. 9. and this first foundation of these Kingdomes and establishing them in their operations was miraculous because they were not before but being thus founded and established now their ordinary operations are not miraculous because God hath giuen vnto either of them their seuerall ordinary natures dispositions properties and qualitis which they are ordinarily to reteyne and keepe vnto the end of the world God hauing so ordeined and decreed by the omnipotency of his will and woord 2. For the better vnderstanding hereof it is necessary to obserue that mirakles as S. Augustine in VVhat is miraculous and vvhat naturall the 14. chapter of his 6. book of the Trinitie saith Are these things which are donne contrary to the vsuall course of nature either in diuine or humane things and the nature of all things is the common and vsuall course of all things wherevpon Aristotle in the 7. book of his moralls to Eudemon saith Nature is the cause of those things vvhich are alwayes or for the most part donn after one manner So those things which are vsually or commonly donn in either of these Kingdomes we doe not call miraculous but naturall and though the things which be vsually or commonly donn in the Kingdome of Christs Church here vpon earth be supernaturall and miraculous in respect of the things which are commonly and vsually donn in the temporall Kingdome of this world for that they are neuer or rarely donn in it not cann be donn in it without a miracle and alteration of the common course of things in the temporall Kingdome of this world as if for example a man who were no Priest in the spiritual Kingdome of Gods Church but a laye man only in his temporall Kingdome by pronouncing the words of absolution after confession or by reading the words of consecration ouer the bread and wine fittly prepared should truely and really forgiue sinnes or consecrate the body and bloud of our Lord this I saye were a miracle because these things are neither ordinarily nor vsually donne by laye men of Gods temporall Kingdome nor can be donne vnles God contrary to the ordinary course of absolution from sinnes and consecration doe supply the defects yet those the institution and ordenance of God supposed are no mirakles when they are donn in the Church of God by Priests who are instituted by God for that purpose because they are commonly and vsually donne by them so likewise if a Priest by doing any act which precisly belongeth vnto the spirituall Kingdome of Christs Church herevpon earth should bring forth a tree or plant this were a mirakle because that by the exercice of Christian religion trees or plants are not ordinarily or vsually brought forth yet that the earth bringeth forth trees and plants is no miracle because the earth vsually and commonly doth it 3. Secondly it is necessary to obserue that as all All the vvorkes of God miraculous in the foundation of his Kingdomes the workes of God in the foundation of his temporall Kingdome here vpon earth are aboue nature and naturall reason supernaturall and miraculous as the creatiō of the heauens earth Sonne Moone Starrs c. of nothing so likewise are all the workes of God in the foundation of his spirituall Kingdome of the Church of Christ here vpon earth supernaturall and miraculous and aboue the reach of humane sense and naturall reason as that God should haue a Sonne a Virgin shold remaine a Virgin and yet bring forth a Child God to die vpon a Crosse men to be borne againe by Baptisme and cleansed from their sinnes the body of the Sonne of God to be in the Sacrament of the Altar c. wherevpon S. Paule saith faith must not be in the wisdome of men but in the power of God 1. Cor. 2. 5. Wherefore seing that all the workes of God in the foundation of his spirituall Kingdome which is the Church of Christ herevpon earth are miraculous and supernatural and aboue the reach of common sense and naturall reason it must needs be that also the The institution of the communion miraculous institution of the communion which is a Sacrament and worke of God in the foundation of his Church must also be a worke of supernatural power and vertue aboue the reach of humane sense and naturall reason and therefore it should be a vaine thing to goe about to giue a reason in nature how our Lord did or doth consecrate his reall and substantiall body and bloud in the blessed Sacrament but only by similitude in the foundation conseruation and preseruation of his temporall Kingdome so by the way of similitude from that which our Aduersaries doe belieue to bring them vnto that which they
then vnderstand how our Lord would giue vs his flesh to eate and his bloud to drinke but he beleeued the words to be good which he did not vnderstand and that they should eate his true flesh and drinke his true bloud because Christ was God and Sonne of God and therefore casting of all doubts and misbeleef against this Sacrament and firmely beleeuing that they should eate his true flesh indeed and drinke his bloud indeed answered Lord vnto whome shall we goe thou hast the words of eternall lyfe and we beleeue and haue known that thou art Christ the some of God Ioh. 6. 68. 11. The reason why S. Peter answered thus was because the Jewes and many of the Disciples The reason of S. Peters ansvver to our Sauiour vvhenothers beleeued not his vvords spokē about this Sacrament who murmured at our Sauiours words and sayed This saying is hard that they should eate his flesh and drinke his bloud did not beleeue that he was God but only man saying How cann this man giue vs his flesh to eate who if they had beleeued that he was God and Sonne of God would haue made no difficulty in beleeuing that he would giue them his flesh to eate and his bloud to drinke knowing that with God all things are possible Math. 19. 26. and that there shall not be impossible with God any word Luk. 1. 37. And therefore S. Peter said Thou hast the words of eternall life and we beleeue and haue known that thou art Christ the Sonne of God According to the profession of his faith formely made saying Thou art Christ the Sonne of God Math. 16. 16. And therefore he and the rest of the Apostles only Iudas excepted beleeued that he both could and would giue The institution of the Sacrament often repeated in the Scriptures least there might be any doubt them his flesh to eate and bloud to drinke 12. And least there might be any doubt made whether our Sauiour gaue his body and bloud in the Communion or no S. Matthew S. Luke S. Marke and S. Paule when they speake of the institution of the communion doe all affirme that our Lord took bread and blessing said Take ye and eate this is my body and likewise the Chalice saying Drinke ye all of his for this is my bloud Insomuch as amongst them all accounting both the body and bloud least there might be any doubt made of the deliuering his body to eate and his bloud to drinke they repeate it eight times in the words of institution besides other places 13. And to take awaie all doubtes and distrust that our Lord in the institution of the communion did not giue his body to eate and bloud to drinke according to his promise in the 6. of S. Iohn our Lord did not only saye Take ye and eate this is my body and Drinke ye all of this this is my bloud but also added a reason or cause why he would haue them to eate and drinke that holy VVhy our Sauiour vvould haue the Apostles to receaue the communion communion saying for this is my body as wittnesseth Alexander the first who was made Bishopp of Rome in the yeare 121. in the 2. chapter of his 1. Epistle to all Catholikes Origen in his 35. tract vpon S. Mattheuw S. Ambrose in the 5. chapter of his 4. book of Sacraments S. Marke in his publike Liturgy c. And againe For this is my bloud as wittnesseth S. Mattheuw Matth. 26. 28. S. Ciprian Epist 63. S. Hierome Epist 150. c. where our Lord doth assigne vnto the Apostles as a cause or reason why he would haue them eate and drinke of that vvhich he had prepared for them in the communion for or because it vvas his body for or because it was his bloud shewing vnto them that the motiue which moued him so much to desire the institution of this blessed Sacrament and that they should eate and drinke of it was because it was his body and bloud and that he might feede them with his body and bloud to the fulfilling of what he had promised in the sixt of S. Iohn 14. Moreouer all the people and nations vnto All nations vnto vvhich the Apostles preached beleeued the reall presence which the Apostles preached which would be to long to reckon vpp beleeued that our Lord both then did and now doth giue his body to eate and his bloud to drinke in the Communiō as is manifest by their chronicles histories recordes monuments bookes of common prayer and practise and it is not possible that all the nations vnto which the Apostles preached being so infinite many and so farr distant one from another diuided by diuerse languages principalities and kingdomes should all fall into one and the same errour as we see by experience and into an errour Hovv impossible it is for the reall presence to be inuented by any man so hard to be embraced a◠it is to beleeue that vnder the species of all litle peece of bread was the body of the Sonne of God which sitteth at the right hand of God the Father in heauen and vnder the species of a litle wine was the bloud of the Sonne of God and adore and respect them as his true reall and substantiall body and bloud when at the first speaking of it by our Lord it seemed a thing so improbable that not only the Jewes murmured at it but also many of the Disciples were scādalised to heare of it insuch sort as at the hearing of it only they went backe and walked no more which our Lord. Iohn 6. And yet notwithstanding all this can it be imagined by any vnderstanding man that after the death of our Lord all the whole Christian world without a teacher and without a master would beleeue these things of themselues and no man to take notice either when or where or hovv they fell into these supposed grosse errours as the Comike sayeth These things are not well deuised Dauus 15. And because the ancient Fathers of the primitiue Church most firmly beleeued that the Great synners not communicated vntill after many yeares of penance same body and bloud of our Lord which sitteth at the right hand of God the Father in heauen was in the B. Sacrament after consecration therefore they did not communicate great sinners as adulterers drunkards apostatas and the like vntill after many yeares of penance as wittnesseth the Councel of Iliberis celebrated in the yeare 305. throughout the Councel of Arles held in the yeare 314. can 14. and 23. the Councel of Ancira gathered the same yeare the first great Councel of Nice Can. 10. 11. 12. and 13. according to the greeke copie which they did for the great respect they had to the most sacred body and bloud of our Lord in the communion Not to giue that which is holy vnto doggs nor cast pearles before swine according as our Lord had giuen commandement Matth. 7. 6. 16. If these
that the saying of Amen doth signify the free consent and confirmation of the thing spoken of before or propounded to be donn Wherefore seeing that both our Sauiour and the faithfull in all ages added Amen to the words spoken of the flesh body and bloud of our Lord in the Eucharist it is most manifest that both it was the true flesh and bloud of our Lord which they spake of and the faithfull in all ages beleeued it to be the true flesh and bloud of our Lord euen that which was borne of the blessed Virgin Mary for as S. Paule saith He that supplieth the place of the vulgar how shall he saye Amen vpon thy blessing if he know not what thou saiest 1. Cor. 14. 16. Wherevpon S. Hierome in his Commentaries vpon the last chapter to the Galathians saith Moreouer that Amen doth expresse the consent of the hearers and is a seale of the truth the first Epistle to the Corinthians doth teach vs where S. Paule saith But if thou blesse with the spirit he who supplieth the place of the common people how shall he say Amen to thy blessing because he knoweth not what thou saiest whereby he declareth that an vnlearned man cannot answere that it is true which is said as Amen signifyeth vnlesse he vnderstand that which is taught Wherevpon the Priest in the primitiue Church before he administred the Communion to the vulgar common people admonished them that it was the body and bloud of Christ as witnesseth Pelagius who liued in the tyme of S. Hierom in his commentaries The people aduertised of the reall presence vpon the first Epistle to the Corinthians and 11. chapter saying When we receaue the Sacrament we are admonished by the Priest that it is the body and bloud of Christ. 5. Not only in the Liturgiy of S. Iames which was vsed for the administration of this Sacrament Amen to the reall presence ansvvered by all nations at Hierusalem the people answered Amen to the words of consecration and to the Priest when he saith The body of Christ or bloud of Christ but also in the rest of the Liturgies or publik Church seruice kooks as in the Liturgie of S. Peter which was made for the latine Church the Liturgie of S. Marke made for the greeke Church the Liturgie of S. Basil made for the Church of Capadocia the Liturgie of S. Chrisostome made for the Church of Constantinople in the Liturgie of the Ethiopians made by S. Matthew the Priest representing the person of our Sauiour saith This is my body the people answere Amen Amen so we beleeue it to be and confesse and do praise the Lord our God this is truly thy body The Priest saith c. This is my bloud of the new Testament c. The people answere Amen Amen Amen we beleeue it and confesse and and doe praise the Lord our God this is truly thy bloud c. The Priest saith This is the body holy honorable and vitall of our Lord and Sauiour Iesus-Christ which hath been giuen for remission of sinnes and the obteyning of life euerlasting to those who take it truly Amen This is the bloud of our Lord and Sauiour Iesus-Christ holy honorable and quickening which hath been giuen for the remission of sinnes vnto all those who shall truly receaue it Amen This is truly the body and this is truly the bloud of Emanuel our God Amen I doe beleeue it now and for euer Amen 6. To this end that the people might answere Amen to the words of consecration and confirme VVhy anciently the vvords of consecration vvere spoken a lovvde their beliefe of the true reall and substātiall being of the body and bloud of our Lord in the Eucharist after consecration in the primitiue Church the words of consecration were pronounced with a lowd voice that all the people present at the Sacrifice of the body and bloud of our Lord might answere Amen to the confirming and professing of their faith which continued as it seemeth vntill about the yeare 700. about which tyme diuerse men reteyning the words of consecration would sing them vp and down the streets as The occasion vvhy the vvords of consecration are spoken vvhich a lovv voice they walked and in other indecent places vnfitt for such sacred words and also certaine shepheards who had retained the words of consecration by heart erected a stone for an altar and placed bread and wine thereon pronounced the words ouer them as they had seen Priests to doe wherevpon fire came down from heauen consumed the bread and wine and stone and so astonished the shepheards as that for a longe tyme after they could scarce speake as witnesseth Sophronius in the 196. chapter of his Prato Spirituali Remigius Antisiodorensis in his exposition of the Masse and Alcuinus in his book De diuinis officijs for remedy whereof and such like prophanesse the latin Church hath brought vp the custome to pronounce the sacred words of consecration with a lowe though a distinct voice Yet neuer thelesse euen vntill this day when the Priest doth communicate himselfe before he receaue houlding the Eucharist in his handes he saith The body of our Lord Iesus-Christ keepe my soule to euerlasting lyfe Amen and after communicateth himselfe And when he communicateh any other before he deliuer the Eucharist he holdeth it in his hāds and saith The body of our Lord Iesus-Christ keepe thy soule to life euerlasting Amen 7. In the Liturgie or Masse of S. Ambrose sett forth for the Church of Milan the Priest publikely sheweth the consecrated host vnto the communicants and saith with a lowde voice The body of Christ and the people before they receaue in confirmation that they beleeue it to be the body before it be deliuered vnto them and to professe their faith in this point answere Amen The same custome was vsed also in the administration of the chalice when the Communion was distributed in both kinds as appeareth by the 49. question of a book dedicated to Orosius by some attributed to S. Augustine which saith that before the Priest administrated the Chalice vnto those who communicated in both kinds he said The bloud of our Lord Iesus-Christ and he that communicated in profession of his faith that he beleeued it to be the very bloud of our Lord independant of his faith and before he communicated answered Amen So the whole Church of God hauing at all tymes euen from the first foundation thereof by the Apostles vsed publik acclamation in the confirmation of their beliefe of the reall presence of the body and bloud of our Lord in the Eucharist before receauing and independant of the faith of the receauer I leaue it to the discretion of every vnderstanding man to thinke how absurd it is now after 1600. yeares for any man who desireth to beare the name of a Christian to deny it 8. Moreouer the Catholik Church hath alwayes had so great a care to preserue in all her
The decree of Apostles that none should receaue vvithout ansvvering Amen children the beliefe of the true reall and substantiall body of our Lord in the Eucharist before receauing that the Apostles amongst other things decreed that none should receaue the Eucharist without professing it to be the body and bloud of Christ by answering Amen to the Priest or Deacon when he calleth the Eucharist before receauing the body or bloud of Christ as witnesseth S. Clement in the 13. chapter of his 8. book of Apostolicall constitutions saying Lett the Bishopp deliuer the oblation to the people saying The body of Christ and lett him who receaueth it saye Amen but lett the Deacon hold the chalice and administring it vnto others lett him saye the bloud of Christ the chalice of life and he who doth drink it lett him saye Amen Thus the Apostles whereby we see that this answere of Amen by the people vnto the Priest affirming the Eucharist to be the body and bloud of Christ before receauing is an Apostolicall constitution conformable to the words of our Lord saying Amen Amen I say vnto you vnlesse you eate the flesh of the sonne of man and drinke his bloud you shall not haue life in you If the Sonne of God affirme vnder Amen Amen that the meate he would giue should be his flesh and the drinke his bloud what are the Sonnes of men who deny it but deceaued people 9. This practise of the profession of the body and bloud of our Lord to be in the Eucharist before receauing by the common people being thus established in the Church by the Apostles it cōtinued as a generall custome amognst the laiety and whole Church in succeding ages as witnesseth S. Iustine Martyr in his second Apologie to S. Iustine Martyr of the ansvvering Amen the Emperour Antoninus Pius the Senate and people of Rome who setting down the manner and custome which the Christians vsed in their Communion saith At the end of prayers we salute one an other with a kisse Then is offred vnto him who is chiefe amongst the bretheren bread and a cupp mixt with wine and water which after that he hath receaued he giueth praise and glory to the Parent of all things in the name of the Sonne and holy ghost and giueth thanks a good space that he is esteemed by him worthy of these things which being rightly performed or finished all the people which are present doe giue the blessing to the prayers and thanks-giuing saying Amen And Amen in the Hebrew tongue is as much as to saye be it donn After that both the Prelats haue giuen thanks and all the people haue giuen their blessing by saying Amen those who amongst vs are called Deacons giue vnto euery one that is present c. And we take it to be the flesh and bloud of Iesus-Christ Thus S. Iustine who liued with the Apostles schollers whereby it appeareth that euen from the first plantation of the Church of Christ vpon earth amongst the nations the laiety and common people vsed to aswere Amen to the blessing and consecration of the Eucharist thereby publikly to declare that they most firmely beleeued it to be the body and bloud of Christ independant of the faith of the receauer 10. Not longe after S. Iustine Martyr liued Dionysius Alexandrinus who in his Epistle to Xistus Dionysius Alexandrinus Bishop of Rome recorded by Eusebius in the eight chapter of his 7. book of histories maketh mention of the answering Amen to the words of thanks-giuing and consecration by the laiety and common people saying that a certaine brother who had for a longe tyme been esteemed a faithfull man amongst them and receaued the Communion because he had been baptized by wicked heretiks with teares and sorrow desired of him that he might be baptized againe according to the custome of the Catholik Church Which verily saith he I durst not doe but tould him that the daily Communion whereof he did participate with the faithfull was of force sufficient to purge his soule for he who had heard the thanks-giuing he who together with the rest had pronounced Amen he who had approched to the table who had stretched forth his hands to receaue that holy foode who had receaued it who had been for so longe a tyme partaker of the body and bloud of our Lord Iesus-Christ I durst not wholy renew his Baptisme Thus S. Dionisius 11. S. Cirill of Hierusalem in his 5. Catechesis S. Cirill of Hier. maketh also mention of this custome saying Thou presenting thy-self to the Communion doest not come with thy handes extended or thy fingers open but making thy left hand serue to thy right as a seate or throne as he who ought to receaue the king and contracting together the palme of thy hand receaue the body of Christ answering Amen And after thou hast sanctifyed thine eyes by the touching of the holy body receaue or be partaker of it with confidence vsing great eare that thou loose none of it for all that thou doest loose account it as the losse of one of thy proper members c. Hauing communicated the body of Christ present thy-selfe to the chalice of his bloud not stretching forth thy hands but incline in manner of adoration or worshipp saying Amen and this donn sanctify thy-selfe and participate of Christ Thus S. Cirill For the better vnderstanding whereof it is to be noted that the Grecians receaued the body of our Lord into the palmes of their left hands and covred it with the right and so the left hand was as a seate or throne to the blessed Sacrament vntill the communicant receaued it which he did not presently but after some pious meditation or considerations yet at the deliuring of the Eucharist into the palme of his hand the Priest said according to the constitutions of the Apostles The body of Christ and he who receaued it answered Amen and afterwards communicated himselfe 12. S. Ambrose also in the fift chapter of his 4. book of Sacraments affirmeth that it was the custome S. Ambrose of all those who receaued to professe the Eucharist to be the body of our Lord his words are these It was truly a great and venerable thing that God rayned Manna to the Iewes from heauen but vnderstand which is greater Manna from heauen or the body of Christ The body of Christ certainly who is the inlarger of heauen c. Therefore thou doest not say Amen in vaine when thou takest it now confessing in spirit that thou receauest the body of Christ The Priest saieth vnto thee The body of Christ and thou saiest Amen that is to saie true That which thy tongue doth confesse lett thy affection hould 13. S. Leo also the great speaking of this answering S. Leo. by Amen to the Eucharist when it was called the body of Christ in his 6. Sermon of Fasting in the 7. Month saith Seeing that our Lord doth say If you doe not eate the flesh of
of God who liue after the Passion of Christ stand in need of a Sacrifice in their communion to represent the Sacrifice of our Sauiour vpon the Crosse past to apply his merits vnto them who was slaine as S. Iohn saith from the beginning of the world Apoc. 13. 8. And as many as were saued in the law of nature or vvritten lavv or shal be saued in the law of Grace all were and shal be saued by the merits of the passion of our Sauiour and his Sacrifice vpon the Crosse And therefore if in the lavv of nature and written lavv they had need of externall visible Sacrifice to apply the Passion of our Sauiour vnto them so likevvise haue vve in the nevv lavv seeing that the ould lavv vvas a figure of the nevv 1. Cor. 10. 6. Wherevpon S. Augustine in the 18. chapter of his 20. booke against Faustus saith At this present Christians do celebrate the memorie of the sacrifie of Christ passed vpon the Crosse by the most holie oblation of the body and bloud of Christ 8. The chiefest act whereby our Sauiour redeemed vs vvas his offering or giuing himselfe to God for our Redemption according to his word saying I yeild my life for my sheepe Ioh. 10. 15. Sacrifice taken avvaie the commemoration of our Sauiours passion is also taken avvaie Against Christ gaue himselfe for vs that he might redeeme vs. Tit. 2. 14. Wherefore if our Sauiour had taken away all externall visible Sacrifice out of his Church he had left in deeds or actions no expresse commemoration of his Passion 9. God Almightie threatneth it as a great To be depriued of Sacrifice is threatned as a punishment plague to the pleople of Israel to take away from amongst them for their sinnes Sacrifices and Altars saying Manie daies shall the kingdome of Israel sit without King and without Prince and without Sacrifice and without Altar c. And after this the children of Israel shall returne and shall seek the lord their God and his goodnes in the last dayes Osee 34. Where we see that God himself accompted it a great plague for the Children of Israel to be without Sacrifice and Altar as they are and shal be vntill a litle before the last dayes according to this prophecy and at the last dayes they shall seeke the Lord their God and his goodnes and become Christians and haue Sacrifice and Altars Wherefore if our Sauiour should haue planted his new lavv and Testament vvithout any externall visible Sacrifice or Altar the nevv lavv had bin a lavv and Testament of greater anger vvrath and punishmēt then vvas the ould law and not a law of greater grace and fauor which is repugnant to the promises saying Christ came to preach the acceptable yeare of our Lord Psal 71. 1. Luc. 4. 19. Insomuch as S. Paul speaking of this tyme of grace saith Behold now is the time acceptable behold now the day of saluation 2. Cor. 6. 2. c. 10. As I said in the 2. Chapter two things haue alvvayes been highly esteemed amongst men the honor of their God and their vnity peace and society with him and amongst themselues and these two haue been chiefely mainteyned amongst men of all nations by offering visible Sacrifice vnto God and after by eating or communicating of the said Sacrifice amongst themselues as I haue prooued in the 2. chapter By Sacrifice peace and vnitie is preserued and our Sauiour came not to take away peace vnitie and societie of men with God or amongst themselues but to plant it saying Not for the Apostles only do I pray but for them also that by their word shall beleeue in mee that they all may be one as thou Father in mee and I in thee that they also in vs may be one that the world may know that thou hast sent mee Ioh. 17. 20. 11. God Almightie promised by the Prophet Ieremie that visible Sacrifice should neuer be taken away saying Of Priests and Leuits there shall not fail from before my face a man to offer Holocausts and to burn Sacrifice and kill victimes all dayes Ier 33. 18. According to which promises S. Paul commandeth the Christians to offer Sacrifice saying you shall shew the death of our Lord vntill he come 1. Cor. 11. 26. who dyed offering vp himself in a visible Sacrifice as our aduersaries will confesse 12. If our Sauiour had taken away the offering of visible Sacrifice to God and had instituted a communion by taking an eating a peace of bread and apprehending Christ in heauen by VVithout Sacrifice there is no difference betvveen the communion and eating of common meat faith he had made no difference betweene the eating of common meat and the communion for euery one who eateth or drinketh piously like a Christian and not like a beast apprehendeth God or CHRIST IESVS our Lord in heauen by the hand of faith as author and giuer of that meat as often as they eat or drink 13. The offering of visible Sacrifice in generall vnto God vvas a matter of faith planted in the Church of God vpon earth euen from the first foundatiō of the Church of God vpon earth after the fall of Adam as I haue prooued in the last Chapter and faith is one and vnchangeable as also there I haue prooued Whereby it is sufficiently Our Sauiour changed not the faith but ceremonies of the old Lavv. manifest vnto any indifferent Reader that our Sauiour at his comming did not nor would take away out of his Church which he founded vpon earth externall visible Sacrifice but took away only the ceremoniall law and planted externall visible Sacrifice in more worthy gifts as made suertie of a better Testament Heb. 7. 22. 14. And to conclude all the known world as I haue prooued in the 2. and 3. chapters at the tyme of our Sauiour offered visible Sacrifice vnto some God true or false thereby to adore him with the honor of Latria or honor due only vnto God and signifie the Sacrifice of their harts vnto him and vnion with him Wherefore if our Sauiour had quite taken away the offering of visible Sacrifice to any God some Iew or gentill would haue accused him or the Apostles of it Our Sauiour neuer accused of taking avvay Sacrifice which vve neuer read that they did yet the Iewes so highly esteemed visible Sacrifice as they accounted it a punishment or curse to be without it as appeareth Dan. 9. 27. the 11. 31. and the 12. 11. Osee 3. 4. Ioel. 1. 9. and the Gentils esteemed it a sinne worthy of death to abuse it as vvitnesseth Plato in his 10. Dialogue and a signe of atheisme and impietie to neglect it as testifyeth Plutark in his booke intituled That there Epicurus only for feare offered Sacrifice contrary to his doctrine is no pleasant life according to Epicurus who in doctrine and words denied the offering of visible Sacrifice but not in practise for feare of the
common people and not to displease the Athenians as witnesseth Cicero in his bookes of the ends of good and euill of Tusculans quest and of the nature of the God and Plutark in his book against Coletes an Epicure Wherefore seeing that it was a thing impossible and altogether incredible that our Lord and Sauiour IESVS CHRIST should quite take away the offering of externall visible Sacrifice to God for the good of those who are deceaued to the violating of Religion contempt of God and damnation of their poore soules it wil be worth our labour yet more exactly to handle this matter and seeke out how and what visible Sacrifice our Sauiour appointed for his followers to vse in his Church vpon earth which by Gods grace I will do in the ensueing chapters CHAP. IX Our Sauiour was to be a chiefe Priest of the order of Melchisedech and to offer vnbloudy Sacrifice in his body and bloud vnder the formes of bread and wine vntill the end of the world 1. THe Prophet Dauid speaking of the Priesthood of our Sauiour in the 109. Psal and 4. Ver. according vnto our account Christs Priest hood foreuer of the order of Melchisedech vvas to be performed vpon earth and 110. according to the account of Protestants and Puritans saith Our Lord hath sworn and it shall not repent him thou art a Priest foreuer according to the Order of Melchisedech This to be spoken of our Sauiour S. Paul witnesseth Heb. 5. 6. 10. Heb. 6. 20. So here we haue that our Sauiour vvas to be a Priest not for once or for a litle while as vpon the Crosse but as long as the world shall last vntill Eternitie come or as the Apostle saith vntill Christ shall come to Iudgment 1. Cor. 11. 26. For these words foreuer euerlasting are many tymes taken for as long as the world shall last or for a long time as Leuit. 25. 46. Exod. 15. 18. Exod. 21. 6. Exo. 31. 16. Leuit. 23. 31. Eze. 26. 21. And S. Hierome in his commentaries vpon the 26. of Ezechiel and 21. Ver. and vpon the first to the Gal and 4. Ver. affirmeth that the hebrew word Leolam vvhich is here translated foreuer doth not signify the eternity of the other life but the whole tyme of this life or as long as the world shall endure c. 2. The end and vse of Priesthood and offering The vse of Priesthood and sacrifice vp of Sacrifice is as S. Paul saith Heb. 5. 1. to obtayn remission of sinnes but after the day of Iudgment and end of this world there wil be no more any remission of sinnes wherefore it were in vayn to say that Christ were a Priest foreuer in the other world of eternitie according to the order of Melchisedech seeing that in the eternitie of the other life there is no remission of sinnes or vse of Priesthood or Sacrifice according to the order of Melchisedech which S. Paul further signifyeth saying Where there is no remession of sinnes as in the eternitie of the other life now there is not an oblation for sinnes Heb. 10. 18. Agayn S. Paul sayith Euery high Priest is appointed that he may offer guifts and hosts wherefore it is necessary that he also haue somthing that he may offer Heb. 8. 3. But it were absurd to say that Christ in heauen offered Sacrifice hosts or gifts according to the order of Melchisedech seeing that in heauen earthly Sacraments and Sacrifices which are represented vnder outward corruptible materiall signes do cease by reason of the imperfection for in heauen is no imperfection 1. Cor. 13. 10. 3. And S. Paul speaking of the Priesthood of our Sauiour according to the order of Melchisedech saith If then consummation was by the Leuiticall Priesthood what necessitie was there yet of an other Christ a Priest of the order of Melchisedech and not of Aaron Priest to rise according to the order of Mechisedech and not to be called according to the order of Aaron for the Priesthood being translated it is necessary that a translation of the law also be made for Christ of whom these things be said is of another tribe of the which none attended on the Altar Heb. 7. 11. Where we Chriests Priesthood to be performed on earth see that our Sauiours Priesthood according to the order of Melchisedech was to be performed vpon earth as the Priesthood according to the order of Aaron was performed vpon earth and the law was translated vpon earth and the tribes and Altars were vpon earth 4. Neither can this prophecy be vnderstood of This Prophecie not vnderstood of the Sacrifice vpon the Cross our Sauiours Sacrifice vpon the Crosse for that was but once offered Heb. 10. 10. and if the Scriptures here should speake of the Sacrifice of the Crosse it should say thou art a Priest for once and not say thou art a Priest foreuer Secondly S. Paul saith Other Priests by death were prohibited to continue but Christ for that he continueth foreuer hath an euerlasting Priesthood Heb. 7. 23. But as our Sauiour offered himself in Sacrifice vpon the Crosse he was neither euerlasting nor immortall but mortall and dyed and therefore as he was offered vpon the Cross he was by death prohibited to continue aswell as other Priests wherefore it cannot be said that Christ is a Priest foreuer according to the order of Melchisedech because he offered himself vpon the Crosse 5. The Sacrifice of our Sauiour vpon the Crosse was bloudy and rather according to the order of Aaron then Melchisedech of which order our Sauiour was not as S. Paul witnesseth saying Christ Our Sauiour vvas not a Priest of the order of Aron was not called according to the order of Aaron Heb. 7. 11. Wherefore seeing that our Sauiour was to be a Priest to offer Sacrifice vnto God vntill the end of the world and that there neither is nor hath been any other Sacrifice offered in the Christian Church but that which amongst Christians No Sacrifice amongst Christians but that of the body and bloud of our Lord. is called the Sacrifice of the body and bloud of our Lord as all the Christian Church seruice bookes Histories Chronicles and testimonies of ancient tyme beare witnes what Christian man can deny that our Sauiour was to be a Priest foreuer to offer this Sacrifice of his body and bloud by himself his Apostles and their Successors vntill the end of the world and that this oath of God is fulfilled in offering or giuing to God his body and bloud vnder the species of bread and wine according to his commaund at his last supper when taking bread he gaue thanks and brake and gaue to the Apostles saying This is my body which is giuen for you to God And in like manner the Chalice after he had supped saying This is the Chalice of the new Testament in my blood which is shed for you to God Luc. 22. Do this the same which he then