signe of the inuisible Sacrifice of their harts and bestowed it vpon the Image of a corruptible man or The beginning of Idolatry of fowles or fou-r footed-beasts and so Idolatry began as witnes the Scriptures saying Idols neither were from the beginning neither shall they be foreuer for by the vain-glory of men they entred into the world and therefore shall they come shortly vnto an end for a father afflicted with vntimely mourning when he had made a picture of his child soontaken away now honoured him as a God which was then a dead man and deliuered vnto those who were vnder him ceremonies and sacrifices Wisd 14. 15. 3. Thus as the Scriptures doe witnes began Idolatry by occasion of the passionate affection of a father who sorrowing for the death of his child caused a picture to be made in his memory and ordeyned Sacrifices which are due vnto God to be offered vnto it by his seruants and followers So Ninus erected the statua of his Father Belus Nembroth Grandchild to Cham and first king of Babilon in the midst of Babilon and caused Sacrifice which vnder penaltie of death was due only vnto God to be offered vnto it by the Babilonians as witnesseth Berosus in his 4. Book S. Cyrill in his 3. Book against Iulian S. Hierome vpon the 2. Chapter of Osee and S. Ambrose vpon the 1. chapter to the Romans which the Scriptures also signify saying Afterwards that Idolatry was thus begun as is aforesaid by the passionate affection of a father towards his child deceased in proces of time the wicked custome preuayling this error was kept By vvhat meanes Idolatry increased as a law and grauen things were worshipped by the commandements of kings c. And to the worshipping of these the singular diligence of the Artificer helped them forward that were ignorant for he willing to please him that enterteyned him vsed all his skill to make the similitude of the best fastion And so the multitude allured by the grace of the work took him now for a God which a little before was but honored as a man And this was occasion to deceaue the world for men seruing either passionate affection or Kings did ascribe vnto stones and stocks the incommunicable name of God Wis 14. 16. Wherevpon S. Cyprian in his book of the vanitie of Idols saith It is manifest that they are not Gods which the common-people worship for in times past they were kings who in memory of their Royaltie after death were worshipped of their kindred and seruants and so had temples erected vnto their honor and their statues were erected to preserue the resemblance of the countenance of the dead vnto which they immolated hosts and appointed festiuall dayes in their honor afterwards they were esteemed holy which in the beginning were only vsed for their consolation 4. From the Idoll Belus or Bel of the Babilonians arose by degrees the Idolls of Baal Baalim Belzebub The originall of the Idolls Belus Baal Baalim c. Belfegor c. which were diuers standing Images of the same Belus their names only changed according to the diuers languages of the Nations as witnesseth S. Hierome vpon the 2. of Osee vnto which they offred Sacrifice as the Scripture witnesseth saying They immolated to Baalim Osee 11. 2. They did Sacrifice to Baal and offered drink offerings to strange Gods to prouoke mee to wrath Ierem. 32. 29. They Sacrificed vnto the Idolls of Canaan and the Lord was wrath with fury against his people Psal 105. because they offered visible Sacrifice vnto Idolls which is due only vnto the true God as a sacred signe of the inuisible Sacrifice of our harts vnto him which may not be giuen vnto any creature Wherevpon when Manue the Father of Sampson would haue offered Sacrifice vnto an Angel the Angel said If thou wilt offer Holocaust offer it vnto our Lord for Manue knew not that it was the Angel of our Lord. Iudges 13. 15. 5. In like manner S. Augustin in his 49. Epist saith The holy Angels doe not approue of Sacrifice but that Sacrifice which according to the doctrine of true wisdome and true Religion is offered only vnto that true God whom they serue in holy societie Wherevpon in the 4. Chapter of his 10. Book of the Cittie of God he affirmeth that many things either by to No man as man euer chalenged Sacrifice much humilitie or pestilent flattery are vsurped from deuine worship and translated vnto humain honor yet so as that these men vnto whom such honor is giuen are notwithstanding still esteemed men although they be called worshipfull venerable and if much honourable but who euer thought that Sacrifice ought to be offered vnto any but vnto him whom either he did know or esteemed or feined to be a God And moreouer in his 49. Epist and 3. Quest he saith The true and holy Scriptures do admonish vs that Sacrifice is to be offered vnto the only true God not vnto anie corporall or spiritual creature who by how much the more pious they are and subiect to God by so much the more they refuse to haue that kind of honor done vnto them which they know to be only due vnto God Thus S. Augustin Wherevpon S. Thomas in his 2. 2. Quest 81. art 2. saith The Sacrifice which is Outvvard Sacrifice doth express the invvard of the hart and mind exteriourly offered doth signifie the inward spirituall Sacrifice wherewith the soul offereth herself vnto God as vnto the beginning of her creation and end of her happines and therefore as we ought to offer spirituall Sacrifice only vnto God so we ought to offer exteriour Sacrifice only vnto him This also we see to be obserued in euery common-wealth that they honor their Prince with some perticular signe which if it should be giuen vnto any other were treason 6. For this cause in the Catholick Church they do not offer Sacrifice vnto any creature whatsoeuer as S. Augustin in the 27. Chapter of his 8. book of the Cittie of God witnesseth saying Who Sacrifice neuer offered to saints euer heard the Priest of the faithfull standing at the Altar euen built and adorned to the honor of God ouer the body of a Martyr saying in his prayers I offer vnto thee Sacrifice o Peeter or Paul or Cyprian when it is offered in memory of these Martyrs vnto God who hath VVhy Christ our Lord vvould not haue Sacrifice offered vnto him vpon Earth made them both men and Martyrs And the 20. Chapter of his 10. Book he addeth Although IESVS CHRIST the mediator between God and man beeing in the forme of God might haue had Sacrifice offered vnto him as it was offered vnto his father with whome he is one God yet liuing in the forme of a seruant he chose rather to be a Sacrifice then to haue Sacrifices offered vnto him least that thereby any one might take occasion to think that it was lawfull to offer
their Sacrifices either by killing of liuing things or brusing of solid thinges or shedding of liquid was to expresse or shew forth the death of our Lord in Sacrifice to come S. Paule witnesseth saying These thinges happened to them in figure 1. Cor. 10. And S. Iohn saying The Lambe was slaine from the beginning of the world Reuel 13. 8. not in itselfe but in his signe figure effect and vertue Where vpon S. Augustine in the 18. Chapter of his first booke against the Aduersaries of the law and the prophets saieth The Sacrifices of the old law Were shadowes of the onely Sacrifice of the Sonne of God not dispraising it but signifying it for as one thing may be signified by manie words and manie tongues so this one true and singular Sacrifice was before signified by manie figuratiue Sacrifices And the lyke he hath in the 17. Chapter of his 10. booke of the Cittie of God whereby it appeareth that Sacrifices of the old law were vsed to shew forth the death of our Lord in Sacrifice to come 6. Secondly we saie there is made some reall alteration or change in the thing offered not only to expresse the death of our Lord but also to signifie the inuisible contrition or Sacrifice of our hearts to God his dominion ouer vs and our subiection vnto him which S. Augustine in the 5. Chapter of his 10. booke of the Cittie of God not onely signifieth but also in the 19. Chapter of the same booke further expresseth saying Visible Visible Sacrifice signes of the inuisible as vvords of thinges Sacrifices are signes of the inuisible as sounding wordes are signes of things wherefore as when we pray or praise we direct the signefying words vnto him to whom we offer the thing signified in our hearts So when we see men offering saith hee we know that visible Sacrifice ought not to be offered vnto anie other but vnto him whose inuisible Sacrifice we our selues ought to be in our hearts Thus S. Augustine whereby we see that exterior visible Sacrifice is a signe of the inuisible Sacrifice of our hearts to God and of his dominion ouer vs and our subiection vnto him as sounding or articulate wordes are signes of thinges And therefore as when men speake words to God they ought to haue the same intention in their hearts which their articulate or sounding wordes doe signifie so lykewyse when men offer exterior visible Sacrifice they are obleged to haue an inward and inuisible Sacrifice of their hearts to God thereby to acknowledge him for their Lord God and to manifest his dominion ouer them and their subiection vnto him because visible Sacrifices are signes of the God acknovvledged for God by visible Sacrifice inuisible of our hearts as wordes are of things and ought not to be offered vnto any but vnto him whose inuisible sacrifyce we our selues ought to be in our hearts And to whom man offereth the inuisible Sacrifice of his heart him he acknowledgeth for his God Creator c. And hath no other Gods before him which God him selfe signifieth saying Sonne giue me thy heart Prouerb 23. Wherevpon it cometh to passe that the offering of visible Sacrifyce is worshipp of Latria or deuine worshipp which is due vnto God only as I shall shew more at large hereafter 7. Though we ought chiefly to adore and serue God with our myndes and spirits because God is a spirit they that adore him must adore him in spirit and veritie Ioh. 4. 24. yet because the inward acts and operations of the mynde may be neglected without anie notice taken either by our selues or others as we see by daylie experience in the many things which we doe forgett and the distraction in our prayers and because man is composed of bodie and soule it therefore pleased his Deuine Maiestie for the benefitt The cause vvhy God ordeyned visible Sacrifice of man to ordaine that these exterior corporall actions of visible Sacrifyce should be a sacred publicke and knowne sygne of the inward operations and affections of mans mynd towards God thereby to oblege man vnder the penaltie of hipocrisie to publish the inward desyres and inclinatiōs of his heart in the seruice of God vnder visible solemne sygnes otherwise as S. Chrisostome in his 83. homily vpon S. Matth. saith If thou haddest not had a bodie God would haue deliuered VVhy visible things are instituted to represent inuisible vnto thee naked gifts which should not haue been bodies but because thy soule is ioyned to thy bodie therefore he hath deliuered vnto thee intelligible thinges vnter visible formes 8. Thirdly we saie that exterior visible Sacrifice is not only offered for the causes aboue Vnion in Religion and charitie preserued by Sacrifice said but also to signifie our vnion in Religion amongst our selues vnder one God according to that common actiome Those things which are one to a third are one amongst themselues All the faithfull sacrificing their hearts to God haue one heart with God and amongst themselues whereof proceedeth the Cōmunion of Saincts vnyted in Religion and Charitie amongst themselues for he who hath one heart with God is one with God and one with all those who truly and really offer the inuisible Sacrifice of their hearts to God Wherevpon it cometh to passe that there neuer was anie sacred Communion amongst men but of meate offered in Sacrifice as of meate offered to God for a sacred exterior signe of common vnion of men with God and amongst them selues as I shall shew more at large in the next chapter 9. Now seeing that God created man and that it was necessarie for man to acknowledge God VVhy visible Sacrifice vvas instituted a signe of the inuisible for his Lord God and to make a commemoration of the passion of our Lord and to haue peace and vnitie with God and other men and yet all men could not speake all languages nor vnderstand what should haue been said if those things should haue been only acted in wordes therefore out of the infinite prouidence of God for the benefitt of all nations it was necessary that this his honor and vnitie which he would haue amongst all his seruants should be performed in outward solemne visible signes knowne vnto them all that all might visibly see and know vnto what they were visibly and inuisibly obliged And considering that for the good of man kind it was necessarie there should be some outward visible thing instituted which might not only priuatly preserue in euerie one the honor and loue of God and his neighbour but also maintaine a publicke practise of the honor of God memorie of the passion of our Lord and vnitie amongst all his seruants in what sacred outward visible signe could it better be expressed then in a visible Sacrifice representing the memorie of the passion of our Lord and the inuisible Sacrifice of our heartes which were the actes and sacred obseruations of our reconliacion and peace with God
plāt peace and preach as S. Paul saith Peace to them that were farr of and peace to them that were nigh Ephe. 2. 17. And God is not the God of dissention but of peace 1. Cor. 14. 33. 6. Fourthly Adam and his sonnes liued in the law of nature and instituted externall visible Sacrifice in the Church of God vpon earth according to the Law of Nature no other law being then published or known as all diuines generally Sacrifice instituted by the Lavv of Nature hold and the law of nature being inserted and ingrafted by God as S. Paul saith Rom. 2. 15. in the harts of all men for them to follow as a rule of Iustice and an instinct of nature proceeding from reason as an euerlasting couenant between God and Man Isa 24. 5. Certayn it is that our The Lavv of Nature immutable Sauiour could not take away externall visible Sacrifice from amongst men and moue them to violate the Law of Nature or change it in the harts of all men seeing that as S. Paul saith He continueth faithfull and cannot deny himself 2. Tim. 2. 13. to change his diuine decrees and alter the Law of Nature in all men or change the naturall diuine instinct which he hath engrafted in all men to follow euen from the first beginning of his Church vpon earth which Lactantius in his 6 Book and 8. Chapter of diuine Institutions obserueth out of the 3. book of Ciceros common-wealth saying Cicero almost with a diuine voice hath in these words described the Law of Nature saying The Law of Nature is right reason agreable Description of the Lavv of Nature to nature spread amongst all men constant and euerlasting To this Law it is not lawfull to add any thing or to take away Thus Lactantius and Cicero of the Law of Nature Wherefore seeing that visible Sacrifice was instituted by the Law of Nature most certayn it is that our Sauiour came not to take it away but to institute it in better termes with he did 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 do this for a commemoration of mee In like manner the Chalice also after he had supped saying This is the Chalice the New Testament in my Bloud which is shed for you to God This do ye as often as you shall drink for a commemoration of mee Wherefore we may iustly complayn of these who persecute the offering of visible Sacrifice vnto God in the words with the Prophet Isaie vsed when he complayned of the Iewes for violating the Law of Nature saying The earth is infected with the inhabitants thereof because they haue transgressed the Lawes changed right dissipated the euerlasting couenant Isa 24. 5. 7. Fiftly the Prophet Daniel promiseth that externall visible Sacrifice shall be offered vnto God in the Church of God vntill the end of the Sacrifice to last vntil the end of the vvorld world saying And in the half of the week shall the host and the Sacrifice fail and there shal be in the Temple the abomination of desolation euen to the consummation Daniel 9. 27. Agayn The continuall Sacrifice shal be taken away and the abomination of desolation shal be set vp Dan. 12. 11. And our Sauiour himself setting down the tyme when this Prophecy of Daniel shall be fulfilled and when there shal be no more hosts nor Sacrifices offered to God in his Church vpon earth saith And when you shall see the abomination of desolation which was spoken of by Daniel standing in the holy place c. immediatly afther the tribulation of those dayes the Sunn shal be darkned and the Moone shal not giue light and the Starres shall fall from heauen Math. 24. And so forth describeth the day of Iudgment signifying that externall visible Sacrifice shal be offered in the Church of God vntill a litle before the consummation of the world 8. Sixtly God Almightie promised saying I will send of them which shall be saued to the Gentils into the Sea into Africa and Lidia into Italy and Greece to the Ilands farr of to them that haue not Priests and Leuits shal be allvvayes in the Church to offer Sacrifice heard of mee and haue not seene my glory And they shall shew forth my glory to the Gentils and they shall bring all your Brethren of all Nations a guift to our Lord. And I will take of them to be Priests and Leuits saith our Lord because as a new Heauen and a new earth which I make to stand before mee saith our Lord so shall your seed stand and your name Isa 66. 19. Where we see that God almightie promiseth to make Priests and Leuits whose office is to offer and assist at the offering of visible Sacrifice of the gentils conuerted vnto Christianity and that their seede shall not fail vntill the end of the world Wherevpon S. Augustin in the 21. Chapter of his 20. Book of the Cittie of God alledging this place saith God compareth the conuerted Gentils as it were by a similitude vnto the Children of Israel offring vnto him their hosts or Sacrifice with Psalmes in his house or Temple which the Church doth now euery where and hath promised that he would take of them Priests and Leuits for himself which now we see donne for now Priests are not by succession of flesh and bloud according to the order of Aron but as it ought to be in the new Testament where Christ is the chiefe Priest according to the order of Melchisedech thus S. August 9. Seuenthly God promised by the Prophet Ieremy saying Behold the dayes shall come saith our Lord and I will raise vp the good word that I haue spoken to the house of Israel c. This is the name they shall call him the lord of our iust one c and of Priests and Leuits there shall not faill from before my face a man to offer Holocausts and to burne Sacrifice and to kill victimes all dayes Ierem. 33. 14. Wherevpon Theodoret in his interpretation of this place saith Wee see the euent of this Prophecy for the new Testament being giuen according to the diuine promise The Priest-hood according to the order of Melchisedech is also giuen which whosoeuer haue obteyned do offerr vnto God reasonable Sacrifice 10. Eightly S. Paul commaundeth all Christians No communion vvithout Sacrifice saying As often as you shall eate this Bread and drink the Chalice you shall shew the death of our Lord vntill he come 1. Cor. 11. 26. and our Lord dyed offering vp himself to God in an externall visible Sacrifice as our aduersaries do graunt whereby it is manifest that exteriour visible Sacrifice by the commaund of the Scriptures shall last vntill the later day 11. Ninthly externall visible Sacrifice being a thing only and chiefly aboue all things due vnto God and giuen vnto God by the consent of all Nations thereby to acknowledg him for
our lord God and maintayn our vnion and society with him and amongst our selues And Antichrist at his comming as S. Paul faith shal exalt himself Antichrist shall take avvay publik Sacrifice aboue all that 's called God or that is worshipped so that he shall sit in the Temple of God shewing himself as if he were God 2. Thes 2. It necessarily followeth that Antechrist shall not only as our Sauiour foretold in the 24. of Mathew and the Prophet Daniel in the 9. and 12. Chapters of his Prophecies take away the offering of externall visible Sacrifice vnto the true God but also from all Idolls that there shal be no externall visible Sacrifice publickly offered vnto anie Idoll or diuell but vnto him onlie who will secretly worshipp the diuell Mahuzim Daniel 11. and so he shall publickly exalt himselfe as the Scriptures saie aboue all that is called God or that is publickly worshipped Wherevpon S. Ireneus in his first Booke against Heresies and 25. Chapter saith He shall put downe Idols to perswade others that he is God and to magnifie himselfe who wil be an Idol that will haue in it the diuers errors of all other Idolls 12. Moreouer S. Ireneus speaking of the Crueltie In the time of Antichrist the faithfull vvho offer Sacrifice shal be forced to fly of Antichrist in putting downe the externall visible Sacrifice in the Church of God in his first Booke of Heresies and 25. Chapter saith In the time of the tirannie of Antichrist the saintes who offer pure Sacrifice vnto God shal be forced to flie awaie And in the halfe of the weeke shal be taken awaie the Sacrifice and the Host and the abomination of desolation shall be vnto the consummation of time With whom also agreeth Hippolitus the Martyr an ancient Father who liued about the yeare 220. after the natiuity of our Sauiour in his booke of the cōsummation of the world saying In the time The mourning of the Church after sacrifice is taken avvaie by Antichrist of Antichrist the Church shall mourne with great sorrowe because there shall be in it neither oblations nor offerings nor incense nor worshipp gratefull vnto God but the sacred Churches shal be like Cottages the pretions Bodie and blood of Christ shall not be extant in those daies the Liturgie or Masse shal be put downe singing of Psalmes shall cease and reading the Scripture shal be taken awaie 13. And the like affirmeth S. Ephrem in his treatise of Antichrist saing Before the end of the world at the coming of Antichrist the whole Church of Christ shall mourne with great sorrowe for that the diuine oblation and sanctification shal be no more offered to God then Sacrifice to cease in the time of Antichrist the holie misterie of Priesthod shall cease after three times and a halfe shall be fulfilled in the power and worke of the wicked Antichrist and all scandalls of the world benig consumed as our Sauiour spoke by his owne proper mouth then shall come the later daie So S. Ephren who liued about the yeare 370. after the natiuitie of our lord And with these aforesaid Fathers agreeth S. Chrisostom in his 49. homily vpon S Mattew saying For three yeares and a halfe the Sacrifice of Christians shal be taken away by Antichrist the Christians flying from him into the deserts there shal be none to enter into the Churches or to offer Sacrifice vnto God S. Hierome in his commentaries vpon the 9. of Daniel is of the same minde saying Hippolitus putteth the last weeke in the consummation of the world c. whereof it is said God will confirme the couenant one weeke vnto manie and in the other three yeares vnder Antichrist the host and Sacrifice shall cease Thus those Fathers of the extirpation of visible Sacrifice out of the Church of God by Antichrist 14. Now seeing that Antichrist at his coming as both Scriptures and Fathers doe testifie shall put downe external visible Sacrifice in such sort as that for a time there shal be no externall visible Sacrifice publickly offered to God vpon earth and that Antichrist is not to come vntill Antichrist is to raigne three yeares and a halfe the end of the world as witnesseth our Sauouir in the 24. of S. Matthew and Dan. 7. and to raigne but three yeares and a halfe before the consummation of the world as affirmeth the aforesaid Hippolitus in his said booke of the consummation of the world S. Ireneus in his 5. booke against Heresies towards the end S. Hierome vpon the 7. Chapter of Daniel S. Cyril in his 25. Catechesis and S. Augustin in the 23. Chapter of his tenth booke of the Cittie of God and others it is manifest Visible sacrifice taken avvaie the vvorld shall end that externall visible Sacrifice shal be offeto God in the Church of God vntill the end of the world and it being wholy taken awaie which is onely cheifely and aboue all thinges due vnto God then shall come the consummation of the world by fire wich shall burne and destroy all these things which are vpon earth Man ceasing to honor God with that honor which is due only vnto him as he is God and Creator of all thinges God will destroy man out of the face earth and all things els which vpon earth he created for man So those who denie and persecute the offering Those vvho denie Sacrifice hasten their ovvne torments vp of externall visible Sacrifice vnto God doe but hasten the destruction of the world and the euerlasting damnation of their owne soules and bodies to the verifying of the saying of the Prophet The sinner is taken in the works of his owne hands Psal 9. 17. he is fallen into the pitt which he made Psal 7. 16. and so doth but as saith the Apostle heape to himself wrath in the daie of wrath Rom. 2. 5. which our Sauiour himself also further signifieth saying The bread which I will giue is my flesh for the life of the world Ioh. 6. 51. As when the life of a man is quite taken from his bodie the bodie dieth and by degrees returneth vnto that which it was in his first creation which is slime dust and ashes so when the exterior visible Sacrifice and Sacrament shall be quite taken awaie for which God spareth the world then the world shal be destroyed by fier and shall returne to be as it was In the beginning when God created heauen and earth and the earth was void and vacant a darknes was vpon the face of the earth Gen. 1. 1. And shall so remaine vntill God create a new heauen and a new earth which shall stand for euer Isa 65. 17. Isa 66. 22. CHAP. VIII The reasons why our Sauiour would not take away visible Sacrifice out of the Church but establish it in better termes FIrst for that it shall be the worke of Antichrist Antichrist shall take avvay Sacrifice to put downe the daily Sacrifice as
against Saunders saith I confess that diuers of the old Fathers were of opinion that the bread and wine brought forth by Melchisedech was Sacrificed by him And Doctor Whytaker in the 818. and 819. leafe of his booke against Duraeus and Caluin vpon the 7. chapter to the Hebrewes confesse that the auncient Fathers were of opinion that Melchisedech sacrificed in bread and wine Wherefore seeing that our Sauiour was to be a Priest vntill the end of the world of the order of Melchisedech and to fulfill the type in the Sacrifice of Melchisedech and Melchisedech offered Sacrifice in bread and wine no indifferent man cann doubt whether our Sauiour were to be a Priest or no to offer his body and bloud in Sacrifice vnder the formes of bread and wine vntill the end of the world seeing that hee instituted such a Sacrifice and commanded such a kind of Sacrifice to be vsed in commemoration of him vntill the end of the world and such a Sacrifice hath been vsed novv amongst Christians 1600. yeares Wherefore I conclude this chapter with the wordes of S. Athanasius in his oration de fide maiore cited by Theodoret in his second Dialogue saying It is a bodie wherevnto he said sitt at my right hand vnto which bodie the diuell the wicked powers and the Iewes Christ a Priest by offering his bodie were enemies by which bodie he was a high Priest and an Apostle so tearmed for that misterie which he deliuered vnto vs saying This is my bodie which is broken for you and this is my blood of the new Testament not of the old which is shed for you Thus S. Athanasius And this is sufficient to shew that our Sauiour was to be a chief Priest of the order of Melchisedech to offer vnbloudie Sacrifice in his bodie and bloud vnder the forme of bread and wine vntill the end of the world to the fulfilling of this Prophecie which saith Thou art a Priest foreuer according to the order of Melchisadec Psal 109. 4. CHAP. X. At the coming of the Messias vnbloudy Sacrifice in the body and bloud of our Sauiour was to be offered euery where vpon Altars amongst the conuerted gentils 1. THe Prophet Malachie speaking of the state of the Churche after the coming of the Messias and conuersion of the Gentils sayth Who is there among you Iewes that will kindle fire at my altar for naught I haue no will in you saith the lord of hoasts and gifts I will not receaue of your hand for from the rising of the sunn euen to the going downe great is my name among the Gentils and in euery place there is sacrificing there is offered to my name a cleane oblation because my name is great among the Gentils Malach. 1. 10. 2. Here first we haue that after the coming of Sacrifice vvas to cease among the Ievves at the comming of the Messias the Messias the visible externall Sacrifice which the Iewes offered vpon Altars should cease which we finde true by experience For it is to be noted that it was not lawfull for the Iewes to offer Sacrifice in anie place but at Hierusalem Deut. 12. 11. which being destroyed by Vespasianus and Titus soon after the Passion of our Sauiour and the Iewes exiled from thence they haue ben euer since without any visible externall Sacrifice to the verifying of the words which were spoken by the Prophet Osee saying Many dayes shall the children of Israel fitt without king and without sacrifice and without altar c. Euen vnto the last daies in which they shal be cōuerted vnto Christianitye Osee 3. Secondly that amongst the Gentils conuerted Sacrifice in all nations amongst Christians to Christianitie in euery place shal be offered Sacrifice vpon Altars which we see also fulfilled by experience in Europe Asia Africa and America 3. Thirdly in the Hebrew tongue in which the Prophet Malachy writt the Sacrifice which was to cease amongst the Iewes and the Sacrifice which was to be offered amongst the gentils conuerted vnto Christianitie are both expressed by one or the same hebrew word Mincha which signifieth an vnbloudy Sacrifice or Sacrifice of fine flowre for so it is expressed Leuit. 2. 1. saying When a soule shall offer an oblation of Sacrifice to our Lord fine flowre shal be his oblation where for oblation of Sacrifice in hebrew is putt this word Mincha so the sense of the Prophecie is Great is my name among the Gentils and in euery place there is offered to my name a cleane vnbloudy oblation or sacrifice Which we see alsoe fulfilled by experience in the offering vpp of the most immaculate bodie of the sonne of God after an vnbloudie manner all ouer the world amongst the gentils conuerted vnto Christianitie And there neyther is nor euer hath ben amongst Christians anie other externall visible Sacrifice offered to God but it as appeareth by the Liturgies or Masse-bookes of all ages and countreis and the bookes of antient Fathers 4. Fourthly the Hebrew word Mincha is by The Gentils vvere to offer a proper Sacrifice to God the iudgement of both Catholicks or Puritans taken in the first place where it speaketh of the sacrifice of the Iewes for a proper externall visible sacrifice offered to God and the text is so playne that it can not be denied Therefore in the second place where it speaketh of Christian sacrifices it intendeth a proper externall visible sacrifice offered to God seeing that in both these places the sacrifice is expressed by one or the same word 5. Fiftly the sacrifice of the Iewes which God The conuerted Gentils vvere to offer sacrifices vpon altars reiected was a sacrifice offered to him vpon Altars as is manifest by this text of Malachy where he speaketh of an Altar and by that of Osee the 3. chap. where it is sayed that the Iewes shal be without Sacrifice and without altar Wherefore it can not be denied but that the Sacrifice which is so acceptable to God amongst the gentils conuerted to Christianitie must be a sacrifice offered vpon Altars seeing they are both expressed by one or the same Hebrew word and so is the Sacrifice of the body or bloud of our lord a Sacrifice vpon an Altar 6. Sixtly the Prophet sayeth There is offered A cleane oblation to my mane a pure or cleane oblation not only cleane and pure before men but before God to whom it is offered and so is the oblation of the immaculate body or bloud of the sonne of God which is offered euerie where amongst the Gentils conuerted vnto Christianitie and there neither is nor hath binn amōgst Christians anie other pure or cleane oblation which can minister occasion of doubting 7. Seuenthly though this pure and cleane oblation shal be offered vp in euery place amongst One host or oblation though offered euerye vvhere the conuerted Gentiles yet it shal be but one and the same host or oblation offered in euery place for the text sayth it
shal be a cleane oblation and not cleane oblations and so is the sacrifice of the bodie and bloud of our lord one and the same cleane oblation though offered in sacrifice by the Gentils conuerted vnto Christianitie in Europe Asia Africa and America our Sauiour not hauing manie bodies but one 8. Eightly the Prophet sayth That by occasion of this Sacrifice The name of God shal be great The name of God great by occasion of this sacrifice amongst the Gentils conuerted vnto Christianitie And what greather Sacrifice can there be then this where the sonne of God is offered in sacrifice for man and man liuing in this exile may receaue and communicate God his creator Seing that herein doth wonderfully appeare the charitie or vnitie of God with Christian men and his omnipotencie wisedome goodnes or mercie Wherevpon S. Marke the Euangelist who planted the Churche of Alexandria in the Liturgie or publick Churche booke which he made for the Churche of Alexandria fett downe in the first to me of Bibliotheca Patrum saith We offer vnto thee ô Lord this reasonable and vnbloudy worshipp of Latria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to thee ô God all nations do offer from the rising of the sunne to the going downe from the north vnto the south-all the Gentils and in cense and sacrifice and oblation is offered to thy name in euery place 9. And in lyke manner the ancient Fathers vnderstood this prophecie of Malachie to be spoken The Fathers vnderstand the prophecie of Malachie to be spoken of the Christian sacrifice of the Sacrifice of the Christians as Iustine martyr in his dialogue with Triphon who liued in the yeare 150. after the natiuitie of our Sauiour alleadging this place sayth Then the Prophet foretould of the Sacrifices of the Gentils which are offered in euery place S. Cyprian in his first book against the Iewes and 16. chapter allegeth this place to proue that the old Sacrifices of the Iewes should be made voyd and the Sacrifice of the new law established saying That the old Sacrifice should cease and the new be celebrated which appeares by the first chapter of Isaie Psalme 49. and Malachie the first saying I haue no will in you saith the lord and I will not receaue Sacrifice from your handes for from the rising of the sunne vnto the going downe my name is glorified amongst the Gentils and in euery place the sent of incense is offered to my name and a pure or cleane Sacrifice for my name is great amongst the Gentiles sayth the Lord. Thus S. Cyprian against the Iewes S. Ireneus who liued with S. Polycarpe scholler to S. Iohn Euangelist alledging this place saith of our Sauiour He tooke bread and gaue thankes saying This is my body c. and taught the new oblation of the new testament which the Church receauing from the Apostles offereth to God in all the world wherof Malachie foretould 10. S. Chrisostome in his commentarie vpon the 95. Psalme cyting this text of Malachie sayeth Behold how excellently how perspicuously he hath sett fourth and described the mysticall table which is the vnbloudy host Eusebius in his 1. booke of Euangelicall demonstrations chap. 10. alledgeth this place to proue that we ought to offer sacrifice in the new lawe saying We Sacrifice after a new manner according to the new Testament a pure host 11. S. Augustine in his Oration against the Iewes sayeth What will you answer to this open your eies at the last and see the sacrifice of the Christians offered to the God of Israel from the rising of the sunne to the going downe not in one place as it was appointed for you but in euerie place And the lyke he hath in his 18. booke cap. 35. of the Cittie of God saying Malachie prophetizing of the Church which now we see propagated by Christ in the person of God most plainly saith vnto the Iewes I haue no will in you I will not receaue gifts at your handes for from the rising of the sunne vnto the going downe great is my name among the Gentils and in euerie place there shal be sacrificing and offered vnto my name a cleane oblation because my name is great amongst the Gentils Now we may see this sacrifice offered vnto God by the Priesthood of Christ according to the order of Melchisedech in euery place from the rising of the sunne vnto the going downe and the sacrifice of the Iewes vnto whom it was sayed I haue no will in you and gifts I will not receaue at your handes to haue most manifestly ceased Wherfore doe they expect another Christ when they see that which they reade in the Prophet to be fulfilled and could not be fulfilled but by him Thus Augustine And the lyke is affirmed by manie more of the ancient Fathers cyted at large by Coccius in his 6. booke and 6. article 12. And this is sufficient to shew that at the coming of the Messias all the sacrifices of the old law should cease which we finde true by experience and that a cleane vnbloudy sacrifice was to be offered euery where amongst the conuerted Gentiles which also we finde true by experience and to denie this where to ouerthrowe the ancient Fathers arguments against the Iewes so manifest it is that a cleane vnbloudy sacrifice was at the coming of the Messias to be offered euery where amongst the Christians that without denying the arguments the ancient Fathers vsed agaynst the Iewes it can not be deneyd CHAP. XI By the distinction of bloudy and vnbloudy Sacrifices is proued that our Sauiour at his last supper offered vnbloudy Sacrifice in his body and bloud 1. FRom the beginning of the Church of God vpon earth there hath been two kinds of Tvvo kindes of visible sacrifices from the beginning speciall visible Sacrifices offered vnto God th' one bloudy by carnall effusion of bloud out of the veines of some liuing thing th' other vnbloudy which had no such carnall effusion of bloud but in some resemblance as by pouring out of wine or by deuiding the thing offered to God as we read in Gen. 35. and 14. and Leuit. 2. 1. 6. and 14. and both the bloudy and vnbloudy sacrifices were offered vnto God in his Churche euen from the beginning of his Church vpon earth for Abel offered a bloudy sacrifice Caine an vnbloudy Gen. 4. 3. 4. Melchisedech an vnblouddie Gen. 14. 18. Iacob offered both Gen. 35. 14. Gen. 46. 1. In the law of Moyses there were many bloudy Sacrifices ordeyned Leuit. 1. 3. and also diuers vnbloudy Leuit. 2. 1. and 4. and 5. and 14. Leu 5. 11. Vnbloudy sacrifices called gifts 2. The vnbloudy sacrifices were commonly called giftes as Cain offered of the fruits of th' earth gifts to our lord Gen. 4. 3. But to Cain and his gifts God had not respect Gen. 4. 5. Againe If thou offer a gift of the first fruit of thy corne to our lord of the eare being yett greene thou shalt
Chalcedon Whereby it is sufficiently manifest that three of the fower first Generall Councels called the Eucharist the vnbloudie sacrifice and esteemd that our Sauiour at his last supper offered vnbloudie sacrifice or gifts vnto God 14. To this we may add the second Councel of Nice in the third Tcme of the sixt section saying The 2. Councel of Nice None of the Apostles or of our famous fathers called our vnbloudie Sacrifice which is donn in commemoration of Christ our Lord and all his dispensations the image of his bodie Againe a little after in the same place the said Councel saith Neither our Lord or the Apostles or Fathers euer called the vnbloudie Sacrifice which is offered by the Priest an Image or signe So these fower generall Councels Whereby it is manifest vnto anie indifferent Reader that our Sauiour at his last Supper offered in his bodie and bloud a proper and speciall visible externall vnbloudie Sacrifice and ordayned that a proper and speciall visible externall vnbloudie Sacrifice representing the inward and inuisible Sacrifice of our hartes should be offered vnto God in his Church by Bishops and Pristes thereby to honor God with diuine worshipp or Latria only due to him make commemoration of the passion of our Sauiour for vs and preserue peace vnitie and societiewith God and amongst our selues After vvhat manner our Sauiour died for all 15. For though our Sauiour died for all and his Sacrifice vpon the Crosse is of such a value and vertue that it alone for as much as is required on the behalfe of our Sauiour for the redemption of mankinde was sufficient to redeeme a thousand worlds if there were so manie yet because this Sacrifice of redemption was donn but once and neither could nor needed to be donn anie more and our Sauiour did not neither was it conuenient that he should so redeeme mankinde by his death and passion as that man on his part should haue nothing to doe for his saluation but only idlely to beleeue that Christ died for him and assure himselfe that he should be saued therefore he ordained that all those who would be saued should not onely beleeue the whole articles of the Faith which he planted vpon earth S. Iohn saying in his second Epistle Euerie one that reuolteth and persisteth not in the doctrine of Christ hath not God but also that they should doe those thinges which he hath commaunded comparing the rest vnto fooles saying Euerie one that heareth these my wordes and doth them not shal be like a foolish man that built his hous vpon the sand Matth. 7. Wherefore all those who are of yeares of discretion and will not be nombred amongst these fooles and perish eternally are to offer vnbloudie Sacrifice to God thereby to honour God with the worship of Latria due only vnto him applie the Sacrifice of the Crosse vnto them make commemoration of the Passion of our Lord and fulfill his Cōmands For as our Sauiour commanded the Apostles to teache and baptize saying Teach yee all Nations baptizing them in the name of the Father and of the Sonne and of the holie Ghost Matth. 28. 19 so also he commaunded them to offer vnbloudie Sacrifice saying after he had giuen his bodie for vs Doe this for a commemoration of me Luk. 22. 16. If our Sauiour by his Sacrifice of Redemption vpon the Crosse should haue redeemed all If our Sauiour had redeemed all men vvith out doing anie thing on their parts he had destroied all morall vertues men absolutely without requiring any thing to be donn on their partes but only to beleeue he had destroyed all morall vertues as patience obedience humilitie iustice fortitude temperance c. and also those theologicall vertues of charitie and hope and had been a meanes to plante idlenes sloath sinne and the workes of the Diuell amongst men which is absurd seeing that as S. Iohn saith For this appeared the Sonne of God that he might dissolue the workes of the Diuell 1. Ioh. 3. 8. And the sinn of sloath is to be punished with euerlasting tormentes Matth. 25. 26. And this is sufficieot to shew how the auncient Fathers beleeued that our Lord at his last supper offered vnbloudie Sacrifice in his Bodie and bloud and established the same in his Church CHAP. XIII The whole Christian world before Luther beleeued that our Sauiour at his last supper offered vnbloudie Sacrifice or Sacrifice of Gifts in his bodie and bloud and established them in his Church 1. THe whole Christian world which was Vnbloudy sacrefice dilated ouer the vvorld before the Rebellion of Martin Luther beleeued that our Lord at his last Supper offered vnbloudie sacrifice or sacrifice of Giftes in his bodie and bloud and established them to be vsed in his Church vntill the end thereof as witnes all the Apostles and Apostolicall mens Liturgies or publicke Church seruice Bookes both ancient and moderne which haue been vsed before the rebellion of Luther in anie countrie prouince cittie or parish in anie part of the Christian world or by anie knowen sect or sort of men knowen and reputed hereticks to both parties only excepted all which bookes were made chieflie to expresse what passed at the last supper of our Lord and to retaine in the Christian world a pious memorie and commemoration of him according to his commaund saying Doe this the same which he then did in commemoration of me In execution whereof all those Liturgies or publicke Church-seruice-bookes were putt forth either by the Apostles themselues or Apostolicall men as witnes the bookes themselues vnto which bookes howsoeuer some prayer names of Saintes or the like may be added which is commōly donn according to the necessitie of the time and the worthines of Saintes arising vpp in the Church of God yet by the consent of both the Greeke and Latin Church and all Christian Catholick men in this point of the commemoration of the Passion of our Lord and expression of what passed at the institution of the B. Sacrtment there is noting added of moment or substance 2. And this doth appeare by the bookes themselues All catholick publick Church-seruice bookes agree in sacrifice which though they haue been dispersed in all ages and times since they were made through Christendome and were penned by diuers of the Apostles or Apostolicall men yet in matter of the Sacrifice and Sacrament of the new Law they all agree in one and so vniformely expresse the commemoration commaunded to to be obserued by our Lord at his last supper by diuine Gifts or vnbloudie Sacrifice in his body and bloud as though they had all in this point been penned at diuers times by one man and vsed in one citty or Church which could neuer haue been if anie of the said bookes had in this point been corrupted For to corrupt them all in those mysteries which the Christian Catholickes haue euer esteemed to be sacred and all their corruptions to agree in this point
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
liued aboue 1200. yeares past And thus the vnbloudy sacrifice or sacrifice of the bodie and bloud of Lord after an vnbloudie manner which was begun at Hierusalem by our Lord and the Apostles was after dispersed and planted all ouer the Christian world by the Apostles and Apostolicall men their Successors and hath continued vntill this daie as we may finde by experience 9. For our aduersaries to saie that all these Liturgies or publick Church-seruice bookes which All the Liturgies could not be corrupted haue been vsed by all nations countries and people who haue bin conuerted by the Apostles themselues or Apostolicall men whose names would be to tedious to reherse haue in this point of the Sacrifice and Sacrament been corrupted without assigning when or where or by what men or meanes so maine sundrie and diuers nations separated by place gouernment tongues in warrs one with another deuided manie times in other pointes of Religion could become so generally corrupted in one and the same point and that a thing which they for the most part all practised daily is as the Prophet saith but to excuse excuses in sinne Psal 140. 4. 10. Neither may our aduersaries say as they vse to doe in other thinges that the Pope hath brought vpp this as new doctrine For first it was foretould by the Prophets in the old law before there were anie Christian Popes Secondly manie of these nations who vse vnbloudie Sacrifice in the bodie and bloud of our Lord are so farr distant from him as that vnlesse it were in these late-yeares that nauigation and trauelling into strange countries hath bin more in vse they did scarcely know whether there were such a man or no and manie of theÌ„ remaine yet in schisme and heresie deuided from the Pope as the Grecians Nestorians Eutychians and other heretickes in Egypt the Muscouits and Russians 11. Moreouer the afore said Proclus in the place aboue cited affirmeth that by thse praiers of the Liturgie They expected the coming of the holie Ghost that by his diuine presence he might make the bread and wine mixt with water which was prepared for the Sacrifice the self same bodie and bloud of our Sauiour Iesus Christ which religious rite is trulie obserued vntill this daie and shal be vntill the end of the world Thus Proclus Bishop of Constantinople about 1200. years agoe whereby it is manifest that this doctrine of offering vnbloudie Sacrifice in the bodie and bloud of our Lord and communicating of the same is no new doctrine nor inuented by anie man but instituted by our Lord at his last supper in Hierusalem and published ouer the world by the Apostles and Apostolicke men at the conuersion of nations as was foretould by our Sauiour Act. 1. As farther witnesseth S. Hierom. in his commentaries vpon the first Chapter of Prophet Malachie saying In euerie place there is offered an oblation not an vncleane one as was offered by the people of Israel but a cleane one as is offered vp in the ceremonies of the Christians The Conclusion Though God be a spirit and according to the Scriptures is delighted with that worshippe which procedeth from our spirits yet because the foule as long as she is in this mortall bodie cannot make her inward actes oblations and Sacrifices of her selfe conueniently and perfectly except she behold the same in some sensible oblation of a gift or present offered visibly to God before her as a meanes signe or motiue to moue and stirr her vp vnto that interior and visible Sacrifice of herselfe the vnderstanding of mortall men depending vpon the senses according to that axiome There is nothing in the vnderstanding which was not first either by it selfe or by some resemblance in some one of the senses Therefore God of is infinite goodnes condiscending vnto our capacities hath instituted an exterior visible sacrifice in his Church to moue and stirr vs vpp vnto this interior and invisible wherein he so much delighteth the example whereof we may finde in prayer God vnderstandeth that praier of our hearts and that which delighteth him most is the praier of the heart and mynde yet because the operations and actes of the soule in this life depend vpon the organs of the bodie â—nd senses therefore God hath instituted vocall praier or praier with the mouth in his Church â—s a sensible signe to prouoke the heart feruently â—o pray and praise him so that those who would haue men to practise and vse the inuisible sacrifice of their hearts to God and yet denie them the exercise of exterior visible Sacrifice are like vnto those who would haue men pray in their hearts and studie to become learned and yet permitt them no bookes nor exterior meanes to learne Which our most blessed Lord considering at the institution of the new law left vs not without an exterior visible sacrifice but instituted it in his bodie and bloud vnder the curtaines of bread and wine the more powerfully to moue and stirre vpp in vs the sacrifice of our hearts to God by the excellencie and eminencie of the outward obiect as I shall shew more at large in the ensuing bookes FINIS CENSVRA TRractatus hic de Sacrificio nihil continet quod aut rectae Fidei aut bonis moribus repugnet imprimi itaque poterit divulgari Louanij 12 Febr. 1637. Antonius Louerius S. T. L Apost Regius lib. Censor OF THE VISIBLE SACRIFICE IN THE CHVRCH OF GOD. THE SECOND PART VVritten by ANONYMVS EREMITA Sacrifice ye the Sacrifice of Iustice and hope in our Lord. Psal 4. 6. AT BRVXELLES By HVBERT ANTONY Velpius Printer to his Majestie 1638. THE PREFACE REligion saith S. Thomas in 22. quest 81. Art 1. is a vertue by which men giue to God due worshipp and reuerence wherin hee agreeth with S. Augustine in his book of the nature of God saying It is the office of religion to giue due honor vnto God And the honor and worshipp which is cheefly and most properly due vnto God is the inuisible Sacrifice of the heart and the outward visible Sacrifice of some creature to expresse the inuisible Sacrifice of the soule as wordes doe things which is properly Latria or seruice due vnto God as God and Creator of all things as I haue shewed more at large in the 5. and 6. Chapters of the first part Whereupon it cometh to passe that without the offering of visible Sacrifice there cannot be any perfect Religion for though some of the more pious sort of men by a longer custome and much practise may attaine vnto a continuall or often inuisible Sacrifice of their hearts by inward anagogicall actes without the helpe of exterior visible Sacrifice yet because the myndes of men in this life depend vpon the organs of the bodie for their knowledge and operations therefore they haue need to be lead by the hand of sensible and visible things vnto God and inuisible because as S. Paule saith in the first to the Romans the
the communion in the body and bloud of our Lord offered in vnbloudy Sacrifice it is manifest that both S. Paule taught the Corinthians to offer vnbloudy Sacrifice in the body and bloud of our Lord and so to communicate of the same and that our Sauiour himself instituted an vnbloudy Sacrifice and communion in his body and bloud 12. Moreouer not only S. Paule had bin at The faith at Corinth before the vvrittē vvorde of this Epistle Corinth before he writt this Epistle and taught them by practise what they were to doe in the communion and what to beleeue but also Prisilla and Aquilla Act. 18. 18. Apollo Act. 19. 1. Stephanus Fortunatus and Achaicus were at Corinth and instructed them by practise what they ought to doe in the communion and what to beleeue before this Epistle was written as appeareth 1. Cor. 16. which considered and seeing that the Corinthians euen in the infancie of their Church offered vnbloudy Sacrifice in the body and bloud of our Lord and communicated of the same as I haue proued in the 12. chapter by the consent of many Councells and Fathers of the primitiue Church who can doubt whether S. Paule taught the Corinthians and Grecians to offer vnbloudy Sacrifice in the body and bloud of our Lord and to communicate of the same that is not willing to be deceaued seeing that it is more hard and vncertaine for men to gather and vnderstand a thing deliuered by an Epistle only and that in this point briefe and short then both by seeing it donn and practised many yeares and by an Epistle also both together when an Epistle only may with greater facilitie be altered and changed then a Religion which is settled and established in manie citties and prouinces as wee see by experience CHAP. III. The Scriptures and all knowne Christian-mens bookes who writt of this subiect before Luther reputed hereticks to both parties only excepted teach a Sacrifice in the body and bloud of our Lord. 1. THe Scriptures are so plaine for the institution of an vnbloudy Sacrifice or Sacrifice The Scriptures manifest for Sacrifice of Gifts in the body and bloud of our Lord that S. Augustin speaking of the old Testament in his Oration against the Iewes seth downe in the beginning of his 6. Tome saith vnto them Search the Scriptures for they beare testimonie of this cleane Sacrifice which is offered vnto the God of Israel noth of your nation only from whose handes he foretold that he would not receaue but of all nations who saie come lett vs ascend vnto the mountaine of God not in one place as it was commanded you in the earthly Hierusalem but in euery place euen vnto Hierusalem it Sacrifice offered in euery place in S. Augustines tyme. selfe And in like manner preaching vnto the Christians in his first Sermō vpon the 33. Psalme he saith Faithfull men who haue read the Ghospell do know the Sacrifice of the body and bloud of our Lord dilated ouer the whole globe of the earth Thus S. Augustine both vnto the Iewes and faithfull Christians whereby we gather fower things first that in the opiniō of S. Augustine both the old and new Testament speake plainely and manifestly enough of an vnbloudy Sacrifice or Sacrifice of the body and bloud of our Lord which was to be vsed in the new Law Secondly that the Sacrifice of the body and bloud of our Lord was in S. Augustins time Dilated ouer the whole globe of the earth and beleeued of all faithfull men Thirdly VVhy our Aduersaries read Scriptures and find not Sacrifice for Christians that the cause why our Aduersaries doe not or will not beleeue that we ought to vse an vnbloudy Sacrifice in the body and bloud of our Lord is not for that the Scriptures doe not sufficiently speake of it but for that they are blynded with obstinacie and obduratiō of heart with the Iewes and so though they read the Bible euery day and heare it read many times yet as our Lord said Seeing they see not and hearing they heare not neither doe they vnderstand c. for their heart is waxen grosse The Ievves deny Christian Sacrifice Matth. 13. 13. Fouerthly our Aduersaries in denying that we ought to offer Sacrifice in the body and bloud of our Lord doe take parte with the Iewes and Gentils against the faithfull Christians of all former ages 2. Againe S. Augustine in his said Oration against the Iewes saith vnto them as we in his wordes S. Augustins speech to the Ievves applied to our Aduersaries may saie vnto our Aduersaries Least you should thinke ô Iewes because you doe not offer Sacrifice and that God will not receaue Sacrifice at your hands that Sacrifice is not to be offered vnto God which he indeed doth not stand in neede of who wanteth not any of our goods yet that he is not without Sacrifice which is not profitable vnto him but vnto you he addeth and faith from the rising of the sunne euen vnto the goeing downe my nane is made famous in all nations and in euery place there is offered a cleane Sacrifice vnto my name for great is my name in the Gentills saith the Lord omnipotent What wilt thou answere to this ô Iewe open thine eyes yet at last and see the Sacrifice of the Christians to be offered from the rising of the sunne vnto the goeing downe not in one place as it was appointed for you but in all places not vnto any God what soeuer but vnto that God who foretolde these thinges the God of Israel Thus S. Augustine against the Iewes whereby we see that the whole Catholicke Church dilated ouer the world in S. Augustins time not only offered Sacrifice to God in the body and bloud of our Lord as they doe now but also beleeued that they were taught so to doe by the Sriptures 3. And not only in these bookes S. Augustine speaketh of the Sacrifice of the Christians offered S. Augustins often repetition of the Sacrifice of the body and bloud of our Lord. vnto God in the body and bloud of Christ but also often in his other workes he calleth the Eucharist the Sacrifice of the body and bloud of Christ as in the 25. chapter of his first booke against Cresconius saying The only Sacrifice of the body it selfe and bloud of our Lord. And in 27. chapter following The Sacrifice of the body and bloud of Chist And in the 8. chapter of his 22. booke of the Cittie of God he telleth vs how one of his neighbours Hesperius by name a Tribune finding his cattle and seruants to be molested by euill Spirits came vnto his Priests in his absence and desired that some one of them would come thither and by his praiers dryue away these wicked The Sacrifice of the body of our Lord expelled vvicked Spirits Spirits One went and offered there saith S. Augustine the body of Christ praying as well as he could that the
of hostes in the old Law and as there is one sacrifice for all the victimes of the old Law so now there is one Kingdome of all nations Whereby we see that the Sacrifice of the body and bloud of our Lord may be offered to God for the obteyning of all or any of those blessings or benefits which were assigned vnto all or any of the Sacrifices of the old Law or Law of nature because they are all fulfilled in this one and healthfull Sacrifice to the fulfilling of the Law and Prophets concerning Sacrifice 16. And by this Sacrifice appeareth the beauty The beautie of the Church in offering Sacrifice for her necessities and excellency of the Catholick Church for that dispersed throughout the world not only she daily offereth her selfe to God with the body and bloud of our Lord and commemoration of his Passion but also humbly preferreth all her petitions and prayers desiring that by the merits of Sacrifice of her deare Lord vpon the Crosse and The manner hovv Sacrifice obtaineth remission of sinnes the Gift of his body and bloud there present God would bestow vpon her Children grace and the Gift of penance for ther sinnes or the like And if they put no impediment on their part God bestoweth vpon them grace to doe penance for their sinnes and therefore saith This is my bloud of the new Testament which is shed for many vnto remission of sinnes Math. 26. euen â—oâ— as many as put no impediment or stopp to the grace and gift of penance which should be obtained by it or to the other blessings which by meanes of the said Sacrifice they shall desire at the hands of God supposed they be expedient for the saluation of their soules wherein there should be no difficultie amongst Christian men considering that they were promised by the Sacrifices of the ould Law when grace and fauour did not so much abound Sacrifice and prayer of more force then only prayer and that our Lord saith of prayer only Aske and it shall be giuen you for euery one that asketh receaueth Math. 7. How much more then shall this be verifyed when feruent praier is ioyned with the gift of the body and bloud of our Lord and the commemoration of his Passion by which God Hath reconciled all things vnto himselfe Coloss 1. 20. CHAP. V. How our Sauiour commanded that we should giue to God for vs the same body and bloud which he gaue and shed and how all the hosts offered in Sacrifice or giuen in the communion are one and the same 1. WHen our Sauiour instituted the communion and gaue commandement Our Sauiour said not preach this or beleeue this but doe this to the Apostles to make a commemoration of him he said not as puritans would haue it Preach this or beleeue this or apprehend me in heauen by faith For it is supposed that euery one before he come either to consecrat or receaue the communion beleeueth all the Articles of his faith but taking bread he gaue thanks and brake and gaue to them saying This is my body which is giuen for you do this in commemoration of me and so commanded them to consecrat his body and to giue his body to God for vs in commemoration of him and not another body or thing Wherevpon it cometh to pass that the body which our Sauiour gaue then to God for vs and the body which euer since hath been giuen to God for vs or shall be giuen for vs or receaued in the Catholick communion vnto the end of the world is all one body hosts or things though giuen to God for vs and receaued at diuers tymes and in diuers places by a multitude of people Insomuch as all the Christian Catholick Priests who offer Sacrifice and all the Christian Catholick communicants who either haue or shall receaue or offer Sacrifice in the Church of God for as much as concerneth the hosts or thing offered in Sacrifice or receaued do offer and receaue all one host all one body euen the same which our Sauiour then gaue to the Apostles and the same which now sitteth at the right hand of God the Father in heauen though not after the same manner but vnder the species of bread and wine 2. For the better vnderstanding whereof it is necessary to obserue that these words Sacrifice Oblation Gifts Communion c. are somtymes taken in the Scriptures and Fathers for the thing sacrificed offered giuen or communicated and somtymes for the actions in the Sacrifice Oblations Gifts or Communion so when we saye that the Sacrifice Oblation Gift or Communion of all Christian The thing sacrificed is one euery vvhere though the actions be diuers Catholicks is all one we intend the thing sacrificed offered or giuen and not the actions for the actions whereby the Sacrifice is consecrated offered or giuen are diuers and many euen as many as there are men who consecrate or receaue and so the Sacrifices Oblations Hosts and Communions may be saied to be many though the substantiall thing consecrated offered and giuen in the communion be one and the same body according to these wordes of our Sauiour saying Doe this the same which he then did who consecrated his true and reall body and gaue it to God for vs and vnto euery one of the Apostles in the communion if we will beleeue the expresse Text it self 3. And this S. Paule excellently explicateth out of the 39. Psal saying Christ comming into the world he saith host and oblation thou wouldst not but abody thou hast fitted to me Holocaust for sinn did not please thee then said I behold I come In the head of the One body in place of all the Sacrifices of the ould Lavv. book it is written of mee That I may do thy will ô God saying before because hosts and oblations and holocausts and for sinn thou wouldst not neither did they please thee which are offered according to the Law of Moyses then said I Behould I come that I may do thy will ô God He taketh away the first that he may establish that which followeth Thus S. Paule Heb. 10. 5. where the Apostle doth excellently shew that when the hosts oblations holocausts and sinne offerings which were vsed in the ould Law should be abrogated and taken away out of the Church as they were at our Sauiours last Supper after that he had eaten the Paschall Lamb then presently a The Sacrifices of the old Lavv ended presently the Sacrifice of the nevv begun body should succeed in all their places of such excellency and perfections that it should be worthy and fitt to be offered to God which we find true by experience for assoone as our Sauiour had ended the Paschall Lamb and in it all the Sacrifices of the ould Law he presently took bread and brake and gaue thanks and said Take ye and eat this is my body which is giuen for you to God in place of all the
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
the Sonne of Mann and doe not drinke his bloud you shall not haue life in you you ought to communicate after such asort to the holy table as that you doubt nothing at all of the body and bloud of Christ for that is taken by the mouth which is beleeued by faith And in vaine doe these answere Amen who dispute against that which is taken Thus S. Leo. 14. This custome of answering Amen to the Priest when he called the Eucharist the body of Christ was so vniuersally practised in the primitiue Church that Cornelius who was a holy Martyr and made Bishop of Rome about the yeare 254. Nouatus the heretik chāged the ansvvere of Amen in his Epistle to Fabius Bishop of Antioche set down by Eusebius in the 35. chaper of his 6. book of Histories amongst other things accuseth Nouatus an Arch-heretike of a most greevous offence for that when he had offered Sacrifice and should distribute vnto euery one part of the Sacrament he would take the hands of the communicants between both his hands and would not lett them goe vntil he had bound the communicant with this oath Sweare vnto me by the body and bloud of our Lord Iesus-Christ that thou wilt neuer forsake me nor returne to Cornelius And the miserable man saith S. Cornelius who was to receaue did not taste of the blessed Sacrament before he had bound himselfe vnto him after this manner And he who should receaue the Sacrament said this in lieu of Amen which he ought to haue said I will from this tyme forward no more returne to Cornelius Thus S. Cornelius in disciphering the wickednes of the heretike Nouatus whereby we see that euen in the primitiue Church both the Eucharist was beleeued to be the body and bloud of Christ before receauing and that the whole Church of God in all ages vsed to acknowledge it to be the body and bloud of Christ before they receaued 15. S. Augustine in his 29. Sermon vpon the words of the Apostles maketh also mention of this testimony which all the faithfull haue euer giuen to the body and bloud of Christ in the Eucharist before receauing saith You know ô faithfull men what testimony you haue giuen vnto the bloud which you haue receaued for certainly you saie Amen Wherevpon The ansvvere of Amen crieth against the Aduersaries of the reall presence lyke the bloud of Abel S. Augustine in the 10. chapter of his 2. book against Faustus a Manichean heretike who contemned the bloud of Christ in the Eucharist compareth the crying of the bloud of Christ out of the mouths of the faithfull who answere Amen vnto it before they receaue it vnto the crying of the bloud of Abel which was shed vpon earth by his brother Cain saying God saith to Cain what hast thou donn The voice of thy brothers bloud crieth vnto me from the earth Euen so the diuine voice in the Scripture saying This is my bloud doth reprehend the Iewes for the bloud of Christ hath alowd voice vpō earth when Amen is answered vnto it by all nations at their receauing of it This of Amen is the cleare or manifest voice of the bloud which the bloud itselfe out of the mouth of the faithfull redeemed by the same bloud doth expresse Thus S. Augustine whose words we may vse word for word against our Aduersaries changing only Jewes for Puritans 16. Wherefore I humbly beseech the Reader whosoeuer thou art that shalt read these our books and doest not beleeue the reall presence seriously to consider with thyselfe in what a lamentable and miserable estate thou liuest seeing that as S. Augustine saith not only all faithfull people who euer receaued the communion in the Church of God crie against thee as guilty of the bloud of our Lord but also the bloud of Christ itselfe out of the mouthes of the faithfull who haue receaued euen as did the bloud of Abel against his brothe Cain and haue compassion of thyselfe yet whilest there is tyme lett not thy senses deceaue thee nor the obstinacy of thy will hinder thee nor yet sloath or negligence so lull thee a sleepe that thou wilt not heare the crye of all faithfull people and nations If life please thee doe not contemne life when it is offred vnto thee in the bread of life but prepare thy heart to receaue it worthily that thou maist liue eternally Amen THE TABLE OF THE CHAPTERS OF THE FIRST BOOK CHAP. I. WHat we vnderstand by visible Sacrifice and of the whole scope of this book CHAP. II. The necessitie of visible Sacrifice and the end or cause why it was instituted and vsed CHAP. III. All the Gentils and heathen people Atheists and Epicures only excepted offred visible Sacrifice vnto their supposed Gods CHAP. IV. Of all the visible outward actions of men exterior visible Sacrifice is chiefly due vnto God as God and Creator of all thinges CHAP. V. Of all the visible actions of men exterior visible Sacrifice is only due vnto God alone CHAP. VI. By the instinct of nature all people who firmly beleeued that there was a God and his prouidence ouer mankind offred externall visible Sacrifice to some God true or false CHAP. VII How visible Sacrifice was offred vnto God in the beginning of his Church vpon earth and shal be vnto the end CHAP. VIII The reasons why our Sauiour would not take awaie visible Sacrifice out of the Church but establish it in better termes CHAP. IX Our Sauiour was to be a chief 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 CHAP. X. At the comming of the Messias vnbloudy Sacrifice in the body and bloud of our Sauiour was to be offred euerie where vpon altars amongst the conuerted Gentils CHAP. XI By the distinction of bloudie and vnbloudie Sacrifices is prooued that our Sauiour at his last supper offred vnbloudie Sacrifice in his bodie and bloud CHAP. XII The ancient Fathers beleeued that our Lord at his last supper offred vnbloudy Sacrifice in his bodie and bloud and established the same in hi Church CHAP. XIII The whole Christian world before Luther beleeued that our Sauiour at his last supper offred vnbloudie Sacrifice or Sacrifice of Gifts in his bodie and bloud and established them in his Church CHAP. XIV The conclusion The Chapters of the 2. book CHAP. I. OVr Sauiour at his last Supper instituted an vnbloudie Sacrifice or Gifts in his bodie and bloud to be offred to God in commemoration of him CHAP. II. How these words This is my body which shal be deliuered for you import also a Sacrifice in his body CHAP. III. The Scriptures and knowne Christian mens books who writt of this subiect before Luther reputed heretiks to both parties only excepted teach a Sacrifice in the bodie and bloud of our Lord. CHAP. IV. Remission of sinnes and other blessings are and may be obteined by the Sacrifice of the body and bloud of our Lord. CHAP. V. Our Sauiour commanded that we should giue to God for vs the same body and bloud which he gaue and shed and how all the hosts offred in Sacrifice or giuen in the Communion are one CHAP. VI. One and the same substantiall body and bloud of our Lord in the holy Sacrament is in diuers places and vnder diuers dimensions at the same tyme. CHAP. VII Our Sauiour is chief Priest or agent in offring vnbloudy Sacrifice and administratring Sacraments CHAP. VIII How in generall our Sauiour by his omnipotency together with Priests his instruments and Legats doth consecrate his true reall and substantiall body and bloud in the blessed Sacrament CHAP. IX Of the certainty of the presence of the true reall and substantiall body and bloud of our Lord in the blessed Sacrament after consecration by the omnipotency of God CHAP. X. The Amen or conclusion of this book and how all faithfull communicants haue vsed to say Amen to the body and bloud of our Lord in the blessed Sacrament before they receaued FINIS APPROBATIO TRactatus hic secundus de Sacrificio nihil continet quod aut rectae Fidei aut bonis moribus repugnet imprimi itaque poterit diuulgari Datum Bruxell die 15. Maij 1637. Henricus Calaenus S. T. L. librorum Censor