Apostle speakes there Metaphoricall alluding to the priesthood of Aaron and the Leuiticall oblations that as the priest did offer the oblation that was brought vnto him vnto the Lord so Paul had a carefull desire by the preaching of the Gospell to subdue the affections of the Gentiles and so to offer them as it were a pure and acceptable sacrifice vnto God So Origen and other of the fathers tearme the preaching of the Gospell a priestly or sacrificall worke not absolutely but comparatiuely and by way of similitude Obiect But here may bee obiected these testimonies of Scripture 1. Pet. 2. 5. 9. Reu. 1. 6. Reu. 20. 6. by which place it appeares that there are priests of the new Testament which ought still to offer sacrifice vnto God Answ. Vnto these places I answer that if you consider who these are that are here spoken of you shall finde them not to be onely the Clergie but all faithfull Christians which haue not a materiall or externall priesthood but a spirituall and an internall and so they doe offer spirituall sacrifices as I shall shew when I come to speake of the sacrifice that Christ offered So that these places of scripture doe prooue the 〈◊〉 priesthood not to bee lawfull nor the title of priest properly to appertaine to the ministers of the Gospell but onely that all Christians should be spirituall priests to offer spirituall sacrifice to God The third and last vse of this point is that which the Apostle makes Seeing wee haue not a high Priest which cannot be touched with the feeling of our in 〈◊〉 but was in all points tempted like as we are without sinne let vs therefore come boldlie vnto the throne of grace that we may obtaine mercy and finde grace to helpe in time of need and againe Hauing therefore brethren boldnesse to enter into the Holyest by the blood of Iesus By a new and lining way which he hath consecrated for vs through the raile that is to say His flesh And hauing an high Priest ouer the house of God Let vs draw neere with a true heart in full assurance of faith hauing our hearts sprinkled from an euill conscience and our bodies washed with pure water Seeing Christ Iesus whom the Father had deereed from all eternity did from euerlasting giue himselfe a Sacrifice for our transgressions and when the fulnesse of time was come by vertue of his priesthood did offer vp himselfe and offering of a sweet smelling sauour vnto God for vs Oh then let vs with wonder admire the infinite oue of God that spared not his owne sonne the infinite compassion of his Sonne that spared not his owne life but shed his blood plentifully for our saluation Let vs with boldnesse confidence and assurance flye vnto our high Priest Christ Iesus who is entred into the Sanctū 〈◊〉 there presenting his 〈◊〉 before his father making request for vs. The children of God therefore ought with much alacritie to cherish themselues in all their worldly troubles and affliction seeing they haue such a high Priest as hath ouercome the gates of hell the strength of the graue and the power of sinne that they shall neuer preuaile against his elect Let not Satan terrifie thee for our Sampson hath slaine the deuouring Lyon hee that is the strongest of all hath bound that strong man and spoyled him of his weapons Let not death cause thee to startle for Christ triumpheth ouer the graue Oh death where is thy sting oh graue where is thy victory Let not the multitude of thy sinnes affright thee for if any man sinne we haue an aduocate with the Father Iesus Christ the righteous But let vs bee assured that the head being entered into the most holy place will at length draw all the members after it to make them pertakers with it of glory and immortality Thus much for the first part who was the Priest Now followes the second what was the sacrifice In the declaration whereof for our better vnderstanding I shall propound to my selfe this Methode First to speake somewhat of a sacrifice in generall and of the kinds of sacrifices 2. To shew what this particular sacrifice was 3. To shew the necessity of this sacrifice First to speake of sacrifices in generall Sacrifice was instituted by God for the vse of man after his fall for it is thought that if man had not sinned there had neuer beene any institution of sacrifice The persons imployed in sacrificing were men for as the Apostle vnder the Gospell would at no hand permit a woman to execute the publike misteriall function because she was not first in creation though first in transgression so from the beginning in the Church of God the act of sacrificing hath bin practised onely by men for the better shadowing foorth of Christ the Messiah whom in that action they represented The action of sacrificing was accounted so sacred and so honourable that before the promulgation of the law the chiefest persons were imployed in it and vnder the law onely those who were separated from the people and set a part for that end and purpose Yea among the Infidels who did apishly imitate and heathenishly abuse that sacred ceremony sacrifice was offered onely by some choice persons yea pleraque sacra a solis regibus 〈◊〉 consueta the most of their sacrifices were offered of 〈◊〉 kings alone And of that iudgement was Clemens Alexandrinus who sayes that the Egyptians who exceeded all the heathen in aboundance and variety of sacrifices did not commit their mysteries to euery one amougst them c. but to those onely which nere to come to the gouernment of their kingdome and to the Priests of such as were approoued for education learning and linage And so the word Cohen signifies both a Prince and a Priest to intimate that the priestly office did not 〈◊〉 a 〈◊〉 for 〈◊〉 was king of Salem and 〈◊〉 of the most high God Thus much in a word of the 〈◊〉 imployed in the act of sacrificing Now what a sacrifice is By a sacrifice is sometime in scripture vnderstood the act of sacrificing sometimes the thing ordained to be sacrificed and 〈◊〉 both these concurre to the making of a sacrifice it may therefore be thus defined A sacrifice is a sacred and religious action instituted by God whereby we offer some externall thing vnto the true God which wee know will be acceptable vnto him I called it a sacred religious action instituted by God because it was a part of Gods worship prescribed vnto the Fathers before the writing of the law in Sinai and taught by them vnto their children from age to age and after the deliuering of the law commaunded expresly to the people of Israel Againe it was a sacred and religious action because it was to bee performed holily and religiously to Gods glory the edification of the Church and the saluation of the person offering Againe I say it is the offering of some
external thing as Abel of the firstlings of his flock c. For it must be some outward visible thing animate or inauimate I speake of the sacrifices of the law and not of the Gospell which I shall shew to be as well internall as externall I say moreouer that it must be offered to the true God and therefore all sacrifices offered by the Heathens vnto their Idolls and fained gods are improperly called sacrifices in regard that it can neuer be called sacred which tends to the dishonour of the true God Furthermore I say there must bee ioyned with this Knowledge for there can be no acceptable sacrifice vnto God which is done ignorantly without the knowledge of Gods holy will the Apostle sayes whatsoeuer is not of faith is sinne And without faith it is impossible to please God now faith cannot subsist without the knowledge of that which we doe beleeue Lastly I say it must bee a thing acceptable to God Therefore the price of a whore the price of blood a dogs head swines blood and the like though they were offered yet are they abhominable because they are forbidden yea whatsoeuer is unseemely or vndecent is not acceptable The Leuiticall sacrifices were of two sorts Ilastika expiatory or Eucharistika Gratulatory In the expiatory propitiatory or satisfactory sacrifice for these different titles belong all to one thing the Iewes had respect vnto their sinnes and by the laying their hand on the beast and slaying it before the Lord they did in act confesse that they themselues had deserued death eternall for their sinnes but by the blood of Iesus Christ the immaculate lambe who was to dye for mankind they were assured to receiue remission of their sinnes and freedome from eternall death This sacrifice was called Catat that is sinne or a sacrifice for sinne So Paul alluding hereunto saith that God hath made him sinne for vs who knew no sinne that is to say God made him a sacrifice for sinne It is also called Ilastikon or expiatory from the end for the which it was instituted namely to represent the sacrifice which should expiate and satisfie for our sinnes which was Christ himselfe So that this sacrifice was called Expiatory not properly but Metonymically as hauing relation to the Messiah Vnto his sacrifice were referred that offering which was called 〈◊〉 of Olon and chauo because it was allburnt in the fire and the priests had no part of it or else it was so called of Holah which signifies to ascend because it being wholy consumed in the fire did ascend vp vnto God in the smoake Vnto this Expiatory sacrifice were also referred those oblations which were offered for the cleansing of lepers for the purification of women after childbirth for touching of dead bodies for the sanctifying of Priests for all these pollutions had respect to the pollution of sinnes The other sacrifices were Eucharistica or offerings of thanksgiuing whereby they did testifie their thankfulnesse for benefits temporall or spirituall this kind of sacrifice was called Zebach Schelamim 〈◊〉 pacificorum a peace offering because it was offered by them that had beeing reconciled to God by the former sacrifice receiued remission of their sinnes and were at peace with God as also because thereby they testified their gratitude to God for all his fauours which the Hebrewes did comprize vnder the word Peace And to this sacrifice were referred the meate offerings and drinke offerings the first fruits and the tenths all which were testimonies of their thankfulnes And indeed all sacrifices may be reduced to these two heads Either Ilastika or Eucharistika Expiatory or Gratulatorie For according vnto Gods affection towards man such were mens 〈◊〉 towards God Now God is either angry with vs and so punisheth vs or is well pleased and so blesseth vs and all the effects of God vpon euery man are either blessings or cursings when hee is angry hee sends cursings when hee is well pleased hee sends blessings wherefore hauing stirred him vp to wrath by sinnes the Iewes offered Ilasticke sacrifices to appease his wrath hauing appeased his anger and pleasing him by obeying his commandements they obtained his blessings and fauours to their bodies and soules wherfore they offered Eucharisticke sacrifices to testifie their thankfulnesse to the Lord. Now in both these kinds of sacrifices had the Iews respect vnto the Messiah fixing the eye of their faith vpon Christ that was to come both in him expecting saluation by the satisfactory sacrifice of his death and in him rendering thankes vnto Iehouah for all his blessings which they were made partakers of through the Messiah Thus much of a sacrifice in generall and of the kind of sacrifices among the lewes The second thing I propounded is to shew you what this particular sacrifice is which Christ offered for finne As there was vnder the law a double sacrifice Ilasticum and Eucharisticum Expiatory and Gratulatory So is there vnder the Gospell this double sacrifice offered by Christ for when he had finished his Propheticall office here on earth he then entered vpon his Pontificall or Priestly office which was to offer sacrifice for all beleeuers And albeit this expiatory sacrifice was first in order of nature as making way for the Eucharisticall whereby it might be acceptable to God hauing satisfied for sinne by his death and so reconciling God and man yet in time his Eucharisticall sacrifice was offered before his Expiatory and the reason hereof is alleadged by a most famous Diuine whose words are these Although the Father was first to be appeased by the Ilasticall sacrifice of Christ 〈◊〉 the crosse and so forgiuenesse of sinne and of punishment beeing obtained then should haue followed the sacrifice of thanksgiuing for all benefits obtained by Christs death and passion yet Christ offers his sacrifice of thankesgiuing as if hee were already crucified For so he was indeed in Gods decree and in his determination and in this respect hee is 〈◊〉 The lambe slaine from the beginning of the world This Eucharisticall sacrifice of Christ was in the Lords Supper which was not vnworthily euer after in the Church of God by the Fathers tearmed by the name of the Eucharist Yet vnderstand mee I doe not say that the bread and the cup were this Eucharisticall sacrifice that Christ offered but the thanksgiuing which he offered to his father For before hee brake the bread and gaue the cup to his Disciples it is the opinion of all ancient and moderne writers that lifting vp his eyes vnto heauen in the name of all the elect that were are and euer shall bee in the world he gaue thanks to his heauenly Father for all his blessings of nature grace and glory but especially for that remission of 〈◊〉 and redemption from eternall death purchased by that sacrifice of his body vpon the crosse So that in these two sacrifices of Christ all the Leuiticall sacrifices had their full perfection and
lambe for his innocencie of nature and without blemish for integritie of conuersation therefore hee needed no sacrifice to be offered for him to purge his sinne as all men els doe but onely offered in behalfe of all beleeuers Therefore we may safely affirme that Christ receiued no benefit by his owne sacrifice in respect of remission of his sinnes for seeing hee was without sin he needed no sacrifice to bee offered for himselfe Wherefore the actiue obedience of Christ to the law did appertaine both to the elect and to himselfe to the elect that the law might be fulfilled by Christ for them to himselfe for as hee was a creature after the image of God so was hee bound to obey the law of his creatour but his passiue obedience appertaineth onely to the faithfull seeing he had not sinned therefore he deserued no punishment and hauing not 〈◊〉 needed no sacrifice to bee offered for himselfe This appeares by the word of the Angell Gabriel vnto Daniell And after threescore and two weekes the Messiah shall be 〈◊〉 but not for himselfe Thereupon worthily did the Councill of Ephesus stablish this Canon Si quis dic it Christum pro se obtulisse sacrificium non magis pro nobis solum Anathema 〈◊〉 If any man shall say that Christ did offer an oblation for himselfe and not rather for vs alone let him be accursed For vs then it is that Christ offered sacrifice and for our sinne Quest. But what sinne Answ. All sinnes of the elect originall and actuall of omission and commission of weakenesse and wilfulnesse before their conuersion and since their conuersion whatsoeuer is anomia a transgression of the law is by this sacrifice of Christ expiated yea the sinne against the Holy Ghost albeit it be not at any time actually pardoned yet there is so much merit and worth in this sacrifice as to deserue the pardon of it if the party com̄itting it could come to repentance Not that that sinne can bee or is at any time pardoned because of the incredulitie and impenitencie of the sinner but that the sinne in it selfe considered cannot be so great but the mercy of God is able to pardon it and the merits of Christ in this sacrifice are of such sufficiencie as to deserue remission and giue satisfaction for it Now whereas it is said to be a sacrifice for sinne it offers to our obseruation three things First the heinousnesse and abhominablenesse of sinne euery sinne be it neuer so small is both so odious in the eyes of God and iniurious to his diuine law that nothing can expiate it but the death and sacrifice of the Sonne of God why then shall any Christian take pleasure in sinne which drew Christ Iesus from his 〈◊〉 one of Maiestie and fastned him to the crosse which caused him to shed his precious blood and to giue his life as a ransome for the sons of men As the burthen of our sinnes were well nigh vnto Christ 〈◊〉 so let the practise of them be vnto vs detestable Let vs neither extenuate their number nor their nature for the smallest sin though but once done is committed against a God of an 〈◊〉 maiestie and deserues an infinite punishment and could not be satisfied for but by the infinite sacrifice of the Sonne of God Christ Iesus Secondly we may obserue heere the insufficiencie of all other sacrifices both before and vnder the law for they were not able to 〈◊〉 the sinnes of the 〈◊〉 and therefore to speake properly there was 〈◊〉 but one true Ilasticke and propitiatory sacrifice for sinne which Christ Iesus offered when he gaue his body vpon the crosse for our redemption And therefore doth the Apostle 〈◊〉 this sacrifice of Christ 〈◊〉 exochen aboue all others thusian to theo is 〈◊〉 euodias a sacrifice to God for a sweet smelling 〈◊〉 Thereby intimating that this sacrifice beeing most gratefull to God in it alone was God well pleased Obiect But here may be obiected Noah after the waters were abated off the earth and that at Gods command he was come forth of the Arke hee tooke of euery cleane beast and of euery cleane foule and 〈◊〉 burnt offerings on the altar and the Lord smelled a sweet sauour And againe Exod. 29. 18. The offerings that are made for the consecration of the Priests are called sweet sauours vnto the Lord. Answ. I answer these sacrifices are to be considered two wayes either in themselues or as they haue relation to Christ. As they were considered in themselues so they had no sweet sauour in the nostrills of God because they were but earthly things and of a finite vertue and therefore doth the Lord often complaine against those that reposed confidence only in the outward ceremony of sacrificing whose oblations were an abhomination to him But as these offerings had relation to the sacrifice of Christ and were offered by faith in his sacrifice so they were acceptable vnto God and God did smell a sweet sauor in them not for themselues but for the Antitype Christ Iesus who was figured by them and therefore it is said that By faith Abel offered a more excellent sacrifice then Cain Not but that Cains might in value equall Abels but because Abel offered by faith in Christ and Cain without faith And as the Leuiticall sacrifices of the law were onely accepted in Christ so and no otherwise are our spirituall sacrifices of the Gospell yee also as liuing stones are built vp a spirituall house an holy Presthood to offer vp spirituall sacrifice acceptable to God by Iesus Christ. By which it appeares that all our sacrifices and seruices are to be presented before God onely in the perfection of this al-sufficient sacrifice of Iesus Christ. Thirdly obserue we here the perfection of this sacrifice in that there was nothing in sinne but the contrary might bee found in this sacrifice In sinne there is imperfection in this sacrifice perfection in sinne disobedience in this sacrifice obedience in sin carnall delight and pleasure in this sacrifice vnspeakable torture and torment in sinne pride in this sacrifice humilitie in sinne enuy in this sacrifice loue in sinne mans destruction in this sacrifice mans restauration in sinne death in this sacrifice life So that wheresoeuer sinne had made a breach this sacrifice of Christ makes it vp giuing full satisfaction for euery default Quest. But here will arise a great question which of late hath troubled the Church of God and it is this Seeing here it is 〈◊〉 downe indefinitely that Christ offered one sacrifice for sinne Whether did Christ offer a propitiatory sacrifice to satisfie for the sinnes of all men as well reprobates as elects Answ. The Arminians are of opinion that Christ by the sacrifice of his death obtained remission of sins reconciliation and saluation for all and particular men Nor doe they doubt to say that by the death of Christ reconciliation was obtained for
accomplishment Therefore the Apostle sayes 〈◊〉 5.2 that Christ gaue himselfe 〈◊〉 〈◊〉 an oblation and a sacrifice by an oblation vnderstanding a gratulatory offering and by sacrifice an expiatory host for sinne And that the 〈◊〉 sacrifices had their consummation in Christ appeares in that figuratiue casting the open and doues out of the Temple as Theophylact. on the 21. chapter of Math. obserueth saying Iesus eiiciendo boues columbas praesignauit non vltra opus esse animalium sacrificio sed oratione 〈◊〉 casting the oxen and doues out of the Temple signified that there should no longer need the sacrifice of beast but of prayer But it is demanded Which of these two sacrifices it is that the Apostle speakes of The text it selfe cleares this doubt you heard before that the Eucharisticall sacrifices were for mercies and blessings receiued and the Ilasticke or Expiatorie sacrifices were for sinnes committed so that when the Apostle sayes this sacrifice was for sinne it plainely appeares that hereby is meant the Expiatory sacrifice of Christ offered to appease his Fathers wrath This sacrifice is no other then Christ himselfe dying vpon the crosse for the transgressions of mankind Origen speaking of Christ sayes Ipse est hostia Sancta Sanctorum He is the most holy sacrifice for his holy ones Which the Apostle Saint Peter confirmes saying For so much as ye know that you were not redeemed with corruptible things as siluer and gold But by the precious blood of Christ as of a lambe without blemish or without spot Christ himselfe was this sacrifice who so loued vs that he gaue himselfe for vs an offering and sacrifice of a sweet smelling sauour But according to which nature was Christ the safice for sinnes Onely according to his humane nature as appeares By which will we are sanctisied through the offering of the body of 〈◊〉 〈◊〉 for 〈◊〉 by which words the body of Christ we are to vnderstand the whole humane nature of Christ for there the part is put for the whole so that Christ the man consisting of body and soule was the sacrifice for our sinnes and as we in soule and body had transgressed against God so Christ both in soule and body was to suffer punishment and to make satisfaction for our offences Compare this place of the Hebrews with the words of the Prophet Esa. and you shall easily discouer this truth Yet it pleased God to bruise him hee hath put him to griefe when thou shalt make his soule an offering for sinne he shall see his seede he shall prolong his dayes and the pleasure of the Lord shall prosper in his hand What the Propheticall Apostle Paul attributes to the body the Euangelicall Prophet Esa. attributes to the soule so that both these being essentiall parts of man make the whole humanitie of Christ to bee the sacrifice for our sinnes And as the Tree of life did represent the Godhead of the Messiah so did the Animate sacrifices of the Leuiticall law shadow out his Manhood And the reasons why this sacrifice that Christ offered should be his manhood are these 1. Because that in the same nature the offence was made in the same nature was the sacrifice to bee offered and the satisfaction to bee performed for otherwise Gods iustice could not be appeased but in the nature of man was a transgression committed therefore in mans nature must a sacrifice bee offered and satisfaction made And for this reason the Angels that fell from God had no benefit by the Incarnation of Christ nor by his death and passion because he tooke not vpon him their nature neither in their nature did he offer sacrifice 2. Secondly the death of the beasts in the Ceremoniall law did figure out the death of that sacrifice which the Sonne of God was to offer vnto his Father for mans Redemption So that in that nature wherein Christ dyed in that nature he was to sacrifice but Christ as he was God could not dye for the Godhead is apathes and cannot suffer but according to his humanitie he dyed truely and not fantastically and in shew onely as Marcion and the Manichees heretically thought And indeed considering Gods eternall decree of sending his Sonne to be 〈◊〉 flesh it was necessarily required that hee should dye and shed his blood to appease his Fathers wrath and to procure forgiuenesse of sinnes for all beleeuers for according to the words of the Apostle choris haimatekchusias ou ginetai aphesis without blood shedding is no remission So it appeares that the humane nature of Christ consisting of soule and body was the Alsufficient sacrifice for the sinnes of all beleeuers 3. The third thing propounded is the necessitie of this sacrifice Adam being seduced by his wife and eating the forbidden fruit brought vpon himselfe and all his posteritie three euills First hee was by his transgression guilty of 〈◊〉 before God Secondly he was depriued of all his grace of integrity and righteousnesse which God had conferred vpon him in his creation Thirdly he was driuen out of Paradise to signifie his banishment from the celestiall Paradise Wherefore it was necessary that there should bee a sacrifice offered for man First that his sinnes might be remitted whereby he was turned from God Secondly that he might be restored againe to the state of grace Thirdly that he might be re-united and reconciled vnto God and inherit eternall life These three were effected by the sacrifice of Christ. For first by this Sacrifice our sinnes are pardoned and the guilt of all our iniquities is washed away by the blood of Iesus hee was that promised fountaine which should be set open for Iudah and Ierusalem to wash in This appeares by the words of Paul Traditus est in mortem propter offensas nostras He was deliuered to death for our offences Secondly by this sacrifice wee are made pertakers of his grace whereby wee are comely in the eyes of God the Father for hee thereby imputed his righteousnesse vnto vs and communicated that life of grace which was radically in himselfe the head vnto all his faithfull members for by him it is that wee all receiue grace for grace Thirdly hereby are wee entitled againe vnto the kingdome of heauen lost by our first parents for when this earthly tabernacle is dissolued we are put inro possession of that building of God not made with hands which endures for euer in heauen All these three are contained in one verse Christ Iesus is made vnto vnto vs of God righteousnesse sanctification and redemption Righteousnesse in the forgiuenesse of our sinnes 〈◊〉 in the communication of his grace and Redemption in the saluation of our soules and bodies By this that hath beene spoken wee may note that the beginning middle and end of mans happinesse is from the sacrifice of Christ by him wee are deliuered from the bondage of sinne by him wee are in the liberty of grace by him are wee
sacrament was the Paschall lambe whereupon the Apostle sayes Christ our Paschall Lambe was offered And in place thereof hath succeeded the Eucharist in the new Testament which is a Memoriall of his passion past and suffered as the other was a prefigurer and 〈◊〉 of his passion to come Petrus Alphonsus at the same time did acknowledge the Masse or Eucharist for no other thing then a Sacrifice of praise And this was at that time one of the questions disputed by the Albigenses and Petrus Brutis who was burnt at Tholosa where hee taught publikely that it was not a Propitiatory All these sacrifices saith he which were vsed vnder the law were nothing but 〈◊〉 of this great sacrifice which was to destroy sinne But since the comming of Christ wee vse not any other Sacrifice but that of bread and wine which he hath ordained is like vnto that which Moses in the law called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sacrifice of prayse for therein we prayse God for the benefit hee hath bestowed vpon vs sauing vs by his onely Sonne c. Alexander Hales seemes to crosse the Masse in diuers of his assertions for he speakes thus Iesus Christ hath offered a double sacrifice a spirituall and corporall the spirituall that is a sacrifice of deuotion and loue towards mankind which he hath offered in spirit the corporall the sacrifice of the death which he vnderwent vpon the crosse which is represented in the sacrament Marke he confesseth no realitie of a sacrifice any otherwise then by 〈◊〉 The spirituall figured by the incense and perfume which was made vpon the inner 〈◊〉 the corporall which hee offered in his flesh two wayes that is to say sensibly vpon the crosse and insensibly vpon the altar Obserue he tearmes it an insensible offering not grosse vnder the formes of bread and wine That sensible sort being shadowed out by the sacrifices of beasts but the insensible by the sacrificing of things that are insensible as fruits bread and wine both the one and the other vpon the vtter altar Here he maketh one Propitiatory for such were the sacrifices wherein beasts were offered with the shedding of their blood for sinne figuring out the singular sacrifice vpon the crosse offered by the Messiah the Lord Iesus Christ. The other Eucharisticall onely for such properly were those of fruites bread c. Lyra also that Catholike interpreter of the whole scripture seems not much to dissent from the former for writing of the Sacrifice of Christ that it is not to be iterated preoccupates an obiection thus You will say the sacrament of the altar is euery day offered vp in the Church But the answer hereto is that this is no reiterating of the sacrifice but an ordinary remembring and calling to mind of the onely Sacrifice offered vpon the crosse wherefore it is said Math. 26. Doe this in remembrance of me That most learned Arrias Montanus vpon Luk. 22. thus writes This is my body that is My body is sacramentally contained in this sacrament of bread and straight way he addes like another Nicodemus Christs nightly disciple The secret and most mysticall manner whereof God will once vouchsafe more clearely to vnfold vnto his Church Thus hath the light of truth appeared from the beginning of the Primitiue Church vntill these our dayes albeit till within this hundred and odde yeares it hath from the time of Gregory shined more dimmely and since the Laterane Councell seemed well nigh to be quite extinct But at last the Sunne of righteousnes communicated his light vnto these 〈◊〉 which haue illuminated our Horizon such as Luther Zuinglius Oecolampadius Caluine Beza Iewell and many famous Martyrs in queene Maryes dayes as Cranmer Latimer Ridley Bradford Philpot c. which albeit it pleaseth the Romish Factors to brand them with the title of Heretickes haue so dispelled the darkenesse of superstition and discouered the Mysterie of Antichrist that all the world may point out which is the purple and scarlet Whore Babylon the great the mother of harlots and abhominations of the earth whose shame her children louers and friends would saine conceale but God hath layd it open and will dayly more and more before men and angells till the time come when she shall be cast downe burnt with fire and made desolate for euermore Thus haue I let you see briefly and I doubt more briefly then so ample a matter doth require how the sacrifice of the Masse crept into the Church and how it hath continued How first it was celebrated in a most plaine and simple manner Secondly it began to admit some encrease of ceremonies especially the offerings for the dead which was but a gratulation and thankesgiuing for them vntill 200. yeares after 〈◊〉 Thirdly prayers for the dead got entrance into the Supper about 400. yeares then came in Purgatory and redemption of soules thence by Masses though not generally taught nor authorized by any Councill About the 780. yeare Gregoryes Masse was publikely taken vp in the Churches of Italy whereas before Ambrose his Masse was of more generall vse Fourthly the disputations of Transubstantiation began about the yeare 840. but were not fully concluded till the Councell of Lateran by Innocent the third anno 1216. After which came in the offering of the body and blood of Christ vpon the altar And after that there followed the enclosing carying about and adoration of them Thus grew the Church of Rome from euill to worse till it came to that miserable state wherein it now is And as the Romanists are Innouatours in respect of the Sacrifice of the Masse so are they also in respect both of the Canon of the Ceremonies of the Masse for whereas they boast that the forme of the Masse in respect of the Canon is so ancient as that they deduce it from the Apostles and to this end alleadge the Ecclesiasticall Hierarchy of Dionysius some of their owne writers doe question the veritie and antiquity of that book doubting whether it be spurious or no and that the Canon hath admitted diuers additions by seuerall and sundry Popes appeares by their owne Polidore Virgill whose words bee these All the Mysteries were deliuered by Christ to his Apostles barely and plainely sauouring more of piety then outward shew for Peter was went onely to consecrate by saying the Lords prayer after this these 〈◊〉 were enlarged by Saint Iames by Saint Basill Coelestine added the entrance of the Masse beginning with this 〈◊〉 Iudge me oh Lord. Damasus added the confession which is made by the Priest before hee ascend vnto the Altar some ascribe it to Pontianus Gregory added the 〈◊〉 which followeth the Entrance and that Lord haue mercy vpon vs should bee repeated ninetimes with the Antiphonie after the Epistle Gospel and communion Telesphorus added the hymne of glory to God on high Gelasius added the conclusions of the prayers as vpon Christmas day because thou didst
giue thine onely Sonne c. as is set downe in the book of Common prayer and vsed at the administration of the Communion by the Church of England Ierom added the Epistle and Gospell and that all men should stand vp at the reading of the Gospell 〈◊〉 they borrowed from the Church of 〈◊〉 the singing of the Creed was added by Pope Marke the first which Damasus afterward renewed Gelasius added the Antiphony which they call Tractum with the hymnes and prefaces which goe before the Canon which are nine in number the tenth to the honour of the Virgine Mary the mother of God Pope Vrbane added Aaron first burnt frankincense on the Altar according as God commanded Moses and Pope Leo the third commanded the same to be vsed in the Church which also the Heathens did vse The washing of the hands was a ceremony taken from the custome of the Iewes and from the Gentiles whose vse was to wash their hands when they sacrificed Xystus the first appointed that in the preface Holy Holy Holy Lord God of Sabbath should bee sung Whereby it appeares that the Canon of the Masse was neither all composed by one man nor was digested into that forme wherein now it is Which appeares by this that Pope Alexander the first who 〈◊〉 ccclx. yeares before Gelasius and Syricius in memorie of the passion of Christ caused these words to be added who the day before he suffered vnto these words this is my body whereby it is 〈◊〉 that that was the beginning of the Canon Leo'1 afterwards added therefore this 〈◊〉 and this holy sacrifice and immaculate host Gregory annexed three prayers which are these Dispose our dayes in thy peace and deliuer vs from eternall damnation and cause vs to be numbered among thine elect So others added other things after the Canon is ended then is said the peace of God then was appointed that the Priests should kisse one another by Innocent the first and that the people should kisse the pax by Leo the second Now for the ceremonies of the Masse most of them were borrowed from the Iewes and ancient Idolatry of the Romanes instituted by Numa Pompilius their second King about 700. yeares before the incarnation of Christ. As their shauing of Priests which the ancient Idolatrous Romanes vsed after the forme of the Babylonians or of the Herculean Priests called for the same cause Stephanophores as bearing a crowne vpon their heads these were by the Heathenish Romanes tearmed Curiones from whence our Romish Priesthood haue borrowed the name of Curate Next the vestment of the Priest which Numa Pompilius ordained to be White called by the Latins Alba and with the Vestment hath continued to this day wherein the Priest celebrateth Masse But our Romanists scorning to bee beholding to their Idolatrous Predecessours will haue this Aulbe to figure the conuersation of Christ in his flesh or the purity of his body incarnate in the wombe of the Virgin Others interpret the white colour to signifie chastity and continency Others signifie by the Aulbe the White garment presented by Herod vnto Christ when he was sent backe as a foole to Pilate Aboue this the old Roman Idolators vsed an ornament for the breast of brasse or copper which is by the Church of Rome now turned into gold or siluer tearmed the Cheasuble They vsed also a vayle to couer their heads called an Amice first inuented by AEneas which also our Masse Priests vse and they will haue it to represent the vayle wherewith Christ was couered when the Iewes mocked him in the house of Caiphas Or the Diuinity of Christ hid vnder the humanity Adde vnto these the Stole the Manuple and the Zone which three saith one do represent the three cords wherwith Christ was bound and led before the High Priest Or by the Zone saith Biel were figured the rods wherewith Christ was whipped by the Stole laid a crosse the crosse that Christ carryed on his shoulders The Manuple carryed on the left arme represents the band of loue wherwith Christ was holden Another interpreteth the Zone or Girdle wherwith the Aulbe is trussed or tyed together to signifie the band of the charity of God The Stole put vpon the Amice on the necke of the Priest in forme of the crosse to figure the obedience of Iesus Christ vnto the death of the Crosse. The Manuple carryed vpon the left hand to figure the eternall felicity of Iesus Christ. Another saith the Amice figureth Faith the Stole humility of obedience and the Manuple the watchfull and hearty deuotion of the Massing Sacrificer Thus are they vncertaine among themselues of the figuratiue representations of their Sacrificall Vestments The next ceremonie was Holy-water borrowed from the ancient Idolaters of Rome and inuented by Numa who ordained that the people should bee sprinkled with sea or salt water because that salt was of a fierie nature which is apt to purifie hereby they purged and cleansed the faults of the people especially lying and periury Pope Alexander the first of that name and one of the first corrupters of the holy sacraments following the Idolatry of Pompilius commanded this coniuring and consecrating of holy water to driue away diuells But to colour this 〈◊〉 hee vseth this comparison If it be so saith Pope Alexander that the ashes of a red cow offered vp in sacrifices mingled with water of the fountaine purified the people of the Iewes by greater reason the water sprinkled with salt should purifie Christians and chase away 〈◊〉 Thus haue they continued that Idolatrous vse of Holy water still in the Church of Rome which the Heathens did vse 360. yeares after Christ as appeares by that story of Valentinian After the sprinkling of Holy-water followes the Procession which Platina ascribes to Agapetus Bishop of Rome but I find it well nigh a 1000. yeares before him practised by the ancient Idolatrous Romanes called Supplication The order of Procession instituted by Numa either to appease the wrath of their gods or to obtaine peace or the fruits of the earth was this First before the Procession went young children then the Priests clad in white Vestments singing hymnes prayses and songs vnto their gods after followed the High Bishop called by them Pontifex Maximus which title was after giuen to all the Emperours of Rome that were not Christians as appeares by their coynes and Sculptures then the ancient Senators of Rome and their wiues and children with crownes on their heads In the Procession was carryed commonly the Pagent or shrine of Iupiter or Anubis oy some of the Priests clad in white Vestments their heads beeing shauen and hauing a crowne vpon their heads This crowne was in such repute that the Emperour Antonius Commodus himselfe being the High Bishop caused his head to be shauen and to be crowned to beare the shrine of the god Anubis Before the shrine went a Torch-bearer carrying a taper light