separation of his soul from his body in euidence of his superabundant loue (d) According to S. Ambrose one sole drop of Christs precious blood had been sufficient to redeem all mankind for one only drop of that precious liquor had been sufficient for the redemption of all mankind His extraction as man is deriued from the most illustrious Tribe of (e) Rom. 15. Isaias saith there shall be the root of Iesse and he that shall rise to rule ouer the Gentiles in him shall the Gentiles hope Christ was the flower that grew out of the root of Jesse that came of the stock of Iuda Iuda wherof he was * Apoc. 5. ecce vicit leo de tribus Iuda the conquering lyon he ouercame the world the deuil and the flesh the world by contemning it the deuil by putting down his principallity the flesh by Crucifying it As a lyon he appeared in his natiuity for it is the innate propriety of that royall Beast to wipe out with his sterne the prints of his feet that his steps may not be discouered and Christ in his Natiuity hid with the stern of his humanity his God head that it should not be perceiued by the deuil as a lyon * Gen. 49. requiescens accubuisti vt leo quasi leaena quis suscitabit eum he slept in his sepulchre none daring to awake him as a lyon he waked himselfe rising gloriously * Mat. 27. soluite hoc templum e in triduo reaedificabo illud in the third day of his dead sleep by the vertue of his own power and as a lyon he will come to the generall judgment to put down the authority power and principallity of all his enemies * 1. Cor. 15. cum tradiderit Regnum Deo Patri and deliuer the kingdom which is the Congregation of the faithfull neuer after to be exercised by the tyranny of the wicked to his diuine Father to whom as God he is equall as man inferior CHAR. VJ. OF THE NAME ISEVS THE CONTENTS The origen excellency and marueillous vertue of the name IESUS IESVS is the proper name of the son of man * Luc. 19. venit filius hominisquaerere saluum facere quod perierat that came into the world to seek and saue that which was lost and to heal and quicken that which was mortally wounded This is to say that the son of the Virgin Mary who is also the son of God is properly named (a) Isaias cap. 62. prophesied of the name IESUS and thou shalt be called saith he by a nevv name vvhich the mouth of our lord hath named That is the Angell of God whom the Prophet Zachary calleth the mouth of our lord and t is set down Mat. 1. that the words thou shalt call his name Iesus c. were vttered by an Angell IESUS which signifieth Sauiour being born to saue his people from their sins (b) S. Austin treating of Christs comming into the world writeth thus take avvay vvounds take avvay death if man had not perished the son of man had not come because there vvould haue been no need of remedies wherby he meaneth that if Adam had not sinned the son of God had not been the son of man which are the wounds and death that procured his coming or temporall generation As in the administration of Ecclesiasticall and ciuill gouernment names are giuen to men sutable and proper to the charges or offices they vndergoe for example the names Pope Bishop Emperour King Generall Admirall Maior c. so the son of the Virgin Mary was by * Mat. 1. vacabis nomen eius Iesum ipse enim saluabit populū à peccatis eorum diuino dispensation named IESUS Sauiour the generall redemption being committed to his charge And allbeit that this name was giuen to some others long afore for the holy Scriptures make mention of (c) Iesus Naue according to Ecclesiast 46. was a valiant warrier one IESUS Naue and (d) Iesus the son of Iosedech succeeded his Father in the office of high Priest Hag. 5. IESUS the son of Iosedech high Priest yet it was new and extraordinary in the son of the Virgin Mary first as to his Person being God and man and consequently far more excelling the other two then substances their shadowes or things figured their naked figures And Iesus Naue though a Gallant Captain howeuer he conducted only the people of Israëll into the land of promise which Moses before had brought out of Egygt but Iesus the son of the Virgin Mary came a guide to all nations vnto conducting them into the kingdom of Heauen of which the land of promise was a figure only as likewise Iesus Naue was a Type onely of Iesus the son of the Virgin Mary And though Iesus the son of Iosedech was a high Priest yet he did not perpetuate his Priesthood that dying with him but Iesus the son of the Virgin Mary * Hebr. 6. tu es Sacerdos in aternum is a Priest for euer enjoying an euer lasting Priest hood Besides Iesus the son of the Virgin Mary saued his people from their sins of slaues vnto Satan (e) S. Iohn the Euangelist cap. 5. writeth that Christ gaue power to be the sous of God vnto as many as receiued him he made Children of God and shewed mercy * Isai cuius misericordia super omnem carnem on all flesh Secondly as to the name it selfe that was new and marueillous also (f) Philip. 2. at the name of Iesus euery knee shall bovv of those vvhich are in heauen of those vvihch are on Earth and of those vvhich are vnder the Earth that is in Purgatory for those which are vnder the earth in the hell of the damned giue nothing of reuerence to the name of Iesus being obdurate in an abhorrence from it S. Hieron l. 3. Comment in Isa attesteth that in those daies bowing at the name of Iesus was counted à distinctiue sign wherby Christians were known from Iews which shewed noe more respect and reuerence when they heard Iesus named then when they hear'd the name of Satan or Pharaoh Howeuer Catholicks doe not honour the name of Iesus in regard of the Syllables letters or sound that it carries but because of the relation it has to the Son of God called Iesus Neither does this exhibition of Religious worship render them more guilty of superstition then are the subjects of a king when they shew a ciuill reuerence while they heare him named for at the name of Iesus the Son of the Virgin Mary euery knee bow 's of Creatures in heauen in earth and vnder the earth * Act. 4. non est aliud nomen in quo homines saluari possūt nisi in nomine Iesu Nazareni and it is the sole name that procureth saluation for man in respect and consideration wherof it hath been a holy constant custome amongst ancient Catholick Christians to bow at the name of
the sinns of the whole world joynt and seperat comprehending euen children of one daies old and such as are hardened against him * Concil Valent 3. cap. 5. Christus Iesus Daeminus noster sicut nullus homo est fuit vel erit cuius naturae in illo assumpta nō fuerit Ita nullus est c. as there is none or hath been or euer shall be any whose human nature is not assumed in Christ so there is none or hath been or shall euer be any for whome Christ hath not suffered his passion in regard whereof he is called Sauiour of all though specially of those which by baptisme are buried with him into death that is which drink of the Cup of his passion for baptism was instituted by him as an essentiall requisite for the drinking thereof vnto iustification of life and the offering the Cup of his passion had been litle conducible to the end it was offered for if necessary meanes had not been prouided to profer it an end cannot be obtained without the application of helps conuenient and conform there to and as to this point of generall prouision Christ was wanting to none for such as are baptised in him and consequently buried with him by baptism into death of sin receiue the benefit of his passions Cup which if they shall constantly keep they cannot be depriued of eternall blessednes due to their holy perseuerance in sanctity through the merits of Christs death and all those * Secundum S. Aug. qui nunquam audiuit Euangelium Chricti habet gratiam qua possit vel praeceptū naturae implere vel qua possit implorare auxilium ad praeceptū naturae implendum vnde illud psal 83. benedictionē dabit Dominus qui lege dedit who are not baptised if they are come to the yeares of discretion do infallibly participate of Gods generall grace on the same scoare of Christs death sufficiently as to the obseruation of the commandements which if they shall faithfully keep and these are written in their hearts they must certainly enioye the benefit of baptism or some other aduantage equalling that as to iustification Touching (b) According to S. Prosper l. de voca Gent. c. 23. Young children born of vnbelieuing parents might receiue meet helpe in order to their saluation if the same parents should vse well the grace that Christ through his bitter passion hath procured for euery kind of people and nation being Christ offered the Cup of his passion for all men joint and seperat excluding none on his part from the possibility of drinking of it children who die before the vse of reason without baptism though they want thereby the benefit of generall redemption and consequently are depriued of full felicity neuertheless their misfortune must not be ascribed to the wanting of a generall Redeemer (c) The Apostle 2. Cor. 5. inferreth from Christs dying for all men that all were dead in Adam saying if one Christ be dead for all from whence t is euident that Christ dyed for all which were dead in Adam and indeed otherwise the Apostle had made a very weak inference and to noe purpose wherfore since according to the Apostle all men were dead in Adam without doubt Christ dyed for all men joynt and seperat and S. Austin after the same manner inferreth from the text set down that all men were dead in Adam because Christ dyed for all and l. 6. con Iulia c. 1. makes vse of the same argument to proue against Iulian and the Pelagians that all children were dead in Adam because one Christ dyed for all and this Catholick doctrine S. Austin inculcateth vrgeth and presseth against all opposers Hanc inquit doctrinam inculco impingo refercio recusanti so that our modern Teachers say vnaduisedly that S. Austin nouer taught that Christ gaue himselfe a propitiation was crucifyed or dyed for all men joynt and seperat besides S. Austin trac 31. in Joan. saith expresly that the Iewes which murthered Christ ought not to dispaire being Christ euen for them offered his prayer and a litle after Christ saith he considered his death as offered for and not as procured by them which doctrine S. Prosper confirms l. 2. de vocat gent. Christ hauing dyed for and to redeem all excluding none on his part it is to be imputed either to the negligence of their parents who if Christians let them die without baptism if infidels help them not as they might doe by embracing * Graetia implorandi diuinum uuxilium implēdi omnia praecepta naturae omnibus hominibus adultis gratis cōcessa est proinde nemo est cui ad fidem Christi aliquis non patent accessus vnde Io. 1. erat lux veraquae illuminat omnem bominem venientem in hunc mundum Gods generall grace that leads them to the marueilous light of Christian faith Again many times it is to be ascribed to naturall secundary causes which take Children out of this life before baptism can be administred to them howeuer God is not wanting in necessary requisits or meanes as to the full happines of those Infants which by naturall causes are preuented of the application of baptism because they do not suffer preiudice for want of sufficient expedients since Christ hath instituted baptism as a most sufficient remedy vnto blessednes in order to all men and infants are depriued of the fruit for as much only as the application of it is obstructed by certaine naturall causes which God did not dispose and ordaine to that end or purpose but for a generall good of the whole vniuers which God is not bound to hinder for he doth not inuert or obstruct the order of things settled from the creation of the world he is not only generall benefactour according to mercy but also a generall prouider according to prouidence he taketh not care of one creature so as to neglect his care of another or so to benefit one as to preiudice another for example if a man should cast himselfe willfully into a hot fiery furnace God to preserue him from burning should be obliged to hinder the innate actiuity of fire which is to burne and so to work miraculously aboue nature as he did in the hot furnace of Babilon which God is not bound to doe howeuer the premises giue euidence enough to beleiue that Christ is rightly named the Redeemer and Sauiour of all Besides as a king is truly a king soueraign lord and supream Gouernor of his people though they rebell against him and will not be gouerned so Christ is truly (d) The Apostle 1. Timoth. 4. calleth Christ the Sauiour of all men but specially of the faithfull where the particle specially giues euidence enough against our modern Teachers that Christ dyed for the Redemption of all men joynt and seperat which Catholick doctrine S. Iohn the Apostle cap. 2. clearly demonstrates saying that Christ Is the propitiation for our sins and not for ours
transgressors of it according to S. Hieroms interpretation l. 1. cap. 7. con Pelagia And that the sacred text set down speaketh of deadly sinns appear's euidently by the subsequent words for example the Apostle addeth He that said thon shalt not commit adultery said also thou shalt not kill which are deadly sinns and if thou dost none adultery but shalt kill thou art made a transgressour of the law Again no man is counted worthy eternall life and eternall death at once no man is God friend through charity and his enemy through deadly sin at the same time but euery morrall sin rendreth a man liable to euerlasting death Rom. 6. stipendia peccati mors The wages of sin is death contrarywise charity bringeth forth life and heauenly blessednes Ioan. 14. he that loueth me shall be loued of my Father and I will â—â—ue him and wilt shew my selfe to him in consequence of which as life and death so charity and mortall sin are inconsistent together neither matters it that diuine faith and diuine hope can abide in a soul desiled with deadly sin forthese two supernaturall vertues taken precisely import nothing of that vnion and friendship which is between the Creatour and the creature that being the proper product of charity neither matters it that a naturall habit is not lost by one sole contrary act though some learned Philosophers assert otherwise for there is nothing of parity between an habit naturally produced and an habit supernaturally infused vnto continuing and conseruing a naturall habit is not required that the acts that produced it continue also to the conseruing of it a man may for some tyme haue the enjoyment of a naturall habit without exercising any act at all but the conseruation of habituall charity necessarily depends of Gods speciall influence which is obstructed through deadly sin that rendereth a soul vnworthy of it CHAR. XXXIIJ OF ENVY THE CONTENTS An enuious man hath pleasure in euill and heauines in good things through enuy a man is made worse then deuills the daughter of enuy is detraction the property wherof is to report amiss and to aggrauate wicked aspersions the mouth of a detractour is a sepulcher of corruption who soeuer harkneth willingly to a detractour cooperateth to his sin ENuy is a killing plague man that God created without corruption the deuil through enuy brought to destruction * Sap. 2. inuidia diaboli mors introiuit in mundum death came into the world together with this infection and indeed men through enuy resemble deuills for as these wicked spirits so enuious men haue pleasure in euill and heauines in good things * Aug. inuidia est dolor alienae felicitatis inuidus de bono dolot de malo gaudet the prosperity that is not their own afflictes and the affliction of other men rejoyces them they be like the syrenes of the sea that lye hid in a calme mourning and exalt themselues in a storme singing while distressed mariners strugle with the raging waues vnto sauing their lifes they noe more endure the light of good works then owles the brightnes of the sun they haue in extream detestation such as exceed them in authority godlines dignity or wealth because they cannot equall them neither do they loue their inferiors lest they may come to be their equalls likwise they despise their equalls euen vpon the scoare of equallity The sonns of Iacob through enuy sould their brother Ioseph lest he might come to bear rule ouer them Gen. 39. Cain through enuy murdered his brother Abel Gen. 4. because he saw that God had a greater kindnes for him in regard his vertue and vprightnes had rendred him more amiable in the sight of his Creator king Saul though he coueted victories ouer his enimyes neuertheless he laid wait for Dauids blood vnto taking away his life because the glory of the batles won was ascribed * 1. Reg. percussit Saul mille Dauid decem millia Mihi dederunt mille aiebat Saul Dauid vero decem millia to the conduct and courage of Dauid wherby is plainly euidenced that enuy râ—ndreth man * S. Chrys hom 4. in Mat. inuidia reddit homines peiores diabolis NaÌ„ diabolus non vult nocere diabolâ— worse then deuils for deuils do not hurt deuils but men through enuy prejudice men which as to kind and nature are alike the enuious man sharpeneth his tongue as a serpent and adders poison is vnder his lips that is wicked detraction the innate property wherof is to report euill of others in their absence which is an impiety forebidden Leuit. 19. thou shalt not curse the deafe that is thou shalt not detract from the absent that cannotheare what is objected against him Again the naturall property of detraction is to augment or aggraâ—at euil reportes and to trauell after the hearing therof as a woman that is about to bring forth a child which is a wickednes forbidden Eccles 19. If shou hast heard a word against they neighbour let it dye with the furthermore the innate property of detraction is to darken the luster of good works though neuer so clear and manifest to extenuate their greatnes or steal away the right pertaining thereto wherby plainly appeares that a detractour is an abomination to God and the worst * S. Ambrâ— asserit tolerabiliores esse fures queÌ„ vespes alia bona nostra diripiuÌ„t quam fures qui famam nostram lacerant seed of theifes for example other robbers spoile and carrie away temporall goods onely namely gold siluer and garments wheras a detracter taketh away spirituall enjoyments that is our good name which is to be chosen aboue great riches Prouerb 22. and he that detracteth is * Bâ—siliuâ— coÌ„parat detractatorem muscae quae sanam carnem percutit vlceri incidit ibi figit rostruÌ„ like a fly that makes a would in whole flesh where none was afore sitteth on and fixeth its nib in it for a detracter striues to wound such as for innocency and purity of life shine without reproofe He is like a butchers dog that lyes wait for blood and hath his lips alwaies bloody for nothing of cleanes is in the mouth of a detracter whose throat is an open sepulcher of corruption he is like a spider that turneth sweet sauours into poison conuerting good into euill he is like a swine that entering into a garden where in one quarter are beds of sweet flowers and in another part therof dunghills hasteneth from the odoriferous plants to the stinking durt which is his pleasure for a detractour passeth ouer the flowry beds of vertues and hasteneth to dunghills that is to the sinns of other men wherin is the consistency of his delight in sum he is like * Eccles 10. qui famam alterius occultè laedit similis est serpeÌ„ti mordeâ—ti in sidentâ—o a serpent that windeth and turneth about craftely carrieth fair before and stingeth behind secretly for a detractour speakes
Christians in as much as they dayly serue God and haue dominion ouer their concupiscenâ—es declining whatsoeuer inclineth to sin are kings in a spirituall metaphoricall signification and in as much as they daily offer themselues a liuing sacrifice holy and acceptable vnto the diuine Majesty are Preists in a spirituall metaphoricall signification their works so offered being sacrifices in a spirituall metaphoricall signification Sacrifice taken in a speciall and proper sense is (c) Catholick definition of a sacrifice taken in the proper sense an outward oblation of a sensible visible thing by lawfull authority exhibited to God only no other object interuening vnto destruction or reall change of the thing offered in recognition of his supream excellency and dominion ouer all creatures In this Catholike definition of sacrifice are obseruable seuen sundry requisits's necessarily concurring vnto the compleating of a true proper sacrifice 1. Oblation for in euery sacrifice taken in the proper sense some sensible visible thing is offered to God and consequently euery true proper sacrifice is an oblation though * Secundum S. Thomam omne sacrificium est oblatio sed non è contra euery oblation is not a sacrifice in the proper sense for many things were offered in the old law namely brass siluer gold oile which were only sacrifices improperly and metaphorically 2. Outward oblation of a sensible thing for proper sacrifice is an act of heighest worship called by (d) This vsage and practise hath continued warrantable down from the begining of Christian Religion till these tymes Quem penes arbitrium est vis sorma loquendi vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherby God is honoured aÌ„d worshipped in respect of his supream excellency in consequence whereof proper sacrifice is the chiefest kind of adoration which consisteth of some externall thing signifying the internall esteem that such as adore haue of the thing adored 3. The sensible thing must be permanent because a proper sacrifice is an exhibition of tribute due to God as king of Heauen and earth but tribute is a permanent during thing as experience teacheth in the payment of tribute vnto temporall Princes which is not a meer locution or other action enduring only for a litle while but brass siluer gold or some other permanent thing that is not flitting as are naked words 4. Oblation instituted by lawfull authority For proper sacrifice if the will of God and his institution were excluded is not an act euen of morall vertue hauing of and in it's self no goodness worthy praise nor worthiness deseruing esteem For example in the old law the slaughter or death of Lambes sheep and calfes was not more laudable then the killing of dogs wolues and hogs nay it had been far less laudable to kill those then these if God had not instituted in the old law sacrifices of Lambs sheep and calues excluding the others Furthermore the death and passion of Christ that was the most excellent and proper sacrifice considered in it self only abstracting from the (e) According to S. John the Euangelist cap. 10. Christ after he had declared to the Pharisies his power to lay down his life immediately added This commandement haue I receiued from my Father command he had from his diuine Father to giue his life for the redemption of the world is not an action of vertue because the death of Christ participated it's goodness and worthiness from the diuine command and his own will and indeed Abraham's willingnes to kill his son Isack who was a type of Christ had been a detestable wickedness if he had not had God's warrantable authority for it who is Author of life and death 5. Exhibited by a lawfull Minister for euery man is not a proper Minister of proper sacrifice but he onely who is by lawfull authority designed ordained and consecrated for that speciall charge and * Hebrae 5. nec quisquaÌ„ sumit sibi honorem sed qui vocatur à Deo tanquam Aaron sic Christ is noÌ„ semetipsum clarificauit vt Pontisex fieret sed qui locutus est ad eum tu es Sacerdos in aeternum secuÌ„dum ordinem Melchisedech no man should take this honour vnto himself but he that is called of God as was Aaron neither did Christ take vnto himselfe the office of High-Priest For he gaue it him that said vnto him thou art a Priest for euer after the order of Melchisedech And though God declared vnto the children of Israel that if they would heare his voice and keepe his Couenant he would make them * Exod. 19. si audieritis voceÌ„ meam eritis mihi in Regnum Sacerdotale gens sancta a priestly kingdom and a holy nation neuertheless they were not all royall Priest's taken in the proper sense but (f) According to S. Hierom. in quaes Hebraicis it was a tradition amongst the ancient Iew 's that down from Noe vnto Abraham the eldest son of each family was a Priest by diuine dispensation but the family of Aaron was invested with priestly dignity long after the institution of the pascall Lamb Exod. 12. and 28. so that in order to that sacrifice the ancient priuiledge granted to the eldest son of the family continued in force only such as descended from Aaron and both Saul and * 2. Paralip 26. 4. Reg. 14. Osias lepra punitus Osias were seuerely reprehended and punishad for attempting to offer sacrifice to which they were not specially deputed If euery priuate man should turn Priest and minister of proper sacrifice such vnnaturall proceeding against the law of God and nature would cause as dangerous and execrable confusion in the spirituall Church-gouerment as in ciuill State-gouerment if euery priuate man should turne king affecting to rule as king howeuer euen such Priest's as assume to themselue speciall and proper priesthood and deny speciall and proper sacrifice acknowledging spirituall and metaphoricall only open a door to the said confusion giuing occasion to euery priuate man to count himselfe as lawfull a Priest as such are being by baptism designed and consecrated to offer spirituall sacrifice and consequently as to the proper function of a Priest which is to * Hebrae 5. omnis Sacerdos Pontifex institutus vt offerat dona sacrificia offer sacrifice there is no distinction between a priuate man so baptised and such Priest's afore mentioned 6. Exhibited to God only because the end and motiue of proper sacrifice which is omnipotency or supream dominion in recognition wherof sacrifice is offered is found in God only although the catholick Church (g) According to S. Austin c. 20. con Faustum c. 21. Though Altars were erected in memory and honour of Martyrs neuertheless it was not the custom to offer sacrifice to Martyrs but to the God of Martyrs erecteth Altars in memory and honour of Martyrs and other blessed Saint's neuertheless she doth not offer sacrifice but to the sole God of both Martyrs and
and offered at his last supper vnder the form's of bread and wine according to the Order of Melchisedech and that the Eucharist as it was instituted and celebrated was not only a Sacrament but also a sacrifice is plainly euidenced out of the words expressing the action that Christ vsed in the instituting and celebrating therof for example (c) The three Euangelists S. Mathew S. Mark and S. Luke express the words Christ vsed in the instituting and celebrating of the Eucharist in the present Tense for example IS GIVEN IS shed likewise S. Paul as to Christs body 1. Cor. 11. is broken Besides the French and Latin Bibles of Caluinists haue IS giuen for you IS shed for you But according to the Latin vulgar translation the particles giuen shed broken are expressed in the future Tence namely shall be giuen shall be shed shall be broken Howeuer Howeuer whether they be expounded in the present or future Tense it matters not since the sense is the same for although is giuen is shed carry the signification of the present Tense neuertheless the subsequent particles namely Do this in remembrance of me vntil our lord shall come to judge the quick and the dead 1. Cor. 11. imply the future Tense The Greek Church hath alwais vsed the future Tense in their Liturgies namely S. Iames. S. Clement S. Basil S. Chrysostome to proue that Christ offered the sacrifice of his body and blood when he was present with his Apostles at his last supper and indeed Christ himselfe paue euidence enough of this Catholick assertion by saying Hic Calix Sanguinis mei This Cup of my blood And the Latin Church vseth the future Tense shall be giuen shall be shed to shew plainly that Christ spoke not of his body and blood onely then at his last supper offered but of the same sacrifice that was to be offered for the future till he should come again to judge the quick and the dead This is my body which is giuen for you Luk 22. which S. Paul expresseth in other term's viz This is my body which is broken for you 1. Cor. 11. This is my blood of the new Testament which is shed for many Mar 14. This is my blood the new Testament that is shed for many vnto remission of Sins Math. 26. All which sentences import sacrificing since they containe the proper words of sacrifice as it is plainly deducible out of other euident Scripture-testimonies in consequence whereof the Eucharist instituted and celebrated by Christ in his last supper is not a Sacrament only but a sacrifice also Again the afore said Verbs namely to giue to break to shed are vttered in the present tense after the Greek Translation signifying that Christ did did not only offer sacrifice in a bloody manner on the Crosse but in an vnbloody also at his last supper (d) S. Luke cap. 22. expresseth the action that Christ vsed in the institution of the Eucharist as to his body vnder the elements of bread and wine in these words This is my body vvhich is giuen for you which S. Paul 1. Cor. 11. deliuers thus This is my body vvhich is broken for you and 1. Cor. 10. he saith The bread which we break is it not the participation of the body of our lord S. Chrysostome expounding this sacred Text demandes why S. Paul added to the words of the Euangelist vvhich vve break and answer's to his own question saying This is done in the Eucharist and not on the Cross vvhere no bone of him vvas broken Io. 19. According to S. Chrysostome as likewise Theodoret and Occumenius who were versed in the Greek tongue Christ suffered himselfe to be broken in the Eucharist vnder the form of bread vnto filling of all which he did not suffer to be done saith S. Chrysostome on the Cross vnto redeeming of all and indeed Calvin in his Commentary vpon the 11. Chapter set down noteth that the particles Is Broken signify is offered or is sacrificed whereby appear's that the Apostles intent and aime was to shew that Christs body was truly broken in the vnbloody oblation offered at his last supper for as much as the species of the consecrated bread were then truly broken Besides as the words of the action which Christ vsed in instituting and celebrating the Eucharist viz This is my body which is giuen for you This is my blood shed for many vnto remission of sins doe euidently import (e) The sacrifice of the Euchariste in as much as it appeaseth God rendereth him propitious and procureth diuine grace vnto remission of sin◠is truly a propitiotary sacrifice taken in the proper sense according to the ancient Fathers S. Gyprian S. Basil S. Chrysostome S. Ambrose S. Austin and the Council of Trent assertes this Catholick doctrine and addeth withall The sacrifice of the Eucharist according to Apostolicall tradition is not onely offeréd for sinnes pains satisfactions and other necessities but likevvisa for such as are dead in the state of grace and not sufficiently purged as yet a propitiatory sacrifice for blood to be shed is to be sacrificed for propitiation or pardon of sins so the words of precept which follow This is my body giuen for you namely doe this in remembrance of me That is in memory of my death and passion doe signify a commemoratiue sacrifice and consequently plainly demonstrate the Eucharist not to be a Sacrament only but (f) The ancient Fathers S. Cypr. Ep. 63. and Caeci Orig. in cap. 16. Mat. and others also compare the sacrifice Christ offered of his body and blood at his last supper vnto the sacrifice of the paschall Lambe and other sacrifices of the old law wherby appears that the sacrifice Christ offered at his last supper was a sacrifice taken in the proper sense wherfore S. Gregor Nyssen Ora. 1. de Resur saith expresly that Christ in celebrating the Euchariste at his last supper sacrificed himselfe before he was sacrificed vpon the Cross a sacrified also For otherwise it would not be a liuely and perfect commemoration or representation of the sacrifice offered on the Cross such as Christ requireth Luk. 22. for as a Sacrament cannot be perfectly represented but by an other Sacrament 〈◊〉 a sacrifice cannot be liuely represented but by another sacrifice there is necessarily required similitude and proportion between the thing that representeth and the thing represented for a man cannot represent an horse or an horse a man nor the saying of the Apostle 1. Cor. 11. as often as you shall eat of this bread and drink of this drink you shall shew the death of our Lord doth infirm the strength of this argument * Patres antiqui in tribus oecumenicis Concilijs puta Ephesino Calcedo Constantinop vt constat ex praefatione Ephesi sic interpretati sunt verbae Apostoli quotiescunque māducabitis mortem Domini annunciabitis For the true sense and meaning therof is that the sacrifice of the Eucharist which is
Eucharist sacrifice of the Mass sacrifice of the Altar The name Eucharist comes of the Greek Eucharistia that signifies thanksgiuing for Christ in celebrating his vnbloody oblation the night before his death gaue thanks to his diuine Father both in generall for all the benefits conferred vpon all mankind as in particular also for that one singular grace wherby he was impowred as man to iustitute so diuine a mistery So that vndoubtedly by a speciall prouidence the name Eucharist is appropriated to the sacrifice of Christ his body and blood to the end that euen the name therof might excite Priests whos office and function it is to ofter that sacrifice to imitate the thanksgiuing that Christ exhibited in the enterprise of this mistery The name Mass comes of Missa which is latine doubtless for if it had been an Hebrew word the vse therof would haue remained and continued among the greek Fathers as well as of Alleluya Osanna Amen which be Hebrew words But none of the Greek Fathers vse this term Missa and consequently it is a denomination which the people of the latine Church haue imposed to express the sacrifice of Christ his body and blood and signifies the same thing that dimissio in latine that is to say dismissing or sending away for in the primitiue Church it was an ordinary ceremony practised by the Deacon to cry aloud twice in the Church during the time of celebrating diuine seruice Ite Missa est once in the begining of the mistery or sacrifice wherin the Catecumens were not suffered to be present being Belieuers vnbaptised signifying therby that all such should depart out of the Church and once again in the end of the said mistery or sacrifice intimating therby the dimissing or sending away of the faithfull baptised This signification of the name Missa in English Mass and this originall grownd therof is approued by the vniform judgment of the maior part of orthodox writers Howeuer the appropriation of the said name as to signifying the seruice of the mistery or sacrifice of Christs body and blood is deriuable euen from the primitiue successors of the Apostles who (m) S. Clement that succeeded S. Peter in the supream gouernment of the Church composed a Missale and in his writingmentioneth the word Missa Mass And S. Denys did not onely write of the Ecclesiasticall Hierarchy but of the Mass also And whereas sectaries do not ascribe that work vnto him it is without warrantable ground howeuer whosoeuer was the Author thereof t' is certain that the Church of God hath approu'd it for the first Council of Nice stileth the Author Magnum which Title he had giuen vnto him afore and S. John Damascene calleth him Magnum Theologum à great diuine but all antiquity make mention of the Mass For example Alexander that was the fourth Pope after S. Peter Epis 1. ad orthodox And Sixtus that succeeded him according to S. Damascene in the life of the same Alexander S. Telesphorus seth forth an ordinance that commanded Priests to say 3. Masses in the feast of Christs Natiuity S. Soter prohibited all Priests to eate or drinke before they said their Masses S. Steuen the Pope vnder the persecution of Valerian the Emperour was kill'd at Mass S. Felix Ep. 2. ad Episcopos Galliae mentioneth saying of Masses vpon the Tombs of Martyrs S. Hierom. in cap. 11. Prouerb affirmes that the soules of the faithfull departed receiue comfort and helpe by the celebration of Mass and S. Austin Epis 49. tom 2. ad Deo gratias c. 3. teacheth that the sacrifice which Christians now offer is euidenced both by Euangelicall and propheticall Scripture besides this Catholick assertion is taught in sundry Councils namely in the Nicen. cap. 14. Carth. 2. can 4. So that it is a manifest weakness in sectaries to deny a doctrine that all antiquity by vnanimous consent plainly assert vse the name Missa and the signification therof namely S. Dionys S. Clement S. Euarist S. Alexander S. Sixtus S. Telesphorus S. Higinus S. Soter S. Fabianus S. Stephanus S. Felix S. Syluester S. Damascenus With whom were contemporary the great lights of the Church S. Basil S. Gregory Nazianzenus S. Ambro. S. Chrysost S. Hieron S. Epiphan S. Cyrill S. August wher vnto may be added sundry generall Councills wherof the vnquestionable testimonies and records are enough to euidence the truth of this primatiue doctrine so that with great reason it may be much wondered at how the People of England came to looke with so envious an eye vpon the Mass as to count it Idolatry since the practice therof is agreeing with the full and euident Testimonies of all the primitiue Fathers And as to the Realm of England euen from the first plantation of Christianity setled therein Mass constantly continued the sole publick worship or seruice that was resorted vnto till the ciuill power of Parliament in the Reign of Queen Elizabeth put it down vpon what design of auarice liberty and ambition is needless to express But in the room of the Mass was substituted a new outward seruice named the book of Common prayer and sett forth in the vulgar tongue wheras since the first age for 1500. Years not one example can be produced of any Christian kingdom which had not for the common publick seruice of Religion the Mass and that celebrated in Hebrew Greek or Latin neither were the holy Euangels wrirten in other language then Hebrew Greek and Latine which are the three holy tongues The Hebrew was sanctified from the beginning of the world God euen then conferring with Adam in the Hebrew tongue and teaching him the names of each liuing creature Gen. 2. Besides all three were sanctified in the death and Passion of Christ the son of God the inscription ouer his Cross Iesus of Nazareth king of the Iews being written in Hebrew Greek and Latine letters and prophesied * Septuaginta super psal 56.57.58 ne disperdas Dauid in tituli inscriptionē of long afore This doctrine does not preiudice what S. Paul writeth 1. Cor. 14 saying That he that speaketh a strange language edifieth himselfe but he that prophesieth edifieth the Church of God I would that you all speake with tongues but rather that you prophesied For it is conuincingly euident that the Apostle neither by these or any other words of that chapter commandeth the vse of the vulgar tongue in the Church seruice For so there had been no need of prophesying that is of interpreting vnto edification exhortation or instruction which the Apostle expresly enjoyneth saying That if any man speak a strange tongue let it be by two or at the most by three and that by course and let one interpret Besid's it is plain that S. Paul there treateth of the miraculous guifts or strange tongues infused both into men and women in the first begining of the Church and not intelligible without the miraculous guift of interpretation also and consequently he cannot mean the
he carryed himselfe in his own hands while giuing his body he said This is my body But truly he had not done what no other could doe if he had carried in his hands a meer figure or sign of his body onely Again S. Cyril Hieros Catech. mysti affirmes that the wine is as truly chang'd into the blood of Christ as water was conuerted into wine in Cana-Galilaea Moreouer S. Cyprian ser de Domi. coena asserts that the bread Christ gaue vnto his Disciples is chang'd saith he not as to the form or figure that is as to the accidents thereof but as to the nature that is as to substance through the Omnipotent power of the worde that was made flesh plainly and euidently otherwise the mystery established vnto saluation might leade into errour and damnation since a thing deliuered in Tropes and figures is subiect vnto vncertainty and intricacies Again the words afore mentioned set down by three Euangelists and one Apostle importe the new Testament made by Christ himselfe the night before his passion and it is vncredible that a Testatour expecting death suddenly should say in express tearmes what he meaned not In regard whereof the ancient Fathers doe vnanimously declare that the cited words of institution vêªt videlicet This is my body This is the blood of the new Testament ought to be taken in their proper sense that no man according to reason might doubt of the â—â—all and substantiall presence of Christs reall and substantiall body and blood in the Sacrament of the Eucharist Christ the diuine Testatour expressing himselfe therein plainly and clearly Wherfore it is an infallible Article of christian faith that vnder the elements of bread and wine is contained Christs true reall and substantiall body and blood through a maruelous transubstantiation that is to say substantiall (h) Transsubstantiation signifies conuersion of one substance into an other conuersion of the bread into his body and the wine into his blood in vertue of the word that was made flesh which the word made that made all thinges of nothing Gen. 1. In vertue of the word that changed Lots wife into a piller of salt Gen. 19. that turned Moyses rod into a serpent Exod. 4. that conuerted the riuers and fountaines of Egypt into blood Exod. 7. that made wine of water Io. 2. that created man of the dust of the ground and breathed in his face breath of life Gen. 1. In vertue of the word that was God Io. 10. Wherfore since the omnipotency of the word can work such marueilous effects it is euidently plain that Christ who is this omnipotent word to wit the son of God can conuert bread into his flesh and wine into his blood and the diuine omnipotency as to transmutation of one created substance into an other in like manner created the Deuil did acknowledg when he said vnto Christ If thou be the son of God command that these stones may be made bread Mat. 4. Wherfore such as deny transubstantiation in the Sacrament of Christs body and blood as an action impossible are worse then Deuills and doe not consider the infinite power of God according to the innate vertue therof Besides if the nutritiue faculty of nature can turne bread into the substance of him that eateth it and change wine into the blood of him that drinketh it if art can make Iron of earth and glass of ashes why cannot God that is aboue nature and art conuert bread into Christs body and wine into his blood Christs body and blood being created substances Furthermore it is extream weakness in a Christian that ought in the mysteries of christian doctrine to be ruled by faith which is a conuiction of thinges not seen to think that he cannot receiue in the Sacrament with his corporall mouth the true reall and substantiall body and blood of Christ because he doth not see them for indeed he might as to reason think as well that there are not three persons in God and one substance two natures in Christ and one person or that there was neuer such a man as Salomon or any such as are called his great Grand-Fathers and Grand-mothers because he hath not seen them or to thinke he is not endued with an immortall soul which quickneth each part of his body because he cannot see it and t' is as great weakness to think that if all the belieuers had eaten of Christs reall body from the first age for 1662. it would haue been wasted and spent long agoe though it had been as big as a great mountaine for Christ's (i) T is no strange thing for the substance of Christs body to exist after an indiuisibie manner since according to true Philosophy the substance or essence of euery real thing hath an indiuisible existency body by diuine dispeÌ„sation is spiritually cloathed in the Sacrament being inuisible indiuisible and incorruptible and consequently deuested of outward extension in order to place and therfore not subiect to naturall alterations which doe accompany common bodies As Heate brightness of fire sweet odour of a rose doe not suffer prejudice for as much as they be communicated to many and as the pot of meale and vessel of oile did not faile or diminish though the widow of Sareptha and her family did eat thereof continually while the Heauens were shut froÌ„ rayning through the prayers of Elias 30. Regum so the body of Christ in the Sacrament is not wasted spent or prejudiced albeit that the whole Church doth dayly feed thereof Likewise t is extream weaknesse to think that Christ cannot be in * Chrys l. de Sacerd. ait qui Christus cum patro sursum sedet in illo ipso temporis momeÌ„to omnium manibus pertractatur Heauen and in the Sacrament at once in as much as one body is not capable according to Philosophy to possess two places together for God is not confined to Aristotles principles The diuine omnipotency transcend's Philosophy her Rules and all the works of nature God made all thinges of nothing contrarie to the maxime of Aristotle Nothing is made of nothing Furthermore in Christ are two natures and one sole person Christ was conceiued of the Virgin Mary without prejudice to her virginity and in the day of his Ascension penetrated the Heauens which are solid bodies without boring into them and other effects which vnto Philosophy are impossible to God are possible Howeuer one body and many places are not inconsistent together as to naturall Philosophy especially when a body is in many places after the manner of a spirituall substance deuested of outward extension in order to the places that containe it and so Christs body is in many consecrated Hosts at once or when one body is in one place with it's quantity extended outwardly thereunto and in another depriued therof at the same time and so Christs body is in Heauen and in the Sacrament together all which according to naturall Philosophy ought not to seem thinges
of sacramentall confession to purge out the leauen therof wherby he is cured For as a wounded body cannot be healed while the arrow that gaue the wound continues therin so neither a wounded soul can be cured whiles sin remaines that wounded it Wherfore as an impostume that breaks not outwardly causeth corporall death so sin's that stay within the soul * S. Aug qui inconfessus lates inconfessus condemnaberis vnconfessed cause eternall death Wherby euidently appears the greatness of the hazard that sinners run which (g) S. Cyprian l. de lapsis writeth thus Let euery man confess his sinnes while he is aliue while his confession may be accepted while his satisfaction and remission giuen by a Priest is gratefull in the sight of God defer confession of their sins till great sickness sieze on them and such be like vnto malefactors that confesse their wickednes at the gallowes when they can sin no more being depriued of further opportunity to sinne so that their sins do rather leaue them then they their sins Besides this kinde of slow-negligent penitents seldome confesse vnto iustification of life retaining for the most part an affection to their former transgressious in consequence of which they die in their wickednesse for loue to and remission of sin are inconsistent together Furthermore as a man that is afflicted with many grieuous wounds cannot performe any hard work so a penitent oppressed with many deadly sins togegether with violent sickness cannot * Psalm 14. dereliquit me virtus mea stand against the difficult assaultes of the deuill CHAR. XIIJ. OF SATISFACTION THE CONTENTS The integrity of sacramentall penance requireth sacramentall satisfaction the propriety wherof is to discharge the debt of temporall punishments which euen after the pardoning of sin as to the guilt thereof oft remaines behind vnsatisfyed satisfaction hath nothing of weight with it vnlesse the penitent that satisfyes be in state of grace God scourgeth euery son whom he receiueth neither holy scriptures nor ancient Fathers exhorte sinners to turne to God with inward penance only outward penance is required namely fasting praying Almes deeds and other painfull afflictions outward penance doth not preiudice the satisfaction of Christ from the merits whereof proceed's whatsoeuer it hath as conducing to heauenly blessedness SAtisfaction is a painfull and laborious exercise of some one or more outward good works namely fasting praying or giuing of Almes c. which a Penitent (a) Satisfaction consistes in the exercise of painfull works appointed and enjoyned by a Ghostly-Father in manner of commande and indeed if such works were required by way of counsell onely the Penitent might choose whether he would receiue the whole entire Sacrament of Penance or not being satisfaction pertaines to the integrity fhereof by command of his Ghostly-father * Satisfactio debet esse actus voluntarius nam qui inuitus poenanae sustinct dicitur potius satispati quam satisfacere voluntarily embraceth for the remitting of temporall paine due to his sins as offences against God together with full purpose to sin no more The prime propriety of satisfaction is to discharge the debt of temporall punishment which after pardon of sin in order to it 's mortall malice and eternall paine if the sin be mortall often times (b) The Council of Trent fess 6. cap. 14. declar's that satisfaction is one part of sacramentall penance enjoyn'd to the remitting of temporall paine which according to holy scriptures is not all waies taken away wholy together with the guilt of sin and the Council of Trent fess 14. cap. 8. expresly teacheth and cap. 12. defineth Sub Anathemate that often tymes God remitteth the guilt of sin vvithout foregiuing the temporall pain due thereto and vponthis catholick assertion is grounded christian faith in order to Indulgences and Purgatory the fire whereof purgeth away temporall pains due to sinnes afore remitted remaines behind vnpaid Although a penitent sinner by a perfect act of contrition or reall receiuing of the Sacrament of Penance finde grace again in the sight of his Creatour Neuertheless he is not alwaise deliuered from temporall afflictions For example God as soon as he saw Dauid's contrition and detestation of the adultery which he had committed with Bersebe and the Murther that the had exercised on Vrias her husband remitted the guilt of those sins and receiued him into fauour again yet notwithstanding his happy reconciliation he was left to endure many temporall calamities euen in order to the offences pardoned afore For afterward God raised euill against him in a great measure The child that was borne vnto him died the sword neuer departed from his own house sundry of his seed were violently slain and his people rebelled against him In like manner although Moyses and Aaron long before their death 's got remission of the guilt of their incredulity contracted * Num. 20. Moyses Aaron Deo contradicebant non loquentes ad Petram in conspectu filiorum Israel quod tamen Deus praeceperat illis at the waters of contradiction Num. 20. belieuing not God to sanctify them in the presence of the children of Israël (c) According to S. Anstin l. 16. con Faus Manich. c. 16. Moses and Aarons sin of incredulity was remitted them long afore their death yet in punishment of that very fault committed afore they were not suffered to conduct his people into the land of promise which was the thing they passionately coueted Again (d) S. Chrysostom hom 80. ad popul Antich discoursing vpon those words Math. 12. The men of Niniue did penance at the preaching of Ionas writes thus Euery where sack-cloath euery where Ashes euery where Teares and the king of Niniue himselfe left his Throne laid aside his Royall Robes put on a hair shirt and powdered his head with ashes whereby the Town was deliuered from destruction the people of Nineue at the preaching of Ionas the Prophet belieued in God Ionas 3. and turned vnto him in tribulation of soul wherby doubtless they procured pardon of their transgressions in order to the guilt therof Neuertheless they voluntarily afterward exercised works of satisfaction for they proclaimed a fast of three dayes put on sack cloath euen from the greatest to the least of them and turned from their euill wayes in bitternesse of sorrow Besid's S. Iohn Baptist Mat. 3. after he had seuerly reproached the Iewes to whom he preached saluation for their grieuous sinnes and exhorted them to penance he inferred vpon it thus do therfore fruits * S. Hierâ—â— nymus in 2. Joells per fructus dignos poenitentiae intellig in ieiunium orationes eleemosynas id ganus alia worthy penance thereby distinguishing penance that is to say inward contrition and detestation of sins comitted from outward good works thence proceeding as obserueth S. Gregory hom 20. in Euangelia And indeed a sinner that is really penitent detesteth and abhorreth his sinnes and turneth to the
that went afore to wit with an oath by him that said vnto him Our lord hath sworne and will not repent thou art a Priest for euer according to the Order of Melchisedech 2. Outward oblation is obseruable which is expressed in the words wherby Christ consecrated his body and blood saying This is my body which is giuen for you (k) The Apostle S. Paul vseth the verbe giue in that signification when he mentioneth our redemption procured by the sacrifice of the Cross for exaÌ„ple Gal. 3. ad Tit. 2. likewise holy scripture vseth frequently the verb to shed for to Sacrifice Exod. 29. Leuit. 1.2.3 This is my blood of the new Testament which is shed for you which are the terms of proper sacrifice and were outwardly vttered in the last supper For indeed all the actions performed by Christ in celebrating the Eucharist were outward actions namly blessing of the bread giuing thanks to his diuine Father before consecration and * Christus in vltima coena manducauit corpus suum bibit sanguineÌ„ suum vna cuÌ„ Apostolis vt post s. Hiero alios Patres docet S. Thomas 3. p. q. 81. eating his own hody and drinking his own blood together with his Apostles after consecration 3. Oblation of a sensible permanent thing is obseruable vêªt videlicet Christ's body and blood which are sensible things vnder the form's of bread and wine which are sensible also 4. There is obseruable destruction or reall change in the oblation to wit by substantiall conuersion of the bread into Christ's body and wine into his blood Besides by eating and drinking therof the body and blood of Christ lose that sacramentall being they had by reproduction vnder the elements of bread and wine which is a reall change also 5. It was an oblation exhibited to God alone for Christ in celebrating the Eucharist addressed all his speeches to his diuine Father lastly there is obseruable recognition of diuine omnipotency as is plainly euidenced by the oblation it self since it succeeded not only in the room of the Pascall lamb but of all the other sacrifices of the law of Moyses and consequently ought to containe in it self the perfect morall signification essentiall to those sacrifices which is recognition of diuine omnipotency and representation of the sacrifice of the cross Nor is it inconuenient for a sacrifice going afore to be a representation or commemoration of a sacrifice comming after for all the old sacrifices went before the sacrifice of the crosse which neuertheless they represented How euer the sacrifice of the cross is only distinct from the sacrifice of the Fucharist as to the manner of offering bloodily or vnbloodily for the head-offerer is the same Christ and the thing offered the same also body and blood of Christ And albeit that Christ by one sole bloody oblation that is by once offering himself in a bloody manner consummated the generall redemption neuertheless he did not think fit to make that one generall oblation an effectuall redemption or remission of sins without the application therof for so he had entailed the kingdom of Heauen vpon euery sinner and consequently deuested himself of all power to disinherit any for what fault soeuer But the applicatiue perfection as to a sacrifice he gaue to the vnbloody oblation only which by his own institution and appointment is and shall be the externall seruice of the new Testament and the continuall application of his passion vnto sanctification As corporall remedies how perfect and sufficient soeuer doe no cure vpon a sick body that is to say are not effectuall remedies vnless they be applyed so Christ his death and passion though a spirituall remedy superabundantly sufficient to take away all the sins of the world neuertheless is not an effectuall remission of any till it be applied aright neither is the preeminent perfection of Christs death and passion a iot lessened therby application being necessarily requisit to its effect by Christ his own appointmeÌ„t And praiers which the faithfull offer to God one for an other doe not prejudice or diminish any part of the intercession which Christ himself made for his people while he liued vpon earth Io. 17. nor of those which sitting at the right hand of his diuine Father he presenteth continually Rom. 8. Heb. 7. But rather do apply the fruit therof to the effecting of the said faithfull their holy desires especially when prayers are offered by the Bishopps and Priests of the catholick Church vnto whom God hath committed the (l) God saith the Apostle 2. Cor. 5. Hath giuen vnto us the vvord of reconciliation novv then are vve Ambassadours for Christ God as it vvere exhorting by us Wherby is meant that Christ as man is the principall Minister vnto reconciling of sinners to God and for and in the room of Christ in order to the office of reconcilement the Apostles and their successors were instituted as his Vicars namely the Bishops and Priests of the Catholick Church Wherfore their absolution from sinnes by offering sacrifice and their ministring the Sacraments ought to be counted as Christs own absolution remission or pardon being the absoluing from and remitting sinnes in the room of Christ in like manner their preaching and exhorting in stead of Christ is as if it were Christ's own preaching and exhorting the office of Bishops and Priests being the Vicarship of Christ So that when the same Apostle saith Hebrae 8. that Christ onely is the Priest of the new law or Testament his meaning is that Christ is the chief Priest that is the Prince of Priests to whom as to his Ambassadours he hath committed the ministery of reconciliation In the old law according to the Apostle Hebrae 7. there was a series of many chief Priests succeeding one an other in that function for none of all them was of perpetuall durance But in our new law there is but one chief Priest or Bishop that shall endure for euer and all other Priests are his Vicars onely who in his room exercise Priestly function visibly wherfore Christ is chief Priest for euer and exerciseth his Priesthood by his substitute Ministers or Vicars which execute the office of reconciliation for him and in his room ministery of reconciliation for and vnder Christ who is the high Priest and chief Minister according to his humanity of mans reconcilement to God the others exercise Christs vicarshipp only These pray and minister sacrifice and Sacraments in Christs stead both vnto remission of sins and the verifying his For euer Priesthood according to the order of Melchisedech so that Christ is a Priest for euer after the right order and similitude of Melchisedech for as much as he dayly doth and shall to the end of the world offer by the Priests of the new law as his Vicars the vnbloody sacrifice of his own body and blood vnder the form's of bread and wine called by vse which is the arbitratour of words and language sacrifice of the