Kings Maiestie hauing heard of the learned dispute of the double Sacrifice that is to say of expiation and commemoration or religion affirmed in the presence of many that he approued of it Doctor Andrews in his answer to the 18. chapter of Cardinall Perrons replie Moderate Protestants after a sort defend visible Sacrifice saith The Eucharist euer was and by vs is considered both as a Sacrament and a Sacrifice A Sacrifice is proper and only applyable to deuine worshipp Againe The Eucharist being considered as a Sacrament is nothing else but a distribution and application of the Sacrifice to the seuerall receiuers Mr. Mountague in his appeale chapter 29. confesseth that S. Paul calleth our Lords table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing to offer sacrifice vpon Heb. 13. 10. And moreouer addeth that S. Ignatius S. Iohns disciple vseth this word in the same sense more then thryce and so doth also saith he Clement the Apostles Canons and Dionysius Areopagita and that Ireneus in the 20. chapter of his 4. book of heresies affirmeth it to be the office of the Ministers of the new Testament To serue God and the Altar 16. To these ancient Protestants I may adde the confession of more moderne Protestants Writers as of M. r Browninge Batchelor of diuinitie in his six sermons published by aprobatiō this yeare of 1636. page 132. where setting downe the offices of Priests out of S. Ciprian saith S. Ciprian speaking of the Clergie we Priests euery day celebrate and offer Sacrifice also in his 66. Epistle Ex all who are honored with Deuine Priesthood and are placed in the ministerie of the Clergie ought not to attend vnto any thing but the Altar and the Sacrifices and apply themselues to prayers and supplications Moreouer page 134. affirmeth that it was the vniuersall practise of all former ages to make supplications before the Altar And out of Hugo de S. Victore teacheth that not only the Clergie and domesticall of the Church but also the Heardsmen Hoggards and In the Primatiue Church all sorts heard Masse euery day labourers heard Masse euery daye and for this also citeth the 30. chapter of the Councell of Agathensis and of that which is more ancient then it the 5. Canon of the first Councel Tolletan saying If a Priest or Deacon or Subdeacon or anie Clarck who is deputed to the Church if he shall be within the Cittie or in a place where there is a Church or in a Castle Burrough or Village and shall not come to the Church or to the dayly Sacrifice let him not be accounted for a Clergie Man and for the further confirmation hereof referreth the reader to the 30. Canon of the first Councell of Orlians to the 7. Canon Tarraconensis to the 10 Cannon Gerundensis to the 14. of the 2. Councell of Orlians and many others and the common people for want of instructions fayling herein as he saith gaue occasion Why Masses afterward came so frequently as wee see to be celebrated in priuate The tract called a Coale from the Altar written in defence of the vicar of Gr printed with approbation Gr this yeare of 1636. page 17. saith Wee haue a Sacrifice and an Altar and a Sacrament of the Altar on all sides acknowledged neither the Prince nor Prelates the Priest or People dissenting from it some of these termes being further iustefied by the statute-lawes M r Pocklington a Doctor of diuinitie in his sermon of the Sunday no Sabboth of the second edition published with authoritie this yeare of 1636. page 14. citeth S. Augustine saying My brethren your holines knoweth very well that to day wee celebrate the feast of the celebration of the Altar in which the stone is anointed or blessed vpon which deuine sacrifices are consecrated Againe page 25. None were allowed to come and stand within the listes of the holy place wher the Altar was fixed but the Priests whose office it was not to attend vnto any thing but the Altar page 27. he citeth S. Ambrose saying S. Ambrose his practise sheweth a distinction of seruice the Cathecumeni being dismissed I began to say masse saith S. Ambrose S. Ambrose begun not the second seruice as our Church calleth it at the Altar before the first seruice in the Body of the Church was finished and the Cathecumenie sent out Againe page 34. he saith those are prophainers of the Lords day who will not come to Church vntill seruice be ended and the sermon begun and such as S. Augustine sayes they make the Priest to curtaile the masse or sing or say it after their fancie Of the reall presence the same Author page 39. The reall presence defended by moderate Protestants saith In the Church reuerence was to be giuen to the Angells which attend the Lord our Sauiour at his table in tremendis misterijs as S. Chrisostome speakes where he is truly and really present not so in priuate houses Mr. Shelford in his fiue pious sermons page 6. In this house of the Church God will heare for the presence of his sonne for as Chrisostome saith where Christ is in the Eucharist there is no want of Angells where such a king is and such Princes are there is a heauenly place nay heauen it selfe Doctor White a Doct. VVhite a Protestant Bishope of the reall presence Protestant Bishope in his epistle to his treatise of the Sabboth day saith The sense of the second commandment is thou shalt worship no Idol c. Leuit 26. 1. but the sonn of God and his blessed name are no Idols The Sonne of God in the blessed Eucharist giuing his body and blood is no Idol therfore religious adoration of Christ in the holy Eucharist and at the rehearsing of the name of Iesus is no superstitious act prohibited in the second commandement Thus these moderate Protestants Wherby it doth appeare that they after a fort confesse both the reall and substantiall presence of the Sonne of God in the Sacrament of the Altar and also the visible Sacrifice in the Church of God Catholiques affirme that as in the beginning The opinion of Catholiques concerning visible Sacrifice of the Church of God vpon earth there were particular visible Sacrifices offered vnto God vpon Altars after the manner that is aforesaid so there shall be vntill the end and that in the new law our Sauiour at his last supper not only instituted an externall visible Sacrifice to be offered vnto God vpon an Altar but that also he instituted this Sacrifice in his body and blood an ordeyned that it should be a propitiatorie Sacrifice for the remission of sinnes not of it selfe abstracting from te sacrifice of our redemption vpon the Crosse nor yet immediately that who soeuer shall offer the sacrifice of the body and blood of our Lord shall haue his sinnes immediately forgiuen without contrition or any satisfaction for them as our aduersaries manie tymes doe falsely report but that this Sacrifice is an application of
especiallie commaunding that we should come vnto it with concord and burning Charitie Thus S. Chrisostome Whereby it doth appeare that the end why Christ our Lord instituted a visible sacrifice in the new law was not only to preserue in Christians the worshipp of Latria towards God and the commemoration of his Passion c. but also to maintaine a perfect vnion amongst them 11. Man on the one side being obliged by the debt of his creation conseruation redemption and other benefits to honor and loue God aboue all things and his neighbour for Gods sake as himselfe as the holy scriptures doe aboundantly testifie And on the other side as Sacrifice is the publick exercise of the vvorshipp of God the said Scriptures doe witnesse and experience doth daily manifest vnto vs That the cogitations of mans heart are bent vnto euill at all times and to forgett these his obligations and institute of life vnlesse he by some publique act or daily exercise be put in minde and kept to the practise thereof for this cause God of his infinite mercies hath ordeyned that a particular visible sacrifice should be daily vsed in his Church as a publicke exercise and practise of the inuisible sacrifice of our hearts vnto him a daily visible adoration of him with the worshipp of Latria a commemoration of the Passion of our Lord and a continual renewing of our loues peace and societie with him and amongst ourselues thereby to preserue in vs the honor and obligation which we owe vnto God and the loue of our neighbours as ourselues so to liue together in vnitie peace and charitie whilst An absurd thing that there should be Schooles of other things not of the vvorship due vnto God we remaine vpon earth and after death to ascend vpp into heauen to enioy the Kingdome Which was prepared for vs from the foundation of the world 12. And it were a thing verie absurd that in the Church of God which is his Kingdome here vpon earth there should be visible Schooles and publique daily exercises of things of lesser moment and that of the visible Sacrificing of our hearts to God publicke worshipp of Latria soleÌ„ne commemoration of the Passion of our Lord for vs and the sacred vnion of our hearts with him and amongst our selues wherein consisteth our teÌ„porall and eternall welfare there should be no practise more then in naked words only which either men of diuers nations who speake different languages or the vnlearned could not vnderstand Neither would words only without other visible actions be sufficient to teach the The necessitie of Sacrifice vulgar common people the practise dignity excellencie and eminencie of these sacred things as we finde by experience Whereby it doth appeare how necessarie it is that in the Church of God there should not only be instituted publicke Schooles where all men not in words only but in deeds might see the adoration due only to God the Sacrifice of mens hearts the commemoration of the passion of our Lord and vnion with God and amongst ourselues daily practised such as are or should be the sacred temples and Churches but also that these exercises should be sett fâ—â—th with great solemnitie vnder solemne visible knowne signes common to all that all in euerie Cittie towne and village might comply with these their obligations towards God and man which is the exterior visible Sacrifice I speake of whose practise as we see by experience is so appropriated vnto this vse that wheresoeuer we shall finde either amongst Christians or infidells anie company of men seriously attending to the offering of Sacrifice vpon an Altar we presently know that they are adoring some God true or false with the honor due only vnto God and colleagued in vnitie of Religion and societie amongst themselues as is manifest by experience 13. And because that the offering of a particular visible Sacrifice vnto God vpon an Altar was instituted by God vnto those ends before rehearsed therefore to communicate as Protestants To communicate and not of things offered in Sacrifice a prophane thing and Puritans now doe and not of hosts or Victimes first offered to God vpon an Altar was and is by the Scriptures accounted a worke of the Sonnes of Belial 1. Kings 2. 2. and an exceeding great sinne 1. Kings 2. 17. Because say the Scriptures they distracted men from the Sacrifice of our Lord and so hindred them not only from the publicke practise of the inuisible Sacrifice of their hearts vnto God and the visible adoration of him with the worshipp of Latria which is due only to him but obliterated the memorie of his passion for vs who was slaine from the beginning of the world and infringed the solemne practise of peace and vnitie betweene men and God and of men amongst themselues For which cause S. Paul also commaundeth visible Sacrifice to be vsed in the administration of the communion saying As often as you shall eate this Bread and drinck the Chalice you shall shew the death of our Lord vntil he come 1. Cor. 11. 26. who dyed offering vp himselfe in a visible Sacrifice as our aduersaries confesse To conclude Prayer as affirmeth S. Iohn Damascen in the 24. chapter of his 3. booke orthodoxae fidei is an eleuation of mind to God which visible Sacrifice doth not only teach and expresse as words doe things as I haue proued hertofore but also addeth to the eleuation of the mind to God a gift giuen or offered to God according to his commaund sayinge Thou shalt not appeare in my sight emptie Exod. 23. 15. and such a superexcellent gift as the body and blood of his only sonne in whome he is wel pleased and withall an inuisible sacrifice of our selues to God accordinge to the earnest exhortation of S. Paul saying I beseech you Brethren by the mercie of God that you exhibite your bodies a liuing host holy pleasing to God your reasonable Sacrifice Rom. 21. 1. wherby it cometh to passe that the due offering of visible Sacrifice doth The offering of visible Sacrifice is excellent prayer not only teach vs to pray as we ought but also is in it selfe the most coÌ„pleate prayer in the Church of God and therfore called the publick office of the Church as I shall further declare in his place In the meane space this is not only sufficient to shew the institution of visible Sacrifice but also the necessitie and cause why visible Sacrifices were instituted in the Church oft God and vsed amongst the faithfull in the Law of nature written law and law of grace and the fruite or benefit we receaue by them CHAP. III. All the Gentills and Heathen people Atheists and Epicures onely excepted offered visible Sacrifice vnto their supposed Gods 1. THe offering vp of externall visible Sacrifices Offering of Sacrifice necessary for the preseruation of vnitie and peace vnto God and communicating of the same after they were offered was esteemed a thing so necessary
sacred feasts or communions to be made of things offered in sacrifice that euen heathen men who beleeued that there was a God or Gods and his or their Prouidence ouer mankinde guided only by the law of nature or the dictamen of euerie mans conscience esteemed those to be Atheists impious and irreligions who had temples and yet had no sacrifice nor communicated of things offered in sacrifice And Plutark in the same place adding a reason why those who communicated together in their temples and not of things offered in sacrifice were Atheists and impious wicked people saith For he that should make a sacred feast or communion without offering of sacrifice standeth by the Priest as he would stand by a cooke or buicher gaping after meate and that 's all wherby they contemne the sacred honor or worshipp which is due vnto God by the law of nature and profane the holye societie which should be betweene men and God and of men amongst themselues and therefore are instlie esteemed Atheists irreligious And this is sufficient to shew vnto any indifferēt reader that the offering of visible sacrifice is due vnto God by the law and light of nature or the dictamen of all mens consciences in whom the light or lawe of nature is not extinct or that without infringing the law of nature the offering of visible sacrifice vnto God cannot be taken away or neglected CHAP. VII How visible Sacrifice was offered vnto God in the beginning of his Church vpon Earth shal be vntill the end 1. THis being the end why visible Sacrifices were ordeyned by God that men might by them visibly acknowledg him for their Lord God honor him with the honor of Latria or diuine vvorship due only vnto him maintaine a memory of the passion of our Sauiour to come or past and preserue peace vvith him and amongst themselues God of his goodnes in the beginning of his Church vpon earth in the Law of Nature established the offering of visible Sacrifice in man not only by the law and God established the offering of sacrifice light of Nature but also by reuelation and inspiration immediatly bestowed vpon Adam from himselfe as witnesseth S. Athanasius in his sermon vpon these wordes All things are giuen me by my father saying Neither was Abel ignorant that he ought to offer of his first begotten for he learned it of Adam who had it from God For as the Scriptures saie Wisdome 10. 2. God brought Adam out of his sinne and gaue him power to containe all things Amongst which this was one that he and his sonnes and posteritie ought to offer visible Sacrifice to God in signe of homage and subiection vnto him and vnion of hearts with him their Creator Wherevpon S. Chrisostome in his 18. homily vpon Genesis saith that both Cain and Abel were moued to offer Sacrifice By the dictamen of their consciences and by wisdome giuen from aboue 2. By this which hath been said it appeareth that the offering of visible Sacrifice vnto God was not only practised in the beginning of the world by Adam Cain and Abel but also that it Sacrifice an article of faith was an article of faith reuealed vnto man by God in the Law of Nature euen from the beginning of the Church of God vpon earth after the fall of Adam Wherevpon S. Paule faith By faith Abel offered a greater hoast to God then Cain Heb. 11. 4. Where S. Paule signifieth vnto vs that Abel beleeuing that visible Sacrifice as a sacred signe of the inuisible Sacrifice of his heart was gratefull to God offered a visible Sacrifice according to this his faith of the best thinges he had and therefore was respected by God And Cain wanting faith and belief in this point offered according to the defect of his faith of his worst fruites and therefore God respected not his giftes Gen. 4. for without faith as S. Paule saith it is impossible to please God Heb. 11. 6. 3. Now seeing that Adam and his sonnes who Adam and his Sonnes first founders of the Church vpon earth were the first founders of the Church of God vpon earth vsed externall visible Sacrifice and externall visible Sacrifice is a thing only chiefly and aboue all thinges due vnto God as a Sacrament representing the inward and inuisible Sacrifice of the heart and a matter of faith in the Law of Nature most certaine it is that externall visible Sacrifice shall not be taken out of the Church of God vntill the end of the world seeing that as S. Paule witnesseth Faith is alwaies one and the same saying One Lord one Faith Ephes 4. One faith in all times and ages immutable 5. and not changeable or mutable but one and the same spirit of faith 2. Cor. 4. 13. Wherevpon S. Augustine in his 89. Epistle to Hillarius and 3. Question saith Faith is not variable but one And the true Faith shall neuer faile vntill the end of the world as the Scriptures affirme Mat. 13. 39. Ephes 4. 13. and the manie promises of Cod. Wherefore seeing that visible Sacrifice was vsed in the beginning and first foundation of the Church of God vpon earth as a matter of faith and as a thing due only to God most certaine it is that visible Sacrifice shal be practised vntill the end of the world that we all meete as S. Paule saith in the vnitie of faith and knowledge of the Sonne of God Ephes 4. 13. which God himselfe further witnesseth saying I the Lord this is my name and I will not giue my glorie vnto an other Isa 42. 8. 4. Secondly CHRIST IESVS deliuered himself to death as S. Paul witnesseth that he might Christ planted a glorious Church vvhich could not be vvithout Sacrifice present vnto himself a glorious Church Ephes 5. 26. with could not be where the honor and worship which is only chiefly and aboue all things due vnto God is taken away such as is externall visible Sacrifice as I haue prooued in the precedent Chapters And whereas some obiect and say that S. Paul saith Christ offred himself once and one hoast c. we grant that Christ offered himself but once bloodily which was vpon the Crosse and but one substantial hoast because the same substantial body which was offered vpon the Crosse is now daily offered or giuen to God for vs as a sacred signe of the inuisible Sacrifice of our harts according to his commaundement saying Do this the same which he then did when he took bread and made it his Body and gaue it to God for vs as I shall shew more at larg hereafter 5. Thirdly the offring of externall visible Sacrifice is one of the chiefest meanes whereby Sacrifice the meanes of peace men preserue vnitie peace and society with God and amongst themselues as I haue proued in the 2. Chapter and therefore this could not be taken away by our Sauiour the end of whose coming into the world was chiefly to
plāt peace and preach as S. Paul saith Peace to them that were farr of and peace to them that were nigh Ephe. 2. 17. And God is not the God of dissention but of peace 1. Cor. 14. 33. 6. Fourthly Adam and his sonnes liued in the law of nature and instituted externall visible Sacrifice in the Church of God vpon earth according to the Law of Nature no other law being then published or known as all diuines generally Sacrifice instituted by the Lavv of Nature hold and the law of nature being inserted and ingrafted by God as S. Paul saith Rom. 2. 15. in the harts of all men for them to follow as a rule of Iustice and an instinct of nature proceeding from reason as an euerlasting couenant between God and Man Isa 24. 5. Certayn it is that our The Lavv of Nature immutable Sauiour could not take away externall visible Sacrifice from amongst men and moue them to violate the Law of Nature or change it in the harts of all men seeing that as S. Paul saith He continueth faithfull and cannot deny himself 2. Tim. 2. 13. to change his diuine decrees and alter the Law of Nature in all men or change the naturall diuine instinct which he hath engrafted in all men to follow euen from the first beginning of his Church vpon earth which Lactantius in his 6 Book and 8. Chapter of diuine Institutions obserueth out of the 3. book of Ciceros common-wealth saying Cicero almost with a diuine voice hath in these words described the Law of Nature saying The Law of Nature is right reason agreable Description of the Lavv of Nature to nature spread amongst all men constant and euerlasting To this Law it is not lawfull to add any thing or to take away Thus Lactantius and Cicero of the Law of Nature Wherefore seeing that visible Sacrifice was instituted by the Law of Nature most certayn it is that our Sauiour came not to take it away but to institute it in better termes with he did when taking bread he gaue thanks and brake and gaue to the Apostles saying This is my Body which is giuen for you to God do this for a commemoration of mee In like manner the Chalice also after he had supped saying This is the Chalice the New Testament in my Bloud which is shed for you to God This do ye as often as you shall drink for a commemoration of mee Wherefore we may iustly complayn of these who persecute the offering of visible Sacrifice vnto God in the words with the Prophet Isaie vsed when he complayned of the Iewes for violating the Law of Nature saying The earth is infected with the inhabitants thereof because they haue transgressed the Lawes changed right dissipated the euerlasting couenant Isa 24. 5. 7. Fiftly the Prophet Daniel promiseth that externall visible Sacrifice shall be offered vnto God in the Church of God vntill the end of the Sacrifice to last vntil the end of the vvorld world saying And in the half of the week shall the host and the Sacrifice fail and there shal be in the Temple the abomination of desolation euen to the consummation Daniel 9. 27. Agayn The continuall Sacrifice shal be taken away and the abomination of desolation shal be set vp Dan. 12. 11. And our Sauiour himself setting down the tyme when this Prophecy of Daniel shall be fulfilled and when there shal be no more hosts nor Sacrifices offered to God in his Church vpon earth saith And when you shall see the abomination of desolation which was spoken of by Daniel standing in the holy place c. immediatly afther the tribulation of those dayes the Sunn shal be darkned and the Moone shal not giue light and the Starres shall fall from heauen Math. 24. And so forth describeth the day of Iudgment signifying that externall visible Sacrifice shal be offered in the Church of God vntill a litle before the consummation of the world 8. Sixtly God Almightie promised saying I will send of them which shall be saued to the Gentils into the Sea into Africa and Lidia into Italy and Greece to the Ilands farr of to them that haue not Priests and Leuits shal be allvvayes in the Church to offer Sacrifice heard of mee and haue not seene my glory And they shall shew forth my glory to the Gentils and they shall bring all your Brethren of all Nations a guift to our Lord. And I will take of them to be Priests and Leuits saith our Lord because as a new Heauen and a new earth which I make to stand before mee saith our Lord so shall your seed stand and your name Isa 66. 19. Where we see that God almightie promiseth to make Priests and Leuits whose office is to offer and assist at the offering of visible Sacrifice of the gentils conuerted vnto Christianity and that their seede shall not fail vntill the end of the world Wherevpon S. Augustin in the 21. Chapter of his 20. Book of the Cittie of God alledging this place saith God compareth the conuerted Gentils as it were by a similitude vnto the Children of Israel offring vnto him their hosts or Sacrifice with Psalmes in his house or Temple which the Church doth now euery where and hath promised that he would take of them Priests and Leuits for himself which now we see donne for now Priests are not by succession of flesh and bloud according to the order of Aron but as it ought to be in the new Testament where Christ is the chiefe Priest according to the order of Melchisedech thus S. August 9. Seuenthly God promised by the Prophet Ieremy saying Behold the dayes shall come saith our Lord and I will raise vp the good word that I haue spoken to the house of Israel c. This is the name they shall call him the lord of our iust one c and of Priests and Leuits there shall not faill from before my face a man to offer Holocausts and to burne Sacrifice and to kill victimes all dayes Ierem. 33. 14. Wherevpon Theodoret in his interpretation of this place saith Wee see the euent of this Prophecy for the new Testament being giuen according to the diuine promise The Priest-hood according to the order of Melchisedech is also giuen which whosoeuer haue obteyned do offerr vnto God reasonable Sacrifice 10. Eightly S. Paul commaundeth all Christians No communion vvithout Sacrifice saying As often as you shall eate this Bread and drink the Chalice you shall shew the death of our Lord vntill he come 1. Cor. 11. 26. and our Lord dyed offering vp himself to God in an externall visible Sacrifice as our aduersaries do graunt whereby it is manifest that exteriour visible Sacrifice by the commaund of the Scriptures shall last vntill the later day 11. Ninthly externall visible Sacrifice being a thing only and chiefly aboue all things due vnto God and giuen vnto God by the consent of all Nations thereby to acknowledg him for
our lord God and maintayn our vnion and society with him and amongst our selues And Antichrist at his comming as S. Paul faith shal exalt himself Antichrist shall take avvay publik Sacrifice aboue all that 's called God or that is worshipped so that he shall sit in the Temple of God shewing himself as if he were God 2. Thes 2. It necessarily followeth that Antechrist shall not only as our Sauiour foretold in the 24. of Mathew and the Prophet Daniel in the 9. and 12. Chapters of his Prophecies take away the offering of externall visible Sacrifice vnto the true God but also from all Idolls that there shal be no externall visible Sacrifice publickly offered vnto anie Idoll or diuell but vnto him onlie who will secretly worshipp the diuell Mahuzim Daniel 11. and so he shall publickly exalt himselfe as the Scriptures saie aboue all that is called God or that is publickly worshipped Wherevpon S. Ireneus in his first Booke against Heresies and 25. Chapter saith He shall put downe Idols to perswade others that he is God and to magnifie himselfe who wil be an Idol that will haue in it the diuers errors of all other Idolls 12. Moreouer S. Ireneus speaking of the Crueltie In the time of Antichrist the faithfull vvho offer Sacrifice shal be forced to fly of Antichrist in putting downe the externall visible Sacrifice in the Church of God in his first Booke of Heresies and 25. Chapter saith In the time of the tirannie of Antichrist the saintes who offer pure Sacrifice vnto God shal be forced to flie awaie And in the halfe of the weeke shal be taken awaie the Sacrifice and the Host and the abomination of desolation shall be vnto the consummation of time With whom also agreeth Hippolitus the Martyr an ancient Father who liued about the yeare 220. after the natiuity of our Sauiour in his booke of the cōsummation of the world saying In the time The mourning of the Church after sacrifice is taken avvaie by Antichrist of Antichrist the Church shall mourne with great sorrowe because there shall be in it neither oblations nor offerings nor incense nor worshipp gratefull vnto God but the sacred Churches shal be like Cottages the pretions Bodie and blood of Christ shall not be extant in those daies the Liturgie or Masse shal be put downe singing of Psalmes shall cease and reading the Scripture shal be taken awaie 13. And the like affirmeth S. Ephrem in his treatise of Antichrist saing Before the end of the world at the coming of Antichrist the whole Church of Christ shall mourne with great sorrowe for that the diuine oblation and sanctification shal be no more offered to God then Sacrifice to cease in the time of Antichrist the holie misterie of Priesthod shall cease after three times and a halfe shall be fulfilled in the power and worke of the wicked Antichrist and all scandalls of the world benig consumed as our Sauiour spoke by his owne proper mouth then shall come the later daie So S. Ephren who liued about the yeare 370. after the natiuitie of our lord And with these aforesaid Fathers agreeth S. Chrisostom in his 49. homily vpon S Mattew saying For three yeares and a halfe the Sacrifice of Christians shal be taken away by Antichrist the Christians flying from him into the deserts there shal be none to enter into the Churches or to offer Sacrifice vnto God S. Hierome in his commentaries vpon the 9. of Daniel is of the same minde saying Hippolitus putteth the last weeke in the consummation of the world c. whereof it is said God will confirme the couenant one weeke vnto manie and in the other three yeares vnder Antichrist the host and Sacrifice shall cease Thus those Fathers of the extirpation of visible Sacrifice out of the Church of God by Antichrist 14. Now seeing that Antichrist at his coming as both Scriptures and Fathers doe testifie shall put downe external visible Sacrifice in such sort as that for a time there shal be no externall visible Sacrifice publickly offered to God vpon earth and that Antichrist is not to come vntill Antichrist is to raigne three yeares and a halfe the end of the world as witnesseth our Sauouir in the 24. of S. Matthew and Dan. 7. and to raigne but three yeares and a halfe before the consummation of the world as affirmeth the aforesaid Hippolitus in his said booke of the consummation of the world S. Ireneus in his 5. booke against Heresies towards the end S. Hierome vpon the 7. Chapter of Daniel S. Cyril in his 25. Catechesis and S. Augustin in the 23. Chapter of his tenth booke of the Cittie of God and others it is manifest Visible sacrifice taken avvaie the vvorld shall end that externall visible Sacrifice shal be offeto God in the Church of God vntill the end of the world and it being wholy taken awaie which is onely cheifely and aboue all thinges due vnto God then shall come the consummation of the world by fire wich shall burne and destroy all these things which are vpon earth Man ceasing to honor God with that honor which is due only vnto him as he is God and Creator of all thinges God will destroy man out of the face earth and all things els which vpon earth he created for man So those who denie and persecute the offering Those vvho denie Sacrifice hasten their ovvne torments vp of externall visible Sacrifice vnto God doe but hasten the destruction of the world and the euerlasting damnation of their owne soules and bodies to the verifying of the saying of the Prophet The sinner is taken in the works of his owne hands Psal 9. 17. he is fallen into the pitt which he made Psal 7. 16. and so doth but as saith the Apostle heape to himself wrath in the daie of wrath Rom. 2. 5. which our Sauiour himself also further signifieth saying The bread which I will giue is my flesh for the life of the world Ioh. 6. 51. As when the life of a man is quite taken from his bodie the bodie dieth and by degrees returneth vnto that which it was in his first creation which is slime dust and ashes so when the exterior visible Sacrifice and Sacrament shall be quite taken awaie for which God spareth the world then the world shal be destroyed by fier and shall returne to be as it was In the beginning when God created heauen and earth and the earth was void and vacant a darknes was vpon the face of the earth Gen. 1. 1. And shall so remaine vntill God create a new heauen and a new earth which shall stand for euer Isa 65. 17. Isa 66. 22. CHAP. VIII The reasons why our Sauiour would not take away visible Sacrifice out of the Church but establish it in better termes FIrst for that it shall be the worke of Antichrist Antichrist shall take avvay Sacrifice to put downe the daily Sacrifice as
the Sonne of Mann and doe not drinke his bloud you shall not haue life in you you ought to communicate after such asort to the holy table as that you doubt nothing at all of the body and bloud of Christ for that is taken by the mouth which is beleeued by faith And in vaine doe these answere Amen who dispute against that which is taken Thus S. Leo. 14. This custome of answering Amen to the Priest when he called the Eucharist the body of Christ was so vniuersally practised in the primitiue Church that Cornelius who was a holy Martyr and made Bishop of Rome about the yeare 254. Nouatus the heretik chāged the ansvvere of Amen in his Epistle to Fabius Bishop of Antioche set down by Eusebius in the 35. chaper of his 6. book of Histories amongst other things accuseth Nouatus an Arch-heretike of a most greevous offence for that when he had offered Sacrifice and should distribute vnto euery one part of the Sacrament he would take the hands of the communicants between both his hands and would not lett them goe vntil he had bound the communicant with this oath Sweare vnto me by the body and bloud of our Lord Iesus-Christ that thou wilt neuer forsake me nor returne to Cornelius And the miserable man saith S. Cornelius who was to receaue did not taste of the blessed Sacrament before he had bound himselfe vnto him after this manner And he who should receaue the Sacrament said this in lieu of Amen which he ought to haue said I will from this tyme forward no more returne to Cornelius Thus S. Cornelius in disciphering the wickednes of the heretike Nouatus whereby we see that euen in the primitiue Church both the Eucharist was beleeued to be the body and bloud of Christ before receauing and that the whole Church of God in all ages vsed to acknowledge it to be the body and bloud of Christ before they receaued 15. S. Augustine in his 29. Sermon vpon the words of the Apostles maketh also mention of this testimony which all the faithfull haue euer giuen to the body and bloud of Christ in the Eucharist before receauing saith You know ô faithfull men what testimony you haue giuen vnto the bloud which you haue receaued for certainly you saie Amen Wherevpon The ansvvere of Amen crieth against the Aduersaries of the reall presence lyke the bloud of Abel S. Augustine in the 10. chapter of his 2. book against Faustus a Manichean heretike who contemned the bloud of Christ in the Eucharist compareth the crying of the bloud of Christ out of the mouths of the faithfull who answere Amen vnto it before they receaue it vnto the crying of the bloud of Abel which was shed vpon earth by his brother Cain saying God saith to Cain what hast thou donn The voice of thy brothers bloud crieth vnto me from the earth Euen so the diuine voice in the Scripture saying This is my bloud doth reprehend the Iewes for the bloud of Christ hath alowd voice vpō earth when Amen is answered vnto it by all nations at their receauing of it This of Amen is the cleare or manifest voice of the bloud which the bloud itselfe out of the mouth of the faithfull redeemed by the same bloud doth expresse Thus S. Augustine whose words we may vse word for word against our Aduersaries changing only Jewes for Puritans 16. Wherefore I humbly beseech the Reader whosoeuer thou art that shalt read these our books and doest not beleeue the reall presence seriously to consider with thyselfe in what a lamentable and miserable estate thou liuest seeing that as S. Augustine saith not only all faithfull people who euer receaued the communion in the Church of God crie against thee as guilty of the bloud of our Lord but also the bloud of Christ itselfe out of the mouthes of the faithfull who haue receaued euen as did the bloud of Abel against his brothe Cain and haue compassion of thyselfe yet whilest there is tyme lett not thy senses deceaue thee nor the obstinacy of thy will hinder thee nor yet sloath or negligence so lull thee a sleepe that thou wilt not heare the crye of all faithfull people and nations If life please thee doe not contemne life when it is offred vnto thee in the bread of life but prepare thy heart to receaue it worthily that thou maist liue eternally Amen THE TABLE OF THE CHAPTERS OF THE FIRST BOOK CHAP. I. WHat we vnderstand by visible Sacrifice and of the whole scope of this book CHAP. II. The necessitie of visible Sacrifice and the end or cause why it was instituted and vsed CHAP. III. All the Gentils and heathen people Atheists and Epicures only excepted offred visible Sacrifice vnto their supposed Gods CHAP. IV. Of all the visible outward actions of men exterior visible Sacrifice is chiefly due vnto God as God and Creator of all thinges CHAP. V. Of all the visible actions of men exterior visible Sacrifice is only due vnto God alone CHAP. VI. By the instinct of nature all people who firmly beleeued that there was a God and his prouidence ouer mankind offred externall visible Sacrifice to some God true or false CHAP. VII How visible Sacrifice was offred vnto God in the beginning of his Church vpon earth and shal be vnto the end CHAP. VIII The reasons why our Sauiour would not take awaie visible Sacrifice out of the Church but establish it in better termes CHAP. IX Our Sauiour was to be a chief Priest of the order of Melchisedech and to offer vnbloudy Sacrifice in his body and bloud vnder the formes of bread and wine vntill the end of the world CHAP. X. At the comming of the Messias vnbloudy Sacrifice in the body and bloud of our Sauiour was to be offred euerie where vpon altars amongst the conuerted Gentils CHAP. XI By the distinction of bloudie and vnbloudie Sacrifices is prooued that our Sauiour at his last supper offred vnbloudie Sacrifice in his bodie and bloud CHAP. XII The ancient Fathers beleeued that our Lord at his last supper offred vnbloudy Sacrifice in his bodie and bloud and established the same in hi Church CHAP. XIII The whole Christian world before Luther beleeued that our Sauiour at his last supper offred vnbloudie Sacrifice or Sacrifice of Gifts in his bodie and bloud and established them in his Church CHAP. XIV The conclusion The Chapters of the 2. book CHAP. I. OVr Sauiour at his last Supper instituted an vnbloudie Sacrifice or Gifts in his bodie and bloud to be offred to God in commemoration of him CHAP. II. How these words This is my body which shal be deliuered for you import also a Sacrifice in his body CHAP. III. The Scriptures and knowne Christian mens books who writt of this subiect before Luther reputed heretiks to both parties only excepted teach a Sacrifice in the bodie and bloud of our Lord. CHAP. IV. Remission of sinnes and other blessings are and may be obteined by the Sacrifice of the body and bloud of our Lord. CHAP. V. Our Sauiour commanded that we should giue to God for vs the same body and bloud which he gaue and shed and how all the hosts offred in Sacrifice or giuen in the Communion are one CHAP. VI. One and the same substantiall body and bloud of our Lord in the holy Sacrament is in diuers places and vnder diuers dimensions at the same tyme. CHAP. VII Our Sauiour is chief Priest or agent in offring vnbloudy Sacrifice and administratring Sacraments CHAP. VIII How in generall our Sauiour by his omnipotency together with Priests his instruments and Legats doth consecrate his true reall and substantiall body and bloud in the blessed Sacrament CHAP. IX Of the certainty of the presence of the true reall and substantiall body and bloud of our Lord in the blessed Sacrament after consecration by the omnipotency of God CHAP. X. The Amen or conclusion of this book and how all faithfull communicants haue vsed to say Amen to the body and bloud of our Lord in the blessed Sacrament before they receaued FINIS APPROBATIO TRactatus hic secundus de Sacrificio nihil continet quod aut rectae Fidei aut bonis moribus repugnet imprimi itaque poterit diuulgari Datum Bruxell die 15. Maij 1637. Henricus Calaenus S. T. L. librorum Censor
to preserue in men the honor of God and vnity and concord amongst themselues that not only the faithfull in all ages vsed it to this effect and purpose but also all the Gentills and heathens who were not All the Gentills the Atheists and Epicures excepted offered Sacrifice Atheists or Epicures and denied not God or Gods or his or their prouidence ouer mankinde as we shall finde by experience For if we look into the acts deeds books histories or relations of such Gentills or Auntient or moderne heathen people who are at this day or haue been in the world in former Ages we shall finde that all Atheists and Epicures only excepted offered externall visible Sacrifice vnto some God true or false as the Babilonians Assirians Chaldeans Cananits Philistians Egiptians Ethiopians Greekes Romans Sarazens Turcks auncient or moderne heathen people of Europe Asia Africa and America who all vniuersally haue and had Priests Altars and externall visible Sacrifice as witnesse all the Authors who make anie mention of the Religion of these nations whose testimonies in this short Treatise would be to long to sett downe and therefore I referr the Reader vnto their owne wrytinges as vnto the bookes of the old and new Testament S. Augustine in his 18. booke of the cittie of God Athanasius in his Oration against the gentilles and Epiphanius in his first booke of heresies vnto Cicero of the nature of the Gods Herodotus Diodorus Siculus c. 2. And for later writers I referr the Reader vnto Geraldus of the Gods of the gentilles Christopher Richerius in his booke of the manners of the Turckes Septem Castrensis of the faith and Religion of the Turkes Samuell Purchas in his relations of the Religions obserued in all Ages Lewis Godfry in his 12. tomes of the history of the East Indies and others Wherevpon Plato towards the end of his 10. Dialogue in his books of lawes saith The custome of the gentilles to offer Sacrifice in their necessities It hath allwaies been the custome of those who were in danger or wanted anie thing or when their substance increased to consecrate something to the Gods and vow Sacrifices With whom agreeth S. Thomas in his 2. 2. quest 85. Art 1. saying In euerie age and amongst men of all nations hath allwaies been offering vp of Sacrifice Insomuch that amongst all the heathen people that are at this daie or heretofore haue been Atheists and Epicures only excepted there is not nor hath there been found anie so impious and barbarous in the whole Globe of the earth who haue not or yet doe not offer some kinde of externall visible Sacrifice thereby to acknowledge the soueraigntie of some God true or false ouer them which is so true that euen at this daie we maie saie vnto the Atheists Epicures and Puritans of this Age who haue no externall visible Sacrifice as Plutark in his booke against Coletes said vnto the Epicure Coletes towards the end of his booke If you trauell throughout the world well you may finde Citties without No Cittie vvithout Sacrifice walles without writings without Kings not peopled or inhabited without howses without money or men or desirous of coyne who know not what Theaters or publik Halls of bodly exercise meane but neuer was there or euer shall there be anie one Cittie seene which vseth no Sacrifice either to obtaine good blessings or to auoid heauie curses or calamities Moreouer the offering vp of Sacrifice vnto some God was by the light of nature so highly esteemed amongst the heathens that if anie man committed any wickednes or impietie in the Sacrifices which were offered vnto the Gods hee was to suffer death for his offēce as witnesseth Plato in the aforesaid Dialogue saying If any shall commit wicked impietie or shall offend either in his priuate or publicke Sacrificinge worship of the Gods he shall be condemned to death as one who sacrificed impurely 3 This being the end and vse of externall visible Sacrifice to preserue in men the memory and honor of God and vnitie and society with him and amongst themselues and all prudent lawes being chiefely instituted to the same end we neuer read of any prudent Lawgiuer or All the prudent Lavvgiuers instituted the offering of Sacrifice Prince though an infidell or heathen that gaue lawes vnto any Common-wealth or founded a Monarchie but he instituted externall visible Sacrifices to be offred vnto some supposed God As Cham founder of the Monarchy of the Egiptiās Chus founder of the Monarchy of the Ethiopians Nemrod Belus founder of the Monarchy of the Babilonians Ninus founder of the Monarchy of the Assirians Ion Cecrops Deucalion Licurgus Law-giuers to the Grecians Numa Pompilius the first and principalst Statesman amongst the Romans All which noble and renowned personages to vse Plutarcks words in his booke against Coletes made the people deuout affectionate and zelous to the Gods in prayers Oathes Oracles Prophecies and Sacrifices either to obtain good blessings or to auert heauy curses and calamities Insomuch as Plato in the 8. Dialogue of his book of Lawes besides solemne Sacrifices Plato ordeyned that 365 Sacrifices should daily be offred in Athens vsed vpon great festiuall dayes ordeyned that in the citty of Athens there should be 365. Sacrifices offred euery day in such sort as that some one or other of the Magistrates should alwayes bee offering Sacrifices to some of the Gods for the prosperities of the Cittie of themselues and their goods 4. Licurgus the Lawgiuer to the Lacedemonians The frugall Sacrifices of Lycurgus ordeyning sparing and frugall Sacrifices to be offred vnto the Gods made answere as Plutark affirmeth in his life That the honour due vnto the Gods might neuer faile amongst them and this these heathen men and infidells did by the light of nature which dictated vnto them that there would be no constant vnitie or ciuill society or Religion amongst them but by offering visible Sacrifice vnto some true or supposed God or Gods thereby to expresse the inward Sacrifice of their harts and soules and acknowledge visibly an vnion in one supreame Soueraigne and amongst themselues Moreouer the Gentils and The Gentills communicated of their Sacrifices heathen people not only offred Sacrifices in honor of their Gods but also did eate or communicate of their Sacrifices to mantayn a more firme vnity and society amongst themselues and with their Gods as the Scriptures witnesse saying The Isralits falling in to Idolatry offered Holocausts and pacifique hosts to the molcen calf and the people sate downe to eate and drinck Exod. 32. 6. afer the manner of the Egiptiās from whence they came whose chiefe God in their tyme was a Calf as witnesseth S. Augustine in the 18. Chapter of his 5. Book of the Cittie of God Agayn The people of Israel fornicated with the Daughters of Moab who called them to their Sacrifices and they did eate and adore their God Numb 25. 5. And because the Gentills and
heathen people did not only eate of things offred vp in Sacrifice vnto their Gods but also estemeed that The vnion amongst the Gentils by communicating of Sacrifices those who did eate of their Sacrifices had vnion peace and society with them and their Gods or Idolls therefore both in the Old Law and in the New the faithfull were prohibited to eate of the meate which was offred vp to Idolls Exod. 34. 25. Act. 15. 29. and 1. Cor. 10. 21. where S. Paul saith to the faithfull you cannott be partakers of the table of our Lord and the table of Diuels Wherevpon Nectarius Bishop of Constantinople in his Oration Iulians craft to bring the Christians to Idolatrie which he made in the beginning of Lent relateth that Iulian the Apostata desirous to compell the Catholicks of Constantinople to an exteriour kind of participation with Idolators and infidells caused all the bread and meate with was publickly to be sold in Constantinople to be offred vpp in Sacrifice vnto the Gods that so saith he they may all be compelled to eate of meate immolated to Idols or els perish with hunger Wherevpon the Christians seeking by the meanes of Theodorus the Martyr to know what they might do to saue the faithfull from perishing of hunger Deuine answere was made that insteed of bread they should vse boyled wheate for their meate which the richer sort for a whole weeke together bestowed vpon the poorer So Iulian being ouercome by the continency and constancy of the Christians commaunded that pure meate with out any spott should be brought again to the market 6. And not only the Scriptures and Ecclesiasticall histories make mention how the heatens honored their Gods with Sacrifice and after did eate of the said Sacrifice to maintayn freindship and society amongst themselues and with their Gods but also heathen Authors themselues as Homer Virgil Plutark Macrobius and Valerius Maximus who writeth that in the feasts which the RomaÌ„ Septemviri made in the Capitoll to Iupiter which were after sacrificed Iupiter was inuited to supper in a bedd and Iuno and Minerua sitting in chayres to signifie that eating the meate with was offred in Sacrifice they communicated and feasted with their Gods And the same doth testify Plutark in his Booke intituled That there is no pleasant life according to Epicurus saying Kings Princes keepe greate cheare in their royall Courts and make certain royall and publick feasts for all commers but those which they hold in the sacred Temples at Sacrifices and solemnities of the The solemne Sacrifice of the Gentiles Gods performed with fragrant perfumes and odoriferous incense where it seemeth that men approach neare vnto the Maiestie of the Gods and think they euen touch them and be conuersant with them in all honor and reuerence such feasts yeild a more rare ioy and singular delight then any other by the assured hope and full perswasion that God is there present propitious fauourable and gratious and that he accepteth in good part the honor and seruice donn vnto him So Plutark and Virgil in the 8. of his Eneides affirmeth the same of Eneas and his Troians saying Then chosen striplings and the Priest who yet Stands at the Altar streight before them sett Oxens broild entrails fâ—ll with manchet fine Baskets and serue them of the purest wine Eneas and his Troians take for cheere The chine and hallowed inwards of a steere Whereby we see that it was the custome of infidels and heathen people to take the flesh with was offered vp in Sacrifice to their God from the Altar of their idolls and bring it to the table of men that those who offred might eate of it with their freinds and such as were inuited after the manner of the Isralits who as is set down more particularly in the 1. Book of Kings and 1. Chapter offered Sacrifice vnto God and after communicated of the said Sacrifice amongst themselues And this is sufficient to shew that all heathens and Gentills who were not Atheists or Epicures and either denied not God or Gods or his or their prouidence ouer mankind offred Sacrifice vnto some supposed God and communicated of the same thereby to giue diuine honor vnto their Gods and maintaynvnitie peace and societie amongst themselues and with their Gods CHAP. IV. Of all the visible outward actions of men exteriour visible Sacrifice is cheifly due vnto God as God and Creator of all things 1. IN all the kingdomes and coÌ„mon-wealths which are vpon the earth there is some particuler visible and known signe of dignity honor and worship belonging only vnto the Kings or supreame Gouernors as they are kings Some visible knovvne signe of honor due vnto supreame Magistrates or supreame Gouernors which may not be giuen vnto any other vnder penaltie of treason and death as Scepter or Crown or the like and God not only being King of Kings Reuel 9. 24. and Prince of the Kings of the Earth Reuel 1. 5. but also God and Creator of all things Reuel 3. 11. And hauing dominion ouer all 1. Chronic. 29. 12. in reason he must needes haue some one particular externall visible known signe of adoration honor and worship due only vnto him as he is God and supreamest Some visible honor due vnto God alone Soueraign by all men which liue vpon the earth thereby publickly to acknowledg him for their God and to practise together their submission and obedience vnto him and visibly to adore him with that diuine worship with is due only vnto him Which honor and worship vnder penaltie of treasoÌ„ against his diuine Maiestie and temporall and eternall death may not be giuen vnto any creature subiect or vassall of his otherwise there should be lesse prouidence vsed in prouiding for the preseruation of the visible publick honor worship and dignity of God amongst men then there is for the meanest king prince or publick gouernour of any priuat cittie vpon earth which is absurd Wherevpon we inferr that there is a particular exterior visible known signe whereby men do or ought publickly and visibly to acknowleg God for their Lord God and cheifest good and publickly and visibly preserue in them the honor dignity and respect which is due only vnto him as their Lord God Creator conseruer and happy life c. 2. That this particuler externall visible known signe is the visible Sacrifice I speake of which S. Augustine discribeth to be a Sacrament or sacred Sacrifice is only due vnto God visible signe of the inuisible Sacrifice of our harts as is sett down in our first chapter God himself doth witnes saying He that Sacrificeth to Gods shal be put to death but to our Lord only Exod. 22. 20. for which cause S. Paul reprehending the Gentils for their Idolatry saith They changed the glory of the incorruptible God Rom. 1. 23. And how did they change it by taking away the exterior visible Sacrifice which was only due vnto God as a sacred visible
poure out ther vowes before God with perfumes and drinke offerings Thus S. Ciprian whereby it appeareth that the ancient Fathers beleued visible sacrifice to be due vnto God by the law and light of Nature 5. Secondly by the defects which euerie one findeth in himselfe natural reason doth dictate vnto euerie one that he is subiect vnto some higher superior whose helpe he hath need of which superior call him what you will is God And the same naturall reason which telleth man Reason telleth man that he must honor God vvith such an honor as may not be giuen vnto any other that he hath a God vnto whom he is subiect and of whose helpe he hath need telleth him also that he is bound to honor this God with the highest kinde of honor that can be giuē him vpon earth and acknowledge this his subiection by such inward affection and outward signes or symbols as neither are nor ought to be giuen vnto anie other which is the externall visible Sacrifice we speake of which as we haue proued in the 4. and 5. chapters neither is nor yet euer was offered vnto anie but vnto some true or supposed God Nature is the cause of these things vvhich are donne after one manner 6. Thirdly Aristotle in his 7. booke of his morals to Eudemon saith That nature is the cause of these things which are alwaies or for the most part donne after one manner and fortune or accident of these which are seldome alike Which wee find true by experience in all naturall and accidentall things as in the naturall and accidentall things of the sunne moone planets and elements all whose naturall motions are constant and after the same manner and accidentall variable and changeable Accident the cause of mutability And seeing that all the sonnes of Adam both faithfull and infidels who firmely beleeued that there was a God or Gods and his or their prouidence ouer mankinde haue all generally offered visible sacrifice vnto some God true or false as I haue proued in the former chapters what reasonable man can doubt that God of his infinite goodnes mercies towards mankinde hath giuen vnto mankind a naturall inclination propension and instinct to offer visible sacrifice vnto him therby to acknowledge him for his God Corruption of nature the cause vvhy all offer not sacrifice and expresse the inward sacrifice of his hart vnto him and that the defect of offering visible sacrifice in those who vse it not is the corruption of nature 7. Fourthly we haue proued in our former chapters that people of all nations Epicures and The impossibility of all mē to agree to offer visible sacrifice had not the lavv of nature dictated it vnto them Atheists only excepted who denied God or Gods and his or their prouidence ouer mankind offered visible sacrifice vnto some true or supposed God And the people of all nations who were vpon the earth could neuer meete together to make an accord or agreement to offer visible sacrifice no nor yet the heads or kings of all nations could meete together to make this general accord that they would all offer visible sacrifice or if they should haue all mett together yet speaking diuerse languages and being of diuerse dispositions and humors they would neuer haue all agreed But suppose that they should haue all concurred together in one assemblie and agreed to offer visible sacrifice yet their diuerse dispositions natures interests reasons of state c. would not haue permitted them to haue continued for so manie thousand yeares in this their agreement of offering visible sacrifice without alteration or change if the dictamen of their consciences law and light of nature written in euery mans hart had not persuaded or compelled them vnto it as we see by experience in the contract or agreements which are made but amongst some few nations in other matters from which they change and fall from in few yeares 8. This which hath ben sayd is sufficient to conuince any indifferent reader that the offering The consent of nations is from the lavv of nature of exterior visible sacrifice vnto God is due vnto him by the instinct and law of nature For as Cicero a heathen man in the first booke of his Tusculan questions well obserueth In euery thing the consent of nations is to be esteemed the law of nature And againe in the same booke The consent of nations is the voice of nature Wheruppon S. Augustin in his 49. Epistle and 5. question sayth Those who are skilfull in the holy Scriptures of both The Pagans not to be blamed for offering sacrifice Testaments do not blame the Pagans or heathen people for that they build temples ordeine Priests and offer sacrifice because these things are taught them by the light and law of nature but for that they doe exhibite those things vnto Idols and deuils Thus S. Augustine With whom agreeth S. Thomas 2. 2. quest 85. ar 1. saying The offering of sacrifice is by Sacrifice by the lavv of nature the law of nature for saith he it proceedeth from natural reason that man should vse some sensible things and offer them to God in signe or token of due subiection and honor as they vse to doe who offer some thing vnto their temporal lords in acknowledgment or manifestation of submission vnto their dominion and this is that we call sacrifice So S. Thomas 9. And from this instinct of nature proceeding The diuision of tongues made no diuision of sacrifice from reason which we call the law of nature written in the harts of all men it came to passe that after the building of the tower of Babel and after that God had so confounded the tongues of all men that they could not one vnderstand another to consult together what kinde of religion they should follow or after what manner or way they should honor God or Gods they all agreed that God or Gods true or false were to be honored and adored with externall visible sacrifice as appeareth by the scriptures and testimonies of all antient times yet were they diuided and scattered ouer the earth into 55. or as others write into 72. distinct nations and tongues so that it had been impossible for them all to agree in generall in the offering of sacrifice vnto their true or supposed Gods had not the light of nature dictamen of their consciences and wisedome giuen from aboue vnto all mankind in their creation directed them 10. And this dictamen and light of nature to Temples vvithout sacrifice atheistical offer sacrifice vnto their true or supposed God or Gods was so inserted in the harts of al men that Plutark a heathen man taught by the light of nature in his booke intituled that there is no pleasant life according to Epicurus saith A temple without a sacred feast or sacrifice is atheistical impious and irreligious So constantly were Sacrifices beleeued to be due vnto God and
I haue prooued in the last Chapter and there fore to make Christ to put down all speciall externall Sacrifice were to make him Antichrist Secondly all other outward acts obseruances and worships may be vsed and giuen vnto men only visible Sacrifice is due vnto God as he is God and Creator of all things as I haue prooued in the former Chapters Wherefore if our Sauiour Sacrifice taken avvay Religion is destroyed should haue taken away the offering of visible Sacrifice vnto God he had taken away Religion for Religion is a vertue by which men do giue due worship and honor vnto God as witnesseth S. Thomas in his Secunda Secundae quaest 81. art 1. Wherevpon S. Cyprian in his booke of our Lords Supper saith Religion is destroyed when there resteth no more Sacrifice to bee offred for as S. Augustin saith in the 21. chapter of his 20. book against Faustus The offering of Sacrifice doth belong Sacrifice is diuine honor or only due to ditie vnto the worship of Latria which is a seruice properly due vnto diuinitie Again in the same book and chapter he saith Sacrifice is diuine honor Wherefore if our Sauiour had taken away the offering of visible Sacrifice he had taken away the diuine honor which properly belongeth vnto God and had destroyed Religion 2. Thirdly if our Sauiour had taken away visible Sacrifice out of his Church he had taken away Priest-hood for by the law of nature nations Sacrifices taken avvay Priest-hood is destroyed and written law and law of grace Priests were ordeyned to this end that they might offer externall visible Sacrifice vnto God as we see by experience in all tymes and in all nations for at all tymes and in all nations those who beleeued that there was a God and his prouidence ouer mankind knew by the dictamen of right reason and nature that they were to honor and worship God with visible Sacrifice as a thing only and aboue all things belonging vnto him as their God and Creator as I haue shewed in the 6. Chapter and also knew by the same light of nature that euery one was not fitt to execute that office or could tell how to do it wherefore they chose some who publickly should for the whole assemblie or company performe that act Wherevpon S. Paul saith Euery high Priest is taken from amongst men that he may offer gifts and Sacrifices Heb. 5. 1. Agayn for euery high Priest is appointed to offer gifts and hosts wherefore it is necessary that he haue somthing that he may offerr Heb. 8. 3. Whereby we see that if our Sauiour had taken away the offering of externall Sacrifice vnto God hee had also taken away Priesthood which S. Ephrem in his treatise of Antichrist further witnesseth saying in the tyme of Antichrist for that the deuine oblation and sanctification shal be no more offred to God then the holy mistery of Priesthood shall cease 3. Fourthly the Priesthood being taken away Priesthood being taken avvay the lavv is destroyed the law also is translated and taken away as witnesseth S. Paul saying The Priesthood being translated it is necessary that a translation of the law be made Heb. 7. 12. Wherefore if our Sauiour had not instituted a visible Sacrifice in his Church he had not bin a lawgiuer as the Scriptures call him Iames 4. 12. but a law destroyer And from hence it is that S. Ireneus in the 15. Chapter of his â—5 book against Heresies saith That Antichrist Antichrist vvithout a lavv shal be with out a law as an Apostata because he shall take away all publick visible Sacrifice and Priesthood on which the law dependeth for as the Scripture saith The Lipps of the Priest shall keepe knowlege and the law they shall require of his mouth Math. 2. 7. He that shal be proud refusing to obey the commandement of the Priest that man shall die Deut. 17. 12. Wherevpon the Prophet Osee when he would expresse the wickednes of the Children of Israel in whom there was no truth nor mercy nor knowledg of God but cursing and lying and man-slaughter and theft and adulterie c. saith Thy people are as those who gainsay the Priest Osee 4. 4. Whereby it is manifest that if our Sauiour had taken away externall visible Sacrifice he had taken away the Law 4. And for this cause least that the Church of God should at any tyme be without a religion or law our Sauiour presently after he had finished the Sacrifice of the Paschal lamb took bread and gaue thanks and brak and gaue to his Apostles saying This is my Body which is giuen for you to God Luc. 22. 19. And instituted the Sacrifice of the new law and said to the Apostles and their successors Do this that is giue my body to God for you in commemoration of mee least that his Church should be at any tyme without a speciall visible exteriour Sacrifice Religion and Law 5. If our Sauiour in the new law had not instituted a proper visible Sacrifice wherewith God might be worshipped by men in the time of the VVhen Sacrifice is taken avvay the chief visible honor due vnto God is taken avvay new law as he was in the old but had wholy taken externall visible Sacrifice out of his Church he had left no externall visible act of Religion whereby men might haue adored God as God and had depryued his eternall Father of the greatest externall visible worship and honor which he had vpon earth that is to say the worship of Latria by offering externall visible Sacrifice vnto him which is absurd seeing our Sauiour came to add honor vnto his etternall Father and not to diminish it Ioh. 8. 49. 6. Sixtly the law of nature and nations and written law as I haue proued in the former chapters teach vs to offer externall visible Sacrifice vnto God therby to acknowledge his soueraigntie and supreame power ouer vs and our Sauiour came not to breake the lawe but to fulfill it Math. 5. 18. 7. In the communion of the ould law there was a Sacrifice to represent the Sacrifice of our Sauiour vpon the Crosse to come as witnesse the Scriptures Exod. 12. 6. and Fathers as S. Chrysostome in his 61. homily to the people of Antioch S. Augustine in the 18. Chapter of his first booke against the aduersaries of the lavv and the Prophets therefore there must be also a Sacrifice in the communion of the new law to represent the Sacrifice of our lord vpon the Crosse past seeing as I haue said before our Sauiour came not to breake the law but to fulfill it And as the Children Sacrifice as necessarie in the nevv lavve as in the ould of God who liued before the Passion of Christ stood in need of a Sacrifice in their communion to represent the Sacrifice of Christ vpon the Crosse to come and to apply the merits of the said Sacrifice vnto them So the Children of the Church
of God who liue after the Passion of Christ stand in need of a Sacrifice in their communion to represent the Sacrifice of our Sauiour vpon the Crosse past to apply his merits vnto them who was slaine as S. Iohn saith from the beginning of the world Apoc. 13. 8. And as many as were saued in the law of nature or vvritten lavv or shal be saued in the law of Grace all were and shal be saued by the merits of the passion of our Sauiour and his Sacrifice vpon the Crosse And therefore if in the lavv of nature and written lavv they had need of externall visible Sacrifice to apply the Passion of our Sauiour vnto them so likevvise haue vve in the nevv lavv seeing that the ould lavv vvas a figure of the nevv 1. Cor. 10. 6. Wherevpon S. Augustine in the 18. chapter of his 20. booke against Faustus saith At this present Christians do celebrate the memorie of the sacrifie of Christ passed vpon the Crosse by the most holie oblation of the body and bloud of Christ 8. The chiefest act whereby our Sauiour redeemed vs vvas his offering or giuing himselfe to God for our Redemption according to his word saying I yeild my life for my sheepe Ioh. 10. 15. Sacrifice taken avvaie the commemoration of our Sauiours passion is also taken avvaie Against Christ gaue himselfe for vs that he might redeeme vs. Tit. 2. 14. Wherefore if our Sauiour had taken away all externall visible Sacrifice out of his Church he had left in deeds or actions no expresse commemoration of his Passion 9. God Almightie threatneth it as a great To be depriued of Sacrifice is threatned as a punishment plague to the pleople of Israel to take away from amongst them for their sinnes Sacrifices and Altars saying Manie daies shall the kingdome of Israel sit without King and without Prince and without Sacrifice and without Altar c. And after this the children of Israel shall returne and shall seek the lord their God and his goodnes in the last dayes Osee 34. Where we see that God himself accompted it a great plague for the Children of Israel to be without Sacrifice and Altar as they are and shal be vntill a litle before the last dayes according to this prophecy and at the last dayes they shall seeke the Lord their God and his goodnes and become Christians and haue Sacrifice and Altars Wherefore if our Sauiour should haue planted his new lavv and Testament vvithout any externall visible Sacrifice or Altar the nevv lavv had bin a lavv and Testament of greater anger vvrath and punishmēt then vvas the ould law and not a law of greater grace and fauor which is repugnant to the promises saying Christ came to preach the acceptable yeare of our Lord Psal 71. 1. Luc. 4. 19. Insomuch as S. Paul speaking of this tyme of grace saith Behold now is the time acceptable behold now the day of saluation 2. Cor. 6. 2. c. 10. As I said in the 2. Chapter two things haue alvvayes been highly esteemed amongst men the honor of their God and their vnity peace and society with him and amongst themselues and these two haue been chiefely mainteyned amongst men of all nations by offering visible Sacrifice vnto God and after by eating or communicating of the said Sacrifice amongst themselues as I haue prooued in the 2. chapter By Sacrifice peace and vnitie is preserued and our Sauiour came not to take away peace vnitie and societie of men with God or amongst themselues but to plant it saying Not for the Apostles only do I pray but for them also that by their word shall beleeue in mee that they all may be one as thou Father in mee and I in thee that they also in vs may be one that the world may know that thou hast sent mee Ioh. 17. 20. 11. God Almightie promised by the Prophet Ieremie that visible Sacrifice should neuer be taken away saying Of Priests and Leuits there shall not fail from before my face a man to offer Holocausts and to burn Sacrifice and kill victimes all dayes Ier 33. 18. According to which promises S. Paul commandeth the Christians to offer Sacrifice saying you shall shew the death of our Lord vntill he come 1. Cor. 11. 26. who dyed offering vp himself in a visible Sacrifice as our aduersaries will confesse 12. If our Sauiour had taken away the offering of visible Sacrifice to God and had instituted a communion by taking an eating a peace of bread and apprehending Christ in heauen by VVithout Sacrifice there is no difference betvveen the communion and eating of common meat faith he had made no difference betweene the eating of common meat and the communion for euery one who eateth or drinketh piously like a Christian and not like a beast apprehendeth God or CHRIST IESVS our Lord in heauen by the hand of faith as author and giuer of that meat as often as they eat or drink 13. The offering of visible Sacrifice in generall vnto God vvas a matter of faith planted in the Church of God vpon earth euen from the first foundatiō of the Church of God vpon earth after the fall of Adam as I haue prooued in the last Chapter and faith is one and vnchangeable as also there I haue prooued Whereby it is sufficiently Our Sauiour changed not the faith but ceremonies of the old Lavv. manifest vnto any indifferent Reader that our Sauiour at his comming did not nor would take away out of his Church which he founded vpon earth externall visible Sacrifice but took away only the ceremoniall law and planted externall visible Sacrifice in more worthy gifts as made suertie of a better Testament Heb. 7. 22. 14. And to conclude all the known world as I haue prooued in the 2. and 3. chapters at the tyme of our Sauiour offered visible Sacrifice vnto some God true or false thereby to adore him with the honor of Latria or honor due only vnto God and signifie the Sacrifice of their harts vnto him and vnion with him Wherefore if our Sauiour had quite taken away the offering of visible Sacrifice to any God some Iew or gentill would haue accused him or the Apostles of it Our Sauiour neuer accused of taking avvay Sacrifice which vve neuer read that they did yet the Iewes so highly esteemed visible Sacrifice as they accounted it a punishment or curse to be without it as appeareth Dan. 9. 27. the 11. 31. and the 12. 11. Osee 3. 4. Ioel. 1. 9. and the Gentils esteemed it a sinne worthy of death to abuse it as vvitnesseth Plato in his 10. Dialogue and a signe of atheisme and impietie to neglect it as testifyeth Plutark in his booke intituled That there Epicurus only for feare offered Sacrifice contrary to his doctrine is no pleasant life according to Epicurus who in doctrine and words denied the offering of visible Sacrifice but not in practise for feare of the
shal be a cleane oblation and not cleane oblations and so is the sacrifice of the bodie and bloud of our lord one and the same cleane oblation though offered in sacrifice by the Gentils conuerted vnto Christianitie in Europe Asia Africa and America our Sauiour not hauing manie bodies but one 8. Eightly the Prophet sayth That by occasion of this Sacrifice The name of God shal be great The name of God great by occasion of this sacrifice amongst the Gentils conuerted vnto Christianitie And what greather Sacrifice can there be then this where the sonne of God is offered in sacrifice for man and man liuing in this exile may receaue and communicate God his creator Seing that herein doth wonderfully appeare the charitie or vnitie of God with Christian men and his omnipotencie wisedome goodnes or mercie Wherevpon S. Marke the Euangelist who planted the Churche of Alexandria in the Liturgie or publick Churche booke which he made for the Churche of Alexandria fett downe in the first to me of Bibliotheca Patrum saith We offer vnto thee ô Lord this reasonable and vnbloudy worshipp of Latria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to thee ô God all nations do offer from the rising of the sunne to the going downe from the north vnto the south-all the Gentils and in cense and sacrifice and oblation is offered to thy name in euery place 9. And in lyke manner the ancient Fathers vnderstood this prophecie of Malachie to be spoken The Fathers vnderstand the prophecie of Malachie to be spoken of the Christian sacrifice of the Sacrifice of the Christians as Iustine martyr in his dialogue with Triphon who liued in the yeare 150. after the natiuitie of our Sauiour alleadging this place sayth Then the Prophet foretould of the Sacrifices of the Gentils which are offered in euery place S. Cyprian in his first book against the Iewes and 16. chapter allegeth this place to proue that the old Sacrifices of the Iewes should be made voyd and the Sacrifice of the new law established saying That the old Sacrifice should cease and the new be celebrated which appeares by the first chapter of Isaie Psalme 49. and Malachie the first saying I haue no will in you saith the lord and I will not receaue Sacrifice from your handes for from the rising of the sunne vnto the going downe my name is glorified amongst the Gentils and in euery place the sent of incense is offered to my name and a pure or cleane Sacrifice for my name is great amongst the Gentiles sayth the Lord. Thus S. Cyprian against the Iewes S. Ireneus who liued with S. Polycarpe scholler to S. Iohn Euangelist alledging this place saith of our Sauiour He tooke bread and gaue thankes saying This is my body c. and taught the new oblation of the new testament which the Church receauing from the Apostles offereth to God in all the world wherof Malachie foretould 10. S. Chrisostome in his commentarie vpon the 95. Psalme cyting this text of Malachie sayeth Behold how excellently how perspicuously he hath sett fourth and described the mysticall table which is the vnbloudy host Eusebius in his 1. booke of Euangelicall demonstrations chap. 10. alledgeth this place to proue that we ought to offer sacrifice in the new lawe saying We Sacrifice after a new manner according to the new Testament a pure host 11. S. Augustine in his Oration against the Iewes sayeth What will you answer to this open your eies at the last and see the sacrifice of the Christians offered to the God of Israel from the rising of the sunne to the going downe not in one place as it was appointed for you but in euerie place And the lyke he hath in his 18. booke cap. 35. of the Cittie of God saying Malachie prophetizing of the Church which now we see propagated by Christ in the person of God most plainly saith vnto the Iewes I haue no will in you I will not receaue gifts at your handes for from the rising of the sunne vnto the going downe great is my name among the Gentils and in euerie place there shal be sacrificing and offered vnto my name a cleane oblation because my name is great amongst the Gentils Now we may see this sacrifice offered vnto God by the Priesthood of Christ according to the order of Melchisedech in euery place from the rising of the sunne vnto the going downe and the sacrifice of the Iewes vnto whom it was sayed I haue no will in you and gifts I will not receaue at your handes to haue most manifestly ceased Wherfore doe they expect another Christ when they see that which they reade in the Prophet to be fulfilled and could not be fulfilled but by him Thus Augustine And the lyke is affirmed by manie more of the ancient Fathers cyted at large by Coccius in his 6. booke and 6. article 12. And this is sufficient to shew that at the coming of the Messias all the sacrifices of the old law should cease which we finde true by experience and that a cleane vnbloudy sacrifice was to be offered euery where amongst the conuerted Gentiles which also we finde true by experience and to denie this where to ouerthrowe the ancient Fathers arguments against the Iewes so manifest it is that a cleane vnbloudy sacrifice was at the coming of the Messias to be offered euery where amongst the Christians that without denying the arguments the ancient Fathers vsed agaynst the Iewes it can not be deneyd CHAP. XI By the distinction of bloudy and vnbloudy Sacrifices is proued that our Sauiour at his last supper offered vnbloudy Sacrifice in his body and bloud 1. FRom the beginning of the Church of God vpon earth there hath been two kinds of Tvvo kindes of visible sacrifices from the beginning speciall visible Sacrifices offered vnto God th' one bloudy by carnall effusion of bloud out of the veines of some liuing thing th' other vnbloudy which had no such carnall effusion of bloud but in some resemblance as by pouring out of wine or by deuiding the thing offered to God as we read in Gen. 35. and 14. and Leuit. 2. 1. 6. and 14. and both the bloudy and vnbloudy sacrifices were offered vnto God in his Churche euen from the beginning of his Church vpon earth for Abel offered a bloudy sacrifice Caine an vnbloudy Gen. 4. 3. 4. Melchisedech an vnblouddie Gen. 14. 18. Iacob offered both Gen. 35. 14. Gen. 46. 1. In the law of Moyses there were many bloudy Sacrifices ordeyned Leuit. 1. 3. and also diuers vnbloudy Leuit. 2. 1. and 4. and 5. and 14. Leu 5. 11. Vnbloudy sacrifices called gifts 2. The vnbloudy sacrifices were commonly called giftes as Cain offered of the fruits of th' earth gifts to our lord Gen. 4. 3. But to Cain and his gifts God had not respect Gen. 4. 5. Againe If thou offer a gift of the first fruit of thy corne to our lord of the eare being yett greene thou shalt
Scripture which Catholickes at this day alleadge against the different opinions of their aduersaries adding also in the same Christ at his last Supper offered himselfe in Sacrifice Epistle saith Who is more the Priest of the high God then our Lord Iesus-Christ who offered Sacrifice to God the Father and offered the same which Melchisedech had offered that is bread and wine to witt his body and bloud Againe Iesus-Christ our Lord God he is the chief Priest of God the Father he offered first himselfe to God the Father and commanded that which he then did to be donne in commemoration of him Moreouer he there saith to the Aquarian Hereticks who would only vse water and no wine in the Sacrament of the Chalice The bloud of Christ wherewith Christ bloud seene in the Chalice we are redeemed and quickned cannot be seene to be in the Chalice when wine whereby the bloud of Christ is shewed is not put into the Chalice And citing the wordes of consecration as they are sett downe by S. Matthew in the 26. chapter of his Ghospell addeth Hereby we finde that the Chalice which our Lord offered was mixt and that it had bin wine which he called his bloud whereby it doth appeare It vvas first vvine and after his bloud that the bloud of Christ is not offered if there be no wine put into the Chalice neither is our Lords Sacrifice celebrated with lawfull sanctification vnlesse our oblation and Sacrifice shal be answerable to the Passion wherein our Sauiour shed bloud and water c. Iohn 15. 34. Againe As with this common wine the mind is sett at libertie the spirits freed and all sorrow Christian drinck the bloud of Christ. banished so by drincking the bloud of our Lord and the healthfull cupp we cast awaie the memorie of the old man and doe forgett our former worldly conuersation c. Againe How shall we shed our bloud for Christ who are ashamed to drinck the bloud of Christ. This and much more to this effect hath S. Cyprian in one afore said Epistle besides what he hath dispersed through his other workes 11. Alexander the first was made Bishopp of Rome in the yeare 121. and suffered a most cruell martyrdome for the faith in Rome when the faith of Christ flourished amongst the Romans as our Aduersaries confesse and he in his first Epistle vnto all Catholicks repeating the wordes of consecration addeth With such hostes God will be delighted and pleased for nothing can be greater in Sacrifices then the body and bloud of our Lord neither is there any oblation more to be desired then this for this exceedeth all oblations which is to be offered vnto God with a pure conscience and to be receaued with a cleane heart and to be worshipped of all Thus S. Alexander 12. S. Clement of whom S. Paule maketh mention Philippians 4. 3. in the 57. chapter of his 2. book of Apostolicall constitutions saith Lett the Bishopp pray in these wordes conserue ô Lord thy People safe and blesse thine inheritance c. Afterwards lett Sacrifice be made all the People expecting and praying insilence and Sacrifice being donn lett euery order a part receaue the body of our Lord and the pretious bloud approaching in order with modestie and reuerence as vnto the body of the king before they receaued it Thus these most ancient Fathers of the Sacrifice of the body and bloud of our Lord instituted by our Sauiour and continued in the Church of God as they prooue by the same Authorities of Scriptures which the Catholicks alleadg at this day And all Christian mens books and workes who haue written of this subiect are so conformable to the doctrine of those before cited Fathers in this point of the Sacrifice of the body and bloud of our Lord that our Aduersaries knowne and reputed hereticks to both parties only excepted are not able to assigne or bring forth any book written before the rebellion of Luther which denieth the offering of Sacrifice to God in the body and bloud of his only Sonne amongst Christians And this is sufficient to proue that the Scriptures and all knowne Christian mens bookes who writt of this subiect before Luther knowne and reputed hereticks or enormish erroneous men to both parties only excepted teach a Sacrifice in the body and bloud of our Lord. CHAP. IV. Remission of sinnes and other blessings are and may be obtained by the Sacrifice of the body and bloud of our Lord. 1. THe Sacrifice of our Redemption which The Sacrifice of the Crosse like a Pardon at the end of a Parliament our Lord offered for vs vpon the Crosse is like vnto a generall Pardon at the end of a Parliament which is in it selfe sufficient to pardon all his Majesties subiects for the offences there in specified were they tenntymes more then they are yet actually it pardoneth not any one of them but those who vse the meanes which his Majesties lawes require in that case for the applying his gratious generall pardon vnto themselues which is to sue out a writt of pardon or the like So the Passion of our Lord and his Redemption vpon the Crosse is in it selfe sufficient to redeeme tenn thousand worlds if there were or could be so many from euerlasting paines and from the punishment imposed vpon man for originall and actuall sinne as wittnesseth S. Iohn saying Christ is the propitiation of our sinnes and not for ours only but also for the whole world yet actually according to the common concurse of God it redeemeth not any one man from euerlasting torments but those who vse the meanes to applye the Passion of our Lord and his Redemption vpon the Crosse to themselues expressed in the Law of God as withnesseth S. Paule saying Christ was made to all that obey him cause of eternall saluation Heb. 5. 9. 2. And amongst the many meanes which Almightie God hath left vnto mankind to apply the Sacrifice of our Redemptiō and merits of Christs Passion vnto vs this is one the offering of a certaine and particular externall visible Sacrifice vnto God representing the inward Sacrifice of our hearts and the Passion of his Sonne thereby to acknowledge him for our God and supreame Soueraigne Lord and apply the meritt of the said Passion vnto ourselues for the remission of our sinnes as is manifest by the practise of the Church of God euen from the beginning or first plantation there of vpon earth for Abel Noe Abraham Isaack Iacob Iob and the Children of Israel offered particuler visible Sacrifice to God in commemoration of the Passion of our Lord to come for the remission of sinnes by his Passion who was presenly promised vpon the fall of Adam Gen. 3. 5. and in vertue Slaine from the beginning of the world Apoc. 13. 12. Whervpon S. Iohn saith He hath redeemed vs to God in his bloud out of euery tribe and tongue and people and nation Apoc. 5. 9. And there is no saluation in