did for a commemoration of mee especially considering that these his words are so plaine and manifest and no where els we finde that our Sauiour either offered vnbloudy Sacrifice according to the order of Melchisedech or commaunded any of his followers to offer vnbloudy Sacrifice but at his last supper and the Christian world now for 1600. yeares hath generally beleeued that at his last supper our lord offered vnbloudy Sacrifice and gaue his bodie and bloud to God for vs after an vnbloudy manner as in part I haue proued in the 2. Chapter and shall proue more at large heereafter 6. Neither doth this hinder the fulfilling of this oath of God in our Sauiour for that he is not visibly now vpon earth to execute Priesthood according He vvho cōmandeth a thing to be donn is said rather to do it then his officer to the order of Melchisedech for when a thing is donn by commandement of another who hath lawfull power and authority to command and vertue to execute what is commanded he who commandeth is rather said to do the thing commanded then his officers or ministers who do it by his authority power and command So our Sauiour commanding the Apostles and their Successors to giue his body to God for vs and shed his bloud to God for vs and they doing it by his authority power and command he may be rather said to giue his body and shed his bloud to God for vs and offer Sacrifice then Bishops or Priests who do it but as his officers and by vertue of his power authority and command 7. The Scriptures supposing Melchisedechs Melchisedechs Priesthood supposed by the Scriptures to bee vvell knovvn Priesthood and Sacrifice to bee well known many tymes say that Christ shal be a Priest foreuer according to the order of Melchisedech yet of Melchisedechs Priesthood and Sacrifice we haue in the Scriptures no more but Melchisedech brought forth bread and wine for he was the Priest of the most high or And he was the Priest of the most high Gen. 14. 18. Whereby it is manifest that hee brought forth bread and wine to offer it vnto God in Sacrifice seeing that no where els there is made any mention of any thing he could offer to God in Sacrifice whereby his order might be known neither can it be said that he brought them forth only to feed Abraham and his soldiors who were filled with the victualls and spoyles of 4. kings and gaue the tythe thereof vnto Melchisedech as appeareth in the same chapter and then it had binn needles to add that he was a Priest of the most high and how he blessed Abraham 8. Secondly the Ancient Iewes affirme that Melchisedech offered Sacrifice in bread and wine The Ancient Ievves affirme that Melchisedech offered Sacrifice in bread and vvine as Rabbi Samuel vpon the 14. Chapter of Gen. saying He sett forth the acts of Priesthood for he was sacrificing bread and wine to God Rabbi Phinees vpon the 28. of Numbres saying In the time of the Messias all Sacrifices shall cease but the Sacrifice of bread and wine shall not cease as it is said Gen. 14. For Melchisedech the King Messias shal be exempted from the cessation of the Sacrifices of bread and wine as it is said in the 110. Psal thou art a Priest foreuer according to the order of Melchisedech Rabbi Moyses Hadarsan vpon the 14. of Gen. saying Rabbi the sonne of Enachinam said that this Melchisedech was Sem the sonne of Noe but what is the meaning of this that he brought forth bread and wine by this he shewed that he taught the act of his Priesthood which was to sacrifice bread and wine And this is it which is said in the Psal Our Lord hath sworne and it shall not repent him thou art a Priest foreuer according to the order of Melchisedech And Philo Iudaus in his book of Abraham toward the end saith that Melchisedech sacrificed in bread and wine for the victory of Abraham And Galatinus in his 10. book of the secrets of Catholick verities and Genebrard in his Chronologie vpon Melchisedech cite certayn Rabbies who translate these words of the 14. of Gen. and 18. Ver. thus Melchisedech offred bread and wine The Catholick Church translateth them brought forth bread wine and assigning the cause saith for he was Priest of the most high as if she should say that this was his office to offer bread and wine in Sacrifice to God And Theodorus Bibliander a Protestant in his 2. booke of the Trinity and 89. leafe confesseth that it was a generall receaued opinion amongst the ancient Iewes that as the comming of the blessed Messias all legall Sacrifices were to cease and that only the Sacrifice they called Theoda of thancksgiuing praise and confession was to continue with was to bee performed in bread and wine as Melchisedech king of Salem and Priest of the most high God in the tyme of Abraham brought forth bread and wine 9. The ancient Fathers were of opinion that The Ancient Fathers affirme that Melchisedech offered Sacrifice in bread and vvine Melchisedech sacrificed in bread and wine and that our Sauiour was to fulfill the Type in Melchisedechs sacrifice by offering vp his body and bloud in Sacrifice to God vnder the formes of bread and wine As S. Cyprian in his 63. Epist. saying Our Lord Iesus offered a Sacrifice to God the Father and offered the same that Melchisedech did that is bread and wine that is his body and bloud S. Ambrose vpon the 109. Psal saying Christ by the misterie of bread and wine is made a Priest foreuer according to the order of Melchisedech S. Hierome in his 17. Epist to Marcella chapter 2. saith Melchisedech then in type of Christ offered wine and bread and dedicated the Christian mystery in the body and bloud of our Sauiour And with these Fathers doth agree S. Augustin in his first Sermon vpon the 33. Psal saying In the old law you know that the Sacrifice of the Iewes was according to the order of Aaron in the slaughter of beasts and that in a mysterie for then the Sacrifice of the body and bloud of our Lord which the faithfull and those who read the Scriptures know was not instituted which Sacrifice is now dilated ouer the whole globe of the earth Propound therefore before your eyes two Sacrifices that according to the order of Aaron and this according to the order of Melchisedech c. The Sacrifice of Aaron was taken away and the Sacrifice according to the order of Melchisedech entered in his place and the Iewes adbering vnto that Sacrifice which was according to the order of Aaron imbraced not the Sacrifice which was according to the order of Melchisedech and so lost Christ Thus S. Augustin 10. Of this opinion where both the Greeke and Latin Fathers abundantly cited by Coceius in his 2. tome and 6. book Insomuch that Doctor Fulk a Puritan in the 99. leafe of his booke
which he then did For a commemoration of me Luk 22. And so taught his followers to offer the inuisible sacrifice of their hearts to God with him who is their head Lord and Master that though for their owne sakes and multitude of sinnes formely cōmitted their inuisible sacrifice might be lesse gratefull yet by him and through him who is their head it might be also most acceptable 7. Our Sauiour out of his infinite wisdome hath bestowed himself vpon vs for to be the only VVhy our Sauiour vvould be our Sacrifice publick sacred solemne signe of the inuisible sacrifice of our hearts not only to oblige vs daily to offer sacrifice and present God the Father with his sonne In whome he is well pleased but also to offer ourselues with him and by him and not to offer him alone who is our head and reteyne ourselues who are or should be his members vnto ourselues as witnesseth S. Augustine in VVith the sacrifice vve are to offer also ourselues the sixth chapter of his 10. book of the Cittie of God saying The Church doth frequent the Sacrifice of the Altar which the faithfull know where it is shewed vnto him that in the oblation which he doth offer he is also offered himselfe Againe in the 20. chapter of his said booke saying Christ is the Priest he offered and he is the oblation or thing offered the Sacrament of which thing he would should be the dailie Sacrifice of the Church whith Church as bodie of him her head hath learned to offer herselfe by him Thus S. Augustine With whom also agreeth Eusebius Caesariensis in the 10. chapter of his first booke of Euangelicall demonstration saying Christ laboring for all our saluations offered as it were a certaine victime and a singular Sacrifice vnto his father that we might offer ourselues to God himselfe for a Sacrifice So that amongst the other ends why Christ our Lord instituted a visible sacrifice in his bodie and blood at his last supper this was one that we might together with him offer ourselues Wherevpon S. Gregorie the great in his 37. homily vpon the Ghospell and in his 4. booke of his Dialogues and 59. chapter saith It is necessarie that when we offer Sacrifice That we immolate ourselues to God in contrition of heart for that we who celebrate the misteries of the passion of our Lord ought to imitate that which we doe for then it shal be trulie an host for vs to God when we shal be made ourselues an host For whith cause when Bishopps make Priests they saie vnto them as is sett downe in the Pontificall Vnderstand that which you doe imitate that which you handle to this end that celebrating the misterie of the death of our Lord you procure to mortifie your members from all vices and concupiscences Thus these Fathers Whereby it doth appeare that our Lord and Sauiour Iesus Christ hath instituted a Sacrifice for vs in his bodie and blood that we might in offering it also offer ourselues in Sacrifice to God by an inuisible Sacrifice of our hearts 8. In like manner our Lord also tooke the Chalice Sacrifice instituted in the chalice after supper saying euen as Protestants translate This chalice is the new testament in my blood which is shed for you Luk. 22. as a sacred signe of the inuisible Sacrifice of your hearts to God as were the Sacrifices in the law of Nature and written law which were types and signes of this and ended when this new Sacrifice of the bodie and blood of our Lord was brought in and instituted by our Lord as witnesseth S. Augustine in the 20. chapter of his 10. booke of the Cittie of God saying The manie and diuers sacrifices of the Saintes in the old testament were signes of this true Sacrifice This one Sacrifice was figuratiuely foretould by manie Sacrifices as if one thing should be deliuered with varietie The Sacrifice of the bodie and blood of our Lord succeded in place of all the Sacrifices of the old Testament of wordes least in being much commended it might grow iedious To this chiefe true Sacrifice all the false Sacrifices haue giuen place Wherevpon S. Chrisostom vpon 26. the chapter of S. Mathew saith As the old testament had sheepe and calues in their Sacrifices and Sacramēts see the new hath our Lords blood For which cause after that our Lord had offered Sacrifice and administrated communion in his blood he presently commaunded the Apostles that they should not drinke of the Cuppe without shedding it to God or offering it in Sacrifice saying This doe yee the same that he then did as offen as you shall drinke for the commemoration of me 1. Cor. 11. 15. Wholy forbidding them to drinke of the Cuppe in commemoration of him without offering it first in sacrifice to God as a sacred signe of the inuisible sacrifice of their hearts least at anie tyme they should drinke in commemoration of him and not of drinke which was offered to God as a sacred signe of the common vnion of their hearts with God 9. That this visible Sacrifice of the new law was not onely instituted by our Sauiour for a publicke exercise of the Sacrificing of our hearts to God and a daily solēne adoration of him with the worshippe of Latria and commemoration of the passion of our Sauiour but also for the preseruation of vnitie peace and societie amongst ourselues S. Paule doth witnesse saying The bread which we breake after the manner of offering sacrifice in bread is it not the participation of the bodie of our Lord for being manie we are one bread one bodie all that participate of one bread 1. Cor. 10. 16. Wherevpon S. Augustine in his 57. Epistle alledging this text saith The head of this bodie the Church is Christ and the vnitie of this body is commended in our Sacrifices which the Apostle doth briefly signifie saying being manie we are one bread one bodie Againe in his 59. Epistle and 5. question hee saith All things are vowed which are offered vnto God especially the oblation of the holy Altar by which Sacrament is preached and declared an other our greatest vow whereby we vow to remaine in Christ as in the coniunction or closing together of the bodie of Christ 10. Exterior visible sacrifice being instituted as a sacred signe of the inuisible sacrifice of our hearts all those who offer Sacrifice as they should doe offer to God the inuisible Sacrifice of their hearts and thereby as S. Augustine here saith doe preach and declare agreat vow or promise which is to remaine vnited members in the misticall body of Christ Wherevpon S. Chrisostome in his 24. homilie vpon the first Epistle of S. Paule to the Corinthians saith O my beloued let vs haue care of the brethren and let vs preserue that vnitie with them which is in vs in our owne bodies for vnto this that terrible and most fearefull sacrifice of the new law doth call vs
bowed themselues and adored God and then the King Dauid adored 1. Chronic. 29. 20. Whereby it is manifest that exterior visible adoration by bowing euen to the ground may be giuen both to God and men and that nether it nor any other outward visible signe except the offering of visible Sacrifice is such a signe of diuine worship or Latria or so due vnto God alone that they may not be giuen vnto men which S. Augustin in the 4. Chapter of his 10. book of the Cittie of God further witnesseth saying There is not any man to be found who dare say that Sacrifice is due vnto any but to God alone 3. Whereas some obiect that S. Iohn fell downe The obiectiō of S. Iohn adoring aunsvvered at the feete of an Angel to adore him Reuel 19. 10. and 22. 8. And the Angel said See thou do it not for I am thy fellow seruant adore God This only prooueth that S. Iohn and the Angel were humble the one in adoring and the other in refusing to be adored and that adoration by bowing down to the ground may be giuen vnto both God and his creatures vnlesse we should say that S. Iohn being aduertised in the 19. Chapter that he was an Angel would yet notwithstandinh in the 22. Chapter adore him agayn and fell down before his feete and willingly and wittingly commit Idolatry which is absurd and contrary to the Text the Angel saying twice vnto him I am they fellow seruant one of thy Brethren yet certayn it is that Angels are not fellow-seruants and brethren to Idolaters whereby it appeareth that S. Iohn by twice falling before the feete of an Angel to adore him did no euill act nor committed any sinne 4. Neither doth the Angel say that he refused The cause vvhy the Angel refused to be adored by S. Iohn to be adored of S. Iohn because it was euill or only due vnto God which should be contrary vnto all the places of Scriptures before alleged but the cause why he would not haue S. Iohn to adore him was as there he saith For I am thy fellow seruant as contending with him in humility Neither did the Angel say vnto S. Iohn Adore God to condemne S. Iohn of ignorance or idolatry for then the Angel would not haue called him his fellow seruant and brother as he did twice but to commend the eminencie of his sanctity and greatnes which was of such excellency that out of duty or inferiority he needed not nor ought not to giue adoration to any creature but to God alone So S. Iohn humbling himself before the Angell and falling twice before his feete to adore him the Angel exalteth him and calleth him fellow seruant and brother fulfilling the words of our Sauiour saying He that humbleth himself shal be exalted Mat. 23. 12. And this text together with the rest inuincibly prooue that it is lawfull to adore creatures by falling before their feete seeing S. Iohn the Euangelist and the Patriarcks and Prophets and Children of the Church of God did vse it and that of all outward visible adorations the adoration by offring of visible Sacrifice is due vnto God alone 5. Faustus an Heretick of the sect of the Manicheans All other outvvard visible vvoorshipp due vnto the Saint except Sacrifice accused the Catholick Christians of the Primatiue Church of Idolatry and superstition for honoring Martyrs euen as the Puritans of this age do Catholicks at this day as S. Augustin in the 21. Chapter of his 20. book against him witnesseth saying Faustus doth calumniate vs for the honor we do giue vnto the memory of Martyrs saying that we haue conuerted them into Idols Where vnto he there answereth as we now may say in his words vnto our calumniators Christian people do celebrate together the memory of Martyrs with a Religious solemnitie to stirr vp imitation to be made partakers of their merits and to be assisted by their prayers yet so as that we do not offer Sacrifice vnto any Martyr but to the God of Martyrs although we erect Altars in the memory of Martyrs for what Bishop standing at the Altar which is erected in the place where the bodyes of the Martyrs are was euer heard to say we offer vnto thee Peter or Paul or Cyprian but that which is offered is offered vnto God who hath crowned the Martyrs at the memory of them whom he hath crowned That by the admonition of the place the affection of our minds may be more inflamed with charity towards those whom we ought to imitate and towards God by their assistance We honor Martyrs Hovv the Martyrs are to he vvorshipped with that worship of loue and societie wherewith holy men are worshipped in this life whose hearts are prepared to suffer the like for the truth of the Ghospell only we worship the Martyrs more deuoutly because we may worship them now securely after their victory for they being now conquerors and enioying happie life we may preach their praise with more confidence then we can the praise of those who are yet fighting in this life yet notwithstanding we do not honor them with that worship which the Grecians call Latria and in latin cannot be expressed in one word seeing it is a worship properly due vnto Diuinitie Neither do we teach that any ought to be honored with it but only God For seeing that the offering vp of Sacrifice belongeth vnto this worship in such sort as that it is called their Idolatria who exhibite it vnto Idols in no sort we offer any such thing or commaund to bee offered either vnto any Martyr or vnto any holy soule or vnto any Angel Thus S. Augustin 6. The Grecian Idolaters tooke the same exception against the honor and worship which was done to the Saints deceased which the Puritans do now and Theodoret who liued about the The honor due vnto the saints tyme of S. Augustin in his 8. book of the cure of Greeke affections asweareth them saying Our Lord God hath brought his dead into the Temples in place of your Gods whom he hath depriued of their glory and giuen their honor vnto his martirs for in lieu of the solemnityes of your Gods Pan Diana Iupiter c. are kept the feasts of Peter Paul Thomas Sergius Leontius Antonius Mauritius and other holy Martyrs and in place of that ancient pomp filthines and impudency the feasts are kept modestly chastly and with much temperance now they are not besmeared with wine nor made vain by riotous banquets nor dissolute through loud laughter but with attention and diuine Hymnes and hearing holy Sermons c. But yet ô Grecians we do not offer Hosts or any Sacrifice to the Martyrs Whereby we see that amongst all the visible honors or worships which may or can be donn by man only visible Sacrifice is due vnto God alone the rest may be exhibited or giuen vnto creatures 7. Our Sauiour said Thou shalt adore the Lord thy God
plāt peace and preach as S. Paul saith Peace to them that were farr of and peace to them that were nigh Ephe. 2. 17. And God is not the God of dissention but of peace 1. Cor. 14. 33. 6. Fourthly Adam and his sonnes liued in the law of nature and instituted externall visible Sacrifice in the Church of God vpon earth according to the Law of Nature no other law being then published or known as all diuines generally Sacrifice instituted by the Lavv of Nature hold and the law of nature being inserted and ingrafted by God as S. Paul saith Rom. 2. 15. in the harts of all men for them to follow as a rule of Iustice and an instinct of nature proceeding from reason as an euerlasting couenant between God and Man Isa 24. 5. Certayn it is that our The Lavv of Nature immutable Sauiour could not take away externall visible Sacrifice from amongst men and moue them to violate the Law of Nature or change it in the harts of all men seeing that as S. Paul saith He continueth faithfull and cannot deny himself 2. Tim. 2. 13. to change his diuine decrees and alter the Law of Nature in all men or change the naturall diuine instinct which he hath engrafted in all men to follow euen from the first beginning of his Church vpon earth which Lactantius in his 6 Book and 8. Chapter of diuine Institutions obserueth out of the 3. book of Ciceros common-wealth saying Cicero almost with a diuine voice hath in these words described the Law of Nature saying The Law of Nature is right reason agreable Description of the Lavv of Nature to nature spread amongst all men constant and euerlasting To this Law it is not lawfull to add any thing or to take away Thus Lactantius and Cicero of the Law of Nature Wherefore seeing that visible Sacrifice was instituted by the Law of Nature most certayn it is that our Sauiour came not to take it away but to institute it in better termes with he did when taking bread he gaue thanks and brake and gaue to the Apostles saying This is my Body which is giuen for you to God do this for a commemoration of mee In like manner the Chalice also after he had supped saying This is the Chalice the New Testament in my Bloud which is shed for you to God This do ye as often as you shall drink for a commemoration of mee Wherefore we may iustly complayn of these who persecute the offering of visible Sacrifice vnto God in the words with the Prophet Isaie vsed when he complayned of the Iewes for violating the Law of Nature saying The earth is infected with the inhabitants thereof because they haue transgressed the Lawes changed right dissipated the euerlasting couenant Isa 24. 5. 7. Fiftly the Prophet Daniel promiseth that externall visible Sacrifice shall be offered vnto God in the Church of God vntill the end of the Sacrifice to last vntil the end of the vvorld world saying And in the half of the week shall the host and the Sacrifice fail and there shal be in the Temple the abomination of desolation euen to the consummation Daniel 9. 27. Agayn The continuall Sacrifice shal be taken away and the abomination of desolation shal be set vp Dan. 12. 11. And our Sauiour himself setting down the tyme when this Prophecy of Daniel shall be fulfilled and when there shal be no more hosts nor Sacrifices offered to God in his Church vpon earth saith And when you shall see the abomination of desolation which was spoken of by Daniel standing in the holy place c. immediatly afther the tribulation of those dayes the Sunn shal be darkned and the Moone shal not giue light and the Starres shall fall from heauen Math. 24. And so forth describeth the day of Iudgment signifying that externall visible Sacrifice shal be offered in the Church of God vntill a litle before the consummation of the world 8. Sixtly God Almightie promised saying I will send of them which shall be saued to the Gentils into the Sea into Africa and Lidia into Italy and Greece to the Ilands farr of to them that haue not Priests and Leuits shal be allvvayes in the Church to offer Sacrifice heard of mee and haue not seene my glory And they shall shew forth my glory to the Gentils and they shall bring all your Brethren of all Nations a guift to our Lord. And I will take of them to be Priests and Leuits saith our Lord because as a new Heauen and a new earth which I make to stand before mee saith our Lord so shall your seed stand and your name Isa 66. 19. Where we see that God almightie promiseth to make Priests and Leuits whose office is to offer and assist at the offering of visible Sacrifice of the gentils conuerted vnto Christianity and that their seede shall not fail vntill the end of the world Wherevpon S. Augustin in the 21. Chapter of his 20. Book of the Cittie of God alledging this place saith God compareth the conuerted Gentils as it were by a similitude vnto the Children of Israel offring vnto him their hosts or Sacrifice with Psalmes in his house or Temple which the Church doth now euery where and hath promised that he would take of them Priests and Leuits for himself which now we see donne for now Priests are not by succession of flesh and bloud according to the order of Aron but as it ought to be in the new Testament where Christ is the chiefe Priest according to the order of Melchisedech thus S. August 9. Seuenthly God promised by the Prophet Ieremy saying Behold the dayes shall come saith our Lord and I will raise vp the good word that I haue spoken to the house of Israel c. This is the name they shall call him the lord of our iust one c and of Priests and Leuits there shall not faill from before my face a man to offer Holocausts and to burne Sacrifice and to kill victimes all dayes Ierem. 33. 14. Wherevpon Theodoret in his interpretation of this place saith Wee see the euent of this Prophecy for the new Testament being giuen according to the diuine promise The Priest-hood according to the order of Melchisedech is also giuen which whosoeuer haue obteyned do offerr vnto God reasonable Sacrifice 10. Eightly S. Paul commaundeth all Christians No communion vvithout Sacrifice saying As often as you shall eate this Bread and drink the Chalice you shall shew the death of our Lord vntill he come 1. Cor. 11. 26. and our Lord dyed offering vp himself to God in an externall visible Sacrifice as our aduersaries do graunt whereby it is manifest that exteriour visible Sacrifice by the commaund of the Scriptures shall last vntill the later day 11. Ninthly externall visible Sacrifice being a thing only and chiefly aboue all things due vnto God and giuen vnto God by the consent of all Nations thereby to acknowledg him for
common people and not to displease the Athenians as witnesseth Cicero in his bookes of the ends of good and euill of Tusculans quest and of the nature of the God and Plutark in his book against Coletes an Epicure Wherefore seeing that it was a thing impossible and altogether incredible that our Lord and Sauiour IESVS CHRIST should quite take away the offering of externall visible Sacrifice to God for the good of those who are deceaued to the violating of Religion contempt of God and damnation of their poore soules it wil be worth our labour yet more exactly to handle this matter and seeke out how and what visible Sacrifice our Sauiour appointed for his followers to vse in his Church vpon earth which by Gods grace I will do in the ensueing chapters CHAP. IX Our Sauiour was to be a chiefe Priest of the order of Melchisedech and to offer vnbloudy Sacrifice in his body and bloud vnder the formes of bread and wine vntill the end of the world 1. THe Prophet Dauid speaking of the Priesthood of our Sauiour in the 109. Psal and 4. Ver. according vnto our account Christs Priest hood foreuer of the order of Melchisedech vvas to be performed vpon earth and 110. according to the account of Protestants and Puritans saith Our Lord hath sworn and it shall not repent him thou art a Priest foreuer according to the Order of Melchisedech This to be spoken of our Sauiour S. Paul witnesseth Heb. 5. 6. 10. Heb. 6. 20. So here we haue that our Sauiour vvas to be a Priest not for once or for a litle while as vpon the Crosse but as long as the world shall last vntill Eternitie come or as the Apostle saith vntill Christ shall come to Iudgment 1. Cor. 11. 26. For these words foreuer euerlasting are many tymes taken for as long as the world shall last or for a long time as Leuit. 25. 46. Exod. 15. 18. Exod. 21. 6. Exo. 31. 16. Leuit. 23. 31. Eze. 26. 21. And S. Hierome in his commentaries vpon the 26. of Ezechiel and 21. Ver. and vpon the first to the Gal and 4. Ver. affirmeth that the hebrew word Leolam vvhich is here translated foreuer doth not signify the eternity of the other life but the whole tyme of this life or as long as the world shall endure c. 2. The end and vse of Priesthood and offering The vse of Priesthood and sacrifice vp of Sacrifice is as S. Paul saith Heb. 5. 1. to obtayn remission of sinnes but after the day of Iudgment and end of this world there wil be no more any remission of sinnes wherefore it were in vayn to say that Christ were a Priest foreuer in the other world of eternitie according to the order of Melchisedech seeing that in the eternitie of the other life there is no remission of sinnes or vse of Priesthood or Sacrifice according to the order of Melchisedech which S. Paul further signifyeth saying Where there is no remession of sinnes as in the eternitie of the other life now there is not an oblation for sinnes Heb. 10. 18. Agayn S. Paul sayith Euery high Priest is appointed that he may offer guifts and hosts wherefore it is necessary that he also haue somthing that he may offer Heb. 8. 3. But it were absurd to say that Christ in heauen offered Sacrifice hosts or gifts according to the order of Melchisedech seeing that in heauen earthly Sacraments and Sacrifices which are represented vnder outward corruptible materiall signes do cease by reason of the imperfection for in heauen is no imperfection 1. Cor. 13. 10. 3. And S. Paul speaking of the Priesthood of our Sauiour according to the order of Melchisedech saith If then consummation was by the Leuiticall Priesthood what necessitie was there yet of an other Christ a Priest of the order of Melchisedech and not of Aaron Priest to rise according to the order of Mechisedech and not to be called according to the order of Aaron for the Priesthood being translated it is necessary that a translation of the law also be made for Christ of whom these things be said is of another tribe of the which none attended on the Altar Heb. 7. 11. Where we Chriests Priesthood to be performed on earth see that our Sauiours Priesthood according to the order of Melchisedech was to be performed vpon earth as the Priesthood according to the order of Aaron was performed vpon earth and the law was translated vpon earth and the tribes and Altars were vpon earth 4. Neither can this prophecy be vnderstood of This Prophecie not vnderstood of the Sacrifice vpon the Cross our Sauiours Sacrifice vpon the Crosse for that was but once offered Heb. 10. 10. and if the Scriptures here should speake of the Sacrifice of the Crosse it should say thou art a Priest for once and not say thou art a Priest foreuer Secondly S. Paul saith Other Priests by death were prohibited to continue but Christ for that he continueth foreuer hath an euerlasting Priesthood Heb. 7. 23. But as our Sauiour offered himself in Sacrifice vpon the Crosse he was neither euerlasting nor immortall but mortall and dyed and therefore as he was offered vpon the Cross he was by death prohibited to continue aswell as other Priests wherefore it cannot be said that Christ is a Priest foreuer according to the order of Melchisedech because he offered himself vpon the Crosse 5. The Sacrifice of our Sauiour vpon the Crosse was bloudy and rather according to the order of Aaron then Melchisedech of which order our Sauiour was not as S. Paul witnesseth saying Christ Our Sauiour vvas not a Priest of the order of Aron was not called according to the order of Aaron Heb. 7. 11. Wherefore seeing that our Sauiour was to be a Priest to offer Sacrifice vnto God vntill the end of the world and that there neither is nor hath been any other Sacrifice offered in the Christian Church but that which amongst Christians No Sacrifice amongst Christians but that of the body and bloud of our Lord. is called the Sacrifice of the body and bloud of our Lord as all the Christian Church seruice bookes Histories Chronicles and testimonies of ancient tyme beare witnes what Christian man can deny that our Sauiour was to be a Priest foreuer to offer this Sacrifice of his body and bloud by himself his Apostles and their Successors vntill the end of the world and that this oath of God is fulfilled in offering or giuing to God his body and bloud vnder the species of bread and wine according to his commaund at his last supper when taking bread he gaue thanks and brake and gaue to the Apostles saying This is my body which is giuen for you to God And in like manner the Chalice after he had supped saying This is the Chalice of the new Testament in my blood which is shed for you to God Luc. 22. Do this the same which he then
against Saunders saith I confess that diuers of the old Fathers were of opinion that the bread and wine brought forth by Melchisedech was Sacrificed by him And Doctor Whytaker in the 818. and 819. leafe of his booke against Duraeus and Caluin vpon the 7. chapter to the Hebrewes confesse that the auncient Fathers were of opinion that Melchisedech sacrificed in bread and wine Wherefore seeing that our Sauiour was to be a Priest vntill the end of the world of the order of Melchisedech and to fulfill the type in the Sacrifice of Melchisedech and Melchisedech offered Sacrifice in bread and wine no indifferent man cann doubt whether our Sauiour were to be a Priest or no to offer his body and bloud in Sacrifice vnder the formes of bread and wine vntill the end of the world seeing that hee instituted such a Sacrifice and commanded such a kind of Sacrifice to be vsed in commemoration of him vntill the end of the world and such a Sacrifice hath been vsed novv amongst Christians 1600. yeares Wherefore I conclude this chapter with the wordes of S. Athanasius in his oration de fide maiore cited by Theodoret in his second Dialogue saying It is a bodie wherevnto he said sitt at my right hand vnto which bodie the diuell the wicked powers and the Iewes Christ a Priest by offering his bodie were enemies by which bodie he was a high Priest and an Apostle so tearmed for that misterie which he deliuered vnto vs saying This is my bodie which is broken for you and this is my blood of the new Testament not of the old which is shed for you Thus S. Athanasius And this is sufficient to shew that our Sauiour was to be a chief Priest of the order of Melchisedech to offer vnbloudie Sacrifice in his bodie and bloud vnder the forme of bread and wine vntill the end of the world to the fulfilling of this Prophecie which saith Thou art a Priest foreuer according to the order of Melchisadec Psal 109. 4. CHAP. X. At the coming of the Messias vnbloudy Sacrifice in the body and bloud of our Sauiour was to be offered euery where vpon Altars amongst the conuerted gentils 1. THe Prophet Malachie speaking of the state of the Churche after the coming of the Messias and conuersion of the Gentils sayth Who is there among you Iewes that will kindle fire at my altar for naught I haue no will in you saith the lord of hoasts and gifts I will not receaue of your hand for from the rising of the sunn euen to the going downe great is my name among the Gentils and in euery place there is sacrificing there is offered to my name a cleane oblation because my name is great among the Gentils Malach. 1. 10. 2. Here first we haue that after the coming of Sacrifice vvas to cease among the Ievves at the comming of the Messias the Messias the visible externall Sacrifice which the Iewes offered vpon Altars should cease which we finde true by experience For it is to be noted that it was not lawfull for the Iewes to offer Sacrifice in anie place but at Hierusalem Deut. 12. 11. which being destroyed by Vespasianus and Titus soon after the Passion of our Sauiour and the Iewes exiled from thence they haue ben euer since without any visible externall Sacrifice to the verifying of the words which were spoken by the Prophet Osee saying Many dayes shall the children of Israel fitt without king and without sacrifice and without altar c. Euen vnto the last daies in which they shal be cōuerted vnto Christianitye Osee 3. Secondly that amongst the Gentils conuerted Sacrifice in all nations amongst Christians to Christianitie in euery place shal be offered Sacrifice vpon Altars which we see also fulfilled by experience in Europe Asia Africa and America 3. Thirdly in the Hebrew tongue in which the Prophet Malachy writt the Sacrifice which was to cease amongst the Iewes and the Sacrifice which was to be offered amongst the gentils conuerted vnto Christianitie are both expressed by one or the same hebrew word Mincha which signifieth an vnbloudy Sacrifice or Sacrifice of fine flowre for so it is expressed Leuit. 2. 1. saying When a soule shall offer an oblation of Sacrifice to our Lord fine flowre shal be his oblation where for oblation of Sacrifice in hebrew is putt this word Mincha so the sense of the Prophecie is Great is my name among the Gentils and in euery place there is offered to my name a cleane vnbloudy oblation or sacrifice Which we see alsoe fulfilled by experience in the offering vpp of the most immaculate bodie of the sonne of God after an vnbloudie manner all ouer the world amongst the gentils conuerted vnto Christianitie And there neyther is nor euer hath ben amongst Christians anie other externall visible Sacrifice offered to God but it as appeareth by the Liturgies or Masse-bookes of all ages and countreis and the bookes of antient Fathers 4. Fourthly the Hebrew word Mincha is by The Gentils vvere to offer a proper Sacrifice to God the iudgement of both Catholicks or Puritans taken in the first place where it speaketh of the sacrifice of the Iewes for a proper externall visible sacrifice offered to God and the text is so playne that it can not be denied Therefore in the second place where it speaketh of Christian sacrifices it intendeth a proper externall visible sacrifice offered to God seeing that in both these places the sacrifice is expressed by one or the same word 5. Fiftly the sacrifice of the Iewes which God The conuerted Gentils vvere to offer sacrifices vpon altars reiected was a sacrifice offered to him vpon Altars as is manifest by this text of Malachy where he speaketh of an Altar and by that of Osee the 3. chap. where it is sayed that the Iewes shal be without Sacrifice and without altar Wherefore it can not be denied but that the Sacrifice which is so acceptable to God amongst the gentils conuerted to Christianitie must be a sacrifice offered vpon Altars seeing they are both expressed by one or the same Hebrew word and so is the Sacrifice of the body or bloud of our lord a Sacrifice vpon an Altar 6. Sixtly the Prophet sayeth There is offered A cleane oblation to my mane a pure or cleane oblation not only cleane and pure before men but before God to whom it is offered and so is the oblation of the immaculate body or bloud of the sonne of God which is offered euerie where amongst the Gentils conuerted vnto Christianitie and there neither is nor hath binn amōgst Christians anie other pure or cleane oblation which can minister occasion of doubting 7. Seuenthly though this pure and cleane oblation shal be offered vp in euery place amongst One host or oblation though offered euerye vvhere the conuerted Gentiles yet it shal be but one and the same host or oblation offered in euery place for the text sayth it
shal be a cleane oblation and not cleane oblations and so is the sacrifice of the bodie and bloud of our lord one and the same cleane oblation though offered in sacrifice by the Gentils conuerted vnto Christianitie in Europe Asia Africa and America our Sauiour not hauing manie bodies but one 8. Eightly the Prophet sayth That by occasion of this Sacrifice The name of God shal be great The name of God great by occasion of this sacrifice amongst the Gentils conuerted vnto Christianitie And what greather Sacrifice can there be then this where the sonne of God is offered in sacrifice for man and man liuing in this exile may receaue and communicate God his creator Seing that herein doth wonderfully appeare the charitie or vnitie of God with Christian men and his omnipotencie wisedome goodnes or mercie Wherevpon S. Marke the Euangelist who planted the Churche of Alexandria in the Liturgie or publick Churche booke which he made for the Churche of Alexandria fett downe in the first to me of Bibliotheca Patrum saith We offer vnto thee ô Lord this reasonable and vnbloudy worshipp of Latria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to thee ô God all nations do offer from the rising of the sunne to the going downe from the north vnto the south-all the Gentils and in cense and sacrifice and oblation is offered to thy name in euery place 9. And in lyke manner the ancient Fathers vnderstood this prophecie of Malachie to be spoken The Fathers vnderstand the prophecie of Malachie to be spoken of the Christian sacrifice of the Sacrifice of the Christians as Iustine martyr in his dialogue with Triphon who liued in the yeare 150. after the natiuitie of our Sauiour alleadging this place sayth Then the Prophet foretould of the Sacrifices of the Gentils which are offered in euery place S. Cyprian in his first book against the Iewes and 16. chapter allegeth this place to proue that the old Sacrifices of the Iewes should be made voyd and the Sacrifice of the new law established saying That the old Sacrifice should cease and the new be celebrated which appeares by the first chapter of Isaie Psalme 49. and Malachie the first saying I haue no will in you saith the lord and I will not receaue Sacrifice from your handes for from the rising of the sunne vnto the going downe my name is glorified amongst the Gentils and in euery place the sent of incense is offered to my name and a pure or cleane Sacrifice for my name is great amongst the Gentiles sayth the Lord. Thus S. Cyprian against the Iewes S. Ireneus who liued with S. Polycarpe scholler to S. Iohn Euangelist alledging this place saith of our Sauiour He tooke bread and gaue thankes saying This is my body c. and taught the new oblation of the new testament which the Church receauing from the Apostles offereth to God in all the world wherof Malachie foretould 10. S. Chrisostome in his commentarie vpon the 95. Psalme cyting this text of Malachie sayeth Behold how excellently how perspicuously he hath sett fourth and described the mysticall table which is the vnbloudy host Eusebius in his 1. booke of Euangelicall demonstrations chap. 10. alledgeth this place to proue that we ought to offer sacrifice in the new lawe saying We Sacrifice after a new manner according to the new Testament a pure host 11. S. Augustine in his Oration against the Iewes sayeth What will you answer to this open your eies at the last and see the sacrifice of the Christians offered to the God of Israel from the rising of the sunne to the going downe not in one place as it was appointed for you but in euerie place And the lyke he hath in his 18. booke cap. 35. of the Cittie of God saying Malachie prophetizing of the Church which now we see propagated by Christ in the person of God most plainly saith vnto the Iewes I haue no will in you I will not receaue gifts at your handes for from the rising of the sunne vnto the going downe great is my name among the Gentils and in euerie place there shal be sacrificing and offered vnto my name a cleane oblation because my name is great amongst the Gentils Now we may see this sacrifice offered vnto God by the Priesthood of Christ according to the order of Melchisedech in euery place from the rising of the sunne vnto the going downe and the sacrifice of the Iewes vnto whom it was sayed I haue no will in you and gifts I will not receaue at your handes to haue most manifestly ceased Wherfore doe they expect another Christ when they see that which they reade in the Prophet to be fulfilled and could not be fulfilled but by him Thus Augustine And the lyke is affirmed by manie more of the ancient Fathers cyted at large by Coccius in his 6. booke and 6. article 12. And this is sufficient to shew that at the coming of the Messias all the sacrifices of the old law should cease which we finde true by experience and that a cleane vnbloudy sacrifice was to be offered euery where amongst the conuerted Gentiles which also we finde true by experience and to denie this where to ouerthrowe the ancient Fathers arguments against the Iewes so manifest it is that a cleane vnbloudy sacrifice was at the coming of the Messias to be offered euery where amongst the Christians that without denying the arguments the ancient Fathers vsed agaynst the Iewes it can not be deneyd CHAP. XI By the distinction of bloudy and vnbloudy Sacrifices is proued that our Sauiour at his last supper offered vnbloudy Sacrifice in his body and bloud 1. FRom the beginning of the Church of God vpon earth there hath been two kinds of Tvvo kindes of visible sacrifices from the beginning speciall visible Sacrifices offered vnto God th' one bloudy by carnall effusion of bloud out of the veines of some liuing thing th' other vnbloudy which had no such carnall effusion of bloud but in some resemblance as by pouring out of wine or by deuiding the thing offered to God as we read in Gen. 35. and 14. and Leuit. 2. 1. 6. and 14. and both the bloudy and vnbloudy sacrifices were offered vnto God in his Churche euen from the beginning of his Church vpon earth for Abel offered a bloudy sacrifice Caine an vnbloudy Gen. 4. 3. 4. Melchisedech an vnblouddie Gen. 14. 18. Iacob offered both Gen. 35. 14. Gen. 46. 1. In the law of Moyses there were many bloudy Sacrifices ordeyned Leuit. 1. 3. and also diuers vnbloudy Leuit. 2. 1. and 4. and 5. and 14. Leu 5. 11. Vnbloudy sacrifices called gifts 2. The vnbloudy sacrifices were commonly called giftes as Cain offered of the fruits of th' earth gifts to our lord Gen. 4. 3. But to Cain and his gifts God had not respect Gen. 4. 5. Againe If thou offer a gift of the first fruit of thy corne to our lord of the eare being yett greene thou shalt
euerie place there are Altars as God foretould by the Prophet Malachie for expressing the Ecclesiasticall sinceritie of the new lawe and laying open the ingratitude of the People of the old law he saith vnto them I haue no will in you saith the Lord omnipotent and hosts I will not receaue at your handes for from the rising of the sunne vnto the goeing downe my name is glorified among the Gentils and in euerie place sacrifice is offered vnto my name and a pure Sacifice See how plainelie how manifestlie he hath sett forth that mysticall Table which is the vnbloudy Sacrifice c. The pure Sacrifice is certainely the chiefe mysticall Table the heauēly and most venerable Host so S Chrysostome 7. In like manner the rest of the ancient Fathers The antient Fathers agre able to the ancient Liturgies doe also call the Sacrifice of the new law somctimes guifts and sometimes vnbloudie sacrifices As S. Dionisius Areopagita in the 5. chapter of his Ecclesiasticall Hierarchy saying The Bishop after that he hath shewed the guifts of the diuine workes cometh to cōmunicate them himselfe and also inuiteth others Againe The Bishop doth shew the couered guifts and that which in them is one he diuideth Vnbloudie Sacrifices called gifts into manie S. Clement in the 12. chapter of his 8. booke of constitutions speaking of the sacred host after consecration saith Wee beseech thee ô Lord fauorablie to looke vpon these guifts sett before thee And in the 13. chapter he earnestly beseecheth God to receaue the said Guifts offered for all Bishops Priests Kings and the people there presēt and the whole Church Theodoret in his 2. Dialogue saith What doe You call the guifts which are brought before the inuocation of the Priest Answereth It is made of such like seede And after the sanctification how doe you call those things Answereth The bodie of Christ 8. S. Ireneus in the third chapter of his 4. booke of heresies saith Christ taught the new oblation of the newe testament which the Church receauing Gifts in the nevv Testament from the Apostles offereth throughout the whole world to God who giueth vs for nourishment the first fruits of his gifts in the new Testament So likewise the 318. Fathers in the first general great Councel of Nice in the 5. cannon according to the Greeke copie call the sacrifice of the new Lawe A most pure gift offered to God Where we may obserue that those ancient Fathers doe call the sacrifice and Sacrament of the new Lawe Gifts of the diuine workes and a most pure guift before they were receaued in the communion as being the bodie and bloud of our Lord independant of the faith of the receiuer 9. And in like manner the ancient Fathers doe call the sacrifice of the new Law an vnbloudie sacrifice as Eusebius Bishop of Caesarea in the 10. chapter of his first booke of Euangelicall demonstrations saying We are taught by the most high Priest of all to offer vnto the supreame God throughout our whole life vnbloudie and reasonable victims sweete vnto him S. Gregorie Nazianzen in his first oration Iulian the Apostata hated vnbloudy Sacrifices against Iulian the apostata shewing the auersion which this apostata had from the sacrifice of the Altar saith He profaned his hands that he might wash them from the vnbloudie sacrifice by which we communicate Christ and his sufferings and diuinitie 10. S. Cyrillus Alexandrinus in declaratione Anathematismi 11. saith Wee offer the holie quickening and vnbloudie sacrifice in the Church beleeuing the bodie and pretious bloud which is sett before vs to be not of a common man and like vnto vs but of the word Againe in his booke de adoratione in spirituli 13. The table trulie of proposition hauing bread vpon it did signifie our vnbloudie host wherewith we all are blessed whilst we eate that bread which is from heauen that is to saie Christ. 11. And it was a thing so generally receaued in the Church of God and so vniuersally beleeued of the whole primitiue Church that our Sauiour at his last supper instituted an vnbloudy Sacrifice cleane oblation or gifts in his bodie and bloud to be offered by Bishops and Priests for a commemoration of him that three of the 4. first generall Councells which euer were celebrated in the Church of God call the Eucharist or thing deliuered in the communion the vnbloudie sacrifice as the great generall Councell of Nice which was the first generall coūcell which euer was celebrated in the Church of God saying In the time of the first generall coūcell of Nice they offered vnbloudy sacrifice in the third booke and title of the diuine table Lett vs vnderstand the Lambe of God which taketh awaie the sinnes of the world to be placed vpon the table sacrificed after an vnbloudie manner by Priests 12. In like manner S. Cirill Archbishop of Alexandria chiefe of the generall Councell of Ephesus in the 26. Epistle set downe in the first part of the same Councell writeth after this manner vnto Nestorius the heretick for whose condemnation In the time of the Councell of Ephesus they offered vnbloudie sacrifice that Councell was called saying I cannot omitt this that whilst we declare the death of the onlie sonne of God and his resurrection from death we also confesse his assumption into heauen and celebrate the vnbloudie sacrifice in the Church and approach vnto the misticall blessings by which meanes we are sanctified as being made partakers of the holie flesh and pretious bloud of Christ the Sauiour of vs all Neither doe we receaue it as common flesh God forbidd we should doe so nor yet as the flesh of a holie man c. But we receaue it as trulie quickening flesh and as proper flesh of the word it felfe which was incarnate Thus S Cyrill Chiefe in the generall Councell to the heretick Nestorius 13. And in the 4. generall Councell which In the time of the Counced of Calcedon they offered vnbloudy sa crifice was that of Calcedon Ischyrion Deacon of Alexandria preferring in the third act of the Councell a bill of complaint vnto the Councell against Dioscorus Archbishop of Alexandria a wicked man amongst other things accuseth him of this as of agreat crime that whereas in Lybia for the sterilitie of the countrey wheate would not grow the most pious Emperor allowed wheates first that as he saith the vnbloudie host might be offered of it and secondlie for the reliefe of Pilgrims and the poore of the prouince Dioscorus would not permit the holie Bishops of the countrie to receaue the said wheate but would forestall it and buy it vp with great summes of money and in time of famine sould it againe at most deare rates and by these meanes neither the terrible and vnbloudie sacrifice as there it is termed was celebrated nor the Pelgrims or poore releeued Thus Ischyrion in his complaint against Dioscorus the hereticke vnto the generall Councell of
Chalcedon Whereby it is sufficiently manifest that three of the fower first Generall Councels called the Eucharist the vnbloudie sacrifice and esteemd that our Sauiour at his last supper offered vnbloudie sacrifice or gifts vnto God 14. To this we may add the second Councel of Nice in the third Tcme of the sixt section saying The 2. Councel of Nice None of the Apostles or of our famous fathers called our vnbloudie Sacrifice which is donn in commemoration of Christ our Lord and all his dispensations the image of his bodie Againe a little after in the same place the said Councel saith Neither our Lord or the Apostles or Fathers euer called the vnbloudie Sacrifice which is offered by the Priest an Image or signe So these fower generall Councels Whereby it is manifest vnto anie indifferent Reader that our Sauiour at his last Supper offered in his bodie and bloud a proper and speciall visible externall vnbloudie Sacrifice and ordayned that a proper and speciall visible externall vnbloudie Sacrifice representing the inward and inuisible Sacrifice of our hartes should be offered vnto God in his Church by Bishops and Pristes thereby to honor God with diuine worshipp or Latria only due to him make commemoration of the passion of our Sauiour for vs and preserue peace vnitie and societiewith God and amongst our selues After vvhat manner our Sauiour died for all 15. For though our Sauiour died for all and his Sacrifice vpon the Crosse is of such a value and vertue that it alone for as much as is required on the behalfe of our Sauiour for the redemption of mankinde was sufficient to redeeme a thousand worlds if there were so manie yet because this Sacrifice of redemption was donn but once and neither could nor needed to be donn anie more and our Sauiour did not neither was it conuenient that he should so redeeme mankinde by his death and passion as that man on his part should haue nothing to doe for his saluation but only idlely to beleeue that Christ died for him and assure himselfe that he should be saued therefore he ordained that all those who would be saued should not onely beleeue the whole articles of the Faith which he planted vpon earth S. Iohn saying in his second Epistle Euerie one that reuolteth and persisteth not in the doctrine of Christ hath not God but also that they should doe those thinges which he hath commaunded comparing the rest vnto fooles saying Euerie one that heareth these my wordes and doth them not shal be like a foolish man that built his hous vpon the sand Matth. 7. Wherefore all those who are of yeares of discretion and will not be nombred amongst these fooles and perish eternally are to offer vnbloudie Sacrifice to God thereby to honour God with the worship of Latria due only vnto him applie the Sacrifice of the Crosse vnto them make commemoration of the Passion of our Lord and fulfill his Cōmands For as our Sauiour commanded the Apostles to teache and baptize saying Teach yee all Nations baptizing them in the name of the Father and of the Sonne and of the holie Ghost Matth. 28. 19 so also he commaunded them to offer vnbloudie Sacrifice saying after he had giuen his bodie for vs Doe this for a commemoration of me Luk. 22. 16. If our Sauiour by his Sacrifice of Redemption vpon the Crosse should haue redeemed all If our Sauiour had redeemed all men vvith out doing anie thing on their parts he had destroied all morall vertues men absolutely without requiring any thing to be donn on their partes but only to beleeue he had destroyed all morall vertues as patience obedience humilitie iustice fortitude temperance c. and also those theologicall vertues of charitie and hope and had been a meanes to plante idlenes sloath sinne and the workes of the Diuell amongst men which is absurd seeing that as S. Iohn saith For this appeared the Sonne of God that he might dissolue the workes of the Diuell 1. Ioh. 3. 8. And the sinn of sloath is to be punished with euerlasting tormentes Matth. 25. 26. And this is sufficieot to shew how the auncient Fathers beleeued that our Lord at his last supper offered vnbloudie Sacrifice in his Bodie and bloud and established the same in his Church CHAP. XIII The whole Christian world before Luther beleeued that our Sauiour at his last supper offered vnbloudie Sacrifice or Sacrifice of Gifts in his bodie and bloud and established them in his Church 1. THe whole Christian world which was Vnbloudy sacrefice dilated ouer the vvorld before the Rebellion of Martin Luther beleeued that our Lord at his last Supper offered vnbloudie sacrifice or sacrifice of Giftes in his bodie and bloud and established them to be vsed in his Church vntill the end thereof as witnes all the Apostles and Apostolicall mens Liturgies or publicke Church seruice Bookes both ancient and moderne which haue been vsed before the rebellion of Luther in anie countrie prouince cittie or parish in anie part of the Christian world or by anie knowen sect or sort of men knowen and reputed hereticks to both parties only excepted all which bookes were made chieflie to expresse what passed at the last supper of our Lord and to retaine in the Christian world a pious memorie and commemoration of him according to his commaund saying Doe this the same which he then did in commemoration of me In execution whereof all those Liturgies or publicke Church-seruice-bookes were putt forth either by the Apostles themselues or Apostolicall men as witnes the bookes themselues vnto which bookes howsoeuer some prayer names of Saintes or the like may be added which is commōly donn according to the necessitie of the time and the worthines of Saintes arising vpp in the Church of God yet by the consent of both the Greeke and Latin Church and all Christian Catholick men in this point of the commemoration of the Passion of our Lord and expression of what passed at the institution of the B. Sacrtment there is noting added of moment or substance 2. And this doth appeare by the bookes themselues All catholick publick Church-seruice bookes agree in sacrifice which though they haue been dispersed in all ages and times since they were made through Christendome and were penned by diuers of the Apostles or Apostolicall men yet in matter of the Sacrifice and Sacrament of the new Law they all agree in one and so vniformely expresse the commemoration commaunded to to be obserued by our Lord at his last supper by diuine Gifts or vnbloudie Sacrifice in his body and bloud as though they had all in this point been penned at diuers times by one man and vsed in one citty or Church which could neuer haue been if anie of the said bookes had in this point been corrupted For to corrupt them all in those mysteries which the Christian Catholickes haue euer esteemed to be sacred and all their corruptions to agree in this point
Crosse he is the propitiation for our sinnes who are of his Church and not for ours only but also for the whole worlds Ioh. 2. 2. reconciling the world vnto himselfe 2. Cor. 5. 19. as he deliuered his body and bloud vpon the Crosse he is Sauiour of the world Ioh. 4. 14. whervpō the beleeuing Samaritans said We beleeue and doe know that this is the Sauiour of the world indeed Ioh. 4. 41. But at his last Supper to shew that he doth not speake of the giuing or deliuering of his body vpon the Crosse or the shedding of his bloud vpon the Crosse he doth not say This is my body which shal be deliuered for all but this is my hody which shal be deliuered for you who are of my Church for to the Apostles he spoke it And likewise This is my bloud of the new Testament that shal be shed for manie vnto remission of sinnes Matth. 26. 28. And againe This is my bloud of the new Testament that shal be shed for manie Mark 14. 14. Whereby it is manifeste vnto anie indifferent Reader that here at his laste Supper our Sauiour doth not speake of the deliuering of his body or shedding of his bloud at it was vpon the Crosse but at it is in the Liturgie or Masse seeing he limiteth this deliuering of his body vnto the Apostles and this shedding of his bloud vnto manie and not vnto all 7. Our Sauiour here made and established the new Testament in his bloud saying of his bloud Our Lord at his last supper made his Testament This is my bloud of the new Testament Mar. 14. Whervpon Tertullian in the 40. chapter of his 4. booke against Marcion saith Christ established his Testament sealed with his bloud in the mention of the Chalice and Doctor Featly a Puritan in the 8. chapter of his Grand Sacriledge avoucheth that Christ calleth the cup his Testament or laste legacie But the old Testament was not made or confirmed without a Sacrifice The old Testamēt vvas dedicated vvith Sacrifice and therefore the nevv as witnesseth Moyses Exodus 24. and S. Paule Hebr. the 9. Therefore neither was the new Testamēt made or established without a Sacrifice seeing that the old was a type of the new and to be fulfilled in it 8. The dedication or making of a Testament ought to be a mans owne free act and will and A Testamēt ought to be a mans ovvne free vvill not the act of an other man or mens And the death of our Lord vpon the Crosse and the shedding of his bloud vpon the Crosse was the act of the Iewes as witnesseth the Scriptures saying to the Iewes You by the handes of wicked men haue crucified and slaine Iesus of Nazareth Act. 2. 23. Againe You did kill Iesus hanging him vpon a tree Act. 5. 30. Wherefore the shedding of his bloud at his Passion could not be the dedication of his Testament seeing that it was not his owne act but the act of the Iewes not could be his owne act seeing that it is not lawfull for any man to kill himselfe Whereby it is manifest that here at his last Supper our Lord made his Testament and bequeathed his bodie and bloud vnto his Church to be offered in an vnbloudy Sacrifice to God for vs and receaued in the communion vntill he come againe 9. It is manifest to experience that S. Paule Manifest by experience taught the Corinthians and Grecians to offer vnbloudy Sacrifice in the body and bloud of our Lord and to communicate of the same for that the Corinthians and Grecians euen from their first conuersion vnto the faith by S. Paule which was many yeares before he writh his first Epistle to them Act. 18. 21. and 1. Cor. 16. vsed vnbloudy Sacrifice and communicated of the same as I haue proued in the 12. chapter by three of the fower first generall Councells that is to saie the Councell of Nice Ephesus and Calcedon which for the most part consisted of Grecian Bishopps And before anie of these generall Councells was the Prouinciall Councell of Ancyra in the lesser Asia not farr from Corinth which for the most part consisted of Grecian Bishopps of those Prouinces vnto which S. Paule had preached before he writh this Epistle to the Corinthians as of the Bishopps of Antioch Caesarea Galatia and Phrigia Act. 18. 22. and 23. yet these Bishopps offered vnbloudy Sacrifice in the body and bloud of our Lord as appeareth by the 2. Canon of the said Councell which decreed that if a Priest or Deacon in the time of persecution should offer incense vnto an idoll and after recouer himselfe and fuffer constantly for the faith then he should reteine the honor of his sea and place but not be admitted aine more either to offer Sacrifice or assist at the offering of Sacrifice or holy Liturgie 10. Who can better tell vs what manner of communion S. Paule taught the Corinthians and Grecians what is the sense of these words in S. Paules Epistle which concerne the holy communion then the Corintbians and Grecians themselues who not only receaued this Epistle from S. Paule but also saw his practise and example a yeare and a half together Act. 18. 11. when the custome of Priests was for the most part to administer the communiō euery day Act. 2. 42. And amongst the Corinthians who can better tell vs what S. Paule did and taught in this point then S. Dionisius Areopagita who was converted by S. Paule not only S. Dionisius Bishopp of Corinth many yeares before he writh this Epistle Act. 17. but also was the first Bishopp of Corinth vnto whom S. Paule writt this Epistle as withnesseth Eusebius in the 22. chapter of his 4. booke of Histories yet he in the 3. chapter of his Ecclesiasticall Hierarchie setting downe the manner and forme which was vsed in his time in the administration of the cōmunion sheweth that they vsed to communicate of the body and bloud of our Lord offered to God in Sacrifice as they doe in the Catholicke Church at this day saying The Bishopp assoone as he hath said holy prayers vpon the diuine Altar beginneth to incense it and proceedeth to set down a short Rituall or forme of a solemne manner of offering vnbloudy Sacrifice to God in the body and bloud of our Lord and a communion of the same performed by a Bishopp and diuerse Priests Deacons and other Officers to assist him as is vsed in great solemnities euen vnto this day in all our Cathedrall and principall Churches as is to be seene more at large in the said 3. chapter of his Ecclesiasticall Hierarchie and the practise of all solemne Sacrifices in everie Cathedrall Church 11. Now seeing that S. Paule speaking of the administration of the blessed Sacrament saith to the Corinthians I receaued of our Lord that which also I haue deliuered vnto you many yeares agoe when I was with you Act. 18. 11. and the Corinthians and Grecians administrated
the communion in the body and bloud of our Lord offered in vnbloudy Sacrifice it is manifest that both S. Paule taught the Corinthians to offer vnbloudy Sacrifice in the body and bloud of our Lord and so to communicate of the same and that our Sauiour himself instituted an vnbloudy Sacrifice and communion in his body and bloud 12. Moreouer not only S. Paule had bin at The faith at Corinth before the vvrittē vvorde of this Epistle Corinth before he writt this Epistle and taught them by practise what they were to doe in the communion and what to beleeue but also Prisilla and Aquilla Act. 18. 18. Apollo Act. 19. 1. Stephanus Fortunatus and Achaicus were at Corinth and instructed them by practise what they ought to doe in the communion and what to beleeue before this Epistle was written as appeareth 1. Cor. 16. which considered and seeing that the Corinthians euen in the infancie of their Church offered vnbloudy Sacrifice in the body and bloud of our Lord and communicated of the same as I haue proued in the 12. chapter by the consent of many Councells and Fathers of the primitiue Church who can doubt whether S. Paule taught the Corinthians and Grecians to offer vnbloudy Sacrifice in the body and bloud of our Lord and to communicate of the same that is not willing to be deceaued seeing that it is more hard and vncertaine for men to gather and vnderstand a thing deliuered by an Epistle only and that in this point briefe and short then both by seeing it donn and practised many yeares and by an Epistle also both together when an Epistle only may with greater facilitie be altered and changed then a Religion which is settled and established in manie citties and prouinces as wee see by experience CHAP. III. The Scriptures and all knowne Christian-mens bookes who writt of this subiect before Luther reputed hereticks to both parties only excepted teach a Sacrifice in the body and bloud of our Lord. 1. THe Scriptures are so plaine for the institution of an vnbloudy Sacrifice or Sacrifice The Scriptures manifest for Sacrifice of Gifts in the body and bloud of our Lord that S. Augustin speaking of the old Testament in his Oration against the Iewes seth downe in the beginning of his 6. Tome saith vnto them Search the Scriptures for they beare testimonie of this cleane Sacrifice which is offered vnto the God of Israel noth of your nation only from whose handes he foretold that he would not receaue but of all nations who saie come lett vs ascend vnto the mountaine of God not in one place as it was commanded you in the earthly Hierusalem but in euery place euen vnto Hierusalem it Sacrifice offered in euery place in S. Augustines tyme. selfe And in like manner preaching vnto the Christians in his first Sermō vpon the 33. Psalme he saith Faithfull men who haue read the Ghospell do know the Sacrifice of the body and bloud of our Lord dilated ouer the whole globe of the earth Thus S. Augustine both vnto the Iewes and faithfull Christians whereby we gather fower things first that in the opiniō of S. Augustine both the old and new Testament speake plainely and manifestly enough of an vnbloudy Sacrifice or Sacrifice of the body and bloud of our Lord which was to be vsed in the new Law Secondly that the Sacrifice of the body and bloud of our Lord was in S. Augustins time Dilated ouer the whole globe of the earth and beleeued of all faithfull men Thirdly VVhy our Aduersaries read Scriptures and find not Sacrifice for Christians that the cause why our Aduersaries doe not or will not beleeue that we ought to vse an vnbloudy Sacrifice in the body and bloud of our Lord is not for that the Scriptures doe not sufficiently speake of it but for that they are blynded with obstinacie and obduratiō of heart with the Iewes and so though they read the Bible euery day and heare it read many times yet as our Lord said Seeing they see not and hearing they heare not neither doe they vnderstand c. for their heart is waxen grosse The Ievves deny Christian Sacrifice Matth. 13. 13. Fouerthly our Aduersaries in denying that we ought to offer Sacrifice in the body and bloud of our Lord doe take parte with the Iewes and Gentils against the faithfull Christians of all former ages 2. Againe S. Augustine in his said Oration against the Iewes saith vnto them as we in his wordes S. Augustins speech to the Ievves applied to our Aduersaries may saie vnto our Aduersaries Least you should thinke ô Iewes because you doe not offer Sacrifice and that God will not receaue Sacrifice at your hands that Sacrifice is not to be offered vnto God which he indeed doth not stand in neede of who wanteth not any of our goods yet that he is not without Sacrifice which is not profitable vnto him but vnto you he addeth and faith from the rising of the sunne euen vnto the goeing downe my nane is made famous in all nations and in euery place there is offered a cleane Sacrifice vnto my name for great is my name in the Gentills saith the Lord omnipotent What wilt thou answere to this ô Iewe open thine eyes yet at last and see the Sacrifice of the Christians to be offered from the rising of the sunne vnto the goeing downe not in one place as it was appointed for you but in all places not vnto any God what soeuer but vnto that God who foretolde these thinges the God of Israel Thus S. Augustine against the Iewes whereby we see that the whole Catholicke Church dilated ouer the world in S. Augustins time not only offered Sacrifice to God in the body and bloud of our Lord as they doe now but also beleeued that they were taught so to doe by the Sriptures 3. And not only in these bookes S. Augustine speaketh of the Sacrifice of the Christians offered S. Augustins often repetition of the Sacrifice of the body and bloud of our Lord. vnto God in the body and bloud of Christ but also often in his other workes he calleth the Eucharist the Sacrifice of the body and bloud of Christ as in the 25. chapter of his first booke against Cresconius saying The only Sacrifice of the body it selfe and bloud of our Lord. And in 27. chapter following The Sacrifice of the body and bloud of Chist And in the 8. chapter of his 22. booke of the Cittie of God he telleth vs how one of his neighbours Hesperius by name a Tribune finding his cattle and seruants to be molested by euill Spirits came vnto his Priests in his absence and desired that some one of them would come thither and by his praiers dryue away these wicked The Sacrifice of the body of our Lord expelled vvicked Spirits Spirits One went and offered there saith S. Augustine the body of Christ praying as well as he could that the
Passion Resurrection from hell and Ascension into heauen we doe offer vnto thee this immaculate host reasonable host vnbloudy host this holy bread and Chalice of eternall life and beseech that thou wouldest receaue this oblation in thy high Altar by the handes of thy Angells as thou hast vouchsafed to receaue the Giftes of thy child Abell and the Sacrifice of our Patriarch Abraham and that which the high Priest Melchisedech offered vnto thee Which wordes are also vsed in the in the offering of Sacrifice in the body and bloud of our Lord in the Catholicke Church even vntill this daie 8. S. Hierome who as we haue placed them is the sixth amonst the antient Doctors of the Catholick S. Hierome of the Sacrifice and Sacrament Church so constantly beleeued a Sacrifice and communion in the body and bloud of our Lord that in the 5. chapter of his 3. booke against the Pelagians he saith Christ hath taught his Apostles this that these who haue daily confidence in the Sacrifice of his body may bouldly saie Our Father which art in heauen as the Catholicke Church vseth euen vntill this daie in the daily Sacrifice of his body Vpon the first chapter to Titus A Bishopp is to offer pure victimes euery daie to God for his owne sinnes and sinnes of the People In the 19. chapter of his first book against Iouinian Priests ought alwaies to offer Sacrifice for the People In the 3. chapter of his book against Vigilantius defendeth the Bishopp of Rome who as he saith offered Sacrifice to God ouer the venerable bones of Peter and Paule In his 150. Epistle Moyses hath not giuen vs true bread but our Lord Iesus he is the guest and the banquet he is he that eateth and who is eaten we drincke his bloud and without him we cannot drincke it and daily in his Sacrifices we tread forth the new redd wine of the branch of the true vine and of the viniard of Sorac which is as much as to saie chosen and out of these we drinck new wine of the Kingdome of the Father In the Preface of his 5. book vpon the Prophet Ieremie alluding to the communion of Christians he saith The People of God shall eate the bread which was borne in our village of Bethlem where he sometimes liued a religious life in a monasterie Vpon the 3. chapter of Sophonias Priests serue the Eucharist and distribute our Lords bloud to his People In his Epistle to Heliodorus he saith God forbidd that I should speake any sinister S. Hierome his respect to Priests thing of those who succeeding to the Apostolicall degree doe make the body of Christ with their holy mouthes by whom we also become Christians Againe in his Epistle to Euagrius he saith At the praiers of Bishopps and Priests the body and bloud of Christ is made Which eminencie and dignitie of consecrating the body and bloud of our Lord who is the lambe without spott and the light of heauen so penetrated his heart that though a Priest yet out of his profound S. Hieromes humilitie humilitie and venerable respect to so great a Mysterie as is the consecration of the body and bloud of our Lord would not venture to consecrate or offer Christian Sacrifice as witnesseth S. Epiphanius in his Epistle to Iohn Bishopp of Hierusalem translated out of greeke into latin by S. Hierome himselfe and fett downe both amongst S. Hieromes Epistles and in S. Epiphanius his workes where he saith That after he had seen that there were a multitude of holy bretheren or fryars gathered together in a Monastery and the holy Priests Hierome and Vincent who liued amongst them out of their modestie and humilitie would not exercise the offering of Sacrifice due vnto their function nor labour in this Sacrifice the chiefest saluation of Christians part of the Ministrie which is the chiefest saluation of Christians he ordayned S. Hieromes brother a Priest to supply the necessitie of the monasterie for the offering of Sacrifice and the administration of Sacraments as further witnesseth S. Hierome in the 3. chapter of his Epistle to Theophilus against Iohn of Hierufalem and Epiphanius aboue cited 9. By this which hath been said it is so manifest that all the six aforesaid ancient Doctors of the Catholick Church not only held and taught a Sacrifice in the body and bloud of our Lord and a communion of the same but also that this their opinion was agreable to the Scriptures that it is without all controuersie Before all those Doctors flourished Optatus Mileuitanus who writing Optatus Mileuitanus of the furie of the hereticall Donatists against the Eucharist of the body and bloud of our Lord consecrated by Catholicke Priests saith in his 2. booke against Parmenianus That your aforesaid The furie of the Donatists against the Sacrifice and Eucharist of Catholickes Bishopps might violate all holy thinges they commanded the Eucharist to be cast vnto doggs not without a manifestation of the iudgement of God for the same doggs becomming madd with their teeth tore theire Maisters as theeues and guilty of the holy body c. Againe in his 6. booke describing yet more at large the furie of these heretickes against the Sacrifice of the body and bloud of our Lord offered by Catholick Priests saith What is so sacrilegious as to breake raise or remoue the Altars of God vpon the which you also sometimes offered wpon which the vowes of the People and the members of Christ are borne where Almightie God is inuocated where the holy Ghost being desired doth descend from whence many take the pledge of eternall saluation the defence of faith and hope of Resurrection c. for what is the Altar but the seate of the body and bloud of Christ All these things your furie hath either raised or broken or remoued c. What had Christ offended you whose body and bloud did dwell there vpon the Altar for a certaine time What haue you offended against yourselues that you should breake these Altars vpon the which for many yeares before vs you offered as we thinke holily whilest that you doe wickedly persecute our handes there where the body of Christ doth dwell you strike your owne whereby you imitate the Iewes They cast their handes on Christ vpon the Crosse and you strike him vpon the Altar And afterwardes This wicked deede is doubled whilest you breake the Chalices the beares of the bloud of Christ whose species you haue turned into masses or lumpes prouiding marchandize for wicked fayres Thus Optatus 10. S. Cyprian liued abond the yeare 240. and S. Cyprian his beleefe of this Sacrifice he in his 63. Epistle proueth against the Aquarij certaine hereticks who were in his time That Iesus-Christ our Lord God was author and teacher of this Sacrifice of his body and bloud which in his time was vsed and beleeued throughout the Christian world as there he proueth at large and by the same places of
these Sacrifices are to be perfectly fulfilled may not be offered to God for the obtaining of all or any one of these or like benifits especially seing that it hath bin the practise of the Catholicke Church in all ages as appeareth by all the Liturgies or publicke Church seruice books of ancient tymes where in the manner of offering the body and bloud of our Lord to God vnder the species of bread and wine is sett down not only for the remission of sinnes but also for the obtaining those other particuler blessings comforts and consolations as is to be seene in the said books at large 12. S. Augustine so constantly beleeued this S. Augustine of the remission of sinne by Sacrifice doctrine that in his 57. question vpon Leuiticus he saith By these Sacrifices of the old Law this only Sacrifice the new was signifyed wherein is true remission of sinnes from taking the bloud of which Sacrament in nourrishment there is no restraint but rather an exhortation vnto all to drinck it And speaking of the practise and vse of this meanes for the remission of sinnes in the 12. chapter of the 9. book of his confessions saith That the Sacrifice of our redemption was offered for his Mother for the remission of her sinnes after her death and yealding the reason why the Sacrifice of the body and bloud of our Lord was offered for her in the next chapter addeth All though shee was so quickened and renewed in Christ whilst she remained yet amonst vs that thy name was praysed both in her beleefe and lyfe yet I dare not affirme that after thou hadest regenerated her by her Baptisme there issued no word out of her mouth against thy commandement And in the 25. chapter of his 10. book of the cittie of God he saith that at the tyme of the vniuersall iudgment it wil be necessary that some be purged by the fyer of the iudgmeÌ„t because then Noe man can offer Sacrifice for his sinnes shewing that the offering of Sacrifice in the body and bloud of our Lord for the remission of sinnes shall not cease vntill the end of the world and then adding saith For all who offer Sacrifice for their sinnes are commonly in the sinne for the remission whereof they doe offer Sacrifice and when they haue offered and it shal be acceptable to God then their sinnes are forgiuen 13. S. Cyprian liued about the yeare 240. yet S. Cyprian and the vvhole Catholick Church of the remission of sinne by Sacrifice speaking of the practise of the Catholick Church of his tyme in his 66. Epistle saith The Bishopps which were before vs haue religioussy and prudently decreed that none of the brethren departing out of this lyfe should name for his Executour or Ouerseer a Clergy man and if any did there should be no offering for him nor Sacrifice celebrated for his ease or rest In the yeare of our Lord 121. S. Alexander the first was made Bishopp of Rome yet he in the 2. chapter of his first Epistle vnto all Catholicks repeating the words of the institution of this Sacrifice of the body and bloud of our Lord for the remission of sinnes presently addeth saying Crimes and sinnes are blotted out by offering these Sacrifices to God And to conclude the remission of sinnes by the offering of the Sacrifice of the body and bloud of our Lord was so generally beleeued to be a matter of faith that in the most flourishing tyme of the Church Aâ—â—ius was condemned of heresie for denying amongst other things the offering of Sacrifice for the dead As wittnesseth Epiphanius in his recapitulation of all heresies S. Augustine in the 53. heresie of his book of heresies and S. Damascene in his book of 100. heresies And if it were the faith of the Catholick Church to beleeue that we might offer the Sacrifice of the body and bloud of our Lord for the remission of the paines and punishment due vnto some sinnes after death no man can with reason deny but that also it was the faith of the same Church to offer the Sacrifice of the body and bloud of our Lord for the remission of the sinnes of the liuing 14. And it was not only the custome of the Catholick Church to offer the Sacrifice of the body and bloud of our Lord for the remission of Sacrifice offered for other blessings sinnes but also for obteyning of other benefits Tertullian in his book to Scapula saith that in his tyme They offered Sacrifice for the health of the Emperor as we doe many tymes for our Soueraigne Lord king Charles his Queene and Children S. Augustine in the 8. chapter of 22. book of the cittie of God relateth how one of his Priests offered the body of our Lord in a hous that was possessed with euill Spirits and the wicked Spirits ceased to trouble the hous any more 15. S. Chrysostome vpon the 95. Psalme setting downe the practise of the Catholick Church in S. Chrysostome of the custome of the Church in offering Sacrifice offering Sacrifice saith In euery place are Altars and Doctrine This God foretould by the Prophets for expressing the Ecclesiasticall sinceritie and manifesting the ingratitude of the Iewes he saith vnto them I haue no will in you saith the Lord omnipotent neither will I receaue hostes from your hands for from the rysiing of the sunne vnto the goeing downe my name is glorified amongst the Gentills and in euery place Sacrifice is offered to my name and a pure Sacrifice See how fully and plainely he hath interpreted the mysticall table which is the vnbloudy Sacrifice and calleth pure incense the holy prayers which are offered with the Sacrifice for this incense doth recreate God not that which is taken from the rootes of the earth but that which is breathed from a pure heart Lett my prayer therefore be deliuered as incense in they sight dost thou see how it is graunted to this Angelicall Sacrifice to shyne most brightly in euery place dost thou not see how neither the Altar nor the Canticle is comprehended within any limits In euery place incense is offered to my name Therefore most certainly the principall mysticall table and the heauenly and the most venerable host is the pure Sacrifice There is also amongst vs diuers kinds of Sacrifices for the Law of the ould Testament had diuers hosts some for sinne others which were called holocaustes others Sacrifice of praise others of health others for the cleansing of Leapers briefely there were others and many and diuers for those who were censured to innumerable expiations Great was the number of the Sacrifices of the ould Law and aboue measure all which the new grace entring vpon doth comprehend in one Sacrifice by appointing one and a true host thus S. Chrysostome With S. Chrysostome agreeth S. Leo in his 8. Sermon vpon the Passion saying Now ô Lord the carnall Sacrifices ceasing the one oblation of thy body and bloud doth fulfill the diuersity
of the Catholick Church for these 1600. yeares or the omnipotency of God and say that he cannot effect it and so hath deceaued his Church for these many hundred yeares togeather both which is absurd and not befitting the thoughts of any Christian 11. Moreouer our Sauiour promised to giue bread to eate which should be his flesh saying The Our Sauiour promised to giue bread to eate vvhich should be his flesh bread vvhich I vvill giue is my flesh c. Ioh. 6 but he did no promise to giue his flesh to eate cut into peeces for that was the errour of the Capernits but his whole flesh and body and so promised that his whole flesh and body should be in diuerse places distributed or giuen by himselfe and caried in his owne hands who is both able to doe what soeuer he promised Rom. 4. 20. and vvill vvatch vpon his vvord to doe it Ierem. 1. 12. As we find by experience he did in the institution of the communion according to the plaine and expresse Text of Scripture saying Iesus tooke bread and blessed and brake and gaue to his Disciples and said Take ye and eate this is my body Math. 26. And the Scriptures cannot be broken as our Sauiour himselfe said Ioh. 10. 35. 12. That one and the same substantiall body of our Lord may by the omnipotency of his will not only be Sacramentally in diuerse places at the same tyme as it is in the blessed Sacrament but also visibly and personally is manifest for our Aduersaries confesse that the body of our Lord hath The body of our Lord both in heauen and earth at the same tyme. alwayes bin in heauen since the tyme of his Ascention yet the Scriptures say that since the tyme of his Ascension S. Paule being in prison our Sauiour stood by him and said be constant c. Act. 23. 11. and seing that our Sauiour stood by S. Paule in the prison and spoke vnto him standing by him Our Sauiour stood by S. Paule certainly he was vpon earth vnlesse our Aduersaries will make our Sauiour to haue so long leggs as that being in heauen he may also stand vpon the earth which is absurd and then he should not be cōtained in heauen as our Aduersaries affirme 13. At the vocation of S. Paule S. Luke saith that the men who were in the companie of S. Paule when our Lord spoke vnto him Heard a voice but S. Paule heard our Sauiours voice saw noe man Act. 9. 7. so there was a man present to be seen otherwise it were in vaine for the Scriptures to saye They saw no man when there was none to be seen Againe S. Ananias said vnto S. Paule The God of our Fathers hath preordinated the that thou shouldst knowe his will and see the S. Paule heard our Sauiours voice from his mouth just one and here his voice from his mouth Act. 22. 15. all which words import the personall presence of our Lord vpon earth for otherwise S. Paule could not haue heard our Lords voice from his mouth if he had bin in heauen neither would the Scriptures haue said that he had heard his voice from his mouth if our Lord had appeared only in a vision or resemblance and not in his proper person for that had not bin his mouth but a resemblance of it Wherefore seing that S. Paule heard our Lords voice from his mouth it is manifest that our Lord was personally vpon earth 14. The cause why our Lord appeared to S. Paule was as our Sauiour then said To this end that Our Sauiour ordained S. Paule Minister of the Ghospell I may ordaine the a Minister and wittnes of these things which thou hast seen as were the rest of the Apostles who were made Ministers of the Ghospels and wittnesses of the Resurrection not from heauen or in a vision only but by our Lords personally appearing vnto them vpon earth Wherevpon S. Paule saith Am not I an Apostle haue not I seen Christ Iesus our Lord 1. Cor. 9. 1. which argument had not bin sufficient to proue that he was an Apostle had he not seen our Lord in person here vpon earth as did the rest of the Apostles but only in a vision for S. Ananias also saw our Lord after his Ascension in a vision Act. 9. 10. yet he was not an Apostle 15. Moreouer S. Paule affirmeth that he saw our Sauiour as the rest of the Apostles saw him S. Paule savv our Sauiour as the rest of the Apostles did which was corporally here vpon earth saying Our Lord was seen of Cephas after of the eleuen Then was he seen of more then fine hundred Brethren moreouer he was seen of Iames and last of me 1. Cor. 15. 15. where he putteth no difference betweene his manner of seeing our Lord and the manner in which the other Apostles and Disciples saw our Lord which was in his proper person Wherefore seing that our Lord is alwayes personally in heauen and shal be personally in heauen vntill the daye of judgment as our Aduersaries confesse and yet the Scriptures so often affirme that S. Paule since his Ascension saw him vpon earth heard him speake standing by him heard his voice from his mouth was ordained Minister of the Ghospell by him and wittnes of his resurrection from death as were the rest of the Apostles and the ancient Fathers with one voice so constantly affirming that the body of our Lord after consecration is in the blessed Sacrament of the Altar who without Testimony of Scriptures or Fathers shall affirme that one and the same true reall and substantiall body cannot by diuine power be in diuerse places at one and the same tyme that is not very incredulous CHAP. VI. One and the same substantiall body and bloud of our Lord in the holy Sacrament is in diuerse places and vnder diuerse dimensions at the same tyme. Our Sauiours prouidence in preuenting errour in this Sacrament 1. OVr Sauiour foreseeing that there would come a tyme when there should arise men who would call themselues Christians and yet both deny the offring of visible Sacrifice in his body and bloud and also that God by the power of his will could putt one and the same his substantiall body in diuerse places and vnder diuerse dimensions at the same tyme to preuent their incredulitie at the institution of the blessed Sacrament not only said once of the thing which he deliuered in the communion vnto the Apostles This is my body which is giuen for you This is the Chalice the new Testament in my bloud which is shed for you Luk. 22. but also to establish this truth of the being of his one true reall and substantiall body and bloud in all the Christian Sacrifices and Sacraments which were to be offred and communicated throughout the whole world that there might neuer be any more question or doubt of it amongst Christians who should professe the doctrine of Iesus-Christ spoke
not vpon the Crosse as This is my body which is broken for you now and This is my body which shal be deliuered for you to God in the commemoration of me Wherevpon S. Chrysostome in his 24. Homily vpon the 1. to the Corinthians saith to the communicants in the holy communion Thou art not nourrished of one body and he of an other but we are all nourrished of the same body one and the same substantiall body of our Lord being in all the Christian Communions vnder the species of bread by the will and power of our Lord. 11. Somme also of the greek Fathers alledge Sōme greeck Fathers read the vvords of institution in both tenses these words of the institution of this Sacrament in the future tense as This is my body which shal be deliuered for you and yet also vnderstand thereby that one and the same substantiall body of our Lord should be giuen to God for vs in all Christian Sacrifices and be administrated in the communion to all the communicants as S. Irenaeus who liued about the yeare 180. in the 23. chapter of his 4. book of heresies S. Dionisius Alexandrinus who liued about the yeare 250. in his Answer vnto the obiections of Paulus Samosatenus an heretike sett downe in the 3. Tome of Bibliotheca Patrum Theodoret vpon the 1. to the Corinthians and 11. chapter S. Chrysostome in his 83. Homily vpon S. Mathew c. 12. The latin Bibles more manifestly to demonstrate vnto all men that our Lord at his last Supper spoke diuers tymes of his body and bloud and that the same his substantiall body and bloud may be in diuers places and vnder diuers dimensions The Latins read the vvords of institution in both senses at one and the same tyme read those words in the institution of this Sacrament in both tenses and say of the body This is my body which is giuen for you 10. Luk 22. And also This is my body which shal be deliuered for you This doe ye for the commemoration of me 1. Cor. 11. playnely and manifestly to shew that one and the same substantiall body of our Lord both was then giuen to God for vs and shall at all tymes be giuen to God for vs when wee make commemoration of our Lord. 13. So likewise the Greeks in their Bibles Noe contradiction betvveen the greek and latin Bibles in the vvords of the institution of the Sacrament read alwayes these words in the institution of the Chalice in the present tense and the Latins without contradicting or gaine saying what the greeks read doe alwayes read them in their Bibles in the future tense Math. 26. Mark 14. Luk. 22. manifestly to declare vnto all Christians that the same substantiall bloud of our Lord which was shed to God for vs in the institution of the commemoration of our Lord the same substantiall bloud shall also be shed to God for vs in all the commemorations which we shall rightly make of him because God speaking of one and the same substantiall bloud said so 14. When our Lord said This is my body which is broken for you And This is the Chalice the new Testament in my bloud which is shed for you he spoke of the institution of his commemoration and when he said This is my body which shal be deliuered for you and This is the Chalice the new Testament in my bloud which shal be shed for you he spoke of the commemoration which the Apostles and their successors should make of him in his Church and so gaue a command not only that the Apostles and their successors should break and shed the same his true reall and substantiall body and bloud to God for vs in the commemorations By the Lavv of God nothing is to be offred in Sacrifice to God or receaued in the communion but his body and bloud which they were to make of him but also that they should not break or shed any other body or bloud but his in the commemorations which they were to make of him and so made a Law that only his body and bloud vnder the species of bread and wyne should be offred to God in Sacrifice and receaued in the communion of Christians and nothing else and abrogated the Priesthood and Sacrifices of the ould Law and established a Priesthood and Sacrifice in his body and bloud vnder the species of bread and wine according to the order of Melchisedech in his Church to the fulfilling of the Law and Prophets Wherevpon the Apostles in their tyme decreed in their 3. Canon saying If any Bishopp or Priest contrary to the ordinance of our Lord should offer any thing vpon an Altar as hony milke or syder insteed of wine or any compounded thing or any kind of birds or beasts or beans or pease transgressing our Lords constitution lett him be degraded 15. The ould Law as S. Paule saith brought nothing to perfection But an introduction to a better hope Heb. 7. 19. to be performed in the new where Iesus is made a suerty to a better Testament Heb. 7. 22. Wherevpon our Sauiour coming to performe this hope and better Testament changed all the Sacrifices of the ould Law which were Christ chāged the Sacrifice of the ould Lavv. in sheepe Bullockes Birds c. into the Sacrifice of his owne body and bloud and therefore said at the institution of the Eucharist This is my body which is giuen for you and also This is my body which shal be deliuered for you most plainely and manifestly to expresse the change of all the Sacrifices of the ould Law into the only Sacrifice of his body and bloud and declare his prohibition to offer any thing in Sacrifice vnto God but his body and bloud and therefore said This is my body which shal be deliuered for you This is my bloud which shal be shed for you to prohibit the offering of any thing in Sacrifice to God but his body and bloud and the same body and bloud which he then offred or gaue to God Wherevpon S. Augustine in the 20. chapter of his 17. book of the cittie of God saith The Sacrifice of Christs body and bloud succeeded in place of all those Sacrifices of the ould Law Againe in the same chapter For all those Sacrifices and oblations of the ould Law Christ body is offred and administrated in the communion to the communicants And in his 2. Sermon vpon the 33. Psalme he saith In the ould Law was the Sacrifice according to the order of Aron but afterwards Christ instituted a Sacrifice according to the order of Melchisedech of his body and bloud And the like hath S. Cyprian in his 63. Epistle to Cicilianus S. Ambrose in the 4. chapter of his 5. book of Sacraments S. Hierome in the 2. chapter of his 17. Epistle and in his 126. Epistle S. Ephanius in his 55. heresie Theodoret vpon the 109. Psalme S. Leo in his 8. Sermon vpon the Passion And S.
Damascene in his 14. chapter of his 4. book Fidei orthodoxae 16. And whereas our Aduersaries saye that God cannot put one and the same substantiall God can best tell vvhat he can doe body and bloud in diuers places and vnder diuers dimensions at one and the same tyme who can better tell what God can doe then God himselfe and the consent of all the Catholicke Fathers who haue treated of this subiect And seeing that God said it was his body which he deliuered in the communion and all Christians who liued before Luther reputed Heretiks to both parties only excepted beleeued it to be his body as I haue proued in the 3. chapter what Christian can doubt of it 17. The Latin Fathers to preuent the infidelitie of our Aduersaries in this point do also in The greek and latin Fathers alleage the vvordes of the â—nstitutionâ— of the Sacrament as our Lord spoke them their other workes and books reade the words of the institution of this blessed Sacrament sometymes in the present tense and also sometymes in the future tense and yet doe not contradict one another or finde fault at the differing and diuersitie of reading because our Lord at the institution of this Sacrament spoke many tymes of his body and bloud and so accordingly as he spoke of them they repeate his wordes and alleage them sometymes in the present tense and sometymes in the future tense as S. Augustine in the 24. chapter of his book De peccatorum meritis S. Hierome in his commentaries vpon the 1. Cor. 11. S. Ambrose vpon the 22. of S. Luk. S. Cyprian in his 63. Epistle and S. Alexander in the 2. chapter of his first Epistle vnto all Catholickes yet S. Alexander was made Bishopp of Rome in the yeare 121. And though these aforesaid Fathers in the places aboue said alleage the wordes of our Lord in the institution of this Sacrament in the future tense yet they all as it were with one voice affirme that in these wordes our Lord instituted a Sacrifice in his body and bloud to be offred to God in commemoration of him in his Church as I haue proued at large in the 13. chapter of the first part 18. And to conclude it is so manifest vnto the judgements of our Aduersaries that our Lord Our Aduersaries corruption of the Testament of our Lord. at his last Supper gaue his body to God for vs and shed his bloud and that one and the same substantiall body and bloud of our Lord by the omnipotency of his word and will may be at one and the same tyme in diuers places and vnder diuers dimensions that our Aduersaries themselues cannot finde any meanes how they may avoid or disproue it but by disannulling corrupting and adding to the last will and Testament of our Lord as by interpreting my body signe or figure of my body is shall broken crucified or the like by which meanes they may proue any thing true be it neuer so false and any thing false be it neuer so true and their error heer in is so much more the greater for that they practise it vpon the laste will and Testament of our Lord when S. Paule saith A mans Testament being confirmed no man disannulleth or addeth thereunto Gal. 3. 15. And this is sufficient to proue that one and the same body of Christ is in diuers places and vnder diuers dimensions in the blessed Sacrament CHAP. VII How our Sauiours is chiefe Priest or agent in offring vnbloudy Sacrifices and administring Sacraments 1. TO lett thee vnderstand deare Reader how our Sauiour being in heauen doth Christ head of his Church and chief Priest and shall offer vpon earth vnbloudy Sacrifices in his body and bloud vnder the species of bread and wine to God the Father and is a chiefe and high Priest vpon earth according to the order of Melchisedech vntill the end of the word it is necessary to obserue first as S. Paule saith that Christ is head of the Church himselfe the Sauiour of his body Eph. 5. 23. Secondly that our Sauiour is chief or high Priest in the Church of God according to S. Paule Heb. 5. 5. 9. So that whatsoeuer is well done by mortall Priests in the Church of God is done by his authoritie and power giuen vnto mortall Priests his ministers VVhatsoeuer is rightly done in the Church is chiefly done by Christ and seruants according to the words of S. Paule saying Paule the seruant of Iesus-Christ Rom. 1. 1. Againe what is Apollo and what is Paule The ministers of him in whom you beleeued and to euery one as our Lord hath giuen I planted Apollo watered but God gaue the increase 1. Cor. 3. 4. Thirdly that the power and authoritie of Christ Iesus is alwaies invisibly present at all the actions of mortall Priests his ministers and seruants chiefly and principally effecting and doing whatsoeuer they doe rightly or well in his Church according to his word saying I am with you all daies euen to the consummation of the world Math. 28. 20. Againe Neither he that planteth is any thing nor he that watereth but he that giueth the increase God 1. Cor. 3. 7. So that when mortall Bishopps or Priests who are rightly ordeyned doe offer Sacrifice or administer Sacraments in Church of God it is Christ Iesus that chiefly and principally as head of his Church and high Priest doth offer the Sacrifice and administer Christ by his omnipotency vvorketh the affects in the Sacrifice and Sacraments the Sacraments and by the omnipotency of his power worketh the exchanges fruits or effects they haue or do produce WherevpoÌ„ S. Iohn saith Christ is he that baptizeth Iohn 1. 33. Againe Iesus abode with the Apostles and baptized Io. 3. 22. Howbeit as the same Apostle saith Iesus did not baptize but bis Apostles Io. 4. 6. So our Sauiour said vnto his Apostles Receiue ye the holy Ghost whose sinnes ye forgiue they are forgiuen Iohn 20. 21. 22. Yet God said I am I am he that take cleane awaie thine iniquities Isa 43. 25. Isa 44. 22. Ier. 31. 34. So when Bishopps and Priests rightly ordeyned doe offer Sacrifice and consecrate the body and bloud of our Lord it is our Lord himselfe who chiefly doth offer Sacrifice according to his former words before alleaged And S. Augustine in his 4. Sermon of the Innocents saying What cann be more reuerend or more honorable then to rest vnder that Altar vpon which Sacrifice is celebrated vnto God in which our Lord is the Priest according as he said Thou art a Priest for euer 2. As God said Be light made and by the omnipotency Similitudes of Gods operation by his vvord of his worp Ligt was made and continueth in his functions and operations euen vntill this day and as God said Led the earth shoote forth greene herbes and such as may seede and fruit trees yealding fruite after his kinde c. And by the omnipotency of
this earthly and worldly kingdome and all things that are therein which for the most part is so possessed by wicked men and diuels that our Sauiour himself doth not lett to call the diuel Prince of this world Ioh. 12. 31. and 14. 30. and S. Paul to call him God of this world 2. Cor. 4. 4. How can any man thinke it absurd for vs to say that the same God by the omnipotency of his vvord hath established the misteries of our faith and the kingdome of his Church vpon earth which he hath purchased and planted with his bloud and hath espoused vnto himself foreuer Osee 2. 19. seeing that they confess our Sauiour to be God and in the mistery of the holy communion to haue taken bread blessed and said Take ye and eate This is my body and likwise to haue taken the Chalice giuen thanks and gaue to them saying Drink ye all of this for this is my bloud 13. This vvas the argument which mooued the ancient Fathers to beleeue the reall presence of the body and bloud of our Lord in the blessed Sacrament the omnipotency of the vvrd of God as I haue abundantly proued in the precedent chapter For as S. Augustine in his 3. epistle to Velosianus saith in the vvonderfull vvorkes of God and high misteries of our faith All the reason of the deed is the omnipotency of the doeer Wherevpon S. Chrisostome in his 83. Homily vpon S. Matthew exhorteth all Christians saying Lett vs beleeue wholy in God and lett vs not contradict him although that which he saith seeme contrary to our reason and our sight Lett his word haue more authority with vs then our reason or our eyes c. Lett vs not behold only the obiects which are there proposed in the blessed Sacrament but lett vs imbrace his words for his words cannot abuse vs but our sense is easily deceaued His word hath neuer failed but our sense is mistaken euery hower Wherefore seeing that the word itselfe saith This is my body let vs be persuaded and beleeue it and we shall see it with the eyes of our vnderstanding Thus S. Chrisostome vvith vvhom agreeth Gaudentius in his 2. Tract of the reason of the Sacraments saying When our Lord gaue the consecrated bread and wine vnto his Disciples he said vnto them This is my body Lett vs beleeue him I praie you whom we haue beleeued Truth doth not know what it is to lye 14. Wonderfull are the vvorkes of God in his earthly kingdome of this vvorld yet seeing that our Lord descended from heauen and vvas incarnate to erect a spirituall kingdome farr more excellent then is this materiall kingdome of the earth euen so excellent as that he saith I will dwell and walke in them and I will be their God and they shall be my people 2. Cor. 6. 16. What maruell if in this his spirituall kingdome he vvorke more vvonderfull things then he did in that materiall seeing that he erected this for his friendes and founded that for all sortes of men and vvoemen and beastes And this is sufficient to shevv in generall hovv our Lord by the omnipotency of his vvord consecrateth his body and bloud vvith Bishopps and Priests his Officers and Legates 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 omnipotent power of God 1. FIrst these are as vve may saye the properties The qualities and conditions of God of God 1. To doe all things what soeuer he would Psal 113. 1. Secondly He is faithfull in all his words Psal 144. 14. Thirdly Able to doe what soeuer he promised Rom. 4. 21. Fourthly With him all things are possible Math. 19. 26. Fifthly There shall not be impossible with him any word Luk. 1. 37. Sixtly The word which proceedeth from his mouth shall not returne vnto him voyd but it shall doe whatsoeuer he would and shall prosper in those things for which he sent it Isai 55. 11. Seauenthly He will watch vpon his word to do it Ier. 1. 12. Eightly He is truth it selfe Io. 14. 6. And to conclude it is impossible for God to lye Heb. 6. 18. 2. Secondly our Sauiour in plaine and manifest The promises of Godt o giue his flesh and bloud for meate and drink words promised that He vvould giue meate that perisheth not but endureth to lyfe euerlasting bread that descended down from heauen that if any any man eate of it worthily he dye not liuing bread that came down from heauen bread which is his flesh the flesh of the sonne of man drink vvhich is his bloud meate in deede drink in deede himself to eate and so forth as it is sett down in the 6. chapter of S. Iohn 3. That our Sauiour in the 6. of S. Iohn speaketh of the B. Sacrament the ancient Fathers doe abundantly wittnes whose authorities are cited at large by Bellarmin in his book of the S. Iohn in his 6. chap. vvriteth of the B. Sacrament Eucharist Maldonate vpon the 6. of S. Iohn and Doctour Saunders in his book That our Lord in the 6. of S. Iohn hath spoken properly of the Eucharist I will content my selfe for the further proofe hereof which the words of S. Augustine in the 1. chapter of his 3. book de consensu Euangelistarum where after that he hath cited the words of our Lord at his last Supper as they are set down by the rest of the Euangelists saith That S. Iohn in that place hath not spoken any thing of the body and bloud of our Lord but in an other he doth manifestly wittnes that our Lord had farr more copiously spoken hereof which was this 6. of S. Iohn for no where else hath he spoken of the Communion Againe in the last chapter of his 4. book he saith that S. Iohn doth rarely write that which the rest doe Yet when he commeth to the Lords supper it selfe which none of the rest passed ouer with silence he extendeth himselfe much more copiously out of the Cellar of our Lords breast where he vsed to repose his head And in the 20. chapter of his first book De peccatorum meritis he saith Let vs heare our Lord speaking this of the Sacrament of his holy table except you eat may flesh c. So that it cannot with any reason be denyed that S. Iohn in his 6. chapter speaketh of of the blessed Sacrament 4. Moreouer this is the condition and nature of God Almighty that he neuer giueth or performeth The condition of God is to giue more then he promised lesse then in cleare and manifest words he promiseth but for the most part more then he promiseth as becometh the liberalitie and magnificence of his infinit mercies for he that giueth more then he promiseth doth not deceaue but he who giueth lesse is a deceauer and an impostor So it is blasphemie to affirme that Christ who is true God should
that the saying of Amen doth signify the free consent and confirmation of the thing spoken of before or propounded to be donn Wherefore seeing that both our Sauiour and the faithfull in all ages added Amen to the words spoken of the flesh body and bloud of our Lord in the Eucharist it is most manifest that both it was the true flesh and bloud of our Lord which they spake of and the faithfull in all ages beleeued it to be the true flesh and bloud of our Lord euen that which was borne of the blessed Virgin Mary for as S. Paule saith He that supplieth the place of the vulgar how shall he saye Amen vpon thy blessing if he know not what thou saiest 1. Cor. 14. 16. Wherevpon S. Hierome in his Commentaries vpon the last chapter to the Galathians saith Moreouer that Amen doth expresse the consent of the hearers and is a seale of the truth the first Epistle to the Corinthians doth teach vs where S. Paule saith But if thou blesse with the spirit he who supplieth the place of the common people how shall he say Amen to thy blessing because he knoweth not what thou saiest whereby he declareth that an vnlearned man cannot answere that it is true which is said as Amen signifyeth vnlesse he vnderstand that which is taught Wherevpon the Priest in the primitiue Church before he administred the Communion to the vulgar common people admonished them that it was the body and bloud of Christ as witnesseth Pelagius who liued in the tyme of S. Hierom in his commentaries The people aduertised of the reall presence vpon the first Epistle to the Corinthians and 11. chapter saying When we receaue the Sacrament we are admonished by the Priest that it is the body and bloud of Christ. 5. Not only in the Liturgiy of S. Iames which was vsed for the administration of this Sacrament Amen to the reall presence ansvvered by all nations at Hierusalem the people answered Amen to the words of consecration and to the Priest when he saith The body of Christ or bloud of Christ but also in the rest of the Liturgies or publik Church seruice kooks as in the Liturgie of S. Peter which was made for the latine Church the Liturgie of S. Marke made for the greeke Church the Liturgie of S. Basil made for the Church of Capadocia the Liturgie of S. Chrisostome made for the Church of Constantinople in the Liturgie of the Ethiopians made by S. Matthew the Priest representing the person of our Sauiour saith This is my body the people answere Amen Amen so we beleeue it to be and confesse and do praise the Lord our God this is truly thy body The Priest saith c. This is my bloud of the new Testament c. The people answere Amen Amen Amen we beleeue it and confesse and and doe praise the Lord our God this is truly thy bloud c. The Priest saith This is the body holy honorable and vitall of our Lord and Sauiour Iesus-Christ which hath been giuen for remission of sinnes and the obteyning of life euerlasting to those who take it truly Amen This is the bloud of our Lord and Sauiour Iesus-Christ holy honorable and quickening which hath been giuen for the remission of sinnes vnto all those who shall truly receaue it Amen This is truly the body and this is truly the bloud of Emanuel our God Amen I doe beleeue it now and for euer Amen 6. To this end that the people might answere Amen to the words of consecration and confirme VVhy anciently the vvords of consecration vvere spoken a lovvde their beliefe of the true reall and substātiall being of the body and bloud of our Lord in the Eucharist after consecration in the primitiue Church the words of consecration were pronounced with a lowd voice that all the people present at the Sacrifice of the body and bloud of our Lord might answere Amen to the confirming and professing of their faith which continued as it seemeth vntill about the yeare 700. about which tyme diuerse men reteyning the words of consecration would sing them vp and down the streets as The occasion vvhy the vvords of consecration are spoken vvhich a lovv voice they walked and in other indecent places vnfitt for such sacred words and also certaine shepheards who had retained the words of consecration by heart erected a stone for an altar and placed bread and wine thereon pronounced the words ouer them as they had seen Priests to doe wherevpon fire came down from heauen consumed the bread and wine and stone and so astonished the shepheards as that for a longe tyme after they could scarce speake as witnesseth Sophronius in the 196. chapter of his Prato Spirituali Remigius Antisiodorensis in his exposition of the Masse and Alcuinus in his book De diuinis officijs for remedy whereof and such like prophanesse the latin Church hath brought vp the custome to pronounce the sacred words of consecration with a lowe though a distinct voice Yet neuer thelesse euen vntill this day when the Priest doth communicate himselfe before he receaue houlding the Eucharist in his handes he saith The body of our Lord Iesus-Christ keepe my soule to euerlasting lyfe Amen and after communicateth himselfe And when he communicateh any other before he deliuer the Eucharist he holdeth it in his hāds and saith The body of our Lord Iesus-Christ keepe thy soule to life euerlasting Amen 7. In the Liturgie or Masse of S. Ambrose sett forth for the Church of Milan the Priest publikely sheweth the consecrated host vnto the communicants and saith with a lowde voice The body of Christ and the people before they receaue in confirmation that they beleeue it to be the body before it be deliuered vnto them and to professe their faith in this point answere Amen The same custome was vsed also in the administration of the chalice when the Communion was distributed in both kinds as appeareth by the 49. question of a book dedicated to Orosius by some attributed to S. Augustine which saith that before the Priest administrated the Chalice vnto those who communicated in both kinds he said The bloud of our Lord Iesus-Christ and he that communicated in profession of his faith that he beleeued it to be the very bloud of our Lord independant of his faith and before he communicated answered Amen So the whole Church of God hauing at all tymes euen from the first foundation thereof by the Apostles vsed publik acclamation in the confirmation of their beliefe of the reall presence of the body and bloud of our Lord in the Eucharist before receauing and independant of the faith of the receauer I leaue it to the discretion of every vnderstanding man to thinke how absurd it is now after 1600. yeares for any man who desireth to beare the name of a Christian to deny it 8. Moreouer the Catholik Church hath alwayes had so great a care to preserue in all her
the 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
their forme and manner of making those their Bishops Priests and Deacons is so dissonant from all the manners and formes vsed before the rebellion of Luther that in the 36. Article of their owne religion established by act of Parliament they confesse that this their said booke is a booke Lately sett forth in the time of Edward the fixt and confirmed at the same time by authoritie of Parliament and neuer before either The making of Protestat Clergie a late inuentiō set forth or confirmed by anie Councell or Parliament but then diuised as witnesseth the statute it selfe of the 3 and 4 yeare of Edward the sixt in the 12 act saying Be it enacted by the Kinges Highnes c. that such forme and manner of making Protestant Clergie deuised in the time of Edvvard the sixt and consecrating of Archbishops Bishops Priests Deacons and other Ministers of the Church as by six other men of this Realme learned in Gods law by the Kings Maiestie to be appointed and assigned or by the most number of them shal be deuised for that purpose and sett forth vnder the great Seale of England before the first daie of Aprill next coming shall by vertue of this act be lawfully exercised and vsed and none other anie other statute law or vsage to the contrarie in anie wise notwithstanding Thus this statute whereby we see that before the time of Edward the sixt all the Archbishops Bishops Priests c. were so ordained to offer vnbloudy Sacrifices in the bodie and bloud of our Lord that our aduersaires could not finde a forme or manner of making Archbishops Bishops Priests and who should not offer vnbloody sacrifice but were forced to inuent and deuise as the statute saith a new one and this so contrarie to the 3. Creeds and promises of God vnto his Church that Thomas Rogers a Protestant Glosser vpon the articles of their Religion in his book intituled The English Creed at the end of the 36. article ingeniously The Protestant Clergie no Catholiques confesseth that this article of the consecration of Protestant Archbishops Bishops Priests c. is noe article of the Catholique Church as a thing no where to be found amongst Catholique Christians but then deuised by Protestants 4. And after that they had deuised a forme and manner of making Archbishops Bishops Priests c who should not offer Sacrifice in all the ages before Luther except only knowne and reputed heretickes atheists and Epicures to both parties they could not finde a book where the office of these kind of men was sett downe without offering of sacrifice but were also forced to inuent a new book of offices for their said Bishops and Priests called The order for the administration of the Lords supper neuer heard of to haue been vsed amongst anie sort of men before Luther except aboue excepted as witnesseth the said book or Order for the administration of the Lords supper sett downe in the end of their booke of common praier and the statutes of the 5. and 6. yeare of Edward the sixt and first yeare of Queen Elizabeth and experience it selfe our aduersaries not being able to finde anie such book sett forth for the administration of anie Lords supper amongst anie sect or sort of men from the beginning of the world vntill the rebellion of Luther knowne and reputed heretickes atheists and Epicures to both parties onely excepted 5. The Apostles themselues beleeuing that our Lord ordained them Bishops and Priests to offer vnbloudy Sacrifice or Sacrifice of Giftes in his bodie and bloud for a commemoration of The forme of making Bishops and Priests set dvvne by the Apostles him sett forth also a forme or manner of consecrating other Bishops and Priests to offer vnbloudy Sacrifice or Sacrifice of Giftes in his body and bloud for a commemoration of him in the 8. booke of their constitutions where in the consecration of a Bishop the Consecrator saith Giue vnto him that is consecrated ô Allmightie Lord by thy Christ the participation of the holie Ghost that he may haue power to remitt sinnes according to thy command and of loosing all bands according to the power which thou hast giuen vnto the Apostles and of pleasing thee in meekenes and puritie of heart by offering vnto thee alwaies without fault and without sinne a pure and vnbloudie Sacrifice which by Christ thou hast established the misterie of the new Testament as a fragrant smell of sweetenes For as the Apostles saie in the last chapter of their said booke The only begotten Christ did not take this honor to himselfe but was instituted a cheef Priest by his Father who being made man for our sakes and offering a spirituall host his spirituall bodie to his God and Father before his passion and ordained vs onlie that we should doe the same when there were others with vs whereof some also beleeued in him but whosoeuer doth beleeue was not forth with made a Priest or obtained the degree of Episcopall dignitie And we offering a pure and vnbloudie Sacrifice as our Lord ordained haue chosen Bishops Priests and seauen Deacons Thus the Apostles in their constitutions and for the proofe of their authenticalnes I referr you to the preface of Franciscus Turrianus sett before them The forme and manner of making or consecrating Bishops and Priests thus established there was neuer anie Catholick Priest ordained who was not ordained to offer vnbloudie Sacrifice or sacrifice of guifts in the bodie and bloud of our Lord as witnesse all the Pontificals or bookes sett forth for the ordayning of Bishops and Priests in the Church of God nor ever a catholique Bishop or Priest who had not for office the offering of vnbloudie Sacrifice or sacrifice of guifts in the Church of God Whereupon S. Basill Bishop of Capadocia as witnesseth Amphilochius in his life desired of God that he would giue him wisdome and vnderstanding to write a Liturgie or publicke Church-seruice booke with his owne hand wherin he might offer vnbloudie Sacrifice to God and continueing in his praier our Lord appeared vnto him in a vision and saied According to thy petition let thy mouth be filled with praise in such sort as by thy proper wordes thou maiest offer vnbloudy Sacrifice Againe in his Anaphora he praieth saying Thou ô Lord make vs worthie that wee maie stand before thee with a pure heart and minister vnto thee and may offer vnto thee this reuerend and vnbloudy Sacrifice for the remission of our sinnes 6 So likewise S. Chrisostome Bishop of Constantinopole not only in his Liturgie praieth vnto God that he may assist at his fearefull Sanctuarie and finish the vnbloudie Sacrifice without offence but also affirmeth that Christ as Lord of all hath deliuered vnto vs the celebration of this solemne and vnbloudie Sacrifice And sometimes calleth it vnbloudie Sacrifice sometimes guifts which was so extended all ouer that world in his time that in his homily vpon the 95. Psal he saith In