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
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
Kings Maiestie hauing heard of the learned dispute of the double Sacrifice that is to say of expiation and commemoration or religion affirmed in the presence of many that he approued of it Doctor Andrews in his answer to the 18. chapter of Cardinall Perrons replie Moderate Protestants after a sort defend visible Sacrifice saith The Eucharist euer was and by vs is considered both as a Sacrament and a Sacrifice A Sacrifice is proper and only applyable to deuine worshipp Againe The Eucharist being considered as a Sacrament is nothing else but a distribution and application of the Sacrifice to the seuerall receiuers Mr. Mountague in his appeale chapter 29. confesseth that S. Paul calleth our Lords table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing to offer sacrifice vpon Heb. 13. 10. And moreouer addeth that S. Ignatius S. Iohns disciple vseth this word in the same sense more then thryce and so doth also saith he Clement the Apostles Canons and Dionysius Areopagita and that Ireneus in the 20. chapter of his 4. book of heresies affirmeth it to be the office of the Ministers of the new Testament To serue God and the Altar 16. To these ancient Protestants I may adde the confession of more moderne Protestants Writers as of M. r Browninge Batchelor of diuinitie in his six sermons published by aprobatiō this yeare of 1636. page 132. where setting downe the offices of Priests out of S. Ciprian saith S. Ciprian speaking of the Clergie we Priests euery day celebrate and offer Sacrifice also in his 66. Epistle Ex all who are honored with Deuine Priesthood and are placed in the ministerie of the Clergie ought not to attend vnto any thing but the Altar and the Sacrifices and apply themselues to prayers and supplications Moreouer page 134. affirmeth that it was the vniuersall practise of all former ages to make supplications before the Altar And out of Hugo de S. Victore teacheth that not only the Clergie and domesticall of the Church but also the Heardsmen Hoggards and In the Primatiue Church all sorts heard Masse euery day labourers heard Masse euery daye and for this also citeth the 30. chapter of the Councell of Agathensis and of that which is more ancient then it the 5. Canon of the first Councel Tolletan saying If a Priest or Deacon or Subdeacon or anie Clarck who is deputed to the Church if he shall be within the Cittie or in a place where there is a Church or in a Castle Burrough or Village and shall not come to the Church or to the dayly Sacrifice let him not be accounted for a Clergie Man and for the further confirmation hereof referreth the reader to the 30. Canon of the first Councell of Orlians to the 7. Canon Tarraconensis to the 10 Cannon Gerundensis to the 14. of the 2. Councell of Orlians and many others and the common people for want of instructions fayling herein as he saith gaue occasion Why Masses afterward came so frequently as wee see to be celebrated in priuate The tract called a Coale from the Altar written in defence of the vicar of Gr printed with approbation Gr this yeare of 1636. page 17. saith Wee haue a Sacrifice and an Altar and a Sacrament of the Altar on all sides acknowledged neither the Prince nor Prelates the Priest or People dissenting from it some of these termes being further iustefied by the statute-lawes M r Pocklington a Doctor of diuinitie in his sermon of the Sunday no Sabboth of the second edition published with authoritie this yeare of 1636. page 14. citeth S. Augustine saying My brethren your holines knoweth very well that to day wee celebrate the feast of the celebration of the Altar in which the stone is anointed or blessed vpon which deuine sacrifices are consecrated Againe page 25. None were allowed to come and stand within the listes of the holy place wher the Altar was fixed but the Priests whose office it was not to attend vnto any thing but the Altar page 27. he citeth S. Ambrose saying S. Ambrose his practise sheweth a distinction of seruice the Cathecumeni being dismissed I began to say masse saith S. Ambrose S. Ambrose begun not the second seruice as our Church calleth it at the Altar before the first seruice in the Body of the Church was finished and the Cathecumenie sent out Againe page 34. he saith those are prophainers of the Lords day who will not come to Church vntill seruice be ended and the sermon begun and such as S. Augustine sayes they make the Priest to curtaile the masse or sing or say it after their fancie Of the reall presence the same Author page 39. The reall presence defended by moderate Protestants saith In the Church reuerence was to be giuen to the Angells which attend the Lord our Sauiour at his table in tremendis misterijs as S. Chrisostome speakes where he is truly and really present not so in priuate houses Mr. Shelford in his fiue pious sermons page 6. In this house of the Church God will heare for the presence of his sonne for as Chrisostome saith where Christ is in the Eucharist there is no want of Angells where such a king is and such Princes are there is a heauenly place nay heauen it selfe Doctor White a Doct. VVhite a Protestant Bishope of the reall presence Protestant Bishope in his epistle to his treatise of the Sabboth day saith The sense of the second commandment is thou shalt worship no Idol c. Leuit 26. 1. but the sonn of God and his blessed name are no Idols The Sonne of God in the blessed Eucharist giuing his body and blood is no Idol therfore religious adoration of Christ in the holy Eucharist and at the rehearsing of the name of Iesus is no superstitious act prohibited in the second commandement Thus these moderate Protestants Wherby it doth appeare that they after a fort confesse both the reall and substantiall presence of the Sonne of God in the Sacrament of the Altar and also the visible Sacrifice in the Church of God Catholiques affirme that as in the beginning The opinion of Catholiques concerning visible Sacrifice of the Church of God vpon earth there were particular visible Sacrifices offered vnto God vpon Altars after the manner that is aforesaid so there shall be vntill the end and that in the new law our Sauiour at his last supper not only instituted an externall visible Sacrifice to be offered vnto God vpon an Altar but that also he instituted this Sacrifice in his body and blood an ordeyned that it should be a propitiatorie Sacrifice for the remission of sinnes not of it selfe abstracting from te sacrifice of our redemption vpon the Crosse nor yet immediately that who soeuer shall offer the sacrifice of the body and blood of our Lord shall haue his sinnes immediately forgiuen without contrition or any satisfaction for them as our aduersaries manie tymes doe falsely report but that this Sacrifice is an application of
and him only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt thou honor or serue with the worship of Latria or diuine worship Latria due vnto God alone Luk. 4. 8. Where it is to be noted that in the Greek tongue in which S. Luke writt our Sauiour limiteth the worship of Latria only vnto God and not adoration for he doth not say Thou shalt adore only the Lord they God but he doth say thou shalt only honor or serue him with the worship of Latria such as is the offring of visible Sacrifice and leaueth adoration free to be also communicated vnto creatures which S. Augustin in his 61. Quest vpon Genesis obserueth saying Abraham rising vp adored the people of the land Gen. 23. 7. The Question is how is it written thou shalt adore the Lord thy God and him only shalt thou serue seing that Abraham did so honor certain people of the Gentils that he would also adore them but it is to be obserued that in the same precept it is not said Thou shalt adore only the Lord thy God as it is said him only shalt thou serue which in the Greek tongue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such seruice is only due vnto God Thus S. Augustine Whereby it doth appeare that adoration may be vsed indifferently vpon occasion either to God or creatures but not Sacrifice for that of all the visible actions of men only visible Sacrifice as a sacred signe of the inuisibe Sacrifice of our harts is due vnto God alone and that without visible Sacrifice vnto some creature Visible Idolatrie cannot be committed vvithout visible Sacrifice exterior visible Idolatrie cannot be committed because it consisteth only in the offering of visible Sacrifice vnto some creatures as further also witnesseth Tertullian saying If I should be called to the Sacrifice of an Idol I will not go for it is the proper office of the Idol neither will I assist or any way help in such a work for if called to the Sacrifice of an Idol I should stand by I should bee guiltie of Idolatrie If any one should giue wine vnto one that is offering Sacrifice vnto an Idol or if he help in some word which is necessary to Sacrifice he shal be esteemed as Minister of Idolatrie Thus Tertullian With whome agreeth S. Augustine in the 18. Chapter of his 1. Book against the aduersaries of the Law and the Prophets saying There are few found who haue been so bould as to commaund that Sacrifice should be offred vnto them when out of their regall power they might haue done it but whosoeuer haue been so bould as to commaund it by it they would haue themselues to be esteemed Gods 8. And because that of all the visible actions To vvhat thing anie offered Sacrifice that vvas esteemed as his God of men visible Sacrifice is the only visible sacred signe of the inuisible sacrifyce of our harts to God and the only visible honor worship or Latria which we owe only vnto God alone as vnto our God and Creator of all things therefore vnto what thing soeuer any man offered visible Sacrifice that was esteemed and taken to be his God and an act of Idolatrie though it were no image picture grauen thing nor similitude of any thing as witnesseth the Scripture saing They haue Sacrificed vnto the hoast of heauen and haue offered drink offerings to strange Gods Ierem. 19. 13. Again They Sacrificed to strange Gods to the Queene of Heauen which was the Moone Ierem. 44. 15. Wherevpon S. Paul saith that an Idol is not any thing 1. Cor. 10. 19. how then commeth visible Idolatry But by offring visible Sacrifice vnto any thing whatsoeuer which is not God as S. Paul in the same place immediatly signifyeth saying the things which the heathens do immolate to diuels they do immolate and not to God signifying hereby that visible Idolatrie is only committed and an Idol is only made by the offring of Sacrifice vnto any thing whatsoeuer though it be as vgly as much opposite and as farr contrary to God as is the deuil Wherevpon S. Augustin in the 21. Chapter of his 20. Booke against Faustus an heretick saith The proud impietie of the Diuels doth arrogate Sacrifice vnto them that thereby they may be esteemed Gods for Sacrifice is deuine honor or honor only due vnto deitie 9. By this which hath been said it is sufficiently manifest vnto any indifferent reader that of all the visible actions of men the offering of visible Sacrifice is only due vnto God alone seeing that vnto whatsoeuer thing any man offereth visible Sacrifice though it be vnto as vgly a thing as is the Deuil yet he maketh that thing an Idol or false God and committeth Idolatrie by giuing diuine honor or the honor which is only due vnto God which we call Latria vnto it Which S. Augustin in the 22. Chapter of his said book against the said Heretick further witnesseth saying Neither is it true which Faustus saith that our former Iewes though they had the Temple of God immolations Altars and Priesthood like the Gentils yet were they seperated from the Gentils only by the diuision or not admitting of grauen things that is to say of Idols for they might as many Idolatrie vvith out images others do without hauing of Idols immolate to Trees and Mountaines and also to the Sunne and Moone and the rest of the Starres which if they should do they should serue with that worship which is called Latria the Creature rather then the Creator and thereby haue erred with no small error of impious superstition though they should haue no grauen Images And this is sufficient to shew that the offring of visible Sacrifice is so appropriated vnto the honor of God that of all the visible actions of men it only is due vnto God alone and that these Sectaries who haue no visible Sacrifice offred vpon Altars adore no God with any visible honor which is only due vnto him alone CHAP. VI. By the instinct of Nature all people who firmely beleeued that there was a God and his prouidence ouer mankind offered external visible Sacrifice to some God true or false 1. GOd almightie hauing created all things of nothing as a pious parent and mercifull Gods prouidence ouer his creatures father out of the storehouse of his infinite goodnes and prouidence hath bestowed vpon euerie thing in his creation a naturall inclination propension or instinct to vse meanes to attaine vnto his end or cheifest good As we see by experience euen in the elements trees plants stones wherevpon the Scriptures saye that God by his prouidence doth gouerne Wisd 14. 3. And the function or office of prouidence is as Aristotle The prouidence of God is to direct men vnto their lastend saith in the 6. of his Ethicks and S. Thomas in his 1. part quest 22. art 1. To order or direct things to their ends and th' end and happie life of man being God as witnesse the
Chalcedon Whereby it is sufficiently manifest that three of the fower first Generall Councels called the Eucharist the vnbloudie sacrifice and esteemd that our Sauiour at his last supper offered vnbloudie sacrifice or gifts vnto God 14. To this we may add the second Councel of Nice in the third Tcme of the sixt section saying The 2. Councel of Nice None of the Apostles or of our famous fathers called our vnbloudie Sacrifice which is donn in commemoration of Christ our Lord and all his dispensations the image of his bodie Againe a little after in the same place the said Councel saith Neither our Lord or the Apostles or Fathers euer called the vnbloudie Sacrifice which is offered by the Priest an Image or signe So these fower generall Councels Whereby it is manifest vnto anie indifferent Reader that our Sauiour at his last Supper offered in his bodie and bloud a proper and speciall visible externall vnbloudie Sacrifice and ordayned that a proper and speciall visible externall vnbloudie Sacrifice representing the inward and inuisible Sacrifice of our hartes should be offered vnto God in his Church by Bishops and Pristes thereby to honor God with diuine worshipp or Latria only due to him make commemoration of the passion of our Sauiour for vs and preserue peace vnitie and societiewith God and amongst our selues After vvhat manner our Sauiour died for all 15. For though our Sauiour died for all and his Sacrifice vpon the Crosse is of such a value and vertue that it alone for as much as is required on the behalfe of our Sauiour for the redemption of mankinde was sufficient to redeeme a thousand worlds if there were so manie yet because this Sacrifice of redemption was donn but once and neither could nor needed to be donn anie more and our Sauiour did not neither was it conuenient that he should so redeeme mankinde by his death and passion as that man on his part should haue nothing to doe for his saluation but only idlely to beleeue that Christ died for him and assure himselfe that he should be saued therefore he ordained that all those who would be saued should not onely beleeue the whole articles of the Faith which he planted vpon earth S. Iohn saying in his second Epistle Euerie one that reuolteth and persisteth not in the doctrine of Christ hath not God but also that they should doe those thinges which he hath commaunded comparing the rest vnto fooles saying Euerie one that heareth these my wordes and doth them not shal be like a foolish man that built his hous vpon the sand Matth. 7. Wherefore all those who are of yeares of discretion and will not be nombred amongst these fooles and perish eternally are to offer vnbloudie Sacrifice to God thereby to honour God with the worship of Latria due only vnto him applie the Sacrifice of the Crosse vnto them make commemoration of the Passion of our Lord and fulfill his Cōmands For as our Sauiour commanded the Apostles to teache and baptize saying Teach yee all Nations baptizing them in the name of the Father and of the Sonne and of the holie Ghost Matth. 28. 19 so also he commaunded them to offer vnbloudie Sacrifice saying after he had giuen his bodie for vs Doe this for a commemoration of me Luk. 22. 16. If our Sauiour by his Sacrifice of Redemption vpon the Crosse should haue redeemed all If our Sauiour had redeemed all men vvith out doing anie thing on their parts he had destroied all morall vertues men absolutely without requiring any thing to be donn on their partes but only to beleeue he had destroyed all morall vertues as patience obedience humilitie iustice fortitude temperance c. and also those theologicall vertues of charitie and hope and had been a meanes to plante idlenes sloath sinne and the workes of the Diuell amongst men which is absurd seeing that as S. Iohn saith For this appeared the Sonne of God that he might dissolue the workes of the Diuell 1. Ioh. 3. 8. And the sinn of sloath is to be punished with euerlasting tormentes Matth. 25. 26. And this is sufficieot to shew how the auncient Fathers beleeued that our Lord at his last supper offered vnbloudie Sacrifice in his Bodie and bloud and established the same in his Church CHAP. XIII The whole Christian world before Luther beleeued that our Sauiour at his last supper offered vnbloudie Sacrifice or Sacrifice of Gifts in his bodie and bloud and established them in his Church 1. THe whole Christian world which was Vnbloudy sacrefice dilated ouer the vvorld before the Rebellion of Martin Luther beleeued that our Lord at his last Supper offered vnbloudie sacrifice or sacrifice of Giftes in his bodie and bloud and established them to be vsed in his Church vntill the end thereof as witnes all the Apostles and Apostolicall mens Liturgies or publicke Church seruice Bookes both ancient and moderne which haue been vsed before the rebellion of Luther in anie countrie prouince cittie or parish in anie part of the Christian world or by anie knowen sect or sort of men knowen and reputed hereticks to both parties only excepted all which bookes were made chieflie to expresse what passed at the last supper of our Lord and to retaine in the Christian world a pious memorie and commemoration of him according to his commaund saying Doe this the same which he then did in commemoration of me In execution whereof all those Liturgies or publicke Church-seruice-bookes were putt forth either by the Apostles themselues or Apostolicall men as witnes the bookes themselues vnto which bookes howsoeuer some prayer names of Saintes or the like may be added which is commōly donn according to the necessitie of the time and the worthines of Saintes arising vpp in the Church of God yet by the consent of both the Greeke and Latin Church and all Christian Catholick men in this point of the commemoration of the Passion of our Lord and expression of what passed at the institution of the B. Sacrtment there is noting added of moment or substance 2. And this doth appeare by the bookes themselues All catholick publick Church-seruice bookes agree in sacrifice which though they haue been dispersed in all ages and times since they were made through Christendome and were penned by diuers of the Apostles or Apostolicall men yet in matter of the Sacrifice and Sacrament of the new Law they all agree in one and so vniformely expresse the commemoration commaunded to to be obserued by our Lord at his last supper by diuine Gifts or vnbloudie Sacrifice in his body and bloud as though they had all in this point been penned at diuers times by one man and vsed in one citty or Church which could neuer haue been if anie of the said bookes had in this point been corrupted For to corrupt them all in those mysteries which the Christian Catholickes haue euer esteemed to be sacred and all their corruptions to agree in this point
they being for the most part daily and publickly vsed and practised in all the Curches of Christendome and no knowne Christian Catholick man to take notice of such a generall corruption was a thing impossible as we see by experience in thinges of lesser moment and more rarelie practised and of meaner account and reckoning Neither could the whole Christian Catholick Church the promises of God vnto his Church considered so suddenly decaie after the death and Passion of our Lord that in all Christendome there should be no knowne publick practise of the right administration of the Sacrament of the bodie and bloud of our Lord. 3. And if wee looke in to the first Liturgie or publicke Church seruice booke which was made The Christian vnbloudie sacrifice begunn at Hierusalem in the Apostles tymes for the Church of Hierusalem where the Ghospell first began and from whence it was to be spredd and preached vnto all nations according to the wordes of our Lord Luck 24. 47. Act. 1. 8. as into the Liturgie which was made by S. Iames the Apostle for the Church of Hierusalem whereof he was instituted Bishop by the Apostles as witnesseth Eusebius in the 22. chapter of his 2. booke of histories which Liturgie is also confirmed to be his by the 32. Canon of the 6. generall Councell by Proclus Bishop of Constantinople in his Tradition of the Diuine Liturgie and S. Cirill Bishop of Hierusalem in his 5. Catechesis both which liued aboue 1200. yeares past and see what will be found there it will directe vs in all the rest 4. In this Liturgie the Priest saith Lord thou S. Iames his Liturgie hast granted that we should confidentlie approach vnto thy holie Altar and offer vnto thee this reuerend and vnbloudie Sacrifice for our sinns c. Let it please thee that these Giftes which we offer with our handes maie be acceptable vnto thee c. Doe not turne awaie from vs sinners handeling tbis fearefull and vnbloudie Sacrifice c. Let it please thee o Lord that we maie be ministers of thy new testament and sacrifice of thy immaculate misteries and admitt vs approaching vnto thy holie Altar according to the multitude of thy mercies that we may be worthie who would offer vnto thee Giftes and sacrifice for our selues and for those sinnes which the people haue committed through ignorance Grāt vs ô Lord that we maie offer vnto thee with all feare and a pure concience this spirituall and vnbloudie Sacrifice c. We bend our knees vnto thy goodnes haue mercie vpon vs ô Lord seeing that we worship and tremble when wee are to aproache vnto tby holie Altar to offer this fearefull and vnbloudie sacrifice for our sinnes c. We offer vnto thee this venerable and vnbloudie sacrifice c. Send vpon vs and vpon these giftes thy holie Spirit 5. And setting downe the wordes of consecration he saith Iesus Christ the night in which he was betraied or rather the night in which be deliuered himself for the life and saluation of the world taking bread into his holy immaculate blamelesse and immortall hands looking vp into heauen and shewing to thee God and father giuing thankes sanctifying breaking he gaue vnto vs his disciples and Apostles saying Take ye and eate this is my bodie which is broken for you and is giuen for the remission of sinns In like manner after he had supped taking the Chalice and mingling wine and water and looking into heauen and shewing to thee God and Father giuing thankes Sanctifying blessing filling with the holie Ghost he gaue vnto vs his disciples saying Drincke yee all of this This is my bloud of the new Testament which is shedd for you and for manie and is giuen for the remission of sinnes doe this for a commemoration of me for as often as you shall eate this bread and drinke this Chalice you doe shew forth the death of the Sonne of man and doe confesse his resurrection vntill he come 6. And further telling vs what these Giftes and vnbloudie Sacrifices were he saith Christ our Lord doth come forth that he may be immolated and giuen for meate to the faithfull And putting a parte of the consecrated bread into the Chalice mingling them together he saith The vnion of the most pretious bodie and bloud of our Lord and God and Sauiour Iesu Christ. And sygning the consecrated bread he saith Behold the lambe of God the Sonne of the Father who taketh awaie the sinnes of the world slaine for the life and saluation of the world Thus S. Iames the Apostle and much more to this effect in his Liturgie or publick Church-seruice booke which he made for the Church of Hierusalem whereof he was Bishop 7. And the like hath all the rest of the Liturgies or publicke Church-seruice-bookes which were made by the rest of the Apostles and Euangelistes or Apostolicall men for the countries and Prouinces which they had vnder their charge or which they had conuerted vnto the Christian Catholicke faith to the publishing and dilating the vnbloudie sacrifice or sacrifice of Giftes in the bodie and bloud of our Lord which was begun in Hierusalem by our Lord and the Apostles all ouer the world for a commemoration of our Lord to the fulfilling of the prophecies in that kinde As the Liturgie or publick Church-seruice Booke of S. Peter made for the Romans and these westerne partes of the world The Liturgie of S. Matthew made for the Ethiopians and further partes of Asia and Africa The Liturgie of S Marke made for the Egiptiens and Grecians and so forth as they are sett downe by Margarinus in his sixt Tome of his Bibliotheca Patrum And in the first and laste Tome of the Bibliotheca Patrum sett forth by the Deuines of Colen 8. Of these Liturgies and publique Church-seruice bookes the afore said Proclus Bishop of Constantinople in the place afore cited writeth thus Verie manie Pastors and Doctors of the Church who were famous for pietie and some of those who succeded the Apostles haue deliuered vnto the Church in writing the exposition of the mystitall Liturgie Amongst whom S. Clement doth challenge the first place who was a disciple of the Prince of the Apostles and declared his successor by the Apostles themselues and S. Iames the first Bishop of Hierusalem Afterwards Basill the great finding that manie men thought the former Liturgies to long brought it into a more compendious forme Not long after our Iohn who of his golden eloquence was called Chrisostome hauing consideration of the infirmitie of men that they might haue no excuse tooke awaie manie things and prescribed a briefer forme c. After our sauiour was assumptod into heauen the Apostles before they were dispersed ouer the world being of one minde and liuing together gaue themselues wholy vnto praier and finding great consolation in that mysticall sacrifice of our Lords bodie they sunge the Liturgie at large with manie praiers Thus Proclus Bishop of Constantinople who