estated in glory By him we haue our fetters knockt off and our filthy rags cast away by him we are arrayed with rich apparrell of holines and innocencie by him wee are brought into his fathers presence and are accepted of God Almightie Through him we haue our Iustification through him we haue our Sanctification through him we haue our Glorification Seeing then the saluation of all beleeuers is perfectly wrought and consummated by the sacrifice of Christ here may arise a question Quest. Whether there be any sacrifices to bee offered by Christians vnder the Gospell or no Answ. I answer there are not any Ilasticke or propitiatory sacrifices to bee offered for attonement with God for to that end Christ hath offered himselfe once for all But as you haue heard that all Christians are spirituall Priests so they haue spirituall sacrifices to offer still vnto God which sacrifices are these First a broken and a contrite heart The sacrifices of God are a broken spirit a broken and a contrite heart oh Lord thou wilt not despise without this sacrifice all others are abhominable in the sight of God Secondly the offering vp of beleeuers per leitourgian ministrornm by the seruice of Gods ministers of this Paul speakes That I should be the minister of Iesus Christ to the Gentiles ministring the Gospell 〈◊〉 God that the offering of the Gentiles may be acceptable 〈◊〉 sanctified by the Holy Ghost Thirdly al manner of prayer and supplication Let my prayers be directed before thee as 〈◊〉 incense and the lifting vp of my hands as the euening sacrifice Fourthly all praise and thanksgining which wee giue vnto God By him therefore let vs offer the sacrifice of prayse to God 〈◊〉 that is the fruits of our 〈◊〉 〈◊〉 thanks to his name This sacrifice of 〈◊〉 Orthodox fathers called an im ton thu sian an vnbloody sacrifice as 〈◊〉 in his embassage for the Christians to the Emperours Antonius and 〈◊〉 And Eusebius Offerant illi logikas kai anaimous thu sias Let them offer 〈◊〉 and vnbloody sacrifices So Cyrill Oecumenicus Iustine Martyr Clemens Alexandrinus fathers of great 〈◊〉 called 〈◊〉 〈◊〉 Haleluiahs of Angels and the holy hymnes of the Saints acceptable 〈◊〉 sacrifices Fiftly our almes and reliefe of the poore are spirituall sacrifices To doe good and to distribute forget not for with such sacrifices God is well 〈◊〉 And Paul calls the beneuolence of the Philippians sent by Ep phroditus an odor of a sweet smell and a sacrifice acceptable well pleasing to God Sixtly there is the sacrifice of righteousnesse or iustice Offer to God the sacrifices of right 〈◊〉 and againe Then shalt thoube pleased with the sacrifices of righteousnesse 〈◊〉 there is the slaying of our sinnes and offering them vp dead vnto the Lord with there signation of our selues to Gods seruice I beseech you therefore 〈◊〉 by the mercies of God that you present your bodies a liuing sacrifice holy and acceptable to God which is your reasonable seruice Eighthly the bodily death of the Martyrs inflicted on them by bloody tyrants is a spirituall sacrifice Thus Paul calls himselfe a Sacrifice Yea if I bee offered vp a sacrifice for the seruice of your faith And I take it in this sense it is the Prophet Dauid speakes saying Precious in the sight of God is the death of his Saints Thus did that holy Polycarpe the Disciple of Saint Iohn call his death which hee indured for the testimony of Iesus a Sacrifice And so Saint Augustine speaking of the Martyrs hath these words The Gentils dedicated Temples consecrated Priests erected altars and offered sacrifices to their gods We Christians dedicate Temples to our Martyrs not as to Gods but to their memories as to dead men whose spirits liue with the Lord. Neither doe we erect alvars whereon we sacrifice to the Martyrs but to one God theirs and ours Wee offer sacrifice at which sacrifices those Martyrs as men of God are named in their place and order nor are they 〈◊〉 by him that offers the sacrifice for the sacrifice is not made to them but to God although it be in the remembrance of them for he is the minister of God and not theirs and the sacrifice is the body of Christ which is not offered vnto them for they themselues are that body In the latter end of which words Saint Augustine shewes that the whole Church which is the mysticall body of Christ whereof the Martyrs are a part is a gratefull sacrifice acceptable vnto God Lastly the sacrament of the Lords supper is a sacrifice but not after the manner of the Papists but onely figuratiuely So the bread and cup are called the sacrifices of Christians by Iustine Martyr because they represent the sacrifice of Christ and were instituted in remembrance of it So Dyonisius calls it Sumbolike ierourgia ☠Symbolicum Sacrificium Eccles. Hiera cap. 30. a Symbolicall sacrifice So Saint Augustine Quod ab omnibus appellatur sacrificium signum est veri 〈◊〉 That which by all men is called a sacrifice is but a signe of the true sacrifice And that immolation which is in the hands of the Priest is called the passion death and crucifixion of Christ not that it is so indeed and in truth but onely by the way of remembrance So that the Sacrament of the Lords Supper may be called Sacrificium 〈◊〉 a Recordatory Sacrifice wherein vsing the signes and Symbolls of his body and blood with true faith and thankfull hearts we celebrate the memoriall of the death and sacrifice of our Sauiour Iesus Christ. Wherefore the Fathers called it an vnbloody sacrifice because it was not a proper sacrifice but onely mysticall and figuratiue And indeed this makes it not to bee properly a sacrifice because in a sacrifice we giue vnto God but in a Sacrament wee receiue from God but in the Lords Supper wee giue not the body and blood of Christ vnto God but receiue it from the minister as from Christ for the confirmation of our faith which makes it to be properly and truely a sacrament but a sacrifice it is called improperly and by representation Thus you see what was the sacrifice offered by Christ and what are the spirituall sacrifices of euery Christian. Now followes the third branch of this first part of the text Namely the cause why Christ offered this sacrifice or the end whereunto this sacrifice was directed which is said here to be for sinne But this man hauing offered one sacrifice for sinne Here we are to note that albeit the Angels had sinned as well as man yet it was not for their sinne that Christ offered sacrifice for they had no benefite by his incarnation death or passion but for the sinnes of mankind and withall we are to obserue that albeit Christ was a man endued with true humane nature yet in regard he was not a sinnefull man but a lambe without blemish and without spot a
the pretended sacrifice of the Masse is not Propitiatory for the sinnes of the quicke and the dead The Maior is not denyed by our aduersaries The Minor is thus prooued Augustine saith Sacramentum est visibile signum inuisibilis gratiae a visible signe of inuisible grace so that in euery sacrament there is signum signatum the signe and the thing signified both which abide whole and intire in such sort as it is not possible that the one can be the other or any part of the other But the sacrifice of the Masse destroyeth the nature of a sacrament for it taketh away the substance of the bread which is the signe and seale of his body it taketh away the substance of the wine which is the symbole of his blood and that by 〈◊〉 and altering them as some of them hold or els by annihilating them as others say or by reducing them into their first matter from substances into accidents contrary vnto all nature yea contrary to the things signified for there ought to be resemblance betweene the signe and the thing signified as Manna did represent the bread of life which came downe from heauen in baptisme water which washeth away corporall spottes the blood of Christ which cleanseth our spirituall pollutions bread and wine which nourish our naturall life the body and blood of Christ which sustaine and feede vs vnto eternall life But roundnesse whitenesse moistnesse and rednesse which they giue vs for signes what analogy or proportion haue they with our spirituall nourishment These accidents of bread and wine haue no power or vertue to feede the body but the substance of bread and wine they leaue those and take away this where then is the sacrament when the signe is abolished Againe the sacrifice of the Masse taketh away the thing signified in the Lords Supper What 's that It is the body and blood of Christ yea Christ himselfe For the very body and blood of Christ was giuen only for them which 〈◊〉 in him and abide in him for them saith the Apostle which dwell in him by faith and in whose hearts he dwelleth for them saith Saint Augustine which are his members and therefore the same Father saith a man may eate panem Domini the bread of the Lord and yet not eate panem Dominum the Lord the bread making a difference betweene the bread in the sacrament and that life-giuing bread which is Christ himselfe represented by the symboles in the Eucharist But oh what iniury is offered by the Papists in their sacrifice vnto the body and blood of Christ which is the food of eternall life when dogs and swine that is reprobates and hypocrites shall bee made pertakers of it nay and these ex opere operato by vertue of the very act of receiuing doe merit remission of sinnes and relaxation of punishment nay a Mouse or a Dog may eate the precious body of our Lord Iesus Christ which doth so 〈◊〉 their greatest Doctors that if it be demanded Whether if a Dog or a Mouse doe eate the 〈◊〉 Host they doe 〈◊〉 the very body of Christ they are at a non plus and know not what to answer Wee affirme and dare iustifie That the signe of the Sacrament may be receiued of all that are of competent age in the Church But Res Sacramenti the thing signified in the Sacrament can onely be receiued by the faithfull which are rightly of the Church for so saith Origen Of this true and verie meate of this Word made flesh no wicked or vngodly man can eate because it is the Word and Bread of life because hee that eateth of this bread liueth for euer And S. Augustine speakes plainely to this purpose saying The Signes are common to the good and 〈◊〉 but the thing proper to the faithfull alone therefore the Apostles did eate Panem Dominum The bread which was the Lord but Iudas onely Panem Domini the Bread of the Lord against the Lord. Doth not this take away Christ himselfe when the Church shall giue vnto wicked men and vnbeleeuers and they themselues shall receiue the very substantiall Body of Christ. Againe they destroy the humanity of Christ for the which the Fathers of the Church haue so mightily contended against diuers Heretikes for when without warrant of Gods word they ascribe vnto this body a property of being in a thousand places at once how do they not destroy the nature of a true Humane body which can be but in one place at one time as is prooued Pag. 198. Nay doth not this Sacrifice make Christ a dead Christ in that they doe really separate his body from his blood making them in consecration and after consecration to subsist apart which separation was the very death of Christ And whereas Christ saith I am with you vnto the end of the world And Where two or three are gathered together in my name I will be in the middest of them These and the like speeches are to be vnderstood of the Diuinitie of Christ which filleth all places as these Speeches You shall not have me alwaies with you It is expedient for you that I goe away The heauens must containe him vntill the restauration of all things are to be vnderstood of his Humanity which is circumscriptiuely onely in one place at once And so the Fathers vnderstand these places Origen saith It is not the man which is euery where Where two or three be gathered together in his name Or yet is alwaies with vs vntill the end of the world Or which is in euery place where the faithfull are assembled but it is the Diuine power which is in Iesus And so Saint Augustine You haue the poore alwaies with you c. Let not good men be troubled in respect of his maiestie prouidence grace c. It is fulfilled which he said I am alwaies with you In respect of the flesh which the Word tooke vpon it it is the same which 〈◊〉 〈◊〉 You shall not haue me alwaies The Church enioyed him but a few daies in respect of his bodily presence but now it possesseth him by faith and seeth him no more with these bodily eies c. And in another place vpon 〈◊〉 words Vado venio ad aos He went as men he staied behinde as God He went in as much as he was but in one place he staied and abode still in as much as hee was euery where By which words of S. Augustine it appeares that hee conceiued the Humane body of Christ to reside in one place and not to bee in many places at once And in another of his writings hee hath these words It is expedient for you that I goe Although that hee be alwaies with vs by his Diuinitie but if he had not gone away from vs corporally we should haue seen him daily with these carnall eies and should neuer haue beleeued in him spiritually c. And for this cause he hath absented himself in
he must infinitely humble himselfe and in humbling himselfe he must die for vs and in dying for vs he must die not for the righteous but for sinners and if the wordes of Christ be true that greater loue there cannot be then that a man should lay downe his life for his friend how great then is that loue when God shall lay downe his life for his enemies If Christ hath thus loued vs let vs labour to loue him againe and if wee will giue an euident demonstration of our loue to Christ let vs expresse it by this euen by our care to keepe his commandements for so sayes Christ If yee loue me keepe my commandements Thus so often as wee meditate on the Priest-hood and sacrifice of Christ whereby wee receiue remission of sinnes and reconciliation wee should in them as in a glasse behold the incomprehensible compassion of God our father and the vnspeakable loue of Christ our Sauiour The third vse of this point is for consolation vnto all Gods elect who are sanctified with the grace of Christ hauing the eyes of their vnderstandings illuminated and being renewed in the spirit of their minds are become new creatures for to them hath he made an atonement and reconciliation by his sacrifice and oblation which hee offered vpon the crosse once for all Whosoeuer thou art therefore that fearest the Lord and art begotten againe to a 〈◊〉 hope albeit thou findest in thy selfe many failings and infirmities and that the burthen of those 〈◊〉 which thou diddest commit in the dayes of thy vnregeneration and non-conuersion doe so oppresse thee as that thou art weary and heauy laden yet lift vp the eyes of thy faith vnto Christ hee was the Priest that offered vp his humane nature an al-sufficient sacrifice for the sinnes of all that beleeue in him he felt the sharpe wrath of God against him but it was for thy sinnes that thou mightest be freed from the wrath to come he hath borne thine infirmities he was broken for thy transgressions the chastisement of thy peace was layd vpon him and by his stripes thou art healed he put himselfe in thy roome and by the punishment of his soule and body did free thy soule and body from eternall damnation If therefore thou be stung with sinne Christ is the brazen Serpent exalted on the crosse list vp the eyes of faith vnto him and thou shalt be restored It was for thy sake that Christ Iesus was made a Holocaust or sacrifice that he might abandon all enmity and consummate a perfect peace betweene thee and God Wherefore feare not thy sinnes but reioyce in thy Christ and let thy soule be ioyfull within thee say vnto thy soule as Dauid did Prayse the Lord ô my soule and all that is within me prayse his holy Name because hee hath of his tender compassion on thee conferred the riches of his mercy and incorporated thee into the mysticall body of his sonne Christ Iesus by whose most holy sacrifice God is so appeased that I dare runne boldly vnto the Throne of Grace and with confidence in his name assure my selfe of eternall life But vnto all wicked men which liue without feare and die without repentance albeit their outward profession be more glorious in shew then was the profession of the most strict Pharisie but doing good workes in hypocrisie and dissimulation I will say concerning the benefit of Christs Sacrifice as Peter sayd to Simon Magus touching the guifts of the Holy Ghost You haue neither part nor lot in this matter that is in the sacrifice of Christ for your heartes are not right in the sight of God Repent 〈◊〉 of your wickednesse and pray God if perhaps the thoughts of your hearts may be forgiuen you for I 〈◊〉 you are in the gall of bitternesse and band of 〈◊〉 Oh you wicked and vngodly men 〈◊〉 not your soules feede not your selues with vaine hopes and dreaming expectations of future happinesse for vnto heauen can you not come but by the sacrifice of Christ and till you leaue your sinnes by 〈◊〉 and reformation and be changed from your miserable state of nature to the comfortable state of grace you can haue no part norportion in Christs sacrifice for that was onely offered for them that were elected before all time and shall be called in time to the sauing knowledge of the Lord Icsus Christ. Wherefore if any man desire to come to heauen and there to enioy the felicity of Gods glorious Kingdome let him then by a true 〈◊〉 faith apply the sacrifice of Christ vnto himselfe Let the 〈◊〉 for sake-his wayes and the vnrighteous his thoughts and let him returne vnto the Lord and hee will haue mercy vpon him and to our God for hee will aboundantly pardon The last vse of this point is for consutation of that most blasphemous doctrine and damnable heresie of the Church of Rome concerning the sacrisice of the Masse established by Canons in the cursed Councill of Trent and is now taught and beleeued by all Papists The words of which Canons are these If any man shall say that in the Masse there is not offered vnto God a true and proper Propitiatory Sacrifice vnder the formes of bread and wine or shall deny that by this sacrifice is effected that those which come vnto God with a true heart and vpright conscience do obtaine mercy let him be accursed The other Canon hath these words If any man shal say the sacrifice of the masse to bee onely a sacrifice of praise and 〈◊〉 or a bare commemoration of the sacrifice of Christ vpon the crosse and not propitiatory or shall say that it is profitable onely for him that 〈◊〉 it and not both for the quicke and the dead for their sinnes punishments and satisfactions let him bee accursed This diuelish and most hereticall doctrine as it hath beene already confuted by the Scriptures which are as the ancients stile them the touchstone of truth the pillar of faith a strong army against heretickes so shall it also appeare to bee vnknowne to the Fathers of the Primitiue Church and gain-sayd by diuers of then owne Writers Now if in this 〈◊〉 wee shall somewhat more then ordinarily relye vpon the 〈◊〉 of Writers it is to be borne with in regard that it is the best course 〈◊〉 like owles they 〈◊〉 the light of the Scripture to deale with them which so much stand vpon antiquity by the 〈◊〉 of antiquity and the testimony of their 〈◊〉 men And the 〈◊〉 shall I 〈◊〉 〈◊〉 because it falls so patte in the way that I must eyther remooue it or leape ouer it as also because herein consisteth the most principall part of Diuine Seruice in the Church of Rome and vnto them it is the badge and cognizance to distinguish betweene the good and euill Christian and in going thereunto or not going a man workes his owne saluation or damnation as also because it compriseth in it the doctrine or the
sacrament was the Paschall lambe whereupon the Apostle sayes Christ our Paschall Lambe was offered And in place thereof hath succeeded the Eucharist in the new Testament which is a Memoriall of his passion past and suffered as the other was a prefigurer and 〈◊〉 of his passion to come Petrus Alphonsus at the same time did acknowledge the Masse or Eucharist for no other thing then a Sacrifice of praise And this was at that time one of the questions disputed by the Albigenses and Petrus Brutis who was burnt at Tholosa where hee taught publikely that it was not a Propitiatory All these sacrifices saith he which were vsed vnder the law were nothing but 〈◊〉 of this great sacrifice which was to destroy sinne But since the comming of Christ wee vse not any other Sacrifice but that of bread and wine which he hath ordained is like vnto that which Moses in the law called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sacrifice of prayse for therein we prayse God for the benefit hee hath bestowed vpon vs sauing vs by his onely Sonne c. Alexander Hales seemes to crosse the Masse in diuers of his assertions for he speakes thus Iesus Christ hath offered a double sacrifice a spirituall and corporall the spirituall that is a sacrifice of deuotion and loue towards mankind which he hath offered in spirit the corporall the sacrifice of the death which he vnderwent vpon the crosse which is represented in the sacrament Marke he confesseth no realitie of a sacrifice any otherwise then by 〈◊〉 The spirituall figured by the incense and perfume which was made vpon the inner 〈◊〉 the corporall which hee offered in his flesh two wayes that is to say sensibly vpon the crosse and insensibly vpon the altar Obserue he tearmes it an insensible offering not grosse vnder the formes of bread and wine That sensible sort being shadowed out by the sacrifices of beasts but the insensible by the sacrificing of things that are insensible as fruits bread and wine both the one and the other vpon the vtter altar Here he maketh one Propitiatory for such were the sacrifices wherein beasts were offered with the shedding of their blood for sinne figuring out the singular sacrifice vpon the crosse offered by the Messiah the Lord Iesus Christ. The other Eucharisticall onely for such properly were those of fruites bread c. Lyra also that Catholike interpreter of the whole scripture seems not much to dissent from the former for writing of the Sacrifice of Christ that it is not to be iterated preoccupates an obiection thus You will say the sacrament of the altar is euery day offered vp in the Church But the answer hereto is that this is no reiterating of the sacrifice but an ordinary remembring and calling to mind of the onely Sacrifice offered vpon the crosse wherefore it is said Math. 26. Doe this in remembrance of me That most learned Arrias Montanus vpon Luk. 22. thus writes This is my body that is My body is sacramentally contained in this sacrament of bread and straight way he addes like another Nicodemus Christs nightly disciple The secret and most mysticall manner whereof God will once vouchsafe more clearely to vnfold vnto his Church Thus hath the light of truth appeared from the beginning of the Primitiue Church vntill these our dayes albeit till within this hundred and odde yeares it hath from the time of Gregory shined more dimmely and since the Laterane Councell seemed well nigh to be quite extinct But at last the Sunne of righteousnes communicated his light vnto these 〈◊〉 which haue illuminated our Horizon such as Luther Zuinglius Oecolampadius Caluine Beza Iewell and many famous Martyrs in queene Maryes dayes as Cranmer Latimer Ridley Bradford Philpot c. which albeit it pleaseth the Romish Factors to brand them with the title of Heretickes haue so dispelled the darkenesse of superstition and discouered the Mysterie of Antichrist that all the world may point out which is the purple and scarlet Whore Babylon the great the mother of harlots and abhominations of the earth whose shame her children louers and friends would saine conceale but God hath layd it open and will dayly more and more before men and angells till the time come when she shall be cast downe burnt with fire and made desolate for euermore Thus haue I let you see briefly and I doubt more briefly then so ample a matter doth require how the sacrifice of the Masse crept into the Church and how it hath continued How first it was celebrated in a most plaine and simple manner Secondly it began to admit some encrease of ceremonies especially the offerings for the dead which was but a gratulation and thankesgiuing for them vntill 200. yeares after 〈◊〉 Thirdly prayers for the dead got entrance into the Supper about 400. yeares then came in Purgatory and redemption of soules thence by Masses though not generally taught nor authorized by any Councill About the 780. yeare Gregoryes Masse was publikely taken vp in the Churches of Italy whereas before Ambrose his Masse was of more generall vse Fourthly the disputations of Transubstantiation began about the yeare 840. but were not fully concluded till the Councell of Lateran by Innocent the third anno 1216. After which came in the offering of the body and blood of Christ vpon the altar And after that there followed the enclosing carying about and adoration of them Thus grew the Church of Rome from euill to worse till it came to that miserable state wherein it now is And as the Romanists are Innouatours in respect of the Sacrifice of the Masse so are they also in respect both of the Canon of the Ceremonies of the Masse for whereas they boast that the forme of the Masse in respect of the Canon is so ancient as that they deduce it from the Apostles and to this end alleadge the Ecclesiasticall Hierarchy of Dionysius some of their owne writers doe question the veritie and antiquity of that book doubting whether it be spurious or no and that the Canon hath admitted diuers additions by seuerall and sundry Popes appeares by their owne Polidore Virgill whose words bee these All the Mysteries were deliuered by Christ to his Apostles barely and plainely sauouring more of piety then outward shew for Peter was went onely to consecrate by saying the Lords prayer after this these 〈◊〉 were enlarged by Saint Iames by Saint Basill Coelestine added the entrance of the Masse beginning with this 〈◊〉 Iudge me oh Lord. Damasus added the confession which is made by the Priest before hee ascend vnto the Altar some ascribe it to Pontianus Gregory added the 〈◊〉 which followeth the Entrance and that Lord haue mercy vpon vs should bee repeated ninetimes with the Antiphonie after the Epistle Gospel and communion Telesphorus added the hymne of glory to God on high Gelasius added the conclusions of the prayers as vpon Christmas day because thou didst
Priests should become Christochthonoi Christ Killers Yet how can they auoid the suspition of treason against the life of Christ when they seperate his reall body from his blood for it is greatly to be feared that they who powre out his liuely blood and breake his reall and substantiall body are guilty of the death of our Lord and Sauiour Argument 8. Eighly If Christ be dayly sacrificed in the Masse then Christ doth daily satisfie for our sinnes but Christ doth not daily satisfie for our sinnes ergo Christ is not dayly sacrificed in the Masse The consequence is plaine by euidence of Scripture for wheresoeuer and whensoeuer Christ was to be sacrificed it was for the satisfaction of his Fathers wrath for sinne Who gaue himselfe a ransom for all to be testified in due time Hee was delinered to death for our offences Who loued vs and gaue himselfe for vs an offering and a sacrifice to God of a sweete smelling sauour If when we were enemies we were reconciled vnto God by the death of his sonne c. Who gaue himselfe for our sinnes that he might deliuer vs from this present euill world By these and diuers other places of holy Scripture it is plainely prooued that satisfaction for our sinnes is the end of Christs sacrifice and in naming the one wee suppose the other The Minor is prooued because Christ did perfectly satisfie for the sinnes of all the elect appeasing fully the wrath of God by his sacrifice vpon the Crosse and now ceasing from making any further satisfaction he onely sitting at the right hand of God maketh intercession for vs. For to satisfie the wrath of God is to doe that for vs which wee should haue done and to suffer that which we had deserued namely death and so Christ should againe yeelde obedience to the Law and suffer death againe but the Apostle sayth Christ being once dead dyeth no more neither is Almighty God so vniust as to require satisfaction of him that hath perfectly satisfyed already But our aduersaries say that Christ is sacrificed in the Masse to apply vnto vs the satisfaction which Christ hath giuen for vs on the Crosse. But so in applying satisfaction he makes satisfaction for Christ cannot be sacrificed truely but hee must truely die and he cannot die but to make satisfaction Againe if Christ ought to be sacrificed againe that the fruite of his sacrifice may be applyed vnto vs then ought he as well to be incarnate againe in the wombe of the Virgin that the fruite of his incarnation may be applied vnto vs to die to be buried to rise againe that so the fruite of his death Sepulture and resurrection may be applyed vnto vs. Lastly the application of the benefit of Christs sacrifice by reiteration of his sacrifice is not found in Scripture But there is a double meanes one internall and that is the efficacie of the Spirit of God which powerfull applies 〈◊〉 vs the vertue of Christs sacrifice the other is externall namely the Preaching of the word and the Sacraments which two concurring together beget faith in the soule which particularly applies the benefit of Christs oblation to the beleeuer In a word let them consider what applicari to be applied signifies and they shall easily perceiue that the sacrifice of Christ is applied vnto vs when Christ is offered not to God as in the Masse but to vs as in the holy Eucharist Christ freely giuing his body to be eaten his blood to be drunke and that spiritually by faith Argument 9. Ninthly if in the Masse Christ be offered vnto God by the Priests of Rome then hee is not the onely Priest of the new Testament But Christ is the onely Priest of the New Testament Ergo he is not offered by the Priests of Rome in the sacrifice of the Masse The consequence is true for if there be a true and reall sacrifice in the Masse there must needes follow a true and reall Priest-hood which offereth this sacrifice and so Christ is not the onely Priest of the new Testament The Minor is denied by our aduersaries but is proued by vs. First there is no other proper externall Priesthood vnder the Gospell but that which is after the order of Melchizedech of which order there is no man worthy but onely Christ as is sufficiently declared And whereas our aduersaries vainely boast their Priest-hood to be after the order of Melchizedech herein they are contrary to Scripture which makes this not to be a common Priest-hood as Aarons was but personall belonging onely vnto Christ wherefore the Apostle sayes that Christ because he continueth for euer hath Aparabaton Hierosunen such a Priest-hood as cannot passe from one to another Where the Apostle plainly shewes that such as were mortal and consequently not eternall were vncapable of that order of Melchizedech such are the Priests of Rome mortall as those of Aaron were and thereof vnto them cannot this Priest-hood be diuolued They thinke to cut vs off with this distinction Christ is the primary or principall Priest but men may be secundary and lesse principall by whose ministery Christ may offer himselfe vnto God I demaund then was not Christ euen vnder the Law a Priest after the order of Melchizedech and were not the Priests of Aaron being compared to Christ that was to come Secundary Priests were they not therefore Types and figures of the Priest-hood of Christ wherefore when the primary or superior Priest was come the Priest-hood of Aaron vanished and the Apostle would haue no legall Priesthood to remaine But where hath he substituted any other secundary Priests instead of the former Certes the Scripture hath not appointed any Againe by the same reason that the Apostle disanulles the legall Priest-hood hath he also excluded all other externall Priest-hood vnder the Gospell for he opposeth him that is immortall against those that are mortall God and man against those who are meere men Now if the Priests of Rome be no freer from mortality or fuller of deity then the Priests of Leuy they are then by the same reason both excluded for Cui ratio perfectum medium conclusionis conuenit eidem ipsa conuenit conclusio To whom the true reason and perfect medium of a conclusion doth agree to the same also the conclusion it selfe may be applied Againe Christ is plainely manifested to be the only Priest of the New Testament and so alone able to offer the sacrifice of propitiaton for our sinnes by that figuratiue entring alone of the high Priest once a yeare into the Tabernacle Againe he that offers a true propitiatory sacrifice effectuall in it selfe to procure pardon for 〈◊〉 must needes be a Mediator of the new Testament therefore is it sayd of Christ But now hath hee obtained a better ministry by how much also he is made a Mediator of a better couenanant And for this cause he is the 〈◊〉 of the new Testament that by meanes of death c. By which
vse as meanes for the conuersion of others were to liue in future ages and had not as yet beeing and consequently could not at that time finish those acts whereunto they were destined of God but if he vnderstand by these words All things necessary for mans saluation are not finished all the specificall acts of religion as Prayer Preaching Administration of the Sacraments c. and whatsoeuer of that kind which is necessary to mans saluation is not finished this is false for that they had their institution from Christ before his death and so in the species they were finished Or if thereby the sacrifice of Christ was not finished this is false for both it and the saluation of man by it was finished as appeares by the Apostles vsing the same words saying With one offering teteleioken consummauit he hath consummated for euer such as are sanctified And whereas he sayes that if all things necessary for mans saluation were consummated then the sacraments and all doctrine should bee superfluous this is false for the institution of them might be consummated although the exercise of them in future ages were not finished Againe the perfection of Christs sacrifice abolisheth not the vse of doctrine and Sacraments which doe represent vnto vs the death and sacrifice of Christ but it abolisheth all other sacrifices of Propitiation for if they be but memorialls of Christs death they are superfluous the word and sacraments beeing sufficient to that end and if they be more then memorials as auaileable to forgiue sinnes they are blasphemous and make Christs sacrifice imperfect Argument 17. The seauenteenth argument is taken from the falshood of the Canon of the Masse and it is thus framed Such as is the Canon such is the sacrifice But the Canon of the Masse is false Ergo the sacrifice is false and consequently not Propitiatory The falshood of the Masse appeares in diuers things 1. In the ancient Church when the Lords Supper was celebrated the Christians vsed to bring their agapai which were the bread and wine for the reliefe of the poore and the maintenance of the Ministry and when they had laide downe these oblations which were neuer accounted a Propitiatory sacrifice they prayed for the prosperity and preseruation of the Church which in the Canon before the consecration is applyed vnto the bread and wine and the bread and wine is offered vnto God the Father for the happinesse of the Church Secondly in the Canon They pray vnto God that he would accept that pure sacrifice of the body and blood of Christ as he accepted the sacrifices of Abell and Melchizedech In which words they become intercessours vnto God the Father to accept his Son Iesus Christ as though he were not worthy to be accepted of himselfe And how absurd is it to compare the most pretious sacrifice of the body and blood of Christ if it were so really and truely vnto the sacrifice of Abel which was but a lambe or a goate And how vnwisely doe they pray that God would accept the sacrifice of his Sonne as hee did accept the sacrifice of Melchizedech whereas it cannot appeare as is formerly prooued by the holy scripture that Melchizedech offered bread and wine how absurd is it then to compare the sacrifice of Christ with that sacrifice which neither was is nor shall be Thirdly the Canon saith that the Priest offereth vnto God the heauenly Father the bread of life But where are they commanded to offer the bread of life seeing in the scripture there is mention made of eating the bread of life but not of offering Fourthly the Canon ouerthrowes the article of ascension for it commands the Angells to carry that vnspotted sacrifice to the high Altar of heauen and to present it before God the Father What Is not Christ ascended and fitteth for euer at the right hand of God and hath he now more need of the helpe of Anglls then when he first ascended by the whole power of his Godhead and cannot hee appeare before his Father but by the assistants of Angells But let me bee bold to demand three questions of our aduersaries grounded vpon these words of the Canon Supplices te rogamus omnipotens Deus iube haec perferri per manus sancti Angeli c. We humbly beseech thee O Omnipotent God that tbou wouldest command this sacrifice to be carryed by the hands of the holy Angell vnto thy high Altar in the sight of thy diuine Maiesty c. First if they vnderstand it of the bread and wine transubstantiated into the body and blood of Christ how comes it to passe that they are not taken by the Angell and carryed immediately into heauen according to the prayer of the Church Secondly I demand if their doctrine bee true of their Multipresence that the true humane body and blood of Christ be both in heauen and in many thousand places vpon the earth at one time what need then the Angell to carry the body of Christ into heauen where it is already before his heauenly Father Thirdly if it be so as they say that Christ in the night when he instituted the Lords Supper did offer himselfe his naturall body and blood vnder the forms of bread and wine a true Propitiatory sacrifice to his heauenly Father I demand whether the Angell did carry this sacrifice into heauen or whether it did 〈◊〉 before his Father in heauen or no If they say no how then was the sacrifice accepted or how comes the Church to pray for that priuiledge of hauing this sacrifice carryed into heauen which was not vouchsafed to the sacrifice offered immediately by Christ himselfe If they affirme that it was carryed into heauen it would then follow that Christs body was in heauen before his passion resurrection or ascension and when he in his humane nature ascended into heauen from his Disciples hee found his humane body and blood before his Father and to haue beene there before it came thither Thus they make Christ to haue two bodies and consequently two soules and so Christ is not one but two but many but innumerable These absurdities doe directly result and arise from their blasphemous Canon which is so grosse and palpable as deserues to be hissed out of the Church Lastly the Canon in diuers places ouerturnes the Mediation of Christ in that they pray to Saints and Angells making them to be intercessours it also establishes Purgatory and prayer for the dead doctrines so dissonant from the truth of the Scriptures as when we see them authorized in the Church of Rome wee may iustly call in question the vertue of their massing sacrifice Argument 18. The eighteenth Argument is taken from the effect of the Masse thus That which destroyeth the true nature of the Lords Supper cannot be a true Propitiatory sacrifice for the 〈◊〉 of the quicke and the dead But the pretended sacrifice of the Masse doth subuert and destroy the nature of the Lords Supper Ergo
to goe in to bow with his Master in the house of Rimmon and therefore prayeth twice for mercy for it professing he will neuer worship any but the true God neither doth he onely pray for sinne past but in the sence of his owne weakenesse desireth mercy that 〈◊〉 may not bee drawne from his purpose and withsll stirreth vp the Prophet to pray for him that God would giue him grace and strength and for pardon if at any time hee should against his purpose bee drawne into his former sinne and in this sense the Prophet bids him goe in peace as if hee should say I will pray that God would keepe thee in thy godly resolution and for mercy and pardon if thou shouldest be drawne aside and so farewell The words of the Prophet Elisha Goe in peace are also diuerssy expounded Some thinke the Prophets words 〈◊〉 no grant made vnto his petition but rather a prohibition not to trouble himselfe about those matters as if he should haue sayd Content thy selfe require no such thing it would trouble thy conscience but goe in peace keepe a good conscience and labour for the peacetherof so as Polan obserues the words of the Prophet are Tantum dimittentis abeuntem non concedentis postulatum onely a valediction and not any concession or granting of his request Againe it appeares not by the words of the Prophet that he gaue any tolleration or dispensation vnto Naaman for Naaman makes in one verse two petitions one for permission to goe into Rimmons Temple the other for two mules load of earth to carry home with him to offer sacrifice vpon vnto the Lord. Now the Prophet makes the same answer vnto both and therefore doth either condescend to both or deny both but grant them both he did not for the one was cleane contrary to the law to giue Naaman leaue to sacrifice in Syria who was not a Priest whose office it was alone to offer sacrifice and moreouer Ierusalem was the onely place appointed for that action This request therefore the Prophet can by no meanes be thought to haue granted Ergo nor the other And vnto this sence I doe adhere for that the Prophet neither could nor durst giue any liberty to Naaman to be present at the Idolatrous worship of the Syrian Rimmon I am not ignorant of the opinion of some that the Prophet answers dispensando by the way of dispensation though not generally yet in that case onely to goe into the Idols Temple and to bee present at their Idolatry But Lyranus will haue it declarando by declaring it to be lawfull for Naaman to bee present in the Temple of Rimmon at Idolatrous seruice and sacrifice so it were onely for ciuill respect vnto the king his Master and of this opinion seemes 〈◊〉 to be who allowes a man to bee present by reason of some ciuill office so hee yeeld not to the least shew of Idolatry but I should rather commend the practise of the Protestant Princesat Augusta who brought Charles the fift their Emperour along as he was going to the Masse but left him at the Church doore as also of Valentinian who brought Iulian to the Temple of his Idols and when the doore-keeper sprinkled his gowne with the Idols water as the Pagans vsed Valentinian forthwith gaue him a blow on the eare Conclusion Thus hauing sufficiently refelled their strongest arguments and giuen answer to their chiefest pleas the conclusion shall bee this Seeing the Romish Masse hath quite ouerthrowne and thrust the Supper of the Lord out of the Church the holy Supper being an assembly a body of the faithfull vnited and knit together in one spirit strengthening our faith 〈◊〉 our charity kindling our zeale wherein is celebrated the memory of the death and passion of our Lord by a plaine and open rehearsall of the cause manner and benefits of the same whereby the faithfull are taught to acknowledge and call to mind the greatnesse of their sinnes and to admire and magnifie the great and vnspeakeable mercies of God whereby they are stirred vp to renounce and forsake themselues to giue themselues wholy vnto God to dye vnto their lusts and concupiscences and to liue vnto Christ who hauing once deliuered himselfe to the death of the crosse for to giue them life did yet further vouchsafe to giue himselfe to them in this sacrament as spirituall meate and drinke to feede their soules vnto eternall life and herein all the faithfull doe communicate together in the bread and in the cup in the body and in the blood of our Lord being taught thereby that they are diuers members of one mysticall hody whereof Christ is the head being quickned mooued and gouerned by one Spirit euen the Spirit of Christ liuing one life and hauing their hearts vnited one to another by loue Herein wee are seriously admonished of our bond and obligation to God the Father for sending his Son and God the Sonne fulfilling the will of his Father the remembrance of whose death wee shew forth till he come who as verily as the Minister giueth vs the bread and wine to be receiued with our hands which being eaten and drunken are conuerted into our substances and become nourishments of our bodies giueth vs his body and 〈◊〉 to be receiued with faith that we may eate and drinke them spiritually and that they may be turned into the life and substance of our soules making vs one with Christ and Christ one with vs. This was the holy Supper of the faithfull in the ancient Church and this is ours with the rest of the reformed Churches But in the Masse there are no footsteps of the holy Supper but all things are so changed as if the Lords Supper were abolished and the Masse were come in the stead therof for in the Masse there is a Prieft in a strange garment his face fixt vpon an Altar with a Clarke standing behind him muttering in a strange language interlarded with signes lifting vp a wafer in an affected and ceremoniall superstitious sort causing it to be worshipped dipping it in the wine eating it alone persuading the people that by thus much as hath beene done beeing at their request and bought with somepiece of money he hath sacrificed Christ for them What shewing foorth of the Lords death is there till he come Nay is there not an abolishing of the perfection value and efficacy of Christs death and sacrifice Is their not 〈◊〉 in robbing the lay-people of the cup Is not the Masse ful of abhominable blasphemies and grosse impieties Are not the deaths and sufferings of Saints and Martyrs rather reckoned vp then the death of Christ represented Is there not rather a breach of charity then any Symbole of loue when the Priest eates all himselfe the common people being excluded from it where is there any communion betweene the members or signification of our engrafting into Christ The scriptures neither authorising nor the Primitiue and Apostolicall
JAMES Earl of DERBY VNMASKING OF the Masse-Priest WITH A DVE AND DIligent examination of their holy Sacrifice By C. A. SHEWING HOW THEY PARTAKE with all the ancient Heretiques in their profane impious and Idolatrous worship LONDON Printed for RICHARD WHITTAKER and are to be sold at his shop in Pauls Church-yard at the Kings head 1624. TO THE RIGHT NOBLE AND TRAVELY Religious IAMES Lord STRANGE Heire to the Right Honorable WILLIAM Earle of Darby I. L. wisheth encrease of blessings Internall Externall Eternall RIGHT HONORABLE AS the God of Nature hath Decked that Great Man the World with diuers ornaments it being in nothing more admirable then in variety so hath the same God inriched that little World Man with sundry endowments he being in nothing more profitable to the Church then in Diuersity For to some he hath giuen to be Apostles to others to be Prophets to others to be Teachers and all this for the gathering together of the Saints for the workes of the Ministry for the building vp of the body of Christ. So that wherein one is Defectiue another is Excellent that the Church of Christ may bee perfectly instructed in all things by the mutuall labours of each fellow member Hence it comes to passe that some men abound with variety of Tongues others with interpretation of Languages some with the smoothnes of Doctrine and others are acquainted with the knotty study of Polemicall Theologie there being nothing commodious for that Mysticall body of Christ which cannot be supplied by one member or other And albeit this renowned Kingdome of great Britaine flowes with multitudes of most pregnant wits as once did Canaan with 〈◊〉 and Hony who are sarre more powerfully able to buckle with our Aduersaries then my selfe yet beeing confident in the Almighty I 〈◊〉 with little Dauid aduentured to encounter with this great 〈◊〉 of Gath the Romish 〈◊〉 hoping my labours albeit vnpollished with Eligancy of stile shall not bee altogether vnprofitable to the Church The insolency of the Romish Foxes as in all places of this Land so more especially in those parts where your 〈◊〉 hath Command and Mansion and my selfe Residence and Imployment hath forced me to the search of this subiect The setling of weake and confirmation of sound Protestants hath pressed it to the Presse The bonds of Respect and Duty wherein I am obliged vnto your Honor bind both my selfe and it vnto your Noble Selfe vnto whose Patronage I Commend it and vnder whose Name I commit it to the wide World The Motiues that induce me to Dedicate this small Treatise to your Honor are First the Externall Nobility of your Birth being so Noble a Branch equally springing from two Illustrious Stems Secondly the Internall Nobility of your Grace manifested by your so sincere affection to Religion wherein with Timothy your Honour hath beene instructed from your Child-hood and to the true Professours whereof your Lordship hath vouchsafed alwayes a gracious countenance Thirdly your purpose to visite other Kingdomes abroad where doubtlesse occasion will be offered vnto your Lordship to maintaine that Truth wherein you haue beene bred and to oppose that Falshood which you cannot but detest 〈◊〉 I presumed to preferre this part of my studies vnto your Honorable Patronage that it might remaine with your Honor as an Antidote against the Poyson of Popery and Infection of the Romish Locusts Lastly that hereby I might render vnto your Honor some testimonie of thankfulnesse for those manie vndeserued Fauours which Your Lordship hath beene pleased to conferre vppon mee that as I remaine bound vnto Your Honor for euer So heereby I might free my selfe from the staine of Ingratitude Accept therefore I most humbly beseech your Honor this pleadge of his vnfained thankfulnesse who shall continually pray to God to blesse your Lordshippe with aboundance of Honor Wealth Grace Prosperity in this World and the full Fruition of Eternall Glory in the World to come Your Honours in all seruice to be Commanded IOHN LEVVIS To the Christian Reader CHristian Reader the audacious and frequent practise of the Masse-Priests in offering their blasphemous Sacrifice with the vnsufferable impudency of the Romish Laity both in conference to iustifie and by presence to communicate therein more especially in our Northerne parts where I am Resident hath constrained me to wade into this abstruse Mystery not intending to make it the Worlds common obiect as may appeare by the stile but rather to furnish my selfe with Defensiue and Offensiue armour matter of answer and opposition in case of encounter What intention had vowed mine owne intreaty of Friends and desire of the Common good hath made thine If thou know the Author censure not his youth seeing the scantinesse of yeares is supplied by the largnesse of Industry but if thou finde any fruite worth gathering taste it thankfully rendring God the glory me thy Prayers The solidity of the matter I hope thou canst not impeach the plainnesse vsed in Penning with the Faults escaped in Printing I hope thou wilt winke at Iudge me Thine in any Christian seruice 〈◊〉 LEVVIS In Blasphemiam Sacrificorum PRiests make Christ Body and Soule you must not doubt They 〈◊〉 drinke box him vp and beare about One's too little Bread and Wine Hold him seuerall so we dine Thou with thy Christ I with mine Is thy mouth the Virgins Wombe Is bread her Seede Are thy Words the Holy Ghost Is this our Creede Oh presumptuous vndertaker Neuer Cake could make a Baker Yet the Priest can make his Maker What 's become of all those Christs the Priests haue made Do those hoasts of Hosts abide or doe they fade One Christ abides but all those flie One Christ liues but all those die One is true the rest a lie MELCHIZEDECHS Antitype Or The eternall Priesthood and All sufficient sacrifice of Christ. Hebr 10. 12. But he hauing offred one Sacrifice for sinne sitteth for euer at the right hand of God THe Authour of this Epistle writing vnto the beleeuing Iewes which had receiued the doctrine of Christ intends not to persuade them that Iesus was the Messiah foretolde by the Prophets to bee the Sauiour of the world for of this they were already satisfied but his scope and intent is rather more fully to informe them concerning the offices of Christ which he prooues largely and exactly to be three Propheticall Kingly and Priestly These hee layes downe generally in the three first verses of this Epistle For first hee shewes that whereas the Lord had spoken obscurely and vmbratically by his Prophets touching the Christ yet now hee spake personally by his Sonne who was the Messiah himselfe and the great Prophet of his Church Secondly he shewes that Iesus was our Lord and King appointed by his father as heire of all things by whom he made the world in whom alone the glorie and maiesty of the father is to be contemplated who sustaineth all things by his mightie word each creature obeying his
Ireneus speakes The sacrifice receiues its efficacy and value from the Priest that offers it Wherefore the sacrifice that was offered for the sinnes of man beeing of infinite worth and excellencie according as the sinne of man was of infinite deformitie and deserued infinite punishment so must the Priest likewise bee of infinite desert at the hands of God that must offer so great a sacrifice Hereupon it followes that the humane nature of Christ beeing perfectly holy of it selfe yet not infinitely holy could neuer haue beene a sufficient sacrifice for our sinnes had not the Dietie beene vnited to it so to make him an infinite Priest that hee might giue infinite merite and efficacie to his oblation But a creature of infinit desert could not be found Not Angels who are finite in being and whose holinesse is but deriued from God his Sanctitie being the fountaine and theirs the streames 〈◊〉 man for he had corrupted his wayes and was become abhominable and had neede of a Mediatour to stand betweene God and himselfe None there for was sufficient for this function none worthy of this Priesthood but Christ Iesus the Sonne of God By the ground of this reason wee may obserue a maine difference betweene a Sacrifice and a Sacrament a Sacrament doth not receiue it efficacie and vertue from the minister but may be administred effectually to a beleeuer albeit it be by a wicked Minister but a sacrifice is either accepted or reiected for the worthinesse or vnworthinesse of the person 〈◊〉 As appeares euidently in Cain and Abel their sacrifices both sufficient for matter but God imbraced Abels because he offered with a righteous heart and abhominated Cains because he was wicked The people of 〈◊〉 and Iudah because their 〈◊〉 was full of blood and their hearts full of 〈◊〉 therefore were 〈◊〉 sacrifices an abhomination vnto the Lord and for their wickednes did the Lord 〈◊〉 his owne ordinances The third reason why Christ onely is that Priest who can offer a perfect propitiatorie sacrifice for the sinnes of mankind is because he that offered that oblation was to haue neither archen emeron nor zoes telos beginning of dayes nor end of life but what creature is there which was not framed in time by the God of eternity seeing in the beginning God made the heauen and the earth and all things therein where then shall we find any Priest to parallell eternity but onely Christ Iesus the Sonne of God Fourthly there was and is but one Mediatour betweene God and man which was the office of the Priest but this Mediatour is onely Christ Iesus For albeit there bee appointed ministers of Gods holy word to present the prayers of the faithfull before God and to impetrate for them yet this is not for the worthinesse of their owne persons and in their owne names but in the name and for the 〈◊〉 〈◊〉 of Christ do they make request for the whole Church of Christ. And to this purpose Saint 〈◊〉 〈◊〉 in these words If the Apostle had 〈◊〉 These things haue I written vnto you that you should 〈◊〉 〈◊〉 but if any man sinne you haue me for a Mediatour 〈◊〉 〈◊〉 by my prayer obtaine pardon for your sinnes 〈◊〉 〈◊〉 placeth the Bishop to be a Mediatour betweene God and the people what good or faithfull Christian 〈◊〉 abide him who would behold him as the Apostle of Christ and not rather as Antichrist By which words of Saint Augustine it appeares to be a point of 〈◊〉 to place any creature as a 〈◊〉 〈◊〉 God and man but onely hee who 〈◊〉 〈◊〉 God and man Christ Iesus Fiftly and lastly there is but one that could offer this Sacrifice because as the Priesthood was peculiar to Christ alone so the act of offering this sacrifice according to the order of that Priesthood did properly and personally appertaine to Christ. Now Christ had such a Priesthood as no creature was capable of and therefore the Apostle cals it aparabaton ierosunen such a priesthood as could not passe from him to any other creature no not to the father or the holy Ghost therefore was it translated from Aarons order to Christ where it resteth and from whom it cannot be translated or remooued by succession or any other wayes and seeing he hath translated the Leuiticall Priesthood and bound it to his owne person hee hath thereby made the new Testament vnalterable and his priesthood vnchangeable Wherefore seeing there is but one onely that is God and man after the order of Melchisedech without father without mother king of Salem and Prince of Peace Seeing there is but one that is of equall dignitie with this all-sufficient sacrifice Seeing there is but one that hath neyther beginning nor end of dayes Seeing there is but one Mediatour betweene God and man And seeing the priesthood was tyed to one particular person and all these agree onely vnto Christ it followes therefore that there is but one onely priest who was worthie and able to offer this perfect satisfactorie sacrifice and that was Iesus Christ. The first vse of this point is for confutation of the doctrine of the Church of Rome for you haue heard that Christ is Priest not according to his humane nature onely but also according to his diuine which the papists veterly deny making him to bee a priest onely as he was man but altogether vniustly for in the office of priesthood there are two things necessarie Ministerie and Authoritie In respect of the Ministeriall part Christ performed that office as man but in respect of Authoritie of entring into the Holy of Holyes and presenting vs before God and reconciling vs vnto him which was the principall part of his priesthood he did performe it as the Sonne of God as the second person in the Trinitie co-worker with the Father in the creation of the world wherefore that he might be a priest able and worthy to make attonement with God he was God that his reconciliation might extend to men he was man and so being God and man he is a perfect mediatour between God and man and an high Priest for euer after the order of Melchizedech But the Papists hold Christ to bee a Priest onely in his humane nature because they thinke that onely in his humane nature he was annoynted I answer that if this annoynting be onely taken for the collation of the gifts and graces of the Spirit it is true onely the humane nature of Christ was annointed But by this annointing is also vnderstood the ordaining of Christ to be the Mediatour and Sauiour of the world and in this sence not onely his humane nature but also his diuine was annoynted to this end For the humane nature of Christ albeit it was pure and spotlesse yet could it neuer haue wrought our redemption without the assistance of his Godhead for as he was man so he was borne hee fasted he suffered he dyed but to rise from the
external thing as Abel of the firstlings of his flock c. For it must be some outward visible thing animate or inauimate I speake of the sacrifices of the law and not of the Gospell which I shall shew to be as well internall as externall I say moreouer that it must be offered to the true God and therefore all sacrifices offered by the Heathens vnto their Idolls and fained gods are improperly called sacrifices in regard that it can neuer be called sacred which tends to the dishonour of the true God Furthermore I say there must bee ioyned with this Knowledge for there can be no acceptable sacrifice vnto God which is done ignorantly without the knowledge of Gods holy will the Apostle sayes whatsoeuer is not of faith is sinne And without faith it is impossible to please God now faith cannot subsist without the knowledge of that which we doe beleeue Lastly I say it must bee a thing acceptable to God Therefore the price of a whore the price of blood a dogs head swines blood and the like though they were offered yet are they abhominable because they are forbidden yea whatsoeuer is unseemely or vndecent is not acceptable The Leuiticall sacrifices were of two sorts Ilastika expiatory or Eucharistika Gratulatory In the expiatory propitiatory or satisfactory sacrifice for these different titles belong all to one thing the Iewes had respect vnto their sinnes and by the laying their hand on the beast and slaying it before the Lord they did in act confesse that they themselues had deserued death eternall for their sinnes but by the blood of Iesus Christ the immaculate lambe who was to dye for mankind they were assured to receiue remission of their sinnes and freedome from eternall death This sacrifice was called Catat that is sinne or a sacrifice for sinne So Paul alluding hereunto saith that God hath made him sinne for vs who knew no sinne that is to say God made him a sacrifice for sinne It is also called Ilastikon or expiatory from the end for the which it was instituted namely to represent the sacrifice which should expiate and satisfie for our sinnes which was Christ himselfe So that this sacrifice was called Expiatory not properly but Metonymically as hauing relation to the Messiah Vnto his sacrifice were referred that offering which was called 〈◊〉 of Olon and chauo because it was allburnt in the fire and the priests had no part of it or else it was so called of Holah which signifies to ascend because it being wholy consumed in the fire did ascend vp vnto God in the smoake Vnto this Expiatory sacrifice were also referred those oblations which were offered for the cleansing of lepers for the purification of women after childbirth for touching of dead bodies for the sanctifying of Priests for all these pollutions had respect to the pollution of sinnes The other sacrifices were Eucharistica or offerings of thanksgiuing whereby they did testifie their thankfulnesse for benefits temporall or spirituall this kind of sacrifice was called Zebach Schelamim 〈◊〉 pacificorum a peace offering because it was offered by them that had beeing reconciled to God by the former sacrifice receiued remission of their sinnes and were at peace with God as also because thereby they testified their gratitude to God for all his fauours which the Hebrewes did comprize vnder the word Peace And to this sacrifice were referred the meate offerings and drinke offerings the first fruits and the tenths all which were testimonies of their thankfulnes And indeed all sacrifices may be reduced to these two heads Either Ilastika or Eucharistika Expiatory or Gratulatorie For according vnto Gods affection towards man such were mens 〈◊〉 towards God Now God is either angry with vs and so punisheth vs or is well pleased and so blesseth vs and all the effects of God vpon euery man are either blessings or cursings when hee is angry hee sends cursings when hee is well pleased hee sends blessings wherefore hauing stirred him vp to wrath by sinnes the Iewes offered Ilasticke sacrifices to appease his wrath hauing appeased his anger and pleasing him by obeying his commandements they obtained his blessings and fauours to their bodies and soules wherfore they offered Eucharisticke sacrifices to testifie their thankfulnesse to the Lord. Now in both these kinds of sacrifices had the Iews respect vnto the Messiah fixing the eye of their faith vpon Christ that was to come both in him expecting saluation by the satisfactory sacrifice of his death and in him rendering thankes vnto Iehouah for all his blessings which they were made partakers of through the Messiah Thus much of a sacrifice in generall and of the kind of sacrifices among the lewes The second thing I propounded is to shew you what this particular sacrifice is which Christ offered for finne As there was vnder the law a double sacrifice Ilasticum and Eucharisticum Expiatory and Gratulatory So is there vnder the Gospell this double sacrifice offered by Christ for when he had finished his Propheticall office here on earth he then entered vpon his Pontificall or Priestly office which was to offer sacrifice for all beleeuers And albeit this expiatory sacrifice was first in order of nature as making way for the Eucharisticall whereby it might be acceptable to God hauing satisfied for sinne by his death and so reconciling God and man yet in time his Eucharisticall sacrifice was offered before his Expiatory and the reason hereof is alleadged by a most famous Diuine whose words are these Although the Father was first to be appeased by the Ilasticall sacrifice of Christ 〈◊〉 the crosse and so forgiuenesse of sinne and of punishment beeing obtained then should haue followed the sacrifice of thanksgiuing for all benefits obtained by Christs death and passion yet Christ offers his sacrifice of thankesgiuing as if hee were already crucified For so he was indeed in Gods decree and in his determination and in this respect hee is 〈◊〉 The lambe slaine from the beginning of the world This Eucharisticall sacrifice of Christ was in the Lords Supper which was not vnworthily euer after in the Church of God by the Fathers tearmed by the name of the Eucharist Yet vnderstand mee I doe not say that the bread and the cup were this Eucharisticall sacrifice that Christ offered but the thanksgiuing which he offered to his father For before hee brake the bread and gaue the cup to his Disciples it is the opinion of all ancient and moderne writers that lifting vp his eyes vnto heauen in the name of all the elect that were are and euer shall bee in the world he gaue thanks to his heauenly Father for all his blessings of nature grace and glory but especially for that remission of 〈◊〉 and redemption from eternall death purchased by that sacrifice of his body vpon the crosse So that in these two sacrifices of Christ all the Leuiticall sacrifices had their full perfection and
the holy Church dotb not cease to offer bread and wine throughout the whole world For in those carnall sacrifices there is a figuring of the flesh of Christ which hee was to offer for our sinnes and of the blood which he was to shed for the remission of sinnes but in this sacrifice there is a commemoration and thankesgiuing for the flesh of Christ which he hath offered and of the blood which he powred out for vs. Obserue here first he calleth it bread and wine which is offered Secondly hee shewes the end only for commemoration and thanksgiuing So that none of the Fathers did tearme the Eucharist or Sacrament of the Lords Supper in that sence which the Papists doe to bee an vnbloody sacrifice because Christ without shedding of 〈◊〉 was really properly and personally offered but because it was both a representation of that substantiall and great sacrifice which Christ offered on the Crosse as also because it was a sacrifice of prayse thanksgiuing and commemoration And heereupon some of the learned Papists as Gropperus and others being ashamed of this grosse and 〈◊〉 opinion of the Romanists haue confessed the Masse to be nothing but Onely a remembrance of the passion of Christ in a publicke congregation of Christians where there is a generall thankesgiuing for the benefit of our redemption but that Sacrifie of Christ vpon the Crosse to bee offered to God and to remaine in the presence of God in the time of the Supper that when a man despaires of his owne worth hee may apprehend the price of our redemption to wit the body of Christ by faith and offer it to God betweene the wrath of God and his sinnes for the obtaining of that pardon which Christ hath both merited and procured Thus haue wee at length brought this first part of our confutation to an end in which is plainely prooued that the Popish Sacrifice of the Masse hath no foundation either in the Scriptures or Apostolicall constitutions or was either knowne vnto or named by the Fathers for the space of 600. yeares after Christ as also that the Fathers vsed the word Sacrifice in a farre different sence from that of the Church of Rome The second part followes wherein wee shall demonstrate how and by what degrees the Masse was brought into the Church and how it increased and first shall I shew the meaning of the word Masse and how it was vsed in the Ancient Church The Papists themselues are not certaine of the antiquity of the word Missa the Masse yet they finde it no ancienter then Pope Leo and Saint Ambrose his time so their owne Iesuites confesse Bellarmine and others But the word Missa when it is vsed by the Fathers signifies nothing but a publike meeting to the Communion and prayers or a dismission of the assembly or the forme of their religious worship For the first of these it 〈◊〉 an 〈◊〉 gathered together to serue God publikely as Georg. Cassan. praefat in preces suas confesseth which the Greekes signified by the word sunagein to meete together sunaxeis poiein to make congregations ekklesiazein to gather together which words they for the establishing of their hereticall doctrine haue absurdly translated to make Masse or to goe to Masse Secondly the word Masse was vsed for the forme of religious seruice vsed by and in the Church and signified the same with 〈◊〉 or hierourgia The Meleuitan Counsell taketh prayers and Masses both for one thing and to this purpose Saint Augustine in a Sermon if it be his sayth There are some and chiefly great men in the world when they come vnto the Church are not deuoutly affected to celebrate the Prayses of God Sed cogunt presbiterum vt abreuiet Missam but compell the Minister to make short the Masse Heere the word Masse signifieth the whole Liturgie reading of Scriptures singing of Psalmes Prayers and Praysings of God Thirdly it signified the dismission of some of the congregation as wee shall shew immediately The Papists deriue it diuersly some a missione Quia oblatio preces ad Deum mitttantur because an I oblation and prayers are sent vp to God or Quia Angelus a Deo mittatur qui sacrificio 〈◊〉 because an Angell is sent from God to assist the Sacrifice Some of the word Missath vsed Deutr. 16. 10. or Masah which signified a free gift or Eleuation but certainly there are no words now vsed in the Church of the Latines or which were vsed formerly deriued of the Hebrewes but they were first vsed by the Greeke Church and Fathers but this word Missa or Missath was neuer vsed by any of the Fathers of the Greeke Church to signifie either the assembling or seruice or Sacrifice of the Church And therefore is rather to be thought to be deriued a missione and that two wayes either a donis missis from the gifts that were sent by such as were of ability at the celebration of the Sacrament both for the furnishing of the Lords Table as also for the reliefe of the poore Or else it was called 〈◊〉 a dimissione populi as Cyprian calls remissam peccatorum for remissionem when the Deacon cries Ite missa est Leaue is granted you may depart And it is not vnlikely that the same custome was vsed by the Greeke Church when the Minister cried Aphesis laois dismission to the people This dismission was two-fold The first was called Missa 〈◊〉 when the Catechumeni that is such as beeing conuerted to Christianity but not sufficiently 〈◊〉 in the principles of religion and therefore were not as yet baptized were caused to depart as 〈◊〉 with them the Penitents who for some open and scandalous crime did do publike penance in the congregation and the Energoumenoi that is such as were excommunicate who were so called because being deliuered vp vnto Sathan they were supposed to be vexed with wicked spirits These three sorts of people were permitted to bee present both at the prayers seruice and Sermon but when the Lords Supper began to be administred they were to depart wherefore the Deacon cryed with a loud voyce Ite missa est Leaue is giuen you must depart A custome not vnlike that of the Iewes which was not to permit any Leprouse or infected person to be present at their sacrifices and the 〈◊〉 of the Heathens who would haue present at their sacrifices and augurations neither enemy nor conquered nor woman nor virgin nor any profane person wherefore the Priest was wont to aske T is têde who is there and the answere was returned Kaloi k'agathoi none but such as are good and honest The second was Missa Fidelium the Masse of the Faithfull which was the whole ceremony and celebration of the Lords Supper Then all things being finished they had liberty to depart Thus it appeares that the word Masse is not so ancient as our aduersaries pleade Ierome who was the Pastor of Rome and of no
small credit with them neuer vses the words Ambrose once onely Augustine but twise and neither of these in that sence in which the Papists vse it And whereas they obiect that place of Ierome one the 11. chapter of the Prouerbes it is not thought to be his because therein is mentioned Gregory who liued about 200. yeares after Ierome but the best learned do ascribe it to Bede as they do the Sermon of Saint Augustine de tempore to Ambrose or Hugo de Sancto Victore But from the name let vs proceede to the thing it selfe Albeit that about the time of Saint Gregory there hapned such an alteration of the Canon of the Masse of the manner of seruice of vestiments of the bread of priuate Masses of prayers vnto Saints and so continued till Charles the great insomuch that the Church of Rome had cast off her ancient simplicity and Matron-like habit and became like a garish Curtezan yet this sacrifice of the Masse was not as yet allowed of generally in the Church Not in Gregories time for Bellarmine himselfe confesseth he could finde nothing in his writings for confirmation of this their sacrifice For the corporall reality of this sacrifice which our aduersaries defend vpon an imagination of a Transubstantiation of the bread into the body of Christ seemes to be sufficiently confuted by that disputation held by Gregory against Eutiches the Hereticke who denied that Christ had a true humane body against whom Gregory obiected 〈◊〉 saying of our Sauiour to his Disciples who after his resurrection made a doubt of that which 〈◊〉 spared not to maintaine namely that it was not the same body wherein he was cruified but onely a shadow of a body and so his humanity was but kata Phantasian not really but onely in appearance But Gregory obiects the words of Christ. Handle me and see for a spirit hath not flesh and bones as you see me haue behold my hands and feete that it is I my selfe By the same testimony of sence may Christians now discerne bread to be bread after consecration by which the Disciples discerned Christs flesh to be flesh after resurrection they were to beleeue because they did see and feele it to be the flesh of Christ wee haue the benefit of foure sences seeing handling tasting smelling to prooue vs to receiue not flesh but bread And here we may note what was the faith of the Church of England about those times of St. Gregory by an ancient Homily written in the Saxon tongue and appointed to be preached throughout England in euery Church vpon Easter day Part where of runnes thus In the holy sont we see two things in that one creature after the true nature the water is corruptible water and yet after 〈◊〉 mystery 〈◊〉 hath hallowing might So also wee behold the holy housell it is bread after bodily vnderstanding then wee see it is a body 〈◊〉 and 〈◊〉 but if wee acknowledge therein a spirituall might then vnderstand wee that life is therein and it giueth 〈◊〉 to them that 〈◊〉 it with 〈◊〉 Much difference there is betweene the inuisible might of the holy 〈◊〉 and the visible shape of the proper nature It is naturally corruptible bread and corruptible wine and it is by the might of Christs word truely 〈◊〉 body and his blood not so notwithstanding bodily but spiritually much difference is there betweene the body that Christ suffered 〈◊〉 and the body that is hallowed to housell the body 〈◊〉 Christ suffered in was borne of the flesh of Mary with blood and with bone with skinne with 〈◊〉 in humane limmes with a reasonable soule 〈◊〉 and his spirituall body which we call the 〈◊〉 〈◊〉 thered of many cornes without blood and bone without limme without soule and therefore nothing therein is to be vnderstood 〈◊〉 but all is spiritually to be vnderstood By these words 〈◊〉 appeares that the ancient Christians in England held not that grosse transubstantiation maintained now by the Romish Church which is the mother of the Massing sacrifice for take away 〈◊〉 and of necessity you lay the honour of their sacrifice in the dust For the space of 〈◊〉 yeares after Gregory this Sacrifice of the Masse beganne to gather strength and to be taught and 〈◊〉 though not generally in the Church of Rome 〈◊〉 Abbot of Corby in 〈◊〉 hath these words Because we sinne daily Christ is Sacrificed for vs Mystically and his Passion giuen in Mystery Againe The blood is drunken in Mystery spiritually and it is all spirituall which wee eate And The full similitude is 〈◊〉 and the flesh of the imacculate Lambe is faith inwardly that the truth he not wanting to the Sacrament and it be not ridiculous to Pagans that wee drinke the blood of a 〈◊〉 man Note here that he would 〈◊〉 the outward 〈◊〉 and the inward substance represented by the signe to subsist in the Sacrament otherwise it takes away the truth of the Sacrament and hee would not haue the 〈◊〉 thinke the 〈◊〉 to be so absurd as to drinke the reall and substantiall blood of Christ with their bodily mouthes but onely Sacramentally and in a Mystery Bertram 〈◊〉 liued about the 900. yeare of Christ in the time of Charles the 〈◊〉 whose wordes agree directly with the Doctrine of the Church of England and are these Our Lord hath done this at once euen in offering himselfe 〈◊〉 is to say sacrificing himselfe for vs For hee was once offered for the finnes of the people and this 〈◊〉 notwithstanding is dayly celebrated by the 〈◊〉 but in a mysterie to the end that what hath beene accomplished by our Lord lesus in offering himselfe once might be handled 〈◊〉 day by the celebrating of the Mysteries of the 〈◊〉 of the memory of his passion Where is to be noted how he opposeth the mysticall 〈◊〉 to the reall receiuing and the dayly 〈◊〉 of the remembrance to the once offering of the 〈◊〉 Againe He which is dayly offered by the faithfull in the mysterie of his body and his blood namely that whosoeuer will draw neere vnto him may know that he must 〈◊〉 part in his sufferings the image and representation whereof is exhibited in the holy Mysteries About the 1000. yeare liued Theophilact who seems to deny this Propitiatory Sacrifice in these words The medicines which are effectuall and forcible do heale at the first time being administred but those which neede to bee taken againe and againe doe sufficiently argue their weaknesse by that onely note euen so it fareth betweenethe Legall Sacrifices and the Sacrifice of Christ. But here ariseth a question Whether we also doe offer sacrifices without shedding of blood vnto which we answere affirmatiuely but it is that we doe renue the Memory of the death of the Lord and yet in the meane time it is but one Sacrifice not many because it hath beene offered but onely once We offer then 〈◊〉 himselfe or rather the Remembrance of this oblation
the 〈◊〉 〈◊〉 〈◊〉 this place to the Lords Supper not for proofe of any Propitiatory sacrifice but onely for a sacrifice Eucharisticall and of thanksgiuing as first They obiect Ireneus l. 4. c. 32. whose words are these Christus suis discipulis dans consilium primitias Deo offerre ex suis creaturis non quasi indigenti sed vt ipsi nee infructuosi nec ingrati sint eum qui ex creatura panis est accipit c. Noui Testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo ei qui alimenta nobis praestat primitias suorum munerum in nouo Testamento de quo Malachias praesignificauit Et paulo post In omni loco incensum offertur nomini meo Sacrificium purum incensum Ioannes in Apocalypsi orationes esse ait Sanctorum Et capite sequenti Quoniam igitur cum simplicitate Ecclesia offert iuste munus eius purum sacrificium apud Deum reputatum est quemadmodum Paulus Philippensibus ait Repletus sum acceptis ab Epaphrodito c. Oportet enim nos oblationem Deo facere in omnibus gratos inueniri Atque ibidem Offerimus non quasi indigenti sed gratias agentes donationi eius Sanctificantes creaturam quemadmodum enim Deus non indiget eorum quae a nobis sunt sic nos indigemus 〈◊〉 offerre Deo sicut Salomon ait qui miseretur pauperis foeneratur Deo Christ giuing counsell vnto his Disciples to offer vnto God the first fruits of his creatures not as of any necessity in God but that they might not be vnfruitfull or vngratefull tooke that which by creation is bread and gaue thankes saying This is my body c. teaching that in the new Testament there is a new oblation which the Church taking from the Apostles offereth throughout the whole world vnto God the first fruits of his gifts in the new Testament to him that giueth whatsoeuer food and nourishment we haue which Malachi foretold There is no question but Ireneus here speakes of the Lords Supper but is there one word which can intimate any Propitiatory sacrifice No hee calls it an offering in two respects First that wee might not seeme vngratefull vnto God but should offer the sacrifice of praise and thanksgiuing Secondly that we should not be vnfruitfull and therefore should offer vnto God our first fruits according vnto the ancient Custome of the Christians who were wont at the celebration of the Lords Supper to send their offering whereof part was taken to furnish the table with bread and wine a second part was distributed to the poore and a third part went to prouide necessaries for the Church so that here is mention made of an Eucharisticall but not of a Propitiatory sacrifice of the offering of fruits and things without life and not of the reall offering of our Lord Iesus Christ of a solemne thankesgiuing for good things receiued and not of any atonement or pacification of Gods wrath for sinnes committed And what this incense is whereof Malachi speaketh Ireneus 〈◊〉 saying Euery where incense and pure sacrifices are offered to my name Saint Iohn in the 〈◊〉 hath called the prayers of the Saints the offering of incense And againe In as much as the Church offereth in 〈◊〉 and singlenesse of heart her offering vnto God is by good right reputed a pure and vndefiled sacrifice as Saint Paul saith to the Philippians I was filled hauing receiued of Epaphroditus the things which you sent an odour of a sweet smell a sacrifice acceptable well pleasing to God for it behooueth that we offer vp 〈◊〉 sacrifices to God that 〈◊〉 all things we may be found thankefull And this offering hee further makes plaine by that which followes saying We offer vnto him not because he standeth in 〈◊〉 but that we may be thankefull vnto him for his gifts and so by this meanes sanctifying the creature for as God hath no need of any thing proceeding from 〈◊〉 so hau we need to offer vnto him according to that which Salomon saith Hee that 〈◊〉 the poore lendeth to the Lord. Now in all this place which they make so sure a ground for their sacrifice of the Masse where is one word of sacrificing Christ or of any Propitiatory host yea rather doth not Ireneus directly specifie a sacrifice of thank 〈◊〉 and of charity in as much as that which is giuen to God is giuen to the vse of our neighbour and that which is giuen to the poore is sacrificed to God Secondly they 〈◊〉 that of Iustine Martyr where he calleth the bread and wine the sacrifices of the Eucharist His words are these We are truely made the Priests of God according to that which he witnesseth himselfe because that throughout the whole world there are offered vnto him pure and 〈◊〉 〈◊〉 He addes Praecepit 〈◊〉 〈◊〉 Eucharistiam in memoriam 〈◊〉 He tooke bread to make the Eucharist in remembrance of his passion But to what end To offer for a propitiatory sacrifice No but he declares the reason Vt gratias agamas Deo tum pro eo quod mundum cum omnibus hominis gratia condidit tum ob id 〈◊〉 quod ab omni in qua fuimus malitia nos liberauit ac principatus potestatesque perfecta occiderit occidione per eum qui de consilio voluntate eius factus est patibilis That we should render than kesvnto God as well for that he that created the world and 〈◊〉 that is therein for the vse and benefit of man as also for that hee hath deliuered vs from all the malice whereunto wee stood subiect and hath slaine with a perfect slaughter the principalities and powers which did oppresse vs by him who by his will and counsell was made to suffer Out of which words the most subtle Papist is not able to prooue either directly or by consequence that Iustine alloweth in the Eucharist any Propitiatory sacrifice but onely Eucharisticall and of thankesgiuing And therefore Langus is condemned by the Councell of Trent to bee raced because hee hath not expounded this place after their manner Thirdly they 〈◊〉 that Augustine expoundeth this place of the sacrifice of Melchizedech and applyeth it to the Eucharist Wee grant it But the words following declare that both the sacrifice of Melchizedech if it may be granted that he sacrificed bread and wine and the Lords Supper are both but sacrifices of prayse and thankesgiuing his words be these Ecclesia immolat Deu in corpore Christi sacrificium laudis c. The Church sacrificeth to God in the body of Christ the sacrifice of prayse seeing the God of Gods hauing 〈◊〉 hath called the earth from the sunne rising vnto the setting thereof for this Church is the spirituall Israell 〈◊〉 from the carnall Israell which serued God in the shadowes of sacrifices in which was signified and 〈◊〉 forth this singular sacrifice which Israell
of Christ was not of the seed of Dauid sed exsemine triticeo of the seed of wheat was sowed in the earth grinded in the mill baked in the ouen and at last torne a peeces with mens teeth Thus haue I laid open vnto thee Christian Reader a iust suruay and tryall of the sacrifice of the 〈◊〉 Masse which I doubt not appeares to thee as it is in it owne nature a Masse of impiety and that Mystery of iniquity foretold by Saint Paul which albeit it pretend the greatest honour and worship to Christ of any Ecclesiasticall seruice yet is there not a greater enemy vnto our King and Sauiour the Lord Iesus nor a more hellish traytour vnto his crowne and dignity wherein if euer The diuell hath transformed himselfe into an Angell of light couering his poysenous and deadly hooke with the baite of religion the most preualent Stratagem that euer Satan put in practise to hinder and oppugne the kingdome of Christ yet this is the Diana for which Demetrius and his companions are so importunate because by this Craft they get their gaine It may well bee stiled a Craft because it is a Mystery of iniquity whereby the Church of Rome is swollen so bigge with deuouring the gold treasure and inheritance of the Laity that the guttes of it are well nigh bursten This is that Helena for which the aduersaries of the truth doe so fiercely encounter which hath made the Kings of the earth drunken with the cup of her fornication This they labour so much to vphold which is the Pillar that vpholds them and for it they fight as the ancient Romanes were wont tanquam pro focis aris while on it depends their rich offerings vpon their Altars and the fatnes of their kitchin Take but away this one Pillar and their house will fall and the fall of it will be great for it will slay all the Lords of the Philistims Now if any true Orthodoxe Christian or soundmember of the Catholicke Church demand of me whether it be lawfull for him to be present at Masse albeit hee pretend that so hee keepes his heart to God I answere No for 〈◊〉 the Masse is full of so many impieties and abhominable blasphemies against the blessed person of the Sonne of God ouerthrowiug both the Word and Sacraments of our Lord Iesus Christ it is therefore vtterly vnlawfull for any Christian to be present at it or to communicate in that seruice Argument of Ridley and Bradford Secondly we cannot be partakers of Gods religion and Antichrist seruice whereof the Masse is a principall limbe a man cannot bee a member of the Church of Christ and of the Church of Rome as it now stands But he that frequenteth their Idolatrous assemblies makes himselfe a member thereof And therefore cutteth himselfe off from being a member of the Church of Christ. Argument of Bradford Thirdly to dissemble and halt in matters belonging to Gods glory is impious and vngodly but they who are present at Masse both hearing the name of God blasphemed and seeing many abhominations and yet hold their peace do notably dissemble Ergo They sinne egregiously against God Argument of Bradford Fourthly 〈◊〉 of the Masse impugneth diuers petitions of the Lords Prayer and so the practise of such is contrary to the dayly prayer they vse How can we say Thy Kingdome come when nothing in the earth doth more destroy the Kingdome of Christ then the Masse How can we pray Thy will be done when we do our owne wils and the wils of Idolaters flat against the will of God How can we pray Hallowed be thy name when wee seeme to approoue the Masse which is nothing but blasphemy against the whole Trinity How can wee pray Deliuer vs from euill which knowing the Masse to bee euill doe runne into it wherefore if wee meane as we pray we must not pertake in the Masse least wee approue of that in our practise which we condemne in our prayer Argument of Bradford Fiftly whatsoeuer giues occasion to the wicked to be more obfirmed and to the weake to stumble and fall is to be abhorred But Protestants going to Masse and by their presence giuing allowance to it do occasion the obstinate to be more intractable the weake Papists to be more resolute the wauering Protestant quite to fall Bradfords Argument Sixtly Daniel refused to be filled with the Kings meates which were polluted by Idolatry And so Iudeth likewise The Maccabees manfully gaue their liues in defence of the Ceremonies of the Law Ergo we ought much more to endure and suffer all things for the maintenance of the pure word of God and holy Sacraments Bishop Ridleyes Argument Seauenthly God commanded his people Israel by the mouth of his Prophet Amos Not to seeke Bethel nor to enter into Gilgall where Idolatry was vsed And againe My soule hath no pleasure in those that withdraw themselues sayth the Lord If any man prophane the Temple of the Lord him will God destroy for the Temple of God is holy which yee are All strange worship is counted whoredome by the Lord and they that follow it goe a whoring But they that goe to Masse enter into Bethel and Gilgal that is places of Idolatry they withdraw themselues from the faith in their outward behauiour they prophane their bodies which are Gods Temples being present at 〈◊〉 seruice they goe a whoring after a strange religion Ergo Protestants going to Masse disobey Gods command procure his displeasure will cause God to destroy them and diuorce themselues from God and his Church Philpots Argument Eightly The Apostle directly forbids all participation with such as are Idolaters in the eating of meat sacrificed to Idolls shewing that thereby the weake brethren are offended and the partakers make themselues Communicants at the Table of Diuells now a man cannot be partaker at the Lords Table and the table of Diuells But the Masse is an Idolatrous seruice a superstitious worship and the Altar thereof is the Table of Diuells howsoeuer it is to be hallowed with the inuocation of God the Father the Sonne and the holy Ghost Angels Apostles Martyres Confessors Saints and painted ouer with the lustre of religion whereas it is indeed nothing but a painted Iezabel a deceitfull Strumpet with a false complexion Ninthly God is the Creator both of soule and body therefore he is to be worshipped both in soule and body Know 〈◊〉 not that your body is the Temple of the holy Ghost therefore glorifie God in your body and spirit which are Gods whereas God hath giuen both so hee requires the seruice of both And Paul will not giue a tolleration to any man to dishonour God by his body I beseech you brethren by the mercies of God that you present your bodies a liuing sacrifice holy and acceptable vnto God God will not be content with reseruing the soule to him when men bestow the worship of their bodyes vpon Idols The soule
and his truth is not worthy of the name of a Christian seeing hee appeares rather to bee a louer of himselfe then of Christ preferring his owne temporall profit before spirituall gaine the fauour of men before the loue of God the satisfying of friends before the honour of his Sauiour the enioying of an earthly habitation before the purchasing of an earthly kingdome Wherefore it is better to loose these and win Christ then to attaine these by apostacie and Idolatry and loose Christ Yea What would it bene fit thee to gaine the whole world by going to Masse and to loose thine owne soule But albeit in the daies of persecution the Martyres of Christ haue beene so violently pursued with cruelty as that they were constrained to sacrifice 〈◊〉 to God in the fire because they would not forsake Christ Iesus and ioyne with the Romish Idolaters in their blasphemous Masse witnesse Cranmer Ridley Latimer Hooper Bradford Philpot Bilney with many moe yet thankes be to God in these our daies the Gospell flourisheth the Sacraments are purely administred according to Christs institution and there is freedome by the lawes of the Realme giuen to all sound Protestants to serue God according to the doctrine now established in the Church of England And if it bee not lawfull for a man to go to Masse by eompulsion but that he ought rather to suffer the spoyling of his goods the losse of friends or to lay downe his life for Christ and his truth then to participate with them in their blasphemous seruice and impious Sacrifice Then cursed shall that man be that being a Protestant a professor of the true Catholike faith howsoeuer our Aduersaries of Rome challenge the title shall voluntarily and without 〈◊〉 either for flattery fashion present gaine or future hopes or the fauour of great Personages be drawne to deny his Christ and to cleaue vnto Antichrist forsaking the Church of God and becomming one of the Synagogue of Satan forgoing Sion for Babylon Ierusalem for Bethel and Samaria refusing the waters of Siloam which run softly and cleauing vnto Resin and Remeliahs Sonne reiecting the Communion of Saints in the participation of the Word and Sacraments taught and administred in the Protestant Church now established in England and associating himselfe vnto the Sons of Belial participating with them in their abhominable sacrifice of the Masse He that shall thus doe is much more vnworthy of Christ then such as shall be constrained or by feare forced to consent vnto their Idolatry and doubtlesse shall finde such horrour in his conscience and feele such a hell in his soule as that if God make him not a spectacle of shame and misery in this world yet he shall surely doe it before men and Angells in the world to come Fourthly they plead the example of Daniel who say they was present and worshipped the golden Image which appeares by this that hee was not cast into the Furnace with the three Children his Companions I answer that either Daniel was not present which is most probable or else he was not accused vnto the King or if hee were accused it may be the King would not heare his accusation or put him to death for the great fauour and affection which he bare vnto him for the great seruice he did in his kingdome And doubtlesse Daniel that would rather bee a prey vnto the Lyons then not pray vnto his God had rather haue tryed the heat of the fiery Furnace then haue vouchsafed so much countenance to Idolatry as to worship the golden Image Fiftly they plead the example of Iehu who openly professed the religion of Baal yet hee dissembled and meant nothing lesse and the Lord commends him for his diligent Execution of that which was right in his eies Vers. 30. Our answer is Iehu is commended not for his dissembling but for his diligence in destroying Ahabs house with the Priests and religion of Baal and all thar belonged thereunto for in other matters belonging to the seruice of God he departed not from the sinnes of Ieroboam the Sonne of Nebat that made Israel to sinne wherefore this can be no excuse for going to Masse seeing God neuer approued of dissimulation Sixtly they plead the command of the Magistrate thus Wee are commanded to obey our Magistrates though they be wicked and therefore if they enioyn vs to goe to Masse we see not how we can doe otherwise for feare of contempt and disobedience We are bound indeed to obey wicked gouernours but so long onely as they command nothing contrary to Gods word their wickednesse cannot release vs or giue a dispensation for disobedience but if they command any thing contrary to Gods word especially to partake in the Masse a superstitious seruice so directly blaspheming Christ and his seruice so plainely opposing the doctrine of the Gospell and so fundamentally euerting the institution of the Lords Supper in this case obedience is a sinne for what say the Apostles of Iesus their answer is Whether it be right in the sight of God to hearken vnto you more then vnto God iudge yee And our Sauiour teacheth vs to Giue vnto Caesar that which is Caesars and vnto God that which is Gods As wee performe our lawfull duties to men so must we not for their sakes neglect our duties to God or doe any thing whereby he is dishonoured Seuenthly and lastly they plead the example of Naman the Syrian who being conuerted to the true worship of the God of Israel desired to bee dispenced with when he should goe with the King his Master into the house of Rimon an Idoll and bow himselfe there and that herein God would be mercifull vnto him vnto whom the Prophet Elisha answered Goe in peace as liking of his motion and yeelding to it Wee answer the opinions of Diuines touching this thing are diuers some thinke he spake onely of ciuill and politike presence that his Master the King might leane vpon him before his Idoll and not of Religious for he makes open protestation that hee would neuer worship other God then the God of Israel to the which the Prophet condescendeth But howsoeuer the gesture it selfe is indifferent to stand when the King stands or bow when the King boweth yet this gesture being clothed with such circumstances seemes not to be approoued That he should do this First in a Temple Secondly before an Idoll Thirdly in the time of publike seruice Fourthly by one professing the true God This seemes not so probable And both those famous Diuines departed from this answer cleauing vnto that which was more sound in their latter workes Others thinke he speaketh of the time past as if he should say Herein that I haue bowed iu the house of Rimmon c. The Lord be mercifull vnto me vsing the future for the time past Others and that more truly expound the words of Naaman thus That Naaman professed it a sinne
Church practising nor the Fathers in the first 600. yeares acknowledging any such Propitiatory sacrifice as the Church of Rome both offereth and adoreth but in turbulent ages it grew from a Sacrament to a sacrifice from a Sacrifice of prayse to a Propitiatory sacrifice by way of representation from thence in times of ignorance carelesnesse and Politicall contentions to a reall and proper Propitiatory Sacrifice And seeing God our heauenly Father hath spread a table for vs in this wildernesse while others starue for foode let euery true Christian say with the Prodigall sonne I will arise and goe to my Father Let vs all remember that exuberant and superaboundant refreshing which we shall receiue from the table of God our Father where Christ himselfe is the refection and sustenance of our soules that our soules being nourished by faith in our Mediatour and sacrifice Christ the Lord both soule and body may bee saued by him in the day of iudgement Oh that God would open the blind eyes of such as are ensnared with the allurements of the Romish Church and deceiued with the false complexion of that painted Iesabell beeing poysoned with the cup of her fornications that so if they belong vnto the 〈◊〉 of grace they may escape out of Babylon and be saued And for vs that haue beene borne of the Church and brought vp in her bosome vnto whom God hath reuealed the purity of his word and exhibited his holy Sacraments without maime or alteration let vs neuer disclaime our Spirituall mother making our selues bastards by becomming the children of a Scarlet coloured Whore let vs neuer become Apostates from the truth staining 〈◊〉 soules and wounding our consciences by Idolatry If we be Iewes that is the Israel of God let not vs pollute our selues with Romish Samaritans Let vs not communicate with them in their impious Mystery or Mysticall impiety of their Massing Sacrifice least wee runne vpon our owne ruine and destruction But let vs abhorre it as beeing Antichristian let vs renounce it as most blasphemous against God and against his Christ. Let neirher prosperity nor aduersitie hope of profit or feare of losse draw vs to pertake in that Idolatrous seruice least while we seeke the world we loose our soules and while wee feare the face of man we bereaue our selues of the fauour of God 〈◊〉 our aduersaries perseuere in their superstition they are blind leaders of the blind but let euery Christian Ioshua say couragiously I and mine will feare will serue will worship the Lord of heauen and earth and not make to my selfe a breaden god or adore the creature in stead of the Creator Let vs not for feare of the Popes Anathema's excommunicate our selues from the society of Gods Saints but rather to say with vndaunted resolution in the words of Paul We are ready not onely to be bound but dye at Rome for the name of the Lord Iesus And albeit these are the dayes wherein the enemies of the Gospell thinke to preuaile yet fortifie your selues with courage in your profession start not a fide like a broken Bow forsake not Christ to take part with his Aduersaries but stand for your Sauiour as hee hath stood for you fight for your Sauiour as hee hath fought for you dye for your Sauiour as he hath dyed for you that you may receiue the reward of immortality with the rest of the holy Saints and Martyrs in the kingdome of heauen for the infinite merit of our eternall Priest and Al-sufficient Sacrifice Iesus Christ the righteous To whom with the Father and the Holy Ghost three distinct persons but one glorious and euerliuing God be ascribed Honour Maiestie Power and Dominion for euer Amen Faults escaped PAg. 12. l. 28 hand r. hands p. 20. l. 24. for place r. places p. 21. l. 22. for deered r. decreed p. 23. l. 22. for neere r. were p. 24. l. 18. for inauimate r. inanimate p. 25. l. 6. for Ilastica r. Hilastica which fault escaped in diuers other places p. 25. l. 26. for his r. this p. 28. l. 28. for phusian r. thusian p. 28. l. 32. for open reade oxen p. 30. l. 12. for finne r. sinne p. 42. l. 3. for almes reade all men p. 84. l. 32. for Bitrutum r. Bitentum p. 85. l. 18. for commendation r. commemoration p. 88. l. 18. for and r. a. p. 106. l. 29 for suffered r. offered p. 107. l. 31. for hexenegae r. exenenke p. 109. for host r. hoast p. 1 10. for hen r. en ibid. l 1 1. for Hebrewes r. Hebrew ibid. l. 13. for participle r particle p. 111. l 20. for an r. no p. 195. l. 30. for men r. man p. 198. l. 16. for their read three p. 206. l. 29 for 〈◊〉 r. Idololatreta FINIS ALPHABETVM GRAECVM Litterae apud Graecos sunt quatuor Viginti Figura Nomen Pronuntiatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alpha a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beta b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gamma g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delta d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epsilon etenue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeta z densum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eta e longum vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theta th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iota i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cappa c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lambda l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ny n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xi x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omicron oparuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pi P 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rho r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sigma s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tau t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ypsilon y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phi ph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chi ch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psi. ps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omega omagnum Finis Alphabeti DE GRAMMATICA ET EIVS PARTIBVS GRAMMATICA EST recte scribendi atque loquendi ars Grammaticae quatuor sunt partes Orthographia Etymológia Syntaxis Prosodia De Orthographia ORTHOGRAPHIA est rectè scribendi ratio qua docemur quibus quaeque dictio sit formanda literis vt Lectio non lexio ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scriptura DE LITERIS Ex viginti duabus literis quinque sunt vocales a e i o u nam y Graeca est Ex quibus variè dispositis coalescunt
command Thirdly that the same Iesus the sonne of God was the Priest which offered that all-sufficient sacrifice for remission of the sinnes of all that beleeue in him Thus the Authour hauing layd the ground worke of his subsequent matter doth in the sequell of the Epistle polish euery particular part with sundry arguments still building vpon that foundation which he had laid But because the Iewes thought it strange that the Gospell should take place and be preferred before the Law therefore the Authour first declares the excellency of Iesus Christ shewing him to be not onely man but God farre aboue all Angells and consequently worthy of a great deale more honour then Moses Hauing handled his Propheticall and Regall offices hee comes in the fourteenth verse of the fourth chapter to his Priestly office and comparing him with Aaron layes downe diuers differences betweene Christ and Aaron who differed First in person the one being onely man the other as well God as man Secondly in qualitie the one being sinnefull offered sacrifice not onely for others but for himselfe also the other being Choris hamartias without sinne offered himselfe for vs. Thirdly in order the one being of the Leuiticall order the other after the order of Melchisedech and consequently the one was temporarie the other eternall Fourthly in the manner of sacrificing Aaron offered the blood of beasts but Christ offered himselfe yea his owne blood Fiftly in efficacie the sacrifices of Aaron being in themselues of no vertue not able to cleanse sinne but the sacrifice of Christ was effectuall purging all beleeuers from all their sinnes Sixthly in the reiteration for Aaron and his sons were bound to reiterate their sacrifices euery day Christ offered once for all Seauenthly Aaron entred into an earthly tabernacle without the people but Christ into a heauenly with all his faithfull members Then the Apostle shewes what Analogie and proportion there was betweene the Priest-hood of Christ and that of Aaron which agreed First in election for as the Leuiticall Priests were elected to their office so was Christ ordained of his Father Secondly they did offer sacrifice with blood so did Christ. Thirdly they did it in behalfe of the people so did Christ. Fourthly they prayed for the people so did Christ. Last'y they entred into the Sanctum Sanctorum Holy of Holyes so did Christ. The Authour in the ninth chapter hauing compared the carnall rites with the spirituall the 〈◊〉 Tabernacle which was corruptible with the glorious tabernacle of Christs humane nature which was and is incorruptible the blood of beasts with the blood of Christ shewing that these were but the shadowes whereof Christ was the substance in whom we inioy all things spiritually and by whose blood al things are sanctified vnto vs in this chapter he shewes the insufficiencie of the Leuiticall oblations to be imployed by their frequent reiteration and the perfection of Christs sacrifice by the single act wherefore the Hebrewes should not rest in the Leuiticall sacrifices which being types of Christ had their perfection in him who hauing offered one sacrifice for sinne sitteth for euer at the right hand of God This text doth diuide it selfe into two parts An Agent and his Actions The Agent in this relatiue pronoune Autos He. His Actions are two The first done and past The second present and in doing The first hee offered one sacrifice for sinne where we haue First the subiect of his action He offered a sacrifice Secondly the singularitie of this subiect One sacrifice Thirdly the end of both for finne His second action is expressed by three predicaments Situs His gesture He sitteth Vbi His place at the right hand of God Quando His time how long for euer In the first is intimated his Maiestie in that hee sitteth In the second his Omnipotencie at the right hand of God In the third his Eternitie in that hee sitteth for euer In the first action you haue Christ in the state of humiliation In the second in the state of exaltation In the first he is dying for sinne in the second 〈◊〉 ouer sinne And first of the first Hee hauing offered one sacrifice for sinne In the handling of which words this Method shal be obserued First I shall shew who was the Priest that offered Secondly what was the sacrifice which was offered Thirdly the scope and end whereunto it was directed This Priest was Christ the eternall sonne of God one with the Father 〈◊〉 of all things and by whom all things doe subsist King of Kings Lord of Lords a perfect man without sinne full of grace and truth He it was that tooke vpon him this function to be a Priest and to offer an all-sufficient sacrifice to expiate for the sinnes of the elect And herein did Christ 〈◊〉 mainely differ from the Leuiticall Priests in that they were onely the persons offering sacrifice and not the sacrifice it selfe but Christ was both the Priest and Sacrifice for there could no sufficient sacrifice bee found for the sinne of man but onely Christ and none worthy to offer the sonne of God but onely himselfe But seeing Christ in the vnitie of his person had entertained a dualitie of natures consisting of Deitie and Humanitie hence arises a question Whether the Priestly office of Christ belong vnto his Godhead or to his manhood or to both The answer is that Christ is this Priest according to neither nature separately or diuided but according to both natures ioyntly as he was both God and man See this confirmed How much more shall the blood of Christ who by the eternall spirit offered himselfe to God purge our consciences from dead works to serue the liuing God By which eternall spirit we are to vnderstand his eternall Godhead concurring with his manhood to make him a perfect Priest The reasons why the Priestly office of Christ did require that he should be both God and man are these First as he was a Priest so was he to be a Mediatour but he could not be a Mediatour except he were God and man for Opera Christi Mediatoris sunt The andrica The workes of Christ which concerne his Mediatourship proceede from both natures Secondly because he was to be a Priest after the order of Melchisedech so that he must bee apator and ametor without father without mother as Melchisedech was Now he was not without father but as hee was man nor without mother but as he was God Thirdly because hee must be both God and man that reconciled in one God vnto man and man vnto God Lastly because no creature could satisfie Gods 〈◊〉 but onely God none ought but onely man wherefore the Godhead of Christ did giue unto his manhood efficacie and merit to deserue at Gods hands remission of our sinnes for the manhood of it selfe without the Godhead hath no vertue or efficacie to be meritorious So it appeares that Christ Iesus was the High Priest for