by the sufferings of our sauiour vpon the Crosse 10. If anie obiect and say that the Scriptures Hovv God doth desire Sacrifice and not desire it often affirme that God doth not desire Sacrifice this obiection S. Auguctine answereth in the aforesaid chapter prouing by manie examples of Scripture that when it is said God doth not require Sacrifice it is to be vnderstood of the visible signe which is commonly called the sacrifice when it is without the inuisible Sacrifice of our hearts for so it is but a false signe and hipocrisie such as was the sacrifice of Cain who offered his goods as a visible signe but not his heart in an inuisible Sacrifice and therefore his sacrifice was reiected and Abells accepted as witnesseth Rupertus in his 4. book vpon Genesis and second chapter saying By faith saith S. Paul Abel offered a greater host then Cain for in exterior worshipp and religion they both offered alike And therefore both of them offered rightlie but Cain did not rightly deuide for Cain whilest he offered his goods to God kept himself vnto himself hauing his heart fixed in earthly desires Such portions or outward gifts God doth not accept of but by himselfe saith in the 23. of the Prouerbes Sonne giue vnto me thy heart Wherefore Abel first offered vnto God his heart and then his goods and so offered by faith a greater host then Cain Who offered the outward Sacrifice which was the visible signe but kept the inward which God most esteemed vnto himselfe 11. The case standeth before God with Sacrifice The case of Prayer and Sacrifice alike as it doth with prayer God commandeth prayer Marke 14. 38. And yet saith that some kinde of prayer is hipocrisie Math. 15. 7. In like manner God so affecteth Sacrifice that vnder penaltie of death he prohibiteth it to be offered vnto anie but vnto himselfe Exod. 22. 20. and yet saith that he will not haue Sacrifice offered vnto him Isay 1. 12. The reason is for that exterior prayer which is cōmonly called prayer is a signe of the interior prayer of the heart which when it wanteth is hipocrisie as a false signe So exterior visible Sacrifice which is commonly called Sacrifice is a signe of the interior and when it is without this it is hipocrisye as a false signe So God will prayer and Sacrifice and he will not prayer nor Sacrifice He will haue prayer and Sacrifice when they are conioyned with the prayer and Sacrifice of the heart and he will not haue prayer nor Sacrifice when they are not accompanied with the heart because they are hipocrisie as making shew of that which is not Wherevpon after the Prophet in the 50. Psalme had said A Sacrifice to God is an afflicted spirit a contryte and humble heart ô God thou will not dispyse c. Hee addeth Then shalt thou accept Sacrifice of iustice oblations and holocausts then shall they lay calues vpon thyne Altar When with the exterior visible Sacrifice of the Church men shall offer the inuisible Sacrifice of their hearts by sorrow for the negligences of their liues past contrition for their sinnes and humiliation before God vnto whom that Sacrifice is offered thē shall they offer a true and proper Sacrifice of justice oblations and holocaustes acceptable to God and not otherwise because the outward Sacrifices with out this inward and inuisible is but hipocrysie 12. Visible Sacrifices saith Saint Augustine in the place a fore reoyted Are signes of the inuisible Visible Sacrifices are signes of the inuisible as vvords are of thinges as wordes are signes of things Wherefore when without anie iust necessitie men speake wordes and haue other intentions in their hearts then their words sound or signifie it is but dissimulation and contrarie to the institution of words which were ordeyned to expresse the intention of the heart So when we offer visible Sacrifice without the inuisible Sacrifice of our hearts it is hipocrisie or dissembled sanctitie which is double iniquitie because visible Sacrifices were instituted vnto this end that they might be a publicke sacred visible signe of the inuisible sacrifice of mēs hearts vnto God as words were ordeyned to expresse the sinceritie of mens myndes and because man should alwaies haue an intention and be euer readie to giue his heart and soule to God without dissimulation therefore he may neuer offer visible Sacrifice without the inuisible Sacrifice of his heart 13. S. Augustine expressing the excellencie of The excellencie of visible Sacrifice conioyned to the inuisible this visible sacrifice when it is accompanied with the visible Sacrifice of our hearts and how acceptable it is vnto God and vnto the Church triumphant in heauen addeth in the same chapter saying When wee offer visible Sacrifice together with the inuisible of our hearts Then all the Angells and the superior powers and the more powerfull spirits through their goodnes piety doe fauour vs and reioyce with vs and according to their power doe helpe vs to offer this visible Sacrifice Thus S. Augustine of the excellencie of this visible Sacrifice when it is vnyted vnto the inuisible of our hearts and how acceptable it is vnto God and vnto the whole triumphant church in heauen 14. The reason why the triumphant Church in VVhy th' Angells reioyce at th' offering of visible Sacrifice heauen which as S. Paule saith doth consist Of the assemblie of manie thousand Angells doth so reioyce at the offering of visible sacrifice when it is accompanied with the inuisible sacrifice of our hearts is for that they are as they themselues say fellow seruants with those who serue God vpon earth And seeing that men here vpon earth cannot continewally without intermission think of God and honor him with the honor which is only due vnto him by a perpetuall and continewall sacrifying of their hearts vnto him as they in heauen doe who Day and nyght crye holy holy Lord God omnipotent and so are eternally happie therfore they doe reioyce that yet sometymes men vpon earth will actually thinke vpon God and actually honor him with the honor of Latria worshipp due only vnto him and consecrate their hearts vnto him alone who is their end and chiefest good therby to become partakers of a little droppe of their happinesse for as S. Augustine in the 22. chapter of his 10. booke of confessions saith This is happie life to reioyce in God of God and for God this is it and other is none Now the question is whether Christians are bound to offer this 4. kynd of Sacrifice to God or no The Puritans deny that in the Christian Church there ought to be any such kind of extenall Puritans deny externall visible Sacrifice in the Christian Church visible Sacrifice offered vnto God The moderate sort of Protestants doe after a sort confesse it in words and doctrine though not in practise as his late deceased Maiestie in his answer to Cardinall Perron related by Casaubon saying The
plāt peace and preach as S. Paul saith Peace to them that were farr of and peace to them that were nigh Ephe. 2. 17. And God is not the God of dissention but of peace 1. Cor. 14. 33. 6. Fourthly Adam and his sonnes liued in the law of nature and instituted externall visible Sacrifice in the Church of God vpon earth according to the Law of Nature no other law being then published or known as all diuines generally Sacrifice instituted by the Lavv of Nature hold and the law of nature being inserted and ingrafted by God as S. Paul saith Rom. 2. 15. in the harts of all men for them to follow as a rule of Iustice and an instinct of nature proceeding from reason as an euerlasting couenant between God and Man Isa 24. 5. Certayn it is that our The Lavv of Nature immutable Sauiour could not take away externall visible Sacrifice from amongst men and moue them to violate the Law of Nature or change it in the harts of all men seeing that as S. Paul saith He continueth faithfull and cannot deny himself 2. Tim. 2. 13. to change his diuine decrees and alter the Law of Nature in all men or change the naturall diuine instinct which he hath engrafted in all men to follow euen from the first beginning of his Church vpon earth which Lactantius in his 6 Book and 8. Chapter of diuine Institutions obserueth out of the 3. book of Ciceros common-wealth saying Cicero almost with a diuine voice hath in these words described the Law of Nature saying The Law of Nature is right reason agreable Description of the Lavv of Nature to nature spread amongst all men constant and euerlasting To this Law it is not lawfull to add any thing or to take away Thus Lactantius and Cicero of the Law of Nature Wherefore seeing that visible Sacrifice was instituted by the Law of Nature most certayn it is that our Sauiour came not to take it away but to institute it in better termes with he did when taking bread he gaue thanks and brake and gaue to the Apostles saying This is my Body which is giuen for you to God do this for a commemoration of mee In like manner the Chalice also after he had supped saying This is the Chalice the New Testament in my Bloud which is shed for you to God This do ye as often as you shall drink for a commemoration of mee Wherefore we may iustly complayn of these who persecute the offering of visible Sacrifice vnto God in the words with the Prophet Isaie vsed when he complayned of the Iewes for violating the Law of Nature saying The earth is infected with the inhabitants thereof because they haue transgressed the Lawes changed right dissipated the euerlasting couenant Isa 24. 5. 7. Fiftly the Prophet Daniel promiseth that externall visible Sacrifice shall be offered vnto God in the Church of God vntill the end of the Sacrifice to last vntil the end of the vvorld world saying And in the half of the week shall the host and the Sacrifice fail and there shal be in the Temple the abomination of desolation euen to the consummation Daniel 9. 27. Agayn The continuall Sacrifice shal be taken away and the abomination of desolation shal be set vp Dan. 12. 11. And our Sauiour himself setting down the tyme when this Prophecy of Daniel shall be fulfilled and when there shal be no more hosts nor Sacrifices offered to God in his Church vpon earth saith And when you shall see the abomination of desolation which was spoken of by Daniel standing in the holy place c. immediatly afther the tribulation of those dayes the Sunn shal be darkned and the Moone shal not giue light and the Starres shall fall from heauen Math. 24. And so forth describeth the day of Iudgment signifying that externall visible Sacrifice shal be offered in the Church of God vntill a litle before the consummation of the world 8. Sixtly God Almightie promised saying I will send of them which shall be saued to the Gentils into the Sea into Africa and Lidia into Italy and Greece to the Ilands farr of to them that haue not Priests and Leuits shal be allvvayes in the Church to offer Sacrifice heard of mee and haue not seene my glory And they shall shew forth my glory to the Gentils and they shall bring all your Brethren of all Nations a guift to our Lord. And I will take of them to be Priests and Leuits saith our Lord because as a new Heauen and a new earth which I make to stand before mee saith our Lord so shall your seed stand and your name Isa 66. 19. Where we see that God almightie promiseth to make Priests and Leuits whose office is to offer and assist at the offering of visible Sacrifice of the gentils conuerted vnto Christianity and that their seede shall not fail vntill the end of the world Wherevpon S. Augustin in the 21. Chapter of his 20. Book of the Cittie of God alledging this place saith God compareth the conuerted Gentils as it were by a similitude vnto the Children of Israel offring vnto him their hosts or Sacrifice with Psalmes in his house or Temple which the Church doth now euery where and hath promised that he would take of them Priests and Leuits for himself which now we see donne for now Priests are not by succession of flesh and bloud according to the order of Aron but as it ought to be in the new Testament where Christ is the chiefe Priest according to the order of Melchisedech thus S. August 9. Seuenthly God promised by the Prophet Ieremy saying Behold the dayes shall come saith our Lord and I will raise vp the good word that I haue spoken to the house of Israel c. This is the name they shall call him the lord of our iust one c and of Priests and Leuits there shall not faill from before my face a man to offer Holocausts and to burne Sacrifice and to kill victimes all dayes Ierem. 33. 14. Wherevpon Theodoret in his interpretation of this place saith Wee see the euent of this Prophecy for the new Testament being giuen according to the diuine promise The Priest-hood according to the order of Melchisedech is also giuen which whosoeuer haue obteyned do offerr vnto God reasonable Sacrifice 10. Eightly S. Paul commaundeth all Christians No communion vvithout Sacrifice saying As often as you shall eate this Bread and drink the Chalice you shall shew the death of our Lord vntill he come 1. Cor. 11. 26. and our Lord dyed offering vp himself to God in an externall visible Sacrifice as our aduersaries do graunt whereby it is manifest that exteriour visible Sacrifice by the commaund of the Scriptures shall last vntill the later day 11. Ninthly externall visible Sacrifice being a thing only and chiefly aboue all things due vnto God and giuen vnto God by the consent of all Nations thereby to acknowledg him for
the Sonne of Mann and doe not drinke his bloud you shall not haue life in you you ought to communicate after such asort to the holy table as that you doubt nothing at all of the body and bloud of Christ for that is taken by the mouth which is beleeued by faith And in vaine doe these answere Amen who dispute against that which is taken Thus S. Leo. 14. This custome of answering Amen to the Priest when he called the Eucharist the body of Christ was so vniuersally practised in the primitiue Church that Cornelius who was a holy Martyr and made Bishop of Rome about the yeare 254. Nouatus the heretik chāged the ansvvere of Amen in his Epistle to Fabius Bishop of Antioche set down by Eusebius in the 35. chaper of his 6. book of Histories amongst other things accuseth Nouatus an Arch-heretike of a most greevous offence for that when he had offered Sacrifice and should distribute vnto euery one part of the Sacrament he would take the hands of the communicants between both his hands and would not lett them goe vntil he had bound the communicant with this oath Sweare vnto me by the body and bloud of our Lord Iesus-Christ that thou wilt neuer forsake me nor returne to Cornelius And the miserable man saith S. Cornelius who was to receaue did not taste of the blessed Sacrament before he had bound himselfe vnto him after this manner And he who should receaue the Sacrament said this in lieu of Amen which he ought to haue said I will from this tyme forward no more returne to Cornelius Thus S. Cornelius in disciphering the wickednes of the heretike Nouatus whereby we see that euen in the primitiue Church both the Eucharist was beleeued to be the body and bloud of Christ before receauing and that the whole Church of God in all ages vsed to acknowledge it to be the body and bloud of Christ before they receaued 15. S. Augustine in his 29. Sermon vpon the words of the Apostles maketh also mention of this testimony which all the faithfull haue euer giuen to the body and bloud of Christ in the Eucharist before receauing saith You know ô faithfull men what testimony you haue giuen vnto the bloud which you haue receaued for certainly you saie Amen Wherevpon The ansvvere of Amen crieth against the Aduersaries of the reall presence lyke the bloud of Abel S. Augustine in the 10. chapter of his 2. book against Faustus a Manichean heretike who contemned the bloud of Christ in the Eucharist compareth the crying of the bloud of Christ out of the mouths of the faithfull who answere Amen vnto it before they receaue it vnto the crying of the bloud of Abel which was shed vpon earth by his brother Cain saying God saith to Cain what hast thou donn The voice of thy brothers bloud crieth vnto me from the earth Euen so the diuine voice in the Scripture saying This is my bloud doth reprehend the Iewes for the bloud of Christ hath alowd voice vpō earth when Amen is answered vnto it by all nations at their receauing of it This of Amen is the cleare or manifest voice of the bloud which the bloud itselfe out of the mouth of the faithfull redeemed by the same bloud doth expresse Thus S. Augustine whose words we may vse word for word against our Aduersaries changing only Jewes for Puritans 16. Wherefore I humbly beseech the Reader whosoeuer thou art that shalt read these our books and doest not beleeue the reall presence seriously to consider with thyselfe in what a lamentable and miserable estate thou liuest seeing that as S. Augustine saith not only all faithfull people who euer receaued the communion in the Church of God crie against thee as guilty of the bloud of our Lord but also the bloud of Christ itselfe out of the mouthes of the faithfull who haue receaued euen as did the bloud of Abel against his brothe Cain and haue compassion of thyselfe yet whilest there is tyme lett not thy senses deceaue thee nor the obstinacy of thy will hinder thee nor yet sloath or negligence so lull thee a sleepe that thou wilt not heare the crye of all faithfull people and nations If life please thee doe not contemne life when it is offred vnto thee in the bread of life but prepare thy heart to receaue it worthily that thou maist liue eternally Amen THE TABLE OF THE CHAPTERS OF THE FIRST BOOK CHAP. I. WHat we vnderstand by visible Sacrifice and of the whole scope of this book CHAP. II. The necessitie of visible Sacrifice and the end or cause why it was instituted and vsed CHAP. III. All the Gentils and heathen people Atheists and Epicures only excepted offred visible Sacrifice vnto their supposed Gods CHAP. IV. Of all the visible outward actions of men exterior visible Sacrifice is chiefly due vnto God as God and Creator of all thinges CHAP. V. Of all the visible actions of men exterior visible Sacrifice is only due vnto God alone CHAP. VI. By the instinct of nature all people who firmly beleeued that there was a God and his prouidence ouer mankind offred externall visible Sacrifice to some God true or false CHAP. VII How visible Sacrifice was offred vnto God in the beginning of his Church vpon earth and shal be vnto the end CHAP. VIII The reasons why our Sauiour would not take awaie visible Sacrifice out of the Church but establish it in better termes CHAP. IX Our Sauiour was to be a chief Priest of the order of Melchisedech and to offer vnbloudy Sacrifice in his body and bloud vnder the formes of bread and wine vntill the end of the world CHAP. X. At the comming of the Messias vnbloudy Sacrifice in the body and bloud of our Sauiour was to be offred euerie where vpon altars amongst the conuerted Gentils CHAP. XI By the distinction of bloudie and vnbloudie Sacrifices is prooued that our Sauiour at his last supper offred vnbloudie Sacrifice in his bodie and bloud CHAP. XII The ancient Fathers beleeued that our Lord at his last supper offred vnbloudy Sacrifice in his bodie and bloud and established the same in hi Church CHAP. XIII The whole Christian world before Luther beleeued that our Sauiour at his last supper offred vnbloudie Sacrifice or Sacrifice of Gifts in his bodie and bloud and established them in his Church CHAP. XIV The conclusion The Chapters of the 2. book CHAP. I. OVr Sauiour at his last Supper instituted an vnbloudie Sacrifice or Gifts in his bodie and bloud to be offred to God in commemoration of him CHAP. II. How these words This is my body which shal be deliuered for you import also a Sacrifice in his body CHAP. III. The Scriptures and knowne Christian mens books who writt of this subiect before Luther reputed heretiks to both parties only excepted teach a Sacrifice in the bodie and bloud of our Lord. CHAP. IV. Remission of sinnes and other blessings are and may be obteined by the Sacrifice of the body and bloud of our Lord. CHAP. V. Our Sauiour commanded that we should giue to God for vs the same body and bloud which he gaue and shed and how all the hosts offred in Sacrifice or giuen in the Communion are one CHAP. VI. One and the same substantiall body and bloud of our Lord in the holy Sacrament is in diuers places and vnder diuers dimensions at the same tyme. CHAP. VII Our Sauiour is chief Priest or agent in offring vnbloudy Sacrifice and administratring Sacraments CHAP. VIII How in generall our Sauiour by his omnipotency together with Priests his instruments and Legats doth consecrate his true reall and substantiall body and bloud in the blessed Sacrament CHAP. IX Of the certainty of the presence of the true reall and substantiall body and bloud of our Lord in the blessed Sacrament after consecration by the omnipotency of God CHAP. X. The Amen or conclusion of this book and how all faithfull communicants haue vsed to say Amen to the body and bloud of our Lord in the blessed Sacrament before they receaued FINIS APPROBATIO TRactatus hic secundus de Sacrificio nihil continet quod aut rectae Fidei aut bonis moribus repugnet imprimi itaque poterit diuulgari Datum Bruxell die 15. Maij 1637. Henricus Calaenus S. T. L. librorum Censor
heathen people did not only eate of things offred vp in Sacrifice vnto their Gods but also estemeed that The vnion amongst the Gentils by communicating of Sacrifices those who did eate of their Sacrifices had vnion peace and society with them and their Gods or Idolls therefore both in the Old Law and in the New the faithfull were prohibited to eate of the meate which was offred vp to Idolls Exod. 34. 25. Act. 15. 29. and 1. Cor. 10. 21. where S. Paul saith to the faithfull you cannott be partakers of the table of our Lord and the table of Diuels Wherevpon Nectarius Bishop of Constantinople in his Oration Iulians craft to bring the Christians to Idolatrie which he made in the beginning of Lent relateth that Iulian the Apostata desirous to compell the Catholicks of Constantinople to an exteriour kind of participation with Idolators and infidells caused all the bread and meate with was publickly to be sold in Constantinople to be offred vpp in Sacrifice vnto the Gods that so saith he they may all be compelled to eate of meate immolated to Idols or els perish with hunger Wherevpon the Christians seeking by the meanes of Theodorus the Martyr to know what they might do to saue the faithfull from perishing of hunger Deuine answere was made that insteed of bread they should vse boyled wheate for their meate which the richer sort for a whole weeke together bestowed vpon the poorer So Iulian being ouercome by the continency and constancy of the Christians commaunded that pure meate with out any spott should be brought again to the market 6. And not only the Scriptures and Ecclesiasticall histories make mention how the heatens honored their Gods with Sacrifice and after did eate of the said Sacrifice to maintayn freindship and society amongst themselues and with their Gods but also heathen Authors themselues as Homer Virgil Plutark Macrobius and Valerius Maximus who writeth that in the feasts which the RomaÌ„ Septemviri made in the Capitoll to Iupiter which were after sacrificed Iupiter was inuited to supper in a bedd and Iuno and Minerua sitting in chayres to signifie that eating the meate with was offred in Sacrifice they communicated and feasted with their Gods And the same doth testify Plutark in his Booke intituled That there is no pleasant life according to Epicurus saying Kings Princes keepe greate cheare in their royall Courts and make certain royall and publick feasts for all commers but those which they hold in the sacred Temples at Sacrifices and solemnities of the The solemne Sacrifice of the Gentiles Gods performed with fragrant perfumes and odoriferous incense where it seemeth that men approach neare vnto the Maiestie of the Gods and think they euen touch them and be conuersant with them in all honor and reuerence such feasts yeild a more rare ioy and singular delight then any other by the assured hope and full perswasion that God is there present propitious fauourable and gratious and that he accepteth in good part the honor and seruice donn vnto him So Plutark and Virgil in the 8. of his Eneides affirmeth the same of Eneas and his Troians saying Then chosen striplings and the Priest who yet Stands at the Altar streight before them sett Oxens broild entrails fâ—ll with manchet fine Baskets and serue them of the purest wine Eneas and his Troians take for cheere The chine and hallowed inwards of a steere Whereby we see that it was the custome of infidels and heathen people to take the flesh with was offered vp in Sacrifice to their God from the Altar of their idolls and bring it to the table of men that those who offred might eate of it with their freinds and such as were inuited after the manner of the Isralits who as is set down more particularly in the 1. Book of Kings and 1. Chapter offered Sacrifice vnto God and after communicated of the said Sacrifice amongst themselues And this is sufficient to shew that all heathens and Gentills who were not Atheists or Epicures and either denied not God or Gods or his or their prouidence ouer mankind offred Sacrifice vnto some supposed God and communicated of the same thereby to giue diuine honor vnto their Gods and maintaynvnitie peace and societie amongst themselues and with their Gods CHAP. IV. Of all the visible outward actions of men exteriour visible Sacrifice is cheifly due vnto God as God and Creator of all things 1. IN all the kingdomes and coÌ„mon-wealths which are vpon the earth there is some particuler visible and known signe of dignity honor and worship belonging only vnto the Kings or supreame Gouernors as they are kings Some visible knovvne signe of honor due vnto supreame Magistrates or supreame Gouernors which may not be giuen vnto any other vnder penaltie of treason and death as Scepter or Crown or the like and God not only being King of Kings Reuel 9. 24. and Prince of the Kings of the Earth Reuel 1. 5. but also God and Creator of all things Reuel 3. 11. And hauing dominion ouer all 1. Chronic. 29. 12. in reason he must needes haue some one particular externall visible known signe of adoration honor and worship due only vnto him as he is God and supreamest Some visible honor due vnto God alone Soueraign by all men which liue vpon the earth thereby publickly to acknowledg him for their God and to practise together their submission and obedience vnto him and visibly to adore him with that diuine worship with is due only vnto him Which honor and worship vnder penaltie of treasoÌ„ against his diuine Maiestie and temporall and eternall death may not be giuen vnto any creature subiect or vassall of his otherwise there should be lesse prouidence vsed in prouiding for the preseruation of the visible publick honor worship and dignity of God amongst men then there is for the meanest king prince or publick gouernour of any priuat cittie vpon earth which is absurd Wherevpon we inferr that there is a particular exterior visible known signe whereby men do or ought publickly and visibly to acknowleg God for their Lord God and cheifest good and publickly and visibly preserue in them the honor dignity and respect which is due only vnto him as their Lord God Creator conseruer and happy life c. 2. That this particuler externall visible known signe is the visible Sacrifice I speake of which S. Augustine discribeth to be a Sacrament or sacred Sacrifice is only due vnto God visible signe of the inuisible Sacrifice of our harts as is sett down in our first chapter God himself doth witnes saying He that Sacrificeth to Gods shal be put to death but to our Lord only Exod. 22. 20. for which cause S. Paul reprehending the Gentils for their Idolatry saith They changed the glory of the incorruptible God Rom. 1. 23. And how did they change it by taking away the exterior visible Sacrifice which was only due vnto God as a sacred visible
Sacrifice to some creature Which S. Paul also signifyeth saying vnto those of Listria who would haue offred Sacrifice vnto him and Barnabe why do you these things we are mortall men like vnto you Act. 14. 11. neither would those of Listria though heathen men haue gonn about to offer Sacrifice to Paul and Barnabe but that they esteemed them Gods saying Gods made like men are descended vnto vs and they called Barnabe Iupiter and Paul Mercurie Act. 14. 11. 7. The reason why Sacrifice is so only due vnto God as that it may not be giuen vnto any creature first is for that Sacrifice is a visible known signe of the deliuery of ourselues vnto him vnto whom the Sacrifice is offered as vnto our God as God himself witnesseth VVhy Sacrifice is only due vnto God saying They haue forsaken mee and haue Sacrificed to strange Gods 4. Kings 22. 17. Again they haue forsaken mee and haue Sacrificed to strange Gods that they might prouoke mee to wrath 2. Paral. 34. 25. and man being Gods by title of his creation conseruation and redemption may not giue himself vnto any other as vnto his God and therefore he may not offer Sacrifice vnto any creature Secondly God created mā according to his owne Image to the Image of God he created him Gen. 1. 27. And as our Sauiour said of the tribute mony Whose is this Image and superscriptiō They sayd vnto him Cesars Then he saith to them render therefore the things that are Cesars to Cesar and the things that are Gods to God Matth. 22. Wherevpon Tertullian in his book of idolatrie saith As the Image of Cesar which is vpon his coyn is due vnto Cesar so the Image of God which is in Man is due vnto God wherefore as thou restorest mony to Cesar so thou oughtest to giue thy self to God 8. And for that exterior Sacrifice is so proper vnto God as a visible signe of the inuisible acknowledging him for our Lord in our harts and a diuine worship or worship of Latria due only VVhy the Diuels desire Sacrifice vnto him to signify the inward spirituall Sacrifice wherewith the soule offreth herself vnto God as vnto the originall cause of her creation and end of her happines therefore the Diuel who is couetous of diuine honor and ambitious to be esteemed as a God desireth to haue external Sacrifice offred vnto him as witnesseth S. Augustin The more fovvl the more ambitions in the 19. Chapter of his 10. Book of the Cittie of God saying The Diuels for no other cause do desire Sacrifices to be offred vnto them then for that they know they are due vnto the true God for it is not true which Porphyrie affirmeth and some others think that the Diuel desireth to haue Sacrifice offred vnto him for that he delighteth in the sauour of dead carkasses burned or rosted but for that he delighteth in deuine honour They haue store of the sauour of things burned euery where and if they should desire more the Diuels themselues could do this for themselues but because these wicked Spirits do impudently chalenge to themselues to be God they are not delighted with the smoak which procedeth from the burning of any body but that which procedeth from the mind of an humble suppliant or petitioner who being deceaued is become subiect vnto them and they domineere ouer him stopp in his passage vnto the true God that man should not become the Sacrifice of God whilst he is offered in Sacrifice vnto another who is not God Agayn in the 22. Chap. of his 20. Book against Faustus the Manichean he saith The proud and wicked Spirits are not fedd with the sauour of things burnt or rosted in the Sacrifices which are offred vnto them or with smoak as many vainly think but they are fedd with the errors of men not by a refection of their bodies but by a malicious delight that they can by any meanes deceaue yea though it be by an arrogant pride of a dissembled majestie and so glory that diuine honor is exhibited vnto them 9. And if there had been any visible outward action more due vnto God or of greater esteeme VVhy our Sauiour redeemed mankind by a Sacrifice or of more woorth in the presence of God then exteriour visible Sacrifice representing the inward Sacrifice of the hart and mind certayn it is that the Sonne of God our Sauiour CHRIST IESVS would haue donn that act or offred it to God the Father for the redemption of mankind Seeing he descended from heauen not to do his own will but the will of God that sent him Ioh. 6. 38. And God the Father in him was well pleased Matth. 3. 17. But seeing he redeemed mankind by exterior visible Sacrifice representing the inward Sacrifice of his hart and soul who can doubt but that of all the outward actions of men externall visible Sacrifice representing the inuisible Sacrifice of the hart is the cheifest and aboue all other visible outward actions due vnto God which S. Augustin in his first book against the aduersaries of the Law and the Prophets and 18. Chapter further witnesseth saying Sacrifice is cheifly and aboue all things due vnto God CHAP. V. Of all the visible actions of men exteri or visible Sacrifice is due vnto God alone 1. ALl other exterior visible actiōs of men except externall visible Sacrifice may be donn or exhibited vnto creatures as visible adoration by bowing to the ground kneeling openning of the lips lifting vp of the hands c. haue been and are giuen vnto men or creatures euen by good and pious men As it is read of Abraham Adoration may be giuen vnto creatures who when he did see three men comming towards him he rann to meet them and adored to the ground Gen. 18. 2. Again Abraham rose vp and adored the people of the land that is to say the Children of Heth Gen. 23. 7. yet Abraham is called Father of the faithfull Rom. 4. And likwise when Iacob did see Esau comming towards him going forward he adored prostrate to the ground seauen times Gen. 33. 3. It being told Moyses that Iethro his father in law was comming towards him Moyses going out mett him adored and kissed him Exod. 18. 7. The Brethren of Ioseph the Patriark adored him prostrate to the ground Gen. 43. 26. Iosue fell flat to the ground and adored an Angell Ios 5. 24. Nathan the Prophet adored king Dauid bowing to the earth 3. Kings 1. 23. 2. God Almightie speaking of the reuerence which shall be vsed towards the chiefe Pastors of his Church in the New Law saith Kings shal be they nureing Fathers and Queenes they nurces with countenance cast down towards the ground they shall adore thee and they shall lick vp the dust of thy feete Isa 49. 23. The Children of the Prophets Adored Elizeus adored Elizeus flat to the ground 4. Kings 2. 15. The Children of Israel being assembled togeather they
Scriptures Exod. 33. 19. Ioh. 11. 15. and the offering of visible external sacrifice being due vnto God only chieflie and aboue al things as a Sacrament of the inuisible Sacrifice of our hearts and soules vnto him and a holie signe of our acknowledging God for our Lord God as I haue proued in the precedent chapters What reasonable man can denye that God out of his prouidence towardes mankinde in directing him as a reasonable creature vnto his end and chiefest good hath also giuen vnto all mankinde a natural inclination propension and instinct to offer visible sacrifice vnto him thereby to acknowlegd him for their God honor him with the worshipp of Latria and professe the vnion of their harts with him their last end and chiefest good Vnlesse we should saie that God in the creating of man and in directing of men vnto their last end hath vsed lesse goodnes and prouidence then he hath towards trees plants and stones with is absurd seeing that his mercies towards man are aboue all his workes 2. From this instinct it did proceede that in the law of Nature whilest men liued in the beginning of the world without writings or anie other ordinarie directions or law more then the instinct of nature proceeding from reason with is called the law of Nature the faithfull in the Church of God vsed to offer visible Sacrifice vnto God as Abel Noe Melchisedec Abraham Isaac Iacob and Iob who all offered exterior visible Sacrifice vnto God before anie other law was knowne or published but the instinct of nature The lavve of nature is vvritten in the hartes of the Gentils proceeding from reason and is as S. Paul sayth Written in the harts of the Gentils Rom. 2. 15. and was as S. Hierom. vpon the 24. of Isai sayth Giuen vnto al nations before the law of Moyses was written which was not giuen by God vnto the children of Israel vntill the yeare 2544. from the beginning of the world according to the Annales of Torniellus 3. Neither could the defects in the sacrifice of Cain be displeasing vnto God as they were Gen. 4. 5. if Cain had not been obliged by some law to offer sacrifice for as S. Paul saith Rom. 4. 15. Where there is no law there is no preuarication Cains sacrifice displeasing because it vvas not conformable to the lavv of Nature or offence nor the sacrifices of Abel and Noe be gratefull and acceptable vnto God as they were Gen. 4. and 8. 21. but for that they were conformable vnto some law and right for God is not a God that will iniquitie Psal 5. 5. Yet before the law of Moses was giuen which was not vntill the yeare 2544. there was no other law as al men Cain and Abel bound to offer Sacrifice by the lavv of nature grant but the law of nature written in the harts of men Wherefore seing that for those 2544. yeares the faithfull offered visible sacrifice according to some law and there was no lawe but the instinct of nature proceeding from right reason which we call the law of nature it manifestly followeth that external visible sacrifice is due vnto God by the law and light of nature 4. From hence it is that Cain and Abel in the Cain and Abel offered Sacrifice vvithout a maister or teacher beginning of world had no need of anie maister or teacher to tell or teache them in general that they ought to offer visible sacrifice vnto God because they were taught it by the direction of theire consciences light of reason and wisdome giuen from aboue vnto all mankind as witnesseth S. Chrisostome in his 18. homilie vpon Genesis sayinge Cain of the fruites of the earth offered a Sacrifice to God Consider how the builder of nature in grafted in man the science of conscience for I pray you tell me whoe brought Cain to this knowledge no other but the knowledge which is in a conscious mind He offered saith the Scripture Sacrifice to God of the fruits of the earth for he did know and he did clearly know that it was conuenient or meete to offer something of his possession to God not that God stood in need of any thing that was his but that he who inioyed such a be-benefit from him should shew his gratitude And againe in the same homilie he saith Cain had no teacher nor Abel a prompter or councellor to teach them to offer visible Sacrifice but they were both moued to this oblation by the dictamen of their consciences and by wisdome giuen from aboue vnto mankind In like manner S. Clement in the 20. chapter of his 6. Booke of Apostolicall constitutions affirmeth that Abel Noe Abraham and others after them offered Sacrifice to God only moued thervnto by the law of nature Whervpon Eusebius Cesariensis in the 10. chapter of his first booke of Euangelicall demonstrations saith The ancient friends of God Abel Noe Abraham c. offered Sacrifice which saith hee we ought not to thinke to haue been a rash inuention or a thing begunn after a humaine manner but rather inspired from aboue sed deuino potius nutu insinuatū For which cause Tertullian in the 2. chapter of his book against the Iewes saith Leuites to offer Sacrifice before the leuiticall lavv Before the law of Moses was giuen which was written in Tables of stone ther was a Law not written which was naturally vnderstood and kept by the Fathers for from whence was Noe found iust if the naturall iustice of the Law did not goe before him from whence was Abraham esteemed the freind of God if not by the equitie or iustice of the Law of Nature How came Melchisedec to be called a Priest of the most high God if there were not Leuites before the leuiticall Law who offered Sacrifice to God Thus Tertullian wherby it appeareth that men by the law of nature and dictamen of their conscience without a Maister or Teacher or written law are in generall sufficiently instructed to offer visible Sacrifice vnto God as a meanes wherby they may attaine vnto the vnion of their hearts with him who is theire last end and chiefest good Whervpon Origen in his first book vpon Iob saith In the tyme of the Law of Noe Abraham Melchisedec and Iob Priestes by the lavv of nature nature there were Priests who were not ordained to that office by the prescript of anie written law but taught and instructed to doe it by naturall wisdom After this manner Noe executed the office of Priesthood After this manner Abraham and Melchisedec were Priests and also after them Iob himselfe had the office of Priesthood Thus Origen With whom also agreeth S. Ciprian in his treatise of the reason of Circumcision saying Though many of the nations of the earth did iudge Circumcision which the Iewes vsed to be absurd and vnreasonable yet following the law of nature they retained the instruments of expiation or clensing from sinne and doe immolate victimes burne fatt and
poure out ther vowes before God with perfumes and drinke offerings Thus S. Ciprian whereby it appeareth that the ancient Fathers beleued visible sacrifice to be due vnto God by the law and light of Nature 5. Secondly by the defects which euerie one findeth in himselfe natural reason doth dictate vnto euerie one that he is subiect vnto some higher superior whose helpe he hath need of which superior call him what you will is God And the same naturall reason which telleth man Reason telleth man that he must honor God vvith such an honor as may not be giuen vnto any other that he hath a God vnto whom he is subiect and of whose helpe he hath need telleth him also that he is bound to honor this God with the highest kinde of honor that can be giuē him vpon earth and acknowledge this his subiection by such inward affection and outward signes or symbols as neither are nor ought to be giuen vnto anie other which is the externall visible Sacrifice we speake of which as we haue proued in the 4. and 5. chapters neither is nor yet euer was offered vnto anie but vnto some true or supposed God Nature is the cause of these things vvhich are donne after one manner 6. Thirdly Aristotle in his 7. booke of his morals to Eudemon saith That nature is the cause of these things which are alwaies or for the most part donne after one manner and fortune or accident of these which are seldome alike Which wee find true by experience in all naturall and accidentall things as in the naturall and accidentall things of the sunne moone planets and elements all whose naturall motions are constant and after the same manner and accidentall variable and changeable Accident the cause of mutability And seeing that all the sonnes of Adam both faithfull and infidels who firmely beleeued that there was a God or Gods and his or their prouidence ouer mankinde haue all generally offered visible sacrifice vnto some God true or false as I haue proued in the former chapters what reasonable man can doubt that God of his infinite goodnes mercies towards mankinde hath giuen vnto mankind a naturall inclination propension and instinct to offer visible sacrifice vnto him therby to acknowledge him for his God Corruption of nature the cause vvhy all offer not sacrifice and expresse the inward sacrifice of his hart vnto him and that the defect of offering visible sacrifice in those who vse it not is the corruption of nature 7. Fourthly we haue proued in our former chapters that people of all nations Epicures and The impossibility of all mē to agree to offer visible sacrifice had not the lavv of nature dictated it vnto them Atheists only excepted who denied God or Gods and his or their prouidence ouer mankind offered visible sacrifice vnto some true or supposed God And the people of all nations who were vpon the earth could neuer meete together to make an accord or agreement to offer visible sacrifice no nor yet the heads or kings of all nations could meete together to make this general accord that they would all offer visible sacrifice or if they should haue all mett together yet speaking diuerse languages and being of diuerse dispositions and humors they would neuer haue all agreed But suppose that they should haue all concurred together in one assemblie and agreed to offer visible sacrifice yet their diuerse dispositions natures interests reasons of state c. would not haue permitted them to haue continued for so manie thousand yeares in this their agreement of offering visible sacrifice without alteration or change if the dictamen of their consciences law and light of nature written in euery mans hart had not persuaded or compelled them vnto it as we see by experience in the contract or agreements which are made but amongst some few nations in other matters from which they change and fall from in few yeares 8. This which hath ben sayd is sufficient to conuince any indifferent reader that the offering The consent of nations is from the lavv of nature of exterior visible sacrifice vnto God is due vnto him by the instinct and law of nature For as Cicero a heathen man in the first booke of his Tusculan questions well obserueth In euery thing the consent of nations is to be esteemed the law of nature And againe in the same booke The consent of nations is the voice of nature Wheruppon S. Augustin in his 49. Epistle and 5. question sayth Those who are skilfull in the holy Scriptures of both The Pagans not to be blamed for offering sacrifice Testaments do not blame the Pagans or heathen people for that they build temples ordeine Priests and offer sacrifice because these things are taught them by the light and law of nature but for that they doe exhibite those things vnto Idols and deuils Thus S. Augustine With whom agreeth S. Thomas 2. 2. quest 85. ar 1. saying The offering of sacrifice is by Sacrifice by the lavv of nature the law of nature for saith he it proceedeth from natural reason that man should vse some sensible things and offer them to God in signe or token of due subiection and honor as they vse to doe who offer some thing vnto their temporal lords in acknowledgment or manifestation of submission vnto their dominion and this is that we call sacrifice So S. Thomas 9. And from this instinct of nature proceeding The diuision of tongues made no diuision of sacrifice from reason which we call the law of nature written in the harts of all men it came to passe that after the building of the tower of Babel and after that God had so confounded the tongues of all men that they could not one vnderstand another to consult together what kinde of religion they should follow or after what manner or way they should honor God or Gods they all agreed that God or Gods true or false were to be honored and adored with externall visible sacrifice as appeareth by the scriptures and testimonies of all antient times yet were they diuided and scattered ouer the earth into 55. or as others write into 72. distinct nations and tongues so that it had been impossible for them all to agree in generall in the offering of sacrifice vnto their true or supposed Gods had not the light of nature dictamen of their consciences and wisedome giuen from aboue vnto all mankind in their creation directed them 10. And this dictamen and light of nature to Temples vvithout sacrifice atheistical offer sacrifice vnto their true or supposed God or Gods was so inserted in the harts of al men that Plutark a heathen man taught by the light of nature in his booke intituled that there is no pleasant life according to Epicurus saith A temple without a sacred feast or sacrifice is atheistical impious and irreligious So constantly were Sacrifices beleeued to be due vnto God and
our lord God and maintayn our vnion and society with him and amongst our selues And Antichrist at his comming as S. Paul faith shal exalt himself Antichrist shall take avvay publik Sacrifice aboue all that 's called God or that is worshipped so that he shall sit in the Temple of God shewing himself as if he were God 2. Thes 2. It necessarily followeth that Antechrist shall not only as our Sauiour foretold in the 24. of Mathew and the Prophet Daniel in the 9. and 12. Chapters of his Prophecies take away the offering of externall visible Sacrifice vnto the true God but also from all Idolls that there shal be no externall visible Sacrifice publickly offered vnto anie Idoll or diuell but vnto him onlie who will secretly worshipp the diuell Mahuzim Daniel 11. and so he shall publickly exalt himselfe as the Scriptures saie aboue all that is called God or that is publickly worshipped Wherevpon S. Ireneus in his first Booke against Heresies and 25. Chapter saith He shall put downe Idols to perswade others that he is God and to magnifie himselfe who wil be an Idol that will haue in it the diuers errors of all other Idolls 12. Moreouer S. Ireneus speaking of the Crueltie In the time of Antichrist the faithfull vvho offer Sacrifice shal be forced to fly of Antichrist in putting downe the externall visible Sacrifice in the Church of God in his first Booke of Heresies and 25. Chapter saith In the time of the tirannie of Antichrist the saintes who offer pure Sacrifice vnto God shal be forced to flie awaie And in the halfe of the weeke shal be taken awaie the Sacrifice and the Host and the abomination of desolation shall be vnto the consummation of time With whom also agreeth Hippolitus the Martyr an ancient Father who liued about the yeare 220. after the natiuity of our Sauiour in his booke of the cōsummation of the world saying In the time The mourning of the Church after sacrifice is taken avvaie by Antichrist of Antichrist the Church shall mourne with great sorrowe because there shall be in it neither oblations nor offerings nor incense nor worshipp gratefull vnto God but the sacred Churches shal be like Cottages the pretions Bodie and blood of Christ shall not be extant in those daies the Liturgie or Masse shal be put downe singing of Psalmes shall cease and reading the Scripture shal be taken awaie 13. And the like affirmeth S. Ephrem in his treatise of Antichrist saing Before the end of the world at the coming of Antichrist the whole Church of Christ shall mourne with great sorrowe for that the diuine oblation and sanctification shal be no more offered to God then Sacrifice to cease in the time of Antichrist the holie misterie of Priesthod shall cease after three times and a halfe shall be fulfilled in the power and worke of the wicked Antichrist and all scandalls of the world benig consumed as our Sauiour spoke by his owne proper mouth then shall come the later daie So S. Ephren who liued about the yeare 370. after the natiuitie of our lord And with these aforesaid Fathers agreeth S. Chrisostom in his 49. homily vpon S Mattew saying For three yeares and a halfe the Sacrifice of Christians shal be taken away by Antichrist the Christians flying from him into the deserts there shal be none to enter into the Churches or to offer Sacrifice vnto God S. Hierome in his commentaries vpon the 9. of Daniel is of the same minde saying Hippolitus putteth the last weeke in the consummation of the world c. whereof it is said God will confirme the couenant one weeke vnto manie and in the other three yeares vnder Antichrist the host and Sacrifice shall cease Thus those Fathers of the extirpation of visible Sacrifice out of the Church of God by Antichrist 14. Now seeing that Antichrist at his coming as both Scriptures and Fathers doe testifie shall put downe external visible Sacrifice in such sort as that for a time there shal be no externall visible Sacrifice publickly offered to God vpon earth and that Antichrist is not to come vntill Antichrist is to raigne three yeares and a halfe the end of the world as witnesseth our Sauouir in the 24. of S. Matthew and Dan. 7. and to raigne but three yeares and a halfe before the consummation of the world as affirmeth the aforesaid Hippolitus in his said booke of the consummation of the world S. Ireneus in his 5. booke against Heresies towards the end S. Hierome vpon the 7. Chapter of Daniel S. Cyril in his 25. Catechesis and S. Augustin in the 23. Chapter of his tenth booke of the Cittie of God and others it is manifest Visible sacrifice taken avvaie the vvorld shall end that externall visible Sacrifice shal be offeto God in the Church of God vntill the end of the world and it being wholy taken awaie which is onely cheifely and aboue all thinges due vnto God then shall come the consummation of the world by fire wich shall burne and destroy all these things which are vpon earth Man ceasing to honor God with that honor which is due only vnto him as he is God and Creator of all thinges God will destroy man out of the face earth and all things els which vpon earth he created for man So those who denie and persecute the offering Those vvho denie Sacrifice hasten their ovvne torments vp of externall visible Sacrifice vnto God doe but hasten the destruction of the world and the euerlasting damnation of their owne soules and bodies to the verifying of the saying of the Prophet The sinner is taken in the works of his owne hands Psal 9. 17. he is fallen into the pitt which he made Psal 7. 16. and so doth but as saith the Apostle heape to himself wrath in the daie of wrath Rom. 2. 5. which our Sauiour himself also further signifieth saying The bread which I will giue is my flesh for the life of the world Ioh. 6. 51. As when the life of a man is quite taken from his bodie the bodie dieth and by degrees returneth vnto that which it was in his first creation which is slime dust and ashes so when the exterior visible Sacrifice and Sacrament shall be quite taken awaie for which God spareth the world then the world shal be destroyed by fier and shall returne to be as it was In the beginning when God created heauen and earth and the earth was void and vacant a darknes was vpon the face of the earth Gen. 1. 1. And shall so remaine vntill God create a new heauen and a new earth which shall stand for euer Isa 65. 17. Isa 66. 22. CHAP. VIII The reasons why our Sauiour would not take away visible Sacrifice out of the Church but establish it in better termes FIrst for that it shall be the worke of Antichrist Antichrist shall take avvay Sacrifice to put downe the daily Sacrifice as
I haue prooued in the last Chapter and there fore to make Christ to put down all speciall externall Sacrifice were to make him Antichrist Secondly all other outward acts obseruances and worships may be vsed and giuen vnto men only visible Sacrifice is due vnto God as he is God and Creator of all things as I haue prooued in the former Chapters Wherefore if our Sauiour Sacrifice taken avvay Religion is destroyed should haue taken away the offering of visible Sacrifice vnto God he had taken away Religion for Religion is a vertue by which men do giue due worship and honor vnto God as witnesseth S. Thomas in his Secunda Secundae quaest 81. art 1. Wherevpon S. Cyprian in his booke of our Lords Supper saith Religion is destroyed when there resteth no more Sacrifice to bee offred for as S. Augustin saith in the 21. chapter of his 20. book against Faustus The offering of Sacrifice doth belong Sacrifice is diuine honor or only due to ditie vnto the worship of Latria which is a seruice properly due vnto diuinitie Again in the same book and chapter he saith Sacrifice is diuine honor Wherefore if our Sauiour had taken away the offering of visible Sacrifice he had taken away the diuine honor which properly belongeth vnto God and had destroyed Religion 2. Thirdly if our Sauiour had taken away visible Sacrifice out of his Church he had taken away Priest-hood for by the law of nature nations Sacrifices taken avvay Priest-hood is destroyed and written law and law of grace Priests were ordeyned to this end that they might offer externall visible Sacrifice vnto God as we see by experience in all tymes and in all nations for at all tymes and in all nations those who beleeued that there was a God and his prouidence ouer mankind knew by the dictamen of right reason and nature that they were to honor and worship God with visible Sacrifice as a thing only and aboue all things belonging vnto him as their God and Creator as I haue shewed in the 6. Chapter and also knew by the same light of nature that euery one was not fitt to execute that office or could tell how to do it wherefore they chose some who publickly should for the whole assemblie or company performe that act Wherevpon S. Paul saith Euery high Priest is taken from amongst men that he may offer gifts and Sacrifices Heb. 5. 1. Agayn for euery high Priest is appointed to offer gifts and hosts wherefore it is necessary that he haue somthing that he may offerr Heb. 8. 3. Whereby we see that if our Sauiour had taken away the offering of externall Sacrifice vnto God hee had also taken away Priesthood which S. Ephrem in his treatise of Antichrist further witnesseth saying in the tyme of Antichrist for that the deuine oblation and sanctification shal be no more offred to God then the holy mistery of Priesthood shall cease 3. Fourthly the Priesthood being taken away Priesthood being taken avvay the lavv is destroyed the law also is translated and taken away as witnesseth S. Paul saying The Priesthood being translated it is necessary that a translation of the law be made Heb. 7. 12. Wherefore if our Sauiour had not instituted a visible Sacrifice in his Church he had not bin a lawgiuer as the Scriptures call him Iames 4. 12. but a law destroyer And from hence it is that S. Ireneus in the 15. Chapter of his â—5 book against Heresies saith That Antichrist Antichrist vvithout a lavv shal be with out a law as an Apostata because he shall take away all publick visible Sacrifice and Priesthood on which the law dependeth for as the Scripture saith The Lipps of the Priest shall keepe knowlege and the law they shall require of his mouth Math. 2. 7. He that shal be proud refusing to obey the commandement of the Priest that man shall die Deut. 17. 12. Wherevpon the Prophet Osee when he would expresse the wickednes of the Children of Israel in whom there was no truth nor mercy nor knowledg of God but cursing and lying and man-slaughter and theft and adulterie c. saith Thy people are as those who gainsay the Priest Osee 4. 4. Whereby it is manifest that if our Sauiour had taken away externall visible Sacrifice he had taken away the Law 4. And for this cause least that the Church of God should at any tyme be without a religion or law our Sauiour presently after he had finished the Sacrifice of the Paschal lamb took bread and gaue thanks and brak and gaue to his Apostles saying This is my Body which is giuen for you to God Luc. 22. 19. And instituted the Sacrifice of the new law and said to the Apostles and their successors Do this that is giue my body to God for you in commemoration of mee least that his Church should be at any tyme without a speciall visible exteriour Sacrifice Religion and Law 5. If our Sauiour in the new law had not instituted a proper visible Sacrifice wherewith God might be worshipped by men in the time of the VVhen Sacrifice is taken avvay the chief visible honor due vnto God is taken avvay new law as he was in the old but had wholy taken externall visible Sacrifice out of his Church he had left no externall visible act of Religion whereby men might haue adored God as God and had depryued his eternall Father of the greatest externall visible worship and honor which he had vpon earth that is to say the worship of Latria by offering externall visible Sacrifice vnto him which is absurd seeing our Sauiour came to add honor vnto his etternall Father and not to diminish it Ioh. 8. 49. 6. Sixtly the law of nature and nations and written law as I haue proued in the former chapters teach vs to offer externall visible Sacrifice vnto God therby to acknowledge his soueraigntie and supreame power ouer vs and our Sauiour came not to breake the lawe but to fulfill it Math. 5. 18. 7. In the communion of the ould law there was a Sacrifice to represent the Sacrifice of our Sauiour vpon the Crosse to come as witnesse the Scriptures Exod. 12. 6. and Fathers as S. Chrysostome in his 61. homily to the people of Antioch S. Augustine in the 18. Chapter of his first booke against the aduersaries of the lavv and the Prophets therefore there must be also a Sacrifice in the communion of the new law to represent the Sacrifice of our lord vpon the Crosse past seeing as I haue said before our Sauiour came not to breake the law but to fulfill it And as the Children Sacrifice as necessarie in the nevv lavve as in the ould of God who liued before the Passion of Christ stood in need of a Sacrifice in their communion to represent the Sacrifice of Christ vpon the Crosse to come and to apply the merits of the said Sacrifice vnto them So the Children of the Church
inuisible things of God are knowne by the visible and the increated by the creature and cannot in this life be well knowne or learned of man by other meanes Therefore Religion cannot stand without visible Sacrifice which may as by a signe or motiue conduct the mindes of men vnto the inuisible of the heart so to be vnyted vnto God Againe the strength of a kingdome is the vnitie or concord of the subiects amongst themselues and with their Soueraigne vnder God and by visible Sacrifice not onely a league of freindshippe and ciuill vnitie is made amongst men by the participation and communion of the thing that is sacrificed as is proued in the 2. chapter of the first part but also there passeth as it were a couenant betwixt God and them whereby they become his particular people and he their God and Protector without whose particular prouidence and protection no common wealth can either prosper or stand VVhereupon it cometh to passe that there cannot be anie perfect common wealth or well framed monarchie without the offering of visible Sacrifice to God for which cause Aristotle in the 7. of his politickes speaking of the things which are precisely necessarie to the preseruation of a common-wealth guided by the light of abondant reason giueth order that Speciall care be had of the Sacrifice to the Gods because this is the end and office of visible Sacrifice to vnite men with God and amongst themselues as further witnesseth S. Augustine in the 5. Chapter of his 10. booke of the Cittie of God saying VVhatsoeuer things we reade to haue been commanded by God diuers waies concerning sacrifices in misterie of the tabernacle or of the temple they are referred vnto the loue of God and of our neighbour by which loue peace vnitie and concord the commonwealth is established Wherefore seeing that some kinde of exterior visible Sacrifice is so absolutely necessarie both to the state of Religion and the perfection of a common wealth as that they cannot well stand or be without them it cannot be that Iesus Christ our Lord the wisdome of his eternall Father should either establish a Religion or plant a common wealth amongst men without the institution of a daily Sacrifice as I shall shew more at large in the ensuing chapters CHAP. I. Our Sauiour at his laste supper instituted an vnbloudie Sacrifice or Gifts in his bodie and bloud to be offered to God in commemoration of him OVr Sauiour coming into this world not to destroie Religion or take awaie the honor or worshipp due vnto God and the peace vnitie and society of men with God and amongst themselues but to plant a more eminent Religion increase the honor of his eternall Father and establish a more perfect peace vnion and societie between God and men and of men amongst themselues that they myght be The end of Christs coming vvas peace and vnitie of men vvith God and amongst themselues one as he and his Father are one according to his word saying That they all may be one as thou Father in me and I in thee and they also in vs may be one Ioh. 18. 21. To effect this his vnion as soon as he had ended the externall visible Bloudie Sacrifice of the Pascall Lambe wherewith the Children of the Church were vnyted and communicated in the ould law he presētly instituted the exterior visible and vnbloudie Sacrifice or Giftes of the new Law in his bodie and bloud vnder the species of bread and wyne that his Church should not no for a little tyme be without a Law Religion and particular exterior Sacrifice or God without Sacrifice the meanes of vnitie his visible honor of Latria or diuine worship due onely vnto him or the Children of his Church without that meanes of vnitie with him and amongst them selues which he desired For after that the Sacrifice of the Pascall Lambe was ended before he arose from the table taking bread he gaue thankes and brake and gaue to the Apostles Our Sauiour instituted Sacrifice in his last supper saying This is my bodie which is giuen for you Luc. 22. 20. Where first it is necessary to obserue that our Sauiour doth not saie this is my bodie which is giuen to you as a Sacrament only to eate but which is giuen for you to God as a Gift or vnbloudie Sacrifice offered or giuen to God 2. Secondly it is necessarie to obserue that of the two kindes of Sacrifices which had been vsed in the Church from the beginning of the world the one was called Giftes or vnbloudie as I haue proued at large in the 11. Chapter of the first part and the other bloudy both which were to be fulfilled by our Sauiour at his comming who came not to breake the Law but to fullfill Mat. 5. and to perfect those things which in the Law of nature and written Law were done in types and figures of vs as witnesseth S. Paul 1. Cor. 10. and Heb. 7. therfore our Sauiour here at his last supper to shew that he instituted an vnbloudy Sacrifice Why our Sauiour said This is my Body vvhich is giuen for you of Gifts to be vsed in his Church in the new Law to the fulfilling of the Types and Prophecies of the Law of Nature and ould Law concerning vnbloudy Sacrifices or Sacrifices of Gifts said This is my Body which is giuen for you and doth not say This is my Body which is Sacrificed for you The better to expresse himselfe that here at his last supper he instituted Gifts or Vnbloudy Sacrifices in his Body to be giuē to God for vs in his Church vntill the end of the world to the fulfilling of the Types and figures and Prophecies in the Law of Nature and ould Law concerning Gifts or vnbloudy Sacrifices Wherupon the Scriptures indifferently doe vse the wordes Christ gaue himself Christ to giue his Body for vs and to offer Sacrifice is all one for vs And Christ offered himself for vs is all one saying Iesus-Christ gaue himself for our sinnes Gal. 1. Againe Iesus-Christ gaue himfelf a Redemption for all 1. Tim. 2. 6. Againe Iesus-Christ gaue himself for vs that hee myght redeeme vs from all iniquitie Tit. 2. 14. Whereby we see that to saie This is my Body which is giuen for you And This is my Bodie which is offered in Sacrifice for you is all one according to the phrase of Scriptures only to saye This is my Bodie which is giuen for you doth more fittly and properly explicate the Sacrifice of Gifts or cleane oblation and vnbloudie Sacrifice which our Sauiour as high Priest of the Order of Melchisedech was to establish in his Church vntill the end of the world according to the Prophecies Psal 109. 4. Heb. 7. 11. and 12. Mal◠1. 10. 3. Thirdly it is necessarie to obserue that our Sauiour doth not saie here This is my body which shal be giuen for you as to be giuē afterwards vpō the Crosse but which is
these Sacrifices are to be perfectly fulfilled may not be offered to God for the obtaining of all or any one of these or like benifits especially seing that it hath bin the practise of the Catholicke Church in all ages as appeareth by all the Liturgies or publicke Church seruice books of ancient tymes where in the manner of offering the body and bloud of our Lord to God vnder the species of bread and wine is sett down not only for the remission of sinnes but also for the obtaining those other particuler blessings comforts and consolations as is to be seene in the said books at large 12. S. Augustine so constantly beleeued this S. Augustine of the remission of sinne by Sacrifice doctrine that in his 57. question vpon Leuiticus he saith By these Sacrifices of the old Law this only Sacrifice the new was signifyed wherein is true remission of sinnes from taking the bloud of which Sacrament in nourrishment there is no restraint but rather an exhortation vnto all to drinck it And speaking of the practise and vse of this meanes for the remission of sinnes in the 12. chapter of the 9. book of his confessions saith That the Sacrifice of our redemption was offered for his Mother for the remission of her sinnes after her death and yealding the reason why the Sacrifice of the body and bloud of our Lord was offered for her in the next chapter addeth All though shee was so quickened and renewed in Christ whilst she remained yet amonst vs that thy name was praysed both in her beleefe and lyfe yet I dare not affirme that after thou hadest regenerated her by her Baptisme there issued no word out of her mouth against thy commandement And in the 25. chapter of his 10. book of the cittie of God he saith that at the tyme of the vniuersall iudgment it wil be necessary that some be purged by the fyer of the iudgmeÌ„t because then Noe man can offer Sacrifice for his sinnes shewing that the offering of Sacrifice in the body and bloud of our Lord for the remission of sinnes shall not cease vntill the end of the world and then adding saith For all who offer Sacrifice for their sinnes are commonly in the sinne for the remission whereof they doe offer Sacrifice and when they haue offered and it shal be acceptable to God then their sinnes are forgiuen 13. S. Cyprian liued about the yeare 240. yet S. Cyprian and the vvhole Catholick Church of the remission of sinne by Sacrifice speaking of the practise of the Catholick Church of his tyme in his 66. Epistle saith The Bishopps which were before vs haue religioussy and prudently decreed that none of the brethren departing out of this lyfe should name for his Executour or Ouerseer a Clergy man and if any did there should be no offering for him nor Sacrifice celebrated for his ease or rest In the yeare of our Lord 121. S. Alexander the first was made Bishopp of Rome yet he in the 2. chapter of his first Epistle vnto all Catholicks repeating the words of the institution of this Sacrifice of the body and bloud of our Lord for the remission of sinnes presently addeth saying Crimes and sinnes are blotted out by offering these Sacrifices to God And to conclude the remission of sinnes by the offering of the Sacrifice of the body and bloud of our Lord was so generally beleeued to be a matter of faith that in the most flourishing tyme of the Church Aâ—â—ius was condemned of heresie for denying amongst other things the offering of Sacrifice for the dead As wittnesseth Epiphanius in his recapitulation of all heresies S. Augustine in the 53. heresie of his book of heresies and S. Damascene in his book of 100. heresies And if it were the faith of the Catholick Church to beleeue that we might offer the Sacrifice of the body and bloud of our Lord for the remission of the paines and punishment due vnto some sinnes after death no man can with reason deny but that also it was the faith of the same Church to offer the Sacrifice of the body and bloud of our Lord for the remission of the sinnes of the liuing 14. And it was not only the custome of the Catholick Church to offer the Sacrifice of the body and bloud of our Lord for the remission of Sacrifice offered for other blessings sinnes but also for obteyning of other benefits Tertullian in his book to Scapula saith that in his tyme They offered Sacrifice for the health of the Emperor as we doe many tymes for our Soueraigne Lord king Charles his Queene and Children S. Augustine in the 8. chapter of 22. book of the cittie of God relateth how one of his Priests offered the body of our Lord in a hous that was possessed with euill Spirits and the wicked Spirits ceased to trouble the hous any more 15. S. Chrysostome vpon the 95. Psalme setting downe the practise of the Catholick Church in S. Chrysostome of the custome of the Church in offering Sacrifice offering Sacrifice saith In euery place are Altars and Doctrine This God foretould by the Prophets for expressing the Ecclesiasticall sinceritie and manifesting the ingratitude of the Iewes he saith vnto them I haue no will in you saith the Lord omnipotent neither will I receaue hostes from your hands for from the rysiing of the sunne vnto the goeing downe my name is glorified amongst the Gentills and in euery place Sacrifice is offered to my name and a pure Sacrifice See how fully and plainely he hath interpreted the mysticall table which is the vnbloudy Sacrifice and calleth pure incense the holy prayers which are offered with the Sacrifice for this incense doth recreate God not that which is taken from the rootes of the earth but that which is breathed from a pure heart Lett my prayer therefore be deliuered as incense in they sight dost thou see how it is graunted to this Angelicall Sacrifice to shyne most brightly in euery place dost thou not see how neither the Altar nor the Canticle is comprehended within any limits In euery place incense is offered to my name Therefore most certainly the principall mysticall table and the heauenly and the most venerable host is the pure Sacrifice There is also amongst vs diuers kinds of Sacrifices for the Law of the ould Testament had diuers hosts some for sinne others which were called holocaustes others Sacrifice of praise others of health others for the cleansing of Leapers briefely there were others and many and diuers for those who were censured to innumerable expiations Great was the number of the Sacrifices of the ould Law and aboue measure all which the new grace entring vpon doth comprehend in one Sacrifice by appointing one and a true host thus S. Chrysostome With S. Chrysostome agreeth S. Leo in his 8. Sermon vpon the Passion saying Now ô Lord the carnall Sacrifices ceasing the one oblation of thy body and bloud doth fulfill the diuersity
the Altar not held by a woman but by a Priest assisting and a number of Angels flying about these things which are sett before thee And the same Saint vpō the 10. chapter to the Hebrews and 17. Hom. speaking more at lardge of our Christian Sacrifice saith This Sacrifice which now we vse in the Church is an example of that which Christ offered euen the self same for we offer alwayes the same not now truly another but alwayes the same wherefore the Sacrifice is one for this reason Because it is offered vp in many places are there not many Christs No indeede but one Christ euery where who is wholy Christians offer alvvayes the self same Sacrifice heere and wholy there one body and euen as one body is offered in many places and not many bodyes so there is one Sacrifice He is our Bishopp who offered that host which doth cleanse vs and we offer euen the same which was then offered which cannot be consumed This is done in commemoration of him which was then done for he said Doe this the same that he then did in remembrance of me Thus S. Crysostome Where still we see that the same body or host is offered in all Catholicke Sacrifices and receaued in their communions in such sort as that all Christian Catholicks receaue equally the same body of our Lord in the communion Wherevpon the same S. Chrysostome in his 18. Homily vpon the 2. Epistle of S. Paule to the Corinthians saith Sometimes there is no difference betweene the Priest and the people as for example when they receaue the terrible misteries for we admitt all equally vnto them for it is not in the new Law as it was in the ould where the Priest did eate somethings and the people others where it was not lawfull for the people to eate of those things of which the Priest did In the new Law it is farr otherwise seeing that one body and one cuppe is sett before all men 8. And the like affirmeth S. Ambrose in his first praier for preparation to Masse saying O Lord Iesus-Christ with what contrition of heart with what fountaine of teares with what reuerence and feare with how great chastitie of body and puritie of minde this diuine and heauenly Sacrifice is to be performed where thy flesh is in veritie taken where thy bloud is in veritie drunken where the highest are ioyned to the lowest where the holy Angells are present where thou art the Christ the Priest and the Sacrifice Priest and the Sacrifice after a wonderfull and vnspeakeable manner established Thus S. Ambrose with whom also agreeth Theodoret vpon the 8. chapter to the Hebrewes saying It is manifest to those who are learned in diuine things that we doe not offer an other Sacrifice but we celebrate the memorie of this one and healthfull Sacrifice for this our Lord himselfe commanded vs saying Doe this in commoration of me So Theodoret whereby it appeareth that the want of beleeuing that the same body or host is giuen to God in all Christian Catholick Sacrifices and is receaued by all in the communion is not any defect in the Scriptures but the want of learning as Theodoret saith in diuine things 9. In like manner our Sauiour instituted and commanded that we should offer in Sacrifice vnto God and communicat of the same substantiall bloud which he shed for vs to his heauenly Father and gaue in the communion When taking the Chalice he gaue thanks and gaue to the Apostles saying The same bloud of our Sauiour euery vvhere offered as Protestants and Puritans translate drink ye all of this for this is my bloud of the new Testament which is shed for many for the remission of sinnes Math. 26. 27. and then gaue a commandement saying This doe ye as often as you drink it in remembrance of me 1. Cor. 11. 25. and so ordayned and commanded the Apostles not that they should shed for vs to God or communicat of any new thing but the same bloud which he then shed for vs and therefore he saith This do ye and not a resemblance of this or do a thing like this Wherevpō S. Paul saith The Chalice of blessing which wee bless is it not the communication of the bloud of Christ 1. Co. 10. 16. Herein consisteth the excellency of the Sacrifice and communion in the Catholick Church that all The excellency of the Sacrifice and communion in the Catholick Church offer one and the same Sacrifice and communicate of one and the same substantiall body and bloud of Christ vnder the species of bread and wine And therefore all who worthily communicate in the Catholick Church are all one because they are all vnited corporally and spiritually to the one and the same body of the Sonne of God and so become as S. Peter saith Partakers of the diuine nature 2. Pet. 1. 4. and be as S. Paul saith members of Christs body of his flesh and of his bones Ephes 5. 30. Wherevpon S. Chrisostome in his 2. Hom. vpon the 2. Epistle to Timothie saith The holy oblation whether Peter offer it or Paul offer it or any other Priest is the self same which Christ himself gaue to his Disciples vvhich Priests now also doe consecrate this hath nothing less then was in that 10. If our Sauiour had not intended that the Apostles should consecrate and giue to God the same body which he did and also giue the same body in the communion which he did but a peece of bread or the like as I haue said before hee would not haue said This is my body vvhich is giuen for you or This is my bloud of the new Testament vvhich is shed for many for remission of sinnes but Our Sauiours vvordes in vaine vnlesse he had spoken of his true and reall body haue left them out and the sense would haue been better and more cleare thus Iesus took bread and blessed and brak and gaue to his Disciples and said take ye and eate do this for as commemoration of me and taking likwise the Chalice he gaue thanks and gaue to them saying drinck ye all of this this doe ye as often as you drink it And then it had been a clear case that our Sauiour had instituted a Puritan communion to eat a peece of bread and drink a supp of wine in remembrance that Christ dyed for vs and be thankefull But seeing that our Sauiour gaue his body to God for vs and gaue his body and bloud in the communion and commanded vs to do the same there is no place left for any Catholick Christian man to doubt whether the body or thing which our Sauiour gaue to God for vs at his last Supper offered vpon the Crosse deliuered in the communion and which is now offered or giuen to God in the Church of God and deliuered in the communion be one and the same substantiall body vnlesse we either deny the playn Text of Scripture and the consent
of the change in the Sacrament by the povver of God 14. S. Cyrillus Alexandrinus who liued in the yeare 430. in his Epistle ad Calosirium saith Doe not doubt vvhether this be true that the body of our Sauiour is in the Sacrifice and Sacrament of the Altar Christ manifestly saying This is my body but rather receaue the word of our Sauiour in faith for seeing he is truth he doth not lye Therefore they are madd vvho saie that the mysticall blessing doth cease from the sanctification if any part thereof should remaine vntill the daie following for the most holy body of Christ vvillnot be changed but the vertue of the blessing and the quickning grace is continually in it for the quickning vertue of God the Father is the only begotten vvord vvhich is made flesh not ceasing to be the vvord but making quickening flesh So these ancient and prime Fathers of the Church of God Whereby it is sufficiently manifest to any indifferent reader that not only the true and reall body and bloud of our Sauiour is in the Sacrifice and Sacrament of Christian Catholikes but that it is there by vertue of the omnipotency of Gods word and not by the faith of him that receaueth it as Puritans would haue it CHAP. VIII How in generall our Sauiour by his omnipotency together which Priests his instruments and Legates doth consecrate his true reall and substantiall body and bloud in the blessed Sacrament 1. GOd hath two Kingdomes here vpon God hath tvvo Kingdomes vpon earth earth the one the temporall Kingdome of this world of which it is sayd The earth is our Lords and the fulnes thereof the round world and all that dwell therein Psalm 23. 1. Thother Kingdome is the spirituall Kingdome of Christs Church militant here vpon earth of which it is said The sonne of man shall send his Angells and they shall gather out of his Kingdome all scandalls and them that vvorke iniquitie Math. 13. 41. And both these Kingdomes and all that is wrought in them were miraculously at the first founded and established by the omnipotency of the will and Both Gods Kingdomes are miraculously founded word of God according to the words of the Prophet saying God spoke and they were made Psal 32. 9. and this first foundation of these Kingdomes and establishing them in their operations was miraculous because they were not before but being thus founded and established now their ordinary operations are not miraculous because God hath giuen vnto either of them their seuerall ordinary natures dispositions properties and qualitis which they are ordinarily to reteyne and keepe vnto the end of the world God hauing so ordeined and decreed by the omnipotency of his will and woord 2. For the better vnderstanding hereof it is necessary to obserue that mirakles as S. Augustine in VVhat is miraculous and vvhat naturall the 14. chapter of his 6. book of the Trinitie saith Are these things which are donne contrary to the vsuall course of nature either in diuine or humane things and the nature of all things is the common and vsuall course of all things wherevpon Aristotle in the 7. book of his moralls to Eudemon saith Nature is the cause of those things vvhich are alwayes or for the most part donn after one manner So those things which are vsually or commonly donn in either of these Kingdomes we doe not call miraculous but naturall and though the things which be vsually or commonly donn in the Kingdome of Christs Church here vpon earth be supernaturall and miraculous in respect of the things which are commonly and vsually donn in the temporall Kingdome of this world for that they are neuer or rarely donn in it not cann be donn in it without a miracle and alteration of the common course of things in the temporall Kingdome of this world as if for example a man who were no Priest in the spiritual Kingdome of Gods Church but a laye man only in his temporall Kingdome by pronouncing the words of absolution after confession or by reading the words of consecration ouer the bread and wine fittly prepared should truely and really forgiue sinnes or consecrate the body and bloud of our Lord this I saye were a miracle because these things are neither ordinarily nor vsually donne by laye men of Gods temporall Kingdome nor can be donne vnles God contrary to the ordinary course of absolution from sinnes and consecration doe supply the defects yet those the institution and ordenance of God supposed are no mirakles when they are donn in the Church of God by Priests who are instituted by God for that purpose because they are commonly and vsually donne by them so likewise if a Priest by doing any act which precisly belongeth vnto the spirituall Kingdome of Christs Church herevpon earth should bring forth a tree or plant this were a mirakle because that by the exercice of Christian religion trees or plants are not ordinarily or vsually brought forth yet that the earth bringeth forth trees and plants is no miracle because the earth vsually and commonly doth it 3. Secondly it is necessary to obserue that as all All the vvorkes of God miraculous in the foundation of his Kingdomes the workes of God in the foundation of his temporall Kingdome here vpon earth are aboue nature and naturall reason supernaturall and miraculous as the creatiō of the heauens earth Sonne Moone Starrs c. of nothing so likewise are all the workes of God in the foundation of his spirituall Kingdome of the Church of Christ here vpon earth supernaturall and miraculous and aboue the reach of humane sense and naturall reason as that God should haue a Sonne a Virgin shold remaine a Virgin and yet bring forth a Child God to die vpon a Crosse men to be borne againe by Baptisme and cleansed from their sinnes the body of the Sonne of God to be in the Sacrament of the Altar c. wherevpon S. Paule saith faith must not be in the wisdome of men but in the power of God 1. Cor. 2. 5. Wherefore seing that all the workes of God in the foundation of his spirituall Kingdome which is the Church of Christ herevpon earth are miraculous and supernatural and aboue the reach of common sense and naturall reason it must needs be that also the The institution of the communion miraculous institution of the communion which is a Sacrament and worke of God in the foundation of his Church must also be a worke of supernatural power and vertue aboue the reach of humane sense and naturall reason and therefore it should be a vaine thing to goe about to giue a reason in nature how our Lord did or doth consecrate his reall and substantiall body and bloud in the blessed Sacrament but only by similitude in the foundation conseruation and preseruation of his temporall Kingdome so by the way of similitude from that which our Aduersaries doe belieue to bring them vnto that which they