them to be accepted it being as much as to offer God polluted Bread upon his Altar which was rejected Malach. 1. v. 7. PROOF III. What the prophet Malachy fore-told our Saviour insinuated after Io. 4. v. 19. to the Samaritan Woman She finding that he was a prophet proposed to him the Schisme which was then between the Samaritans and the Jews about the place of Sacrifice The Samaritans held they ought to Sacrifice upon mount Garazim the Jews that they ought all to Sacrifice in the Temple of Jerusalem Our Lord gave her a twofold answer the first as to the place of Sacrifice the second as to the manner of it The hour or time is come that is will be immediatly after my death says he when ye shall neither adore that is Sacrifice on this mountain nor in Jerusalem to wit only As if he had said hereafter the true adorers viz. Christians shall not only offer Sacrifice on this montain or in the temple of Jerusalem but they shall build Churches in everie place to Sacrifice in as Malachy foretold Note by the word Adore is here meant Sacrifice for the Jews did not deny but that they might adore simply and pray God every where but they held it was not lawful to Sacrifice but in the Temple of Jerusalem therefore they came farr and neer to Jerusalem as the Eunuch to adore that is to Sacrifice Act. 8. v. 27. And some Gentils Io. 12. v. 20. had gone up viz. to Jerusalem to adore that is to Sacrifice on a festivall day because there only was the place of Sacrifice As to the manner the true adorers shall adore that is Sacrifice in spirit and truth In truth contrary to the samaritans who sacrificed to a false God and in Spirit otherwise then those Jews of whom God complained that they honoured him with their mouthes but that their harts were farr from him The true adorers then shall accompany their outward offering to the true God with an inward devotion of mind PROOF IV. The sacrifice of the Eucharist fore-told by Malachy and insinuated by Christ to the Samaritan woman S. Paul declares by a particular circumstance of the Christian's partaking of it to the exclusion of the Jews who serving the tabernacle were debarred from sharing in the Host which came of the altar of the Christians Wee viz. Christians have an altar says he Hebr. 13. of which they have no right to eate who serve the Tabernacle Note Altar or as the Greek text hath thusiasteerion that is That place on which the sacrifice is made or put from the verb histeemi I put and thusia an Host from the verb thuoo I Sacrifice and a sacrifice are relatives one of which cannot be conceived without the other Quid est altare says Opt. mil. lib. 6. nisi sedes sanguinis corporis Christi That is What is an Altar but the seat of the Blood and Body of Christ If then the Christians in S. Pauls time had an Altar they had also a true sacrifice no other but that of the Eucharist then the sacrifice of the Eucharist is a true sacrifice PROOF V. Infin What Malachy foretold our Saviour insinuated to the Samaritan woman and S. Paul declares 1. Cor. 10. S. Luke stronly confirms relating to us Acts. 13. v. 2. the practise of this sacrifice in the Apostles leitourguntoon de auton they as Erasmus himselfe explanes sacrificing to the Lord and fasting which Fasting is premitted by apostolical tradition to the ordination of Preists See S. Chrysost on this place 'T is also to be remark'd that S. Luke describing the sacrifice of Zacharie Luc. 1. v. 23. makes use of the word leitourgias to signifie his sacrifice or ministry And again the same S. Luke hath This Cup the New Testament in my Blood which Cup IS powred out for you Note 1. he sayes The Cup is poured out that was not done at the Cross for the Vessel out of which the Blood of Christ was poured there was his Body here the CUP 2. The present time IS poured out declares the pouring out at the last Supper not on the Cross 3. FOR YOU and not TO YOU signifies an Oblation or Sacrifice 4. The pouring out was a Libation or Sacrifice SUBSECTION V. The Sacrifice of the Mass proved by the Authority of the Holy Fathers AFter I have proved by Reason the Notion of a True Sacrifice the Tradition of our Country and Scripture the Sacrifice of the Mass I ask Is not that to be believed which was believed by Christians in primitive times or the first five Centuries I ask again Who can tell us best what they believed Men who are living now with us or thoâ—â— who lived in the same times renowned both for Piety and Learning If you grant those ancients can best tell us what they and the People of their time believed consult their works left to posterity and you 'l find In the first age 1. ST Paul We have an Altar of which they have no right to eat who serve the Tabernacle Hebr. 13. v. 10. And 1 Cor. 9. v. 13. They that serve the Altar participat with the Altar Note the English Bible 1562. hath here for Altar Temple though Norton's of 1625. hath Altar 2. St. Andrew who said to the Tyrant Aegaeas I daily Sacrifice to the Almighty GOD the Immaculate Lamb who persevers living and entire altho he be truly Sacrificed and his Flesh truly eaten by the People This is related in the Book of his Passion written by his Disciples who little dreamed then that Protestants in these dayes should question this truth 3. St. Denis speaking of the Eucharist Eccl. Hier. cap. 3. sayes O Divine and Holy Sacrifice And again in the same Chapter Hence the Divine Preist standing at the Divine Altar I know Calvin denies that Book to be St. Denis his but I preser the Authority of St. Iohn Damas Lib. 1. de Fide orth cap. 12. Of the second general Council of Nice approved anno 787. under Hadrian the first Citing in Can. 2. a Testimony out of the Eccl. Hier. under the name of St. Denis whom the Council calles Magnum Great and of others to his vide Gual 1. Saec. pag. 40. 4 St. Ignatius Martyr I do not delight in the nourishment of Corruption nor the pleasures of this Life I will the Bread of God the Heavenly Bread which is the Flesh of Christ the Son of God Epist ad Rom. beyond the middle This passage is not for the sacrifice but proves strongly that the sâ—â—rament is the true Body of Christ In the second age 1. ST Iustin Martyr in his Dial. with Tryph. post medium Neither doth God receive Hosts from any but from his Preists All then who in his Name offer the Sacrifices which Jesus left or signified to be made that is in the Eucharist of Bread and Wine which are made in every place of the Earth by Christians c. 2. S. Irenaeus lib. 4. cap. 32. speaking of
Chapter of the Churches forbidding Marriage and certain Meats After Mr. Rodon had unadvisedly said that we freely confess that the Decree of the Council of Constance is contrary to the institution and command of Christ which we are so far from confessing that we have proven the contrary He adds If we alleadg that S. Paul Timot. 4. saith That they who forbid to marry and command to â—ob slain from Meats do teach the Doctrines of Devils Romanists need only answer that altho S. Paul doth say so yet they must not believe it because the Romish Church hath determined otherwise Again if we alleadg sayes he that the same Apostle Ephesians 2. saith That we are saved by Grace through Faith and that not of our selves it is the gift of GOD not of works least any man should boast Romanists need only Answer that although this was written by the Apostle yet they must not believe it because the Romish CHVRCH hath determined that we are Saved by Works and Faith as coming from our selves and from the strength of our own free will Answer We know the general approved Councils being guided by the H. Ghost cannot determine against S. Paul We avow 't is a Doctrine of Devils to forbid absolutely to marry as if marriage were ill in it self and of Satan as the Ebionites taught see S. Irereus Lib. 1 Cap. 22. And to command to abstain from certain Meats believing they were of the Devil with the Manicheans See S. Aug. Haeres Manich. 46. But we do not hold it to be a Doctrine of Devils to forbid Preists to marry who cannot use their marriage without breaking their vow made to God If a man be bound to keep his promise of fidelity or conjugal chastity to a Wife is not he as much bound to keep his promise of perpetual Continency made to God The Church I say does not determine against S. Paul 1 Timot. 4. nor against what he sayes Ephes 2. But heartily believes with him that we are saved by Grace through Faith and that this Faith is not of our selves but it is the gift of God not of works done by the force of nature or of the Old Law of which the Jews boasting thought themselves more worthy of Salvation than the Gentils Yet she determines against Mr. Rodon that S. Paul here by Works doth not exclude Works that flow from Faith as acts of Hope Repentance and Charity for S. Mary Magdalen was justified because she loved much Obj. They do not celebrate the memory of Christ's Death as they ought who do not partake of the Cup whereby only we commemorate the effusion of Christ's Blood therefore all ought to partake of the Cup. Answer I distinguish the antecedent they who do not partake of the Cup do not as they ought celebrate the Death of Christ Passively that is they have not an occasion of receiving and do not receive a representation or a memory of the Death of Christ I deny They do not celebrate the memory of the Death of Christ Actively I subdistinguish within themselves producing in their mind a thought of the Death of Christ I deny without themselves putting the Body of Christ under the species of Wine I grant but all are not bound to do so or celebrate a memory of his Death so but only the Preists to whom he gave that command saying Do this in remembrance of me and as often as you sball eat this Bread and drink this Cup you shall shew the Death of the your Lord untill he come And that Protestants understand this to be said to the Ministers only they shew when they say that this Sacrament cannot be rightly ministred without a Sermon of the Death of CHRIST I ask do the Lay-people Preach then CHAPTER VII The Sacrifice of the Mass proved by Reason by the notion of a true Sacrifice By Scripture By the tradition of our Country By the Authority of the Holy Fathers and the Church SECTION I. Proofs SUBSECTION I. Proofs from Reason I. REASON WE must not refuse to Christians that which all other People have had by an instinct of nature viz. to offer a true Sacrifice to the Supream Being God in the 1. Chapter of Leviticus v. 2. does not say by way of command ye shall offer But supposing what they knew to be done by the light of Nature he only prescribes there the manner of Sacrificing S. Paul having cured with a word of his month a Lame man at Lystra the People thinking him for that to be God presently found themselves naturally moved to bring Oxen to Sacrifice to him Act. 14. Men Sacrificed in the Law of Nature in the written Law the Pagan infidel as well as the Faithful Soul all led by this innate light he is to be honoured in a singular manner who is above all The chief end of a Sacrifice is to acknowledge by it God's supream Dominion over us his Creatures as Author of Life and Death and shall Christians who have been by divine favour enlightened above other People be ignorant of this or less sensible than others of their duty to him from whom they have received more Grace No. Then Christians have a true Sacrifice but no other than that of the Mass then that of the Mass is a true Sacrifice I prove the minor proposition because beside the Sacrifice of the Mass Christians have now no Sacrifice but their offerings of Prayers or other Acts of vertue which are only Sacrifices improperly nay God himself distinguishes them from a true Sacrifice saying by the Prophet Samuel 1 Reg. 15. v. 22. Obedience is better then Sacrifice and Math. 9. v. 13. I will have Mercy and not Sacrifice You 'l say we have the Sacrifice of the Cross Answer That is past People in succeeding Ages could not be present at that to do their due homage to God That was made and was sufficient to Redeem all men from their Sin 's past present and to come as much as was required of Christ or on his side as Redeemer but it was not made to Redeem them from their first Duty to God which is still and ever to acknowledge him as Supream Lord as well in all other times as in that at which the Sacrifice of the Cross was offered If that Sacrifice sufficed for all Duty 's what need have we now of Sacraments Faith repentance c. If we have moreover need of Faith for our selves why have we not need of a true Sacrifice as a testimony of our Faith in God to others The holy Patriarches had Faith in their Hearts but did not think themselves to do sufficiently by that their Duty to God without a Sacrifice as a publick profession to men of this their Faith in him You must distinguish the condigne or fully satisfying Sacrifice for Sin from other Sacrifices That the eternal Father required and accepted from his Son alone in Burnt-offerings and Sacrifices for Sin thou hast no pleasure then said I God the Son
of the Sacrifice of the Mass If you say 't is also written I answer And so is the Sacrifice of the Mass in clearer terms for which I attest your own Conscience A strange thing says Mr. Rodon that the Mass which is the fundation of the Romish Church for the Doctors require nothing of the people but that they should go to Mass Answer that 's false we require moreover they live a good life and if they fall in Sins they confess them c. cannot be found to have been instituted or commanded by Jesus Christ Answer If an Arian should say to him It 's a strange thing that the God-head of Christ who is the fundation of the Church cannot be found in all the Scriptures Mr. Rodon would answer you are deceived it is found there but your pride in wedding your self to your own judgement hinders you to see it So say I to him the sacrifice of the Mass is found in scripture to have been instituted and practised by Christ himself and his Apostles Luc. 22. This is my Body which is given for you That is offered to my eternal Father for you and commanded by Christ to his Apostles Do this in remembrance of me which they did Act. 13. As they ministred to the Lord the Greek word leitourgountoon is turned by Erasmus himself Sacrificing Remark the Apostles ministred to our Lord when they Sacrificed and ministred to the People when they gave them the Sacrament And Heb. 13. v. 10. St. Paul sayes We have an Altar whereof they have no right to Eat who serve the Tabernacle Now an Altar relates to a Sacrifice as I said so since Christians had Altars in S. Pauls time they had also a Sacrifice no other but that of the Eucahrist then the oblation of it to the eternal Father is a true Sacrifice since a Sacrifice is a visible offering of a sensible thing to God by a Preist And to eat relates to the Fucharist not to the Sacrifice of the Cross All had right if they pleased to eate that is to believe and participate of Christ's death but Christians only have right to eat of the Altar of the Eucharist not the Jews Thus you see the Sacrifice of the Mass is to be found in scripture though Mr. Rodon merited for his vanishing away in his own thoughts refusing to submit them to the Church to have his heart obseured Rom. 1. v. 21. and to have this Mysterie which is revealed only to litle ones or the Humble hide from him Math. 11. v 25. From the Testimony of the H. Scripture the Council of Trent hath declared to all Christians that it is an arrticle of our faith Sess 22. de sacrif Miss can 1. 2. 3. We have also the unanimous consent of all the Holy Fathers Is then that to be called only an unwritten tradition which a General Council and all the Holy Fatthers and Scripture it self attests Object 1. St. Paul Eph. 4. mentioning the offices which Christ left his Church makes no mention of Sacrificers Answer When St. Paul Eph. 4. v. 11. sayes that Christ made some Apostles he mentioned Sacrificers sufficiently because to Sacrifice is one of the frunctions of an Apostle Neither doth he mention Baptisers in that place it being sufficiently understood by his making some Pastors of whom one duty is to Baptize Neither had the same Apostle writting to Timothee and Titus about the duty of a Bishop need to instruct them to Sacrifice since they had been newly instructed as to that when he made them Bishops and were now in a daily exercise of that function Moreover Non valet consequentia ab authoritate negata no good tonsequence is drawn from a negative or denyed authoritie Obj. 2. The thing Sacrificed must fall under our senses Answer I grant it and tell him That the thing Sacrificed is the Sacrament or Christ's Body with the Species of Bread and not Christ's Body alone Which Sacrament is not hid but is visible by its Species though a part of it viz. Christ's Body be not seen just as the Substance of Bread visible by its species is not seen Note then that though the Body of Christ is not cognizable afore the Consecration by this visible Species of Bread yet the Consecration being made the Sacrament is cognizable to the Faithful by it because this Species belongs now as much to the Sacrament being a part of it as afore it belonged and was a part of the visible Bread Hence it is clear that the destruction or change of the Species suffices for the verifying of this proposition The thing Sacrificed is changed or destroyed For if it were necessary to have the whole thing destroyed the Material part as well as the formal part of a thing there had never been a true Sacrifice Which to say is absurd It suffices that the whole or the totum which was before cease to be by the change which the Preist makes of it You 'l say the Council of Trent sayes the Sacrifice of the Mass and that of the Cross are the same Answer As to the substance of the Victime I grant As to the manner of Sacrificing or Sacrification I deny The action by which Christ was offer'd on the Cross differs effentially from the action by which he is offer'd in the Sacrament since that was a real distruction of the union between the Body and the Soul this but a Sacramental one but a Sacrifice if you regard the thing signifying consists chiefly in the Immolating action Sacrificium exparte rei significantis ex actione immolativa maximè constat Then if this Immolating action be of a different kind in the Sacrifice of the Cross and that of the Altar the Sacrifices also will be of a different kind as to the sacrificing action though the same as to the thing offered and the last terme signifyed which is God as author of Life and Death Note in the adductive or productive action of Christ's Body and Blood is pointed out that two fold dominion of God of Death by the distruction of the Bread and Wine Of Life by the production of the Body and Blood of Christ Note 2. Though bloody or unbloody are accidents to the Body of Christ they are not accidents to a Bloody or Unbloody Sacrifice as altho Colour be an accident to the Wall 't is not an accident to a coloured Wall so that if you destroy colour in it you destroy the Essence of that whole which was before viz. a coloured Wall Hence it follows first that the Sacrifice of the Mass is not a Sacrifice of an Accident but of a whole Sacramental being rising out of Christ's Body and the Species of Bread and that the thing which is destroyed in the Sacrifice is the same with that which was produced or made by the Consecration viz. the Sacrament of the Body of Christ under the species of Bread Secondly it does not follow that the Sacrifice of the Mass will be offer'd in the