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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A20672 Of the visible sacrifice of the Church of God· The first part. VVritten by Anonymus Eremita Doughty, Thomas, fl. 1618-1638. 1638 (1638) STC 7072.4; ESTC S116351 164,395 307

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liued aboue 1200. yeares past And thus the vnbloudy sacrifice or sacrifice of the bodie and bloud of Lord after an vnbloudie manner which was begun at Hierusalem by our Lord and the Apostles was after dispersed and planted all ouer the Christian world by the Apostles and Apostolicall men their Successors and hath continued vntill this daie as we may finde by experience 9. For our aduersaries to saie that all these Liturgies or publick Church-seruice bookes which All the Liturgies could not be corrupted haue been vsed by all nations countries and people who haue bin conuerted by the Apostles themselues or Apostolicall men whose names would be to tedious to reherse haue in this point of the Sacrifice and Sacrament been corrupted without assigning when or where or by what men or meanes so maine sundrie and diuers nations separated by place gouernment tongues in warrs one with another deuided manie times in other pointes of Religion could become so generally corrupted in one and the same point and that a thing which they for the most part all practised daily is as the Prophet saith but to excuse excuses in sinne Psal 140. 4. 10. Neither may our aduersaries say as they vse to doe in other thinges that the Pope hath brought vpp this as new doctrine For first it was foretould by the Prophets in the old law before there were anie Christian Popes Secondly manie of these nations who vse vnbloudie Sacrifice in the bodie and bloud of our Lord are so farr distant from him as that vnlesse it were in these late-yeares that nauigation and trauelling into strange countries hath bin more in vse they did scarcely know whether there were such a man or no and manie of thē remaine yet in schisme and heresie deuided from the Pope as the Grecians Nestorians Eutychians and other heretickes in Egypt the Muscouits and Russians 11. Moreouer the afore said Proclus in the place aboue cited affirmeth that by thse praiers of the Liturgie They expected the coming of the holie Ghost that by his diuine presence he might make the bread and wine mixt with water which was prepared for the Sacrifice the self same bodie and bloud of our Sauiour Iesus Christ which religious rite is trulie obserued vntill this daie and shal be vntill the end of the world Thus Proclus Bishop of Constantinople about 1200. years agoe whereby it is manifest that this doctrine of offering vnbloudie Sacrifice in the bodie and bloud of our Lord and communicating of the same is no new doctrine nor inuented by anie man but instituted by our Lord at his last supper in Hierusalem and published ouer the world by the Apostles and Apostolicke men at the conuersion of nations as was foretould by our Sauiour Act. 1. As farther witnesseth S. Hierom. in his commentaries vpon the first Chapter of Prophet Malachie saying In euerie place there is offered an oblation not an vncleane one as was offered by the people of Israel but a cleane one as is offered vp in the ceremonies of the Christians The Conclusion Though God be a spirit and according to the Scriptures is delighted with that worshippe which procedeth from our spirits yet because the foule as long as she is in this mortall bodie cannot make her inward actes oblations and Sacrifices of her selfe conueniently and perfectly except she behold the same in some sensible oblation of a gift or present offered visibly to God before her as a meanes signe or motiue to moue and stirr her vp vnto that interior and visible Sacrifice of herselfe the vnderstanding of mortall men depending vpon the senses according to that axiome There is nothing in the vnderstanding which was not first either by it selfe or by some resemblance in some one of the senses Therefore God of is infinite goodnes condiscending vnto our capacities hath instituted an exterior visible sacrifice in his Church to moue and stirr vs vpp vnto this interior and invisible wherein he so much delighteth the example whereof we may finde in prayer God vnderstandeth that praier of our hearts and that which delighteth him most is the praier of the heart and mynde yet because the operations and actes of the soule in this life depend vpon the organs of the bodie ●nd senses therefore God hath instituted vocall praier or praier with the mouth in his Church ●s a sensible signe to prouoke the heart feruently ●o pray and praise him so that those who would haue men to practise and vse the inuisible sacrifice of their hearts to God and yet denie them the exercise of exterior visible Sacrifice are like vnto those who would haue men pray in their hearts and studie to become learned and yet permitt them no bookes nor exterior meanes to learne Which our most blessed Lord considering at the institution of the new law left vs not without an exterior visible sacrifice but instituted it in his bodie and bloud vnder the curtaines of bread and wine the more powerfully to moue and stirre vpp in vs the sacrifice of our hearts to God by the excellencie and eminencie of the outward obiect as I shall shew more at large in the ensuing bookes FINIS CENSVRA TRractatus hic de Sacrificio nihil continet quod aut rectae Fidei aut bonis moribus repugnet imprimi itaque poterit divulgari Louanij 12 Febr. 1637. Antonius Louerius S. T. L Apost Regius lib. Censor OF THE VISIBLE SACRIFICE IN THE CHVRCH OF GOD. THE SECOND PART VVritten by ANONYMVS EREMITA Sacrifice ye the Sacrifice of Iustice and hope in our Lord. Psal 4. 6. AT BRVXELLES By HVBERT ANTONY Velpius Printer to his Majestie 1638. THE PREFACE REligion saith S. Thomas in 22. quest 81. Art 1. is a vertue by which men giue to God due worshipp and reuerence wherin hee agreeth with S. Augustine in his book of the nature of God saying It is the office of religion to giue due honor vnto God And the honor and worshipp which is cheefly and most properly due vnto God is the inuisible Sacrifice of the heart and the outward visible Sacrifice of some creature to expresse the inuisible Sacrifice of the soule as wordes doe things which is properly Latria or seruice due vnto God as God and Creator of all things as I haue shewed more at large in the 5. and 6. Chapters of the first part Whereupon it cometh to passe that without the offering of visible Sacrifice there cannot be any perfect Religion for though some of the more pious sort of men by a longer custome and much practise may attaine vnto a continuall or often inuisible Sacrifice of their hearts by inward anagogicall actes without the helpe of exterior visible Sacrifice yet because the myndes of men in this life depend vpon the organs of the bodie for their knowledge and operations therefore they haue need to be lead by the hand of sensible and visible things vnto God and inuisible because as S. Paule saith in the first to the Romans the
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