of God who liue after the Passion of Christ stand in need of a Sacrifice in their communion to represent the Sacrifice of our Sauiour vpon the Crosse past to apply his merits vnto them who was slaine as S. Iohn saith from the beginning of the world Apoc. 13. 8. And as many as were saued in the law of nature or vvritten lavv or shal be saued in the law of Grace all were and shal be saued by the merits of the passion of our Sauiour and his Sacrifice vpon the Crosse And therefore if in the lavv of nature and written lavv they had need of externall visible Sacrifice to apply the Passion of our Sauiour vnto them so likevvise haue vve in the nevv lavv seeing that the ould lavv vvas a figure of the nevv 1. Cor. 10. 6. Wherevpon S. Augustine in the 18. chapter of his 20. booke against Faustus saith At this present Christians do celebrate the memorie of the sacrifie of Christ passed vpon the Crosse by the most holie oblation of the body and bloud of Christ 8. The chiefest act whereby our Sauiour redeemed vs vvas his offering or giuing himselfe to God for our Redemption according to his word saying I yeild my life for my sheepe Ioh. 10. 15. Sacrifice taken avvaie the commemoration of our Sauiours passion is also taken avvaie Against Christ gaue himselfe for vs that he might redeeme vs. Tit. 2. 14. Wherefore if our Sauiour had taken away all externall visible Sacrifice out of his Church he had left in deeds or actions no expresse commemoration of his Passion 9. God Almightie threatneth it as a great To be depriued of Sacrifice is threatned as a punishment plague to the pleople of Israel to take away from amongst them for their sinnes Sacrifices and Altars saying Manie daies shall the kingdome of Israel sit without King and without Prince and without Sacrifice and without Altar c. And after this the children of Israel shall returne and shall seek the lord their God and his goodnes in the last dayes Osee 34. Where we see that God himself accompted it a great plague for the Children of Israel to be without Sacrifice and Altar as they are and shal be vntill a litle before the last dayes according to this prophecy and at the last dayes they shall seeke the Lord their God and his goodnes and become Christians and haue Sacrifice and Altars Wherefore if our Sauiour should haue planted his new lavv and Testament vvithout any externall visible Sacrifice or Altar the nevv lavv had bin a lavv and Testament of greater anger vvrath and punishmēt then vvas the ould law and not a law of greater grace and fauor which is repugnant to the promises saying Christ came to preach the acceptable yeare of our Lord Psal 71. 1. Luc. 4. 19. Insomuch as S. Paul speaking of this tyme of grace saith Behold now is the time acceptable behold now the day of saluation 2. Cor. 6. 2. c. 10. As I said in the 2. Chapter two things haue alvvayes been highly esteemed amongst men the honor of their God and their vnity peace and society with him and amongst themselues and these two haue been chiefely mainteyned amongst men of all nations by offering visible Sacrifice vnto God and after by eating or communicating of the said Sacrifice amongst themselues as I haue prooued in the 2. chapter By Sacrifice peace and vnitie is preserued and our Sauiour came not to take away peace vnitie and societie of men with God or amongst themselues but to plant it saying Not for the Apostles only do I pray but for them also that by their word shall beleeue in mee that they all may be one as thou Father in mee and I in thee that they also in vs may be one that the world may know that thou hast sent mee Ioh. 17. 20. 11. God Almightie promised by the Prophet Ieremie that visible Sacrifice should neuer be taken away saying Of Priests and Leuits there shall not fail from before my face a man to offer Holocausts and to burn Sacrifice and kill victimes all dayes Ier 33. 18. According to which promises S. Paul commandeth the Christians to offer Sacrifice saying you shall shew the death of our Lord vntill he come 1. Cor. 11. 26. who dyed offering vp himself in a visible Sacrifice as our aduersaries will confesse 12. If our Sauiour had taken away the offering of visible Sacrifice to God and had instituted a communion by taking an eating a peace of bread and apprehending Christ in heauen by VVithout Sacrifice there is no difference betvveen the communion and eating of common meat faith he had made no difference betweene the eating of common meat and the communion for euery one who eateth or drinketh piously like a Christian and not like a beast apprehendeth God or CHRIST IESVS our Lord in heauen by the hand of faith as author and giuer of that meat as often as they eat or drink 13. The offering of visible Sacrifice in generall vnto God vvas a matter of faith planted in the Church of God vpon earth euen from the first foundatiō of the Church of God vpon earth after the fall of Adam as I haue prooued in the last Chapter and faith is one and vnchangeable as also there I haue prooued Whereby it is sufficiently Our Sauiour changed not the faith but ceremonies of the old Lavv. manifest vnto any indifferent Reader that our Sauiour at his comming did not nor would take away out of his Church which he founded vpon earth externall visible Sacrifice but took away only the ceremoniall law and planted externall visible Sacrifice in more worthy gifts as made suertie of a better Testament Heb. 7. 22. 14. And to conclude all the known world as I haue prooued in the 2. and 3. chapters at the tyme of our Sauiour offered visible Sacrifice vnto some God true or false thereby to adore him with the honor of Latria or honor due only vnto God and signifie the Sacrifice of their harts vnto him and vnion with him Wherefore if our Sauiour had quite taken away the offering of visible Sacrifice to any God some Iew or gentill would haue accused him or the Apostles of it Our Sauiour neuer accused of taking avvay Sacrifice which vve neuer read that they did yet the Iewes so highly esteemed visible Sacrifice as they accounted it a punishment or curse to be without it as appeareth Dan. 9. 27. the 11. 31. and the 12. 11. Osee 3. 4. Ioel. 1. 9. and the Gentils esteemed it a sinne worthy of death to abuse it as vvitnesseth Plato in his 10. Dialogue and a signe of atheisme and impietie to neglect it as testifyeth Plutark in his booke intituled That there Epicurus only for feare offered Sacrifice contrary to his doctrine is no pleasant life according to Epicurus who in doctrine and words denied the offering of visible Sacrifice but not in practise for feare of the
sacred feasts or communions to be made of things offered in sacrifice that euen heathen men who beleeued that there was a God or Gods and his or their Prouidence ouer mankinde guided only by the law of nature or the dictamen of euerie mans conscience esteemed those to be Atheists impious and irreligions who had temples and yet had no sacrifice nor communicated of things offered in sacrifice And Plutark in the same place adding a reason why those who communicated together in their temples and not of things offered in sacrifice were Atheists and impious wicked people saith For he that should make a sacred feast or communion without offering of sacrifice standeth by the Priest as he would stand by a cooke or buicher gaping after meate and that 's all wherby they contemne the sacred honor or worshipp which is due vnto God by the law of nature and profane the holye societie which should be betweene men and God and of men amongst themselues and therefore are instlie esteemed Atheists irreligious And this is sufficient to shew vnto any indifferēt reader that the offering of visible sacrifice is due vnto God by the law and light of nature or the dictamen of all mens consciences in whom the light or lawe of nature is not extinct or that without infringing the law of nature the offering of visible sacrifice vnto God cannot be taken away or neglected CHAP. VII How visible Sacrifice was offered vnto God in the beginning of his Church vpon Earth shal be vntill the end 1. THis being the end why visible Sacrifices were ordeyned by God that men might by them visibly acknowledg him for their Lord God honor him with the honor of Latria or diuine vvorship due only vnto him maintaine a memory of the passion of our Sauiour to come or past and preserue peace vvith him and amongst themselues God of his goodnes in the beginning of his Church vpon earth in the Law of Nature established the offering of visible Sacrifice in man not only by the law and God established the offering of sacrifice light of Nature but also by reuelation and inspiration immediatly bestowed vpon Adam from himselfe as witnesseth S. Athanasius in his sermon vpon these wordes All things are giuen me by my father saying Neither was Abel ignorant that he ought to offer of his first begotten for he learned it of Adam who had it from God For as the Scriptures saie Wisdome 10. 2. God brought Adam out of his sinne and gaue him power to containe all things Amongst which this was one that he and his sonnes and posteritie ought to offer visible Sacrifice to God in signe of homage and subiection vnto him and vnion of hearts with him their Creator Wherevpon S. Chrisostome in his 18. homily vpon Genesis saith that both Cain and Abel were moued to offer Sacrifice By the dictamen of their consciences and by wisdome giuen from aboue 2. By this which hath been said it appeareth that the offering of visible Sacrifice vnto God was not only practised in the beginning of the world by Adam Cain and Abel but also that it Sacrifice an article of faith was an article of faith reuealed vnto man by God in the Law of Nature euen from the beginning of the Church of God vpon earth after the fall of Adam Wherevpon S. Paule faith By faith Abel offered a greater hoast to God then Cain Heb. 11. 4. Where S. Paule signifieth vnto vs that Abel beleeuing that visible Sacrifice as a sacred signe of the inuisible Sacrifice of his heart was gratefull to God offered a visible Sacrifice according to this his faith of the best thinges he had and therefore was respected by God And Cain wanting faith and belief in this point offered according to the defect of his faith of his worst fruites and therefore God respected not his giftes Gen. 4. for without faith as S. Paule saith it is impossible to please God Heb. 11. 6. 3. Now seeing that Adam and his sonnes who Adam and his Sonnes first founders of the Church vpon earth were the first founders of the Church of God vpon earth vsed externall visible Sacrifice and externall visible Sacrifice is a thing only chiefly and aboue all thinges due vnto God as a Sacrament representing the inward and inuisible Sacrifice of the heart and a matter of faith in the Law of Nature most certaine it is that externall visible Sacrifice shall not be taken out of the Church of God vntill the end of the world seeing that as S. Paule witnesseth Faith is alwaies one and the same saying One Lord one Faith Ephes 4. One faith in all times and ages immutable 5. and not changeable or mutable but one and the same spirit of faith 2. Cor. 4. 13. Wherevpon S. Augustine in his 89. Epistle to Hillarius and 3. Question saith Faith is not variable but one And the true Faith shall neuer faile vntill the end of the world as the Scriptures affirme Mat. 13. 39. Ephes 4. 13. and the manie promises of Cod. Wherefore seeing that visible Sacrifice was vsed in the beginning and first foundation of the Church of God vpon earth as a matter of faith and as a thing due only to God most certaine it is that visible Sacrifice shal be practised vntill the end of the world that we all meete as S. Paule saith in the vnitie of faith and knowledge of the Sonne of God Ephes 4. 13. which God himselfe further witnesseth saying I the Lord this is my name and I will not giue my glorie vnto an other Isa 42. 8. 4. Secondly CHRIST IESVS deliuered himself to death as S. Paul witnesseth that he might Christ planted a glorious Church vvhich could not be vvithout Sacrifice present vnto himself a glorious Church Ephes 5. 26. with could not be where the honor and worship which is only chiefly and aboue all things due vnto God is taken away such as is externall visible Sacrifice as I haue prooued in the precedent Chapters And whereas some obiect and say that S. Paul saith Christ offred himself once and one hoast c. we grant that Christ offered himself but once bloodily which was vpon the Crosse and but one substantial hoast because the same substantial body which was offered vpon the Crosse is now daily offered or giuen to God for vs as a sacred signe of the inuisible Sacrifice of our harts according to his commaundement saying Do this the same which he then did when he took bread and made it his Body and gaue it to God for vs as I shall shew more at larg hereafter 5. Thirdly the offring of externall visible Sacrifice is one of the chiefest meanes whereby Sacrifice the meanes of peace men preserue vnitie peace and society with God and amongst themselues as I haue proued in the 2. Chapter and therefore this could not be taken away by our Sauiour the end of whose coming into the world was chiefly to
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
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
especiallie commaunding that we should come vnto it with concord and burning Charitie Thus S. Chrisostome Whereby it doth appeare that the end why Christ our Lord instituted a visible sacrifice in the new law was not only to preserue in Christians the worshipp of Latria towards God and the commemoration of his Passion c. but also to maintaine a perfect vnion amongst them 11. Man on the one side being obliged by the debt of his creation conseruation redemption and other benefits to honor and loue God aboue all things and his neighbour for Gods sake as himselfe as the holy scriptures doe aboundantly testifie And on the other side as Sacrifice is the publick exercise of the vvorshipp of God the said Scriptures doe witnesse and experience doth daily manifest vnto vs That the cogitations of mans heart are bent vnto euill at all times and to forgett these his obligations and institute of life vnlesse he by some publique act or daily exercise be put in minde and kept to the practise thereof for this cause God of his infinite mercies hath ordeyned that a particular visible sacrifice should be daily vsed in his Church as a publicke exercise and practise of the inuisible sacrifice of our hearts vnto him a daily visible adoration of him with the worshipp of Latria a commemoration of the Passion of our Lord and a continual renewing of our loues peace and societie with him and amongst ourselues thereby to preserue in vs the honor and obligation which we owe vnto God and the loue of our neighbours as ourselues so to liue together in vnitie peace and charitie whilst An absurd thing that there should be Schooles of other things not of the vvorship due vnto God we remaine vpon earth and after death to ascend vpp into heauen to enioy the Kingdome Which was prepared for vs from the foundation of the world 12. And it were a thing verie absurd that in the Church of God which is his Kingdome here vpon earth there should be visible Schooles and publique daily exercises of things of lesser moment and that of the visible Sacrificing of our hearts to God publicke worshipp of Latria soleÌ„ne commemoration of the Passion of our Lord for vs and the sacred vnion of our hearts with him and amongst our selues wherein consisteth our teÌ„porall and eternall welfare there should be no practise more then in naked words only which either men of diuers nations who speake different languages or the vnlearned could not vnderstand Neither would words only without other visible actions be sufficient to teach the The necessitie of Sacrifice vulgar common people the practise dignity excellencie and eminencie of these sacred things as we finde by experience Whereby it doth appeare how necessarie it is that in the Church of God there should not only be instituted publicke Schooles where all men not in words only but in deeds might see the adoration due only to God the Sacrifice of mens hearts the commemoration of the passion of our Lord and vnion with God and amongst ourselues daily practised such as are or should be the sacred temples and Churches but also that these exercises should be sett fâ—â—th with great solemnitie vnder solemne visible knowne signes common to all that all in euerie Cittie towne and village might comply with these their obligations towards God and man which is the exterior visible Sacrifice I speake of whose practise as we see by experience is so appropriated vnto this vse that wheresoeuer we shall finde either amongst Christians or infidells anie company of men seriously attending to the offering of Sacrifice vpon an Altar we presently know that they are adoring some God true or false with the honor due only vnto God and colleagued in vnitie of Religion and societie amongst themselues as is manifest by experience 13. And because that the offering of a particular visible Sacrifice vnto God vpon an Altar was instituted by God vnto those ends before rehearsed therefore to communicate as Protestants To communicate and not of things offered in Sacrifice a prophane thing and Puritans now doe and not of hosts or Victimes first offered to God vpon an Altar was and is by the Scriptures accounted a worke of the Sonnes of Belial 1. Kings 2. 2. and an exceeding great sinne 1. Kings 2. 17. Because say the Scriptures they distracted men from the Sacrifice of our Lord and so hindred them not only from the publicke practise of the inuisible Sacrifice of their hearts vnto God and the visible adoration of him with the worshipp of Latria which is due only to him but obliterated the memorie of his passion for vs who was slaine from the beginning of the world and infringed the solemne practise of peace and vnitie betweene men and God and of men amongst themselues For which cause S. Paul also commaundeth visible Sacrifice to be vsed in the administration of the communion saying As often as you shall eate this Bread and drinck the Chalice you shall shew the death of our Lord vntil he come 1. Cor. 11. 26. who dyed offering vp himselfe in a visible Sacrifice as our aduersaries confesse To conclude Prayer as affirmeth S. Iohn Damascen in the 24. chapter of his 3. booke orthodoxae fidei is an eleuation of mind to God which visible Sacrifice doth not only teach and expresse as words doe things as I haue proued hertofore but also addeth to the eleuation of the mind to God a gift giuen or offered to God according to his commaund sayinge Thou shalt not appeare in my sight emptie Exod. 23. 15. and such a superexcellent gift as the body and blood of his only sonne in whome he is wel pleased and withall an inuisible sacrifice of our selues to God accordinge to the earnest exhortation of S. Paul saying I beseech you Brethren by the mercie of God that you exhibite your bodies a liuing host holy pleasing to God your reasonable Sacrifice Rom. 21. 1. wherby it cometh to passe that the due offering of visible Sacrifice doth The offering of visible Sacrifice is excellent prayer not only teach vs to pray as we ought but also is in it selfe the most coÌ„pleate prayer in the Church of God and therfore called the publick office of the Church as I shall further declare in his place In the meane space this is not only sufficient to shew the institution of visible Sacrifice but also the necessitie and cause why visible Sacrifices were instituted in the Church oft God and vsed amongst the faithfull in the Law of nature written law and law of grace and the fruite or benefit we receaue by them CHAP. III. All the Gentills and Heathen people Atheists and Epicures onely excepted offered visible Sacrifice vnto their supposed Gods 1. THe offering vp of externall visible Sacrifices Offering of Sacrifice necessary for the preseruation of vnitie and peace vnto God and communicating of the same after they were offered was esteemed a thing so necessary
to preserue in men the honor of God and vnity and concord amongst themselues that not only the faithfull in all ages vsed it to this effect and purpose but also all the Gentills and heathens who were not All the Gentills the Atheists and Epicures excepted offered Sacrifice Atheists or Epicures and denied not God or Gods or his or their prouidence ouer mankinde as we shall finde by experience For if we look into the acts deeds books histories or relations of such Gentills or Auntient or moderne heathen people who are at this day or haue been in the world in former Ages we shall finde that all Atheists and Epicures only excepted offered externall visible Sacrifice vnto some God true or false as the Babilonians Assirians Chaldeans Cananits Philistians Egiptians Ethiopians Greekes Romans Sarazens Turcks auncient or moderne heathen people of Europe Asia Africa and America who all vniuersally haue and had Priests Altars and externall visible Sacrifice as witnesse all the Authors who make anie mention of the Religion of these nations whose testimonies in this short Treatise would be to long to sett downe and therefore I referr the Reader vnto their owne wrytinges as vnto the bookes of the old and new Testament S. Augustine in his 18. booke of the cittie of God Athanasius in his Oration against the gentilles and Epiphanius in his first booke of heresies vnto Cicero of the nature of the Gods Herodotus Diodorus Siculus c. 2. And for later writers I referr the Reader vnto Geraldus of the Gods of the gentilles Christopher Richerius in his booke of the manners of the Turckes Septem Castrensis of the faith and Religion of the Turkes Samuell Purchas in his relations of the Religions obserued in all Ages Lewis Godfry in his 12. tomes of the history of the East Indies and others Wherevpon Plato towards the end of his 10. Dialogue in his books of lawes saith The custome of the gentilles to offer Sacrifice in their necessities It hath allwaies been the custome of those who were in danger or wanted anie thing or when their substance increased to consecrate something to the Gods and vow Sacrifices With whom agreeth S. Thomas in his 2. 2. quest 85. Art 1. saying In euerie age and amongst men of all nations hath allwaies been offering vp of Sacrifice Insomuch that amongst all the heathen people that are at this daie or heretofore haue been Atheists and Epicures only excepted there is not nor hath there been found anie so impious and barbarous in the whole Globe of the earth who haue not or yet doe not offer some kinde of externall visible Sacrifice thereby to acknowledge the soueraigntie of some God true or false ouer them which is so true that euen at this daie we maie saie vnto the Atheists Epicures and Puritans of this Age who haue no externall visible Sacrifice as Plutark in his booke against Coletes said vnto the Epicure Coletes towards the end of his booke If you trauell throughout the world well you may finde Citties without No Cittie vvithout Sacrifice walles without writings without Kings not peopled or inhabited without howses without money or men or desirous of coyne who know not what Theaters or publik Halls of bodly exercise meane but neuer was there or euer shall there be anie one Cittie seene which vseth no Sacrifice either to obtaine good blessings or to auoid heauie curses or calamities Moreouer the offering vp of Sacrifice vnto some God was by the light of nature so highly esteemed amongst the heathens that if anie man committed any wickednes or impietie in the Sacrifices which were offered vnto the Gods hee was to suffer death for his offēce as witnesseth Plato in the aforesaid Dialogue saying If any shall commit wicked impietie or shall offend either in his priuate or publicke Sacrificinge worship of the Gods he shall be condemned to death as one who sacrificed impurely 3 This being the end and vse of externall visible Sacrifice to preserue in men the memory and honor of God and vnitie and society with him and amongst themselues and all prudent lawes being chiefely instituted to the same end we neuer read of any prudent Lawgiuer or All the prudent Lavvgiuers instituted the offering of Sacrifice Prince though an infidell or heathen that gaue lawes vnto any Common-wealth or founded a Monarchie but he instituted externall visible Sacrifices to be offred vnto some supposed God As Cham founder of the Monarchy of the Egiptiās Chus founder of the Monarchy of the Ethiopians Nemrod Belus founder of the Monarchy of the Babilonians Ninus founder of the Monarchy of the Assirians Ion Cecrops Deucalion Licurgus Law-giuers to the Grecians Numa Pompilius the first and principalst Statesman amongst the Romans All which noble and renowned personages to vse Plutarcks words in his booke against Coletes made the people deuout affectionate and zelous to the Gods in prayers Oathes Oracles Prophecies and Sacrifices either to obtain good blessings or to auert heauy curses and calamities Insomuch as Plato in the 8. Dialogue of his book of Lawes besides solemne Sacrifices Plato ordeyned that 365 Sacrifices should daily be offred in Athens vsed vpon great festiuall dayes ordeyned that in the citty of Athens there should be 365. Sacrifices offred euery day in such sort as that some one or other of the Magistrates should alwayes bee offering Sacrifices to some of the Gods for the prosperities of the Cittie of themselues and their goods 4. Licurgus the Lawgiuer to the Lacedemonians The frugall Sacrifices of Lycurgus ordeyning sparing and frugall Sacrifices to be offred vnto the Gods made answere as Plutark affirmeth in his life That the honour due vnto the Gods might neuer faile amongst them and this these heathen men and infidells did by the light of nature which dictated vnto them that there would be no constant vnitie or ciuill society or Religion amongst them but by offering visible Sacrifice vnto some true or supposed God or Gods thereby to expresse the inward Sacrifice of their harts and soules and acknowledge visibly an vnion in one supreame Soueraigne and amongst themselues Moreouer the Gentils and The Gentills communicated of their Sacrifices heathen people not only offred Sacrifices in honor of their Gods but also did eate or communicate of their Sacrifices to mantayn a more firme vnity and society amongst themselues and with their Gods as the Scriptures witnesse saying The Isralits falling in to Idolatry offered Holocausts and pacifique hosts to the molcen calf and the people sate downe to eate and drinck Exod. 32. 6. afer the manner of the Egiptiās from whence they came whose chiefe God in their tyme was a Calf as witnesseth S. Augustine in the 18. Chapter of his 5. Book of the Cittie of God Agayn The people of Israel fornicated with the Daughters of Moab who called them to their Sacrifices and they did eate and adore their God Numb 25. 5. And because the Gentills and
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
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
common people and not to displease the Athenians as witnesseth Cicero in his bookes of the ends of good and euill of Tusculans quest and of the nature of the God and Plutark in his book against Coletes an Epicure Wherefore seeing that it was a thing impossible and altogether incredible that our Lord and Sauiour IESVS CHRIST should quite take away the offering of externall visible Sacrifice to God for the good of those who are deceaued to the violating of Religion contempt of God and damnation of their poore soules it wil be worth our labour yet more exactly to handle this matter and seeke out how and what visible Sacrifice our Sauiour appointed for his followers to vse in his Church vpon earth which by Gods grace I will do in the ensueing chapters CHAP. IX Our Sauiour was to be a chiefe Priest of the order of Melchisedech and to offer vnbloudy Sacrifice in his body and bloud vnder the formes of bread and wine vntill the end of the world 1. THe Prophet Dauid speaking of the Priesthood of our Sauiour in the 109. Psal and 4. Ver. according vnto our account Christs Priest hood foreuer of the order of Melchisedech vvas to be performed vpon earth and 110. according to the account of Protestants and Puritans saith Our Lord hath sworn and it shall not repent him thou art a Priest foreuer according to the Order of Melchisedech This to be spoken of our Sauiour S. Paul witnesseth Heb. 5. 6. 10. Heb. 6. 20. So here we haue that our Sauiour vvas to be a Priest not for once or for a litle while as vpon the Crosse but as long as the world shall last vntill Eternitie come or as the Apostle saith vntill Christ shall come to Iudgment 1. Cor. 11. 26. For these words foreuer euerlasting are many tymes taken for as long as the world shall last or for a long time as Leuit. 25. 46. Exod. 15. 18. Exod. 21. 6. Exo. 31. 16. Leuit. 23. 31. Eze. 26. 21. And S. Hierome in his commentaries vpon the 26. of Ezechiel and 21. Ver. and vpon the first to the Gal and 4. Ver. affirmeth that the hebrew word Leolam vvhich is here translated foreuer doth not signify the eternity of the other life but the whole tyme of this life or as long as the world shall endure c. 2. The end and vse of Priesthood and offering The vse of Priesthood and sacrifice vp of Sacrifice is as S. Paul saith Heb. 5. 1. to obtayn remission of sinnes but after the day of Iudgment and end of this world there wil be no more any remission of sinnes wherefore it were in vayn to say that Christ were a Priest foreuer in the other world of eternitie according to the order of Melchisedech seeing that in the eternitie of the other life there is no remission of sinnes or vse of Priesthood or Sacrifice according to the order of Melchisedech which S. Paul further signifyeth saying Where there is no remession of sinnes as in the eternitie of the other life now there is not an oblation for sinnes Heb. 10. 18. Agayn S. Paul sayith Euery high Priest is appointed that he may offer guifts and hosts wherefore it is necessary that he also haue somthing that he may offer Heb. 8. 3. But it were absurd to say that Christ in heauen offered Sacrifice hosts or gifts according to the order of Melchisedech seeing that in heauen earthly Sacraments and Sacrifices which are represented vnder outward corruptible materiall signes do cease by reason of the imperfection for in heauen is no imperfection 1. Cor. 13. 10. 3. And S. Paul speaking of the Priesthood of our Sauiour according to the order of Melchisedech saith If then consummation was by the Leuiticall Priesthood what necessitie was there yet of an other Christ a Priest of the order of Melchisedech and not of Aaron Priest to rise according to the order of Mechisedech and not to be called according to the order of Aaron for the Priesthood being translated it is necessary that a translation of the law also be made for Christ of whom these things be said is of another tribe of the which none attended on the Altar Heb. 7. 11. Where we Chriests Priesthood to be performed on earth see that our Sauiours Priesthood according to the order of Melchisedech was to be performed vpon earth as the Priesthood according to the order of Aaron was performed vpon earth and the law was translated vpon earth and the tribes and Altars were vpon earth 4. Neither can this prophecy be vnderstood of This Prophecie not vnderstood of the Sacrifice vpon the Cross our Sauiours Sacrifice vpon the Crosse for that was but once offered Heb. 10. 10. and if the Scriptures here should speake of the Sacrifice of the Crosse it should say thou art a Priest for once and not say thou art a Priest foreuer Secondly S. Paul saith Other Priests by death were prohibited to continue but Christ for that he continueth foreuer hath an euerlasting Priesthood Heb. 7. 23. But as our Sauiour offered himself in Sacrifice vpon the Crosse he was neither euerlasting nor immortall but mortall and dyed and therefore as he was offered vpon the Cross he was by death prohibited to continue aswell as other Priests wherefore it cannot be said that Christ is a Priest foreuer according to the order of Melchisedech because he offered himself vpon the Crosse 5. The Sacrifice of our Sauiour vpon the Crosse was bloudy and rather according to the order of Aaron then Melchisedech of which order our Sauiour was not as S. Paul witnesseth saying Christ Our Sauiour vvas not a Priest of the order of Aron was not called according to the order of Aaron Heb. 7. 11. Wherefore seeing that our Sauiour was to be a Priest to offer Sacrifice vnto God vntill the end of the world and that there neither is nor hath been any other Sacrifice offered in the Christian Church but that which amongst Christians No Sacrifice amongst Christians but that of the body and bloud of our Lord. is called the Sacrifice of the body and bloud of our Lord as all the Christian Church seruice bookes Histories Chronicles and testimonies of ancient tyme beare witnes what Christian man can deny that our Sauiour was to be a Priest foreuer to offer this Sacrifice of his body and bloud by himself his Apostles and their Successors vntill the end of the world and that this oath of God is fulfilled in offering or giuing to God his body and bloud vnder the species of bread and wine according to his commaund at his last supper when taking bread he gaue thanks and brake and gaue to the Apostles saying This is my body which is giuen for you to God And in like manner the Chalice after he had supped saying This is the Chalice of the new Testament in my blood which is shed for you to God Luc. 22. Do this the same which he then
against Saunders saith I confess that diuers of the old Fathers were of opinion that the bread and wine brought forth by Melchisedech was Sacrificed by him And Doctor Whytaker in the 818. and 819. leafe of his booke against Duraeus and Caluin vpon the 7. chapter to the Hebrewes confesse that the auncient Fathers were of opinion that Melchisedech sacrificed in bread and wine Wherefore seeing that our Sauiour was to be a Priest vntill the end of the world of the order of Melchisedech and to fulfill the type in the Sacrifice of Melchisedech and Melchisedech offered Sacrifice in bread and wine no indifferent man cann doubt whether our Sauiour were to be a Priest or no to offer his body and bloud in Sacrifice vnder the formes of bread and wine vntill the end of the world seeing that hee instituted such a Sacrifice and commanded such a kind of Sacrifice to be vsed in commemoration of him vntill the end of the world and such a Sacrifice hath been vsed novv amongst Christians 1600. yeares Wherefore I conclude this chapter with the wordes of S. Athanasius in his oration de fide maiore cited by Theodoret in his second Dialogue saying It is a bodie wherevnto he said sitt at my right hand vnto which bodie the diuell the wicked powers and the Iewes Christ a Priest by offering his bodie were enemies by which bodie he was a high Priest and an Apostle so tearmed for that misterie which he deliuered vnto vs saying This is my bodie which is broken for you and this is my blood of the new Testament not of the old which is shed for you Thus S. Athanasius And this is sufficient to shew that our Sauiour was to be a chief Priest of the order of Melchisedech to offer vnbloudie Sacrifice in his bodie and bloud vnder the forme of bread and wine vntill the end of the world to the fulfilling of this Prophecie which saith Thou art a Priest foreuer according to the order of Melchisadec Psal 109. 4. CHAP. X. At the coming of the Messias vnbloudy Sacrifice in the body and bloud of our Sauiour was to be offered euery where vpon Altars amongst the conuerted gentils 1. THe Prophet Malachie speaking of the state of the Churche after the coming of the Messias and conuersion of the Gentils sayth Who is there among you Iewes that will kindle fire at my altar for naught I haue no will in you saith the lord of hoasts and gifts I will not receaue of your hand for from the rising of the sunn euen to the going downe great is my name among the Gentils and in euery place there is sacrificing there is offered to my name a cleane oblation because my name is great among the Gentils Malach. 1. 10. 2. Here first we haue that after the coming of Sacrifice vvas to cease among the Ievves at the comming of the Messias the Messias the visible externall Sacrifice which the Iewes offered vpon Altars should cease which we finde true by experience For it is to be noted that it was not lawfull for the Iewes to offer Sacrifice in anie place but at Hierusalem Deut. 12. 11. which being destroyed by Vespasianus and Titus soon after the Passion of our Sauiour and the Iewes exiled from thence they haue ben euer since without any visible externall Sacrifice to the verifying of the words which were spoken by the Prophet Osee saying Many dayes shall the children of Israel fitt without king and without sacrifice and without altar c. Euen vnto the last daies in which they shal be cōuerted vnto Christianitye Osee 3. Secondly that amongst the Gentils conuerted Sacrifice in all nations amongst Christians to Christianitie in euery place shal be offered Sacrifice vpon Altars which we see also fulfilled by experience in Europe Asia Africa and America 3. Thirdly in the Hebrew tongue in which the Prophet Malachy writt the Sacrifice which was to cease amongst the Iewes and the Sacrifice which was to be offered amongst the gentils conuerted vnto Christianitie are both expressed by one or the same hebrew word Mincha which signifieth an vnbloudy Sacrifice or Sacrifice of fine flowre for so it is expressed Leuit. 2. 1. saying When a soule shall offer an oblation of Sacrifice to our Lord fine flowre shal be his oblation where for oblation of Sacrifice in hebrew is putt this word Mincha so the sense of the Prophecie is Great is my name among the Gentils and in euery place there is offered to my name a cleane vnbloudy oblation or sacrifice Which we see alsoe fulfilled by experience in the offering vpp of the most immaculate bodie of the sonne of God after an vnbloudie manner all ouer the world amongst the gentils conuerted vnto Christianitie And there neyther is nor euer hath ben amongst Christians anie other externall visible Sacrifice offered to God but it as appeareth by the Liturgies or Masse-bookes of all ages and countreis and the bookes of antient Fathers 4. Fourthly the Hebrew word Mincha is by The Gentils vvere to offer a proper Sacrifice to God the iudgement of both Catholicks or Puritans taken in the first place where it speaketh of the sacrifice of the Iewes for a proper externall visible sacrifice offered to God and the text is so playne that it can not be denied Therefore in the second place where it speaketh of Christian sacrifices it intendeth a proper externall visible sacrifice offered to God seeing that in both these places the sacrifice is expressed by one or the same word 5. Fiftly the sacrifice of the Iewes which God The conuerted Gentils vvere to offer sacrifices vpon altars reiected was a sacrifice offered to him vpon Altars as is manifest by this text of Malachy where he speaketh of an Altar and by that of Osee the 3. chap. where it is sayed that the Iewes shal be without Sacrifice and without altar Wherefore it can not be denied but that the Sacrifice which is so acceptable to God amongst the gentils conuerted to Christianitie must be a sacrifice offered vpon Altars seeing they are both expressed by one or the same Hebrew word and so is the Sacrifice of the body or bloud of our lord a Sacrifice vpon an Altar 6. Sixtly the Prophet sayeth There is offered A cleane oblation to my mane a pure or cleane oblation not only cleane and pure before men but before God to whom it is offered and so is the oblation of the immaculate body or bloud of the sonne of God which is offered euerie where amongst the Gentils conuerted vnto Christianitie and there neither is nor hath binn amōgst Christians anie other pure or cleane oblation which can minister occasion of doubting 7. Seuenthly though this pure and cleane oblation shal be offered vp in euery place amongst One host or oblation though offered euerye vvhere the conuerted Gentiles yet it shal be but one and the same host or oblation offered in euery place for the text sayth it
shal be a cleane oblation and not cleane oblations and so is the sacrifice of the bodie and bloud of our lord one and the same cleane oblation though offered in sacrifice by the Gentils conuerted vnto Christianitie in Europe Asia Africa and America our Sauiour not hauing manie bodies but one 8. Eightly the Prophet sayth That by occasion of this Sacrifice The name of God shal be great The name of God great by occasion of this sacrifice amongst the Gentils conuerted vnto Christianitie And what greather Sacrifice can there be then this where the sonne of God is offered in sacrifice for man and man liuing in this exile may receaue and communicate God his creator Seing that herein doth wonderfully appeare the charitie or vnitie of God with Christian men and his omnipotencie wisedome goodnes or mercie Wherevpon S. Marke the Euangelist who planted the Churche of Alexandria in the Liturgie or publick Churche booke which he made for the Churche of Alexandria fett downe in the first to me of Bibliotheca Patrum saith We offer vnto thee ô Lord this reasonable and vnbloudy worshipp of Latria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to thee ô God all nations do offer from the rising of the sunne to the going downe from the north vnto the south-all the Gentils and in cense and sacrifice and oblation is offered to thy name in euery place 9. And in lyke manner the ancient Fathers vnderstood this prophecie of Malachie to be spoken The Fathers vnderstand the prophecie of Malachie to be spoken of the Christian sacrifice of the Sacrifice of the Christians as Iustine martyr in his dialogue with Triphon who liued in the yeare 150. after the natiuitie of our Sauiour alleadging this place sayth Then the Prophet foretould of the Sacrifices of the Gentils which are offered in euery place S. Cyprian in his first book against the Iewes and 16. chapter allegeth this place to proue that the old Sacrifices of the Iewes should be made voyd and the Sacrifice of the new law established saying That the old Sacrifice should cease and the new be celebrated which appeares by the first chapter of Isaie Psalme 49. and Malachie the first saying I haue no will in you saith the lord and I will not receaue Sacrifice from your handes for from the rising of the sunne vnto the going downe my name is glorified amongst the Gentils and in euery place the sent of incense is offered to my name and a pure or cleane Sacrifice for my name is great amongst the Gentiles sayth the Lord. Thus S. Cyprian against the Iewes S. Ireneus who liued with S. Polycarpe scholler to S. Iohn Euangelist alledging this place saith of our Sauiour He tooke bread and gaue thankes saying This is my body c. and taught the new oblation of the new testament which the Church receauing from the Apostles offereth to God in all the world wherof Malachie foretould 10. S. Chrisostome in his commentarie vpon the 95. Psalme cyting this text of Malachie sayeth Behold how excellently how perspicuously he hath sett fourth and described the mysticall table which is the vnbloudy host Eusebius in his 1. booke of Euangelicall demonstrations chap. 10. alledgeth this place to proue that we ought to offer sacrifice in the new lawe saying We Sacrifice after a new manner according to the new Testament a pure host 11. S. Augustine in his Oration against the Iewes sayeth What will you answer to this open your eies at the last and see the sacrifice of the Christians offered to the God of Israel from the rising of the sunne to the going downe not in one place as it was appointed for you but in euerie place And the lyke he hath in his 18. booke cap. 35. of the Cittie of God saying Malachie prophetizing of the Church which now we see propagated by Christ in the person of God most plainly saith vnto the Iewes I haue no will in you I will not receaue gifts at your handes for from the rising of the sunne vnto the going downe great is my name among the Gentils and in euerie place there shal be sacrificing and offered vnto my name a cleane oblation because my name is great amongst the Gentils Now we may see this sacrifice offered vnto God by the Priesthood of Christ according to the order of Melchisedech in euery place from the rising of the sunne vnto the going downe and the sacrifice of the Iewes vnto whom it was sayed I haue no will in you and gifts I will not receaue at your handes to haue most manifestly ceased Wherfore doe they expect another Christ when they see that which they reade in the Prophet to be fulfilled and could not be fulfilled but by him Thus Augustine And the lyke is affirmed by manie more of the ancient Fathers cyted at large by Coccius in his 6. booke and 6. article 12. And this is sufficient to shew that at the coming of the Messias all the sacrifices of the old law should cease which we finde true by experience and that a cleane vnbloudy sacrifice was to be offered euery where amongst the conuerted Gentiles which also we finde true by experience and to denie this where to ouerthrowe the ancient Fathers arguments against the Iewes so manifest it is that a cleane vnbloudy sacrifice was at the coming of the Messias to be offered euery where amongst the Christians that without denying the arguments the ancient Fathers vsed agaynst the Iewes it can not be deneyd CHAP. XI By the distinction of bloudy and vnbloudy Sacrifices is proued that our Sauiour at his last supper offered vnbloudy Sacrifice in his body and bloud 1. FRom the beginning of the Church of God vpon earth there hath been two kinds of Tvvo kindes of visible sacrifices from the beginning speciall visible Sacrifices offered vnto God th' one bloudy by carnall effusion of bloud out of the veines of some liuing thing th' other vnbloudy which had no such carnall effusion of bloud but in some resemblance as by pouring out of wine or by deuiding the thing offered to God as we read in Gen. 35. and 14. and Leuit. 2. 1. 6. and 14. and both the bloudy and vnbloudy sacrifices were offered vnto God in his Churche euen from the beginning of his Church vpon earth for Abel offered a bloudy sacrifice Caine an vnbloudy Gen. 4. 3. 4. Melchisedech an vnblouddie Gen. 14. 18. Iacob offered both Gen. 35. 14. Gen. 46. 1. In the law of Moyses there were many bloudy Sacrifices ordeyned Leuit. 1. 3. and also diuers vnbloudy Leuit. 2. 1. and 4. and 5. and 14. Leu 5. 11. Vnbloudy sacrifices called gifts 2. The vnbloudy sacrifices were commonly called giftes as Cain offered of the fruits of th' earth gifts to our lord Gen. 4. 3. But to Cain and his gifts God had not respect Gen. 4. 5. Againe If thou offer a gift of the first fruit of thy corne to our lord of the eare being yett greene thou shalt
drie it at the fire and bruise it after the manner of meale and so shalt thou offer thy first fruits Leuit. 2. 14. Malachie the last of the Prophets foretelling how God would reiect the sacrifices of the Iewes and haue a cleane oblation or vnbloudy sacrifice offered vnto him euery where amongst the coÌ„uerted gentils sayth A gift I will not receaue at your hands Mal. 1. 10. Where the Prophet accompteth a cleane oblation an vnbloudy sacrifice and a gift offered to God by Priests vpon an Altar as all one 3. S. Paul also maketh mention of these two kinds of sacrifices and calleth th'vnbloudy sacrifices gifts offered to God in sacrifice by Priests saying Euery high Priest taken from amongst men is appointed for men in these things which appertayne to God that he may offer gifts and sacrifices for sinne Heb. 5. 1. Agayne Euery high Priest is appointed to offer gifts and hosts Heb. 8. 3. where distinguishing the two kinds of sacrifices which where offered by Priests in the Church of God from the beginning of the world he calleth the vnbloudy sacrifices gifts and placeth them in the first rank as a more excellent kind of sacrifice then hosts offered with carnall effusion of bloud 4. Moreouer that cleane and vnbloudy sacrifices are called gifts S. Hierom. vpon the 25. chap. of Ezechiel and 15. and 17. verses doth witnes saying that gifts were things of wheate flower or barley flower or oyle offered to God in sacrifice Wherevpon Theophylact vpon this 8. chap. to the Hebrewes and 3. verse sayth If we would diligently examine the difference betweene gift and host it is this that an host is offered with bloud and flesh but gifts consist of fruites and other such things as are vnbloudy With whom agreeth our aduersarie Samuel Purchas a Puritan in the 6. chap. of his 1. booke of his relations of the religions obserued in all ages saying Of sacrifices there were from the beginning two kinds th' one called gifts or oblation of things without life th' other victimes or slayne sacrifices of birds and beasts Where it is manifest that gifts offered to God by Priests appointed as Saint Paul saith for that purpose and vnbloudy sacrifice are all one 5. These gifts or vnbloudy sacrifices were also VVhat gifts vvhere vnbloudy sacrifices of two sorts that is to say of things solide as bread wheate new corne c. or of things liquid as of wine oyle c. If they were of solide things then the manner was in signe of the inuisible sacrifice of the hart to breake or bruise them if of liquid things then the manner was also in signe of contrition and the inuisible sacrifice of the hâ—â—t to poure them fourth before God as appeareth in the solide and liquid vnbloudy sacrifices or sacrifices of giftes which where offered to God in the law of nature and written law So the vnbloudy sacrifice or sacrifices of gifts were distinguished from the generall offerings gifts oblatioÌ„s and tenths of the peole first for that the sacrifice of gifts or vnbloudy sacrifices were broken or shedd th' other offered whole these were offered vpon an Altar by Priests appoynted for that purpose Heb. 5. 1. th' other offered at the Altar by any one Math. 5. 24. these were publike sacred visible signes of the inward contrition and sacrifice of the harts of them who offered as is proued heretofore th' other priuate dewties and donations c. So that not all manner of gifts or oblations were vnbloudy sacrifices or sacrifices of gifts but those which were broken or shedd to God vpon an Altar by a lawfull Priest to signifie the inuisible sacrifice of our harts 6. This distinction putt downe of bloudy and vnbloudy sacrifices or sacrifices of gifts it is easy to proue that our Sauiour at his coming was Our Sauiour established the sacrifice of gifts in his Churche to offer vnbloudy sacrifice or gifts and to establish them in his Churche for after the coming of the Messias all the bloudy sacrifices were to cease as witnesseth the Prophet Dauid in the 39. Psalme Prophet Malachie in his first chapter S. Paul Heb. 10. and the Fathers cited in the last chapter to this purpose But our Sauiour was not to take away all kind of particular exterior visible sacrifice as I haue proued in the 8. 9. and 10. chapters of this booke therefore the vnbloudy sacrifice or sacrifice of gifts were to be established in the Church of God in the new law 7. Moreouer the Prophet Malachie speaking of the sacrifice which shal be established in the new law saith it shal be a gift and cleane oblation Malach 1. wherevpon Lactantius who liued about the yeare 290. in the 25. chapter of his 6. book of diuine institutions sayth There are two things which ought to be offered vnto God gifts and sacrifice gifts for euer sacrifice for a tyme with whom agree the ancient Fathers cited before in the last chapter and many more who shal be cited here after in the ensuing chapters 8. And as for the time when our Sauiour was Our Sauiour at his last Supper offered gifts to God to offer the sacrifice of gifts or vnbloudy sacrifice and to establish it in his Churche it must needs be then when he changed the Sacrament of the old law and instituted the Priests of the new which was at his last Supper as appeareth by Iudas Iscariot who vvas a Priest and Bishop as witnesseth S. Peter Act. 1. 20. And yet could not be made before the last Supper nor yet after seeing that presently after the last Supper hee went forth and betrayed our Lord Luc. 22. and no man euer made a Priest or Bishop but he instructed him what he was to doe Secondly our aduersaryes in the book of their consecration of Priests doe coÌ„fesse that the consecration and administration of the Sacrament of the new law doth belong vnto the office of the Priests of the new lavv but at the last Supper our Sauiour not only consecrated and administred the Sacrament of the new law himselfe as our aduersaries confesse but also gaue vnto the Apostles authoritie to consecrate and administer the Sacrament of the new law saying Do this the same which he then did for a commemoration of me and therefore he then made them Priests and gaue them authoritie to offer vnbloudy Sacrifice or the sacrifice of gifts and established the said kind of sacrifice to be vsed in his Church This sett downe lett vs examine what our Lord did at his last Supper 9. First he tooke bread which was a meate or thing vsed in the sacrifice of gifts and vnbloudy sacrifice Gen. 14. 18. Secondly he blessed the bread Math. 26. 25. and so made it holy and consecrated to God as al things offered in sacrifices are Thirdly he brake it Math. 26. 26. with was accustomed to be donn in all sacrifices of gifts or vnbloudy sacrifices as I haue proued in the 1. paragraphe of this chapter
euerie place there are Altars as God foretould by the Prophet Malachie for expressing the Ecclesiasticall sinceritie of the new lawe and laying open the ingratitude of the People of the old law he saith vnto them I haue no will in you saith the Lord omnipotent and hosts I will not receaue at your handes for from the rising of the sunne vnto the goeing downe my name is glorified among the Gentils and in euerie place sacrifice is offered vnto my name and a pure Sacifice See how plainelie how manifestlie he hath sett forth that mysticall Table which is the vnbloudy Sacrifice c. The pure Sacrifice is certainely the chiefe mysticall Table the heauēly and most venerable Host so S Chrysostome 7. In like manner the rest of the ancient Fathers The antient Fathers agre able to the ancient Liturgies doe also call the Sacrifice of the new law somctimes guifts and sometimes vnbloudie sacrifices As S. Dionisius Areopagita in the 5. chapter of his Ecclesiasticall Hierarchy saying The Bishop after that he hath shewed the guifts of the diuine workes cometh to cōmunicate them himselfe and also inuiteth others Againe The Bishop doth shew the couered guifts and that which in them is one he diuideth Vnbloudie Sacrifices called gifts into manie S. Clement in the 12. chapter of his 8. booke of constitutions speaking of the sacred host after consecration saith Wee beseech thee ô Lord fauorablie to looke vpon these guifts sett before thee And in the 13. chapter he earnestly beseecheth God to receaue the said Guifts offered for all Bishops Priests Kings and the people there presēt and the whole Church Theodoret in his 2. Dialogue saith What doe You call the guifts which are brought before the inuocation of the Priest Answereth It is made of such like seede And after the sanctification how doe you call those things Answereth The bodie of Christ 8. S. Ireneus in the third chapter of his 4. booke of heresies saith Christ taught the new oblation of the newe testament which the Church receauing Gifts in the nevv Testament from the Apostles offereth throughout the whole world to God who giueth vs for nourishment the first fruits of his gifts in the new Testament So likewise the 318. Fathers in the first general great Councel of Nice in the 5. cannon according to the Greeke copie call the sacrifice of the new Lawe A most pure gift offered to God Where we may obserue that those ancient Fathers doe call the sacrifice and Sacrament of the new Lawe Gifts of the diuine workes and a most pure guift before they were receaued in the communion as being the bodie and bloud of our Lord independant of the faith of the receiuer 9. And in like manner the ancient Fathers doe call the sacrifice of the new Law an vnbloudie sacrifice as Eusebius Bishop of Caesarea in the 10. chapter of his first booke of Euangelicall demonstrations saying We are taught by the most high Priest of all to offer vnto the supreame God throughout our whole life vnbloudie and reasonable victims sweete vnto him S. Gregorie Nazianzen in his first oration Iulian the Apostata hated vnbloudy Sacrifices against Iulian the apostata shewing the auersion which this apostata had from the sacrifice of the Altar saith He profaned his hands that he might wash them from the vnbloudie sacrifice by which we communicate Christ and his sufferings and diuinitie 10. S. Cyrillus Alexandrinus in declaratione Anathematismi 11. saith Wee offer the holie quickening and vnbloudie sacrifice in the Church beleeuing the bodie and pretious bloud which is sett before vs to be not of a common man and like vnto vs but of the word Againe in his booke de adoratione in spirituli 13. The table trulie of proposition hauing bread vpon it did signifie our vnbloudie host wherewith we all are blessed whilst we eate that bread which is from heauen that is to saie Christ. 11. And it was a thing so generally receaued in the Church of God and so vniuersally beleeued of the whole primitiue Church that our Sauiour at his last supper instituted an vnbloudy Sacrifice cleane oblation or gifts in his bodie and bloud to be offered by Bishops and Priests for a commemoration of him that three of the 4. first generall Councells which euer were celebrated in the Church of God call the Eucharist or thing deliuered in the communion the vnbloudie sacrifice as the great generall Councell of Nice which was the first generall coūcell which euer was celebrated in the Church of God saying In the time of the first generall coūcell of Nice they offered vnbloudy sacrifice in the third booke and title of the diuine table Lett vs vnderstand the Lambe of God which taketh awaie the sinnes of the world to be placed vpon the table sacrificed after an vnbloudie manner by Priests 12. In like manner S. Cirill Archbishop of Alexandria chiefe of the generall Councell of Ephesus in the 26. Epistle set downe in the first part of the same Councell writeth after this manner vnto Nestorius the heretick for whose condemnation In the time of the Councell of Ephesus they offered vnbloudie sacrifice that Councell was called saying I cannot omitt this that whilst we declare the death of the onlie sonne of God and his resurrection from death we also confesse his assumption into heauen and celebrate the vnbloudie sacrifice in the Church and approach vnto the misticall blessings by which meanes we are sanctified as being made partakers of the holie flesh and pretious bloud of Christ the Sauiour of vs all Neither doe we receaue it as common flesh God forbidd we should doe so nor yet as the flesh of a holie man c. But we receaue it as trulie quickening flesh and as proper flesh of the word it felfe which was incarnate Thus S Cyrill Chiefe in the generall Councell to the heretick Nestorius 13. And in the 4. generall Councell which In the time of the Counced of Calcedon they offered vnbloudy sa crifice was that of Calcedon Ischyrion Deacon of Alexandria preferring in the third act of the Councell a bill of complaint vnto the Councell against Dioscorus Archbishop of Alexandria a wicked man amongst other things accuseth him of this as of agreat crime that whereas in Lybia for the sterilitie of the countrey wheate would not grow the most pious Emperor allowed wheates first that as he saith the vnbloudie host might be offered of it and secondlie for the reliefe of Pilgrims and the poore of the prouince Dioscorus would not permit the holie Bishops of the countrie to receaue the said wheate but would forestall it and buy it vp with great summes of money and in time of famine sould it againe at most deare rates and by these meanes neither the terrible and vnbloudie sacrifice as there it is termed was celebrated nor the Pelgrims or poore releeued Thus Ischyrion in his complaint against Dioscorus the hereticke vnto the generall Councell of
Chalcedon Whereby it is sufficiently manifest that three of the fower first Generall Councels called the Eucharist the vnbloudie sacrifice and esteemd that our Sauiour at his last supper offered vnbloudie sacrifice or gifts vnto God 14. To this we may add the second Councel of Nice in the third Tcme of the sixt section saying The 2. Councel of Nice None of the Apostles or of our famous fathers called our vnbloudie Sacrifice which is donn in commemoration of Christ our Lord and all his dispensations the image of his bodie Againe a little after in the same place the said Councel saith Neither our Lord or the Apostles or Fathers euer called the vnbloudie Sacrifice which is offered by the Priest an Image or signe So these fower generall Councels Whereby it is manifest vnto anie indifferent Reader that our Sauiour at his last Supper offered in his bodie and bloud a proper and speciall visible externall vnbloudie Sacrifice and ordayned that a proper and speciall visible externall vnbloudie Sacrifice representing the inward and inuisible Sacrifice of our hartes should be offered vnto God in his Church by Bishops and Pristes thereby to honor God with diuine worshipp or Latria only due to him make commemoration of the passion of our Sauiour for vs and preserue peace vnitie and societiewith God and amongst our selues After vvhat manner our Sauiour died for all 15. For though our Sauiour died for all and his Sacrifice vpon the Crosse is of such a value and vertue that it alone for as much as is required on the behalfe of our Sauiour for the redemption of mankinde was sufficient to redeeme a thousand worlds if there were so manie yet because this Sacrifice of redemption was donn but once and neither could nor needed to be donn anie more and our Sauiour did not neither was it conuenient that he should so redeeme mankinde by his death and passion as that man on his part should haue nothing to doe for his saluation but only idlely to beleeue that Christ died for him and assure himselfe that he should be saued therefore he ordained that all those who would be saued should not onely beleeue the whole articles of the Faith which he planted vpon earth S. Iohn saying in his second Epistle Euerie one that reuolteth and persisteth not in the doctrine of Christ hath not God but also that they should doe those thinges which he hath commaunded comparing the rest vnto fooles saying Euerie one that heareth these my wordes and doth them not shal be like a foolish man that built his hous vpon the sand Matth. 7. Wherefore all those who are of yeares of discretion and will not be nombred amongst these fooles and perish eternally are to offer vnbloudie Sacrifice to God thereby to honour God with the worship of Latria due only vnto him applie the Sacrifice of the Crosse vnto them make commemoration of the Passion of our Lord and fulfill his Cōmands For as our Sauiour commanded the Apostles to teache and baptize saying Teach yee all Nations baptizing them in the name of the Father and of the Sonne and of the holie Ghost Matth. 28. 19 so also he commaunded them to offer vnbloudie Sacrifice saying after he had giuen his bodie for vs Doe this for a commemoration of me Luk. 22. 16. If our Sauiour by his Sacrifice of Redemption vpon the Crosse should haue redeemed all If our Sauiour had redeemed all men vvith out doing anie thing on their parts he had destroied all morall vertues men absolutely without requiring any thing to be donn on their partes but only to beleeue he had destroyed all morall vertues as patience obedience humilitie iustice fortitude temperance c. and also those theologicall vertues of charitie and hope and had been a meanes to plante idlenes sloath sinne and the workes of the Diuell amongst men which is absurd seeing that as S. Iohn saith For this appeared the Sonne of God that he might dissolue the workes of the Diuell 1. Ioh. 3. 8. And the sinn of sloath is to be punished with euerlasting tormentes Matth. 25. 26. And this is sufficieot to shew how the auncient Fathers beleeued that our Lord at his last supper offered vnbloudie Sacrifice in his Bodie and bloud and established the same in his Church CHAP. XIII The whole Christian world before Luther beleeued that our Sauiour at his last supper offered vnbloudie Sacrifice or Sacrifice of Gifts in his bodie and bloud and established them in his Church 1. THe whole Christian world which was Vnbloudy sacrefice dilated ouer the vvorld before the Rebellion of Martin Luther beleeued that our Lord at his last Supper offered vnbloudie sacrifice or sacrifice of Giftes in his bodie and bloud and established them to be vsed in his Church vntill the end thereof as witnes all the Apostles and Apostolicall mens Liturgies or publicke Church seruice Bookes both ancient and moderne which haue been vsed before the rebellion of Luther in anie countrie prouince cittie or parish in anie part of the Christian world or by anie knowen sect or sort of men knowen and reputed hereticks to both parties only excepted all which bookes were made chieflie to expresse what passed at the last supper of our Lord and to retaine in the Christian world a pious memorie and commemoration of him according to his commaund saying Doe this the same which he then did in commemoration of me In execution whereof all those Liturgies or publicke Church-seruice-bookes were putt forth either by the Apostles themselues or Apostolicall men as witnes the bookes themselues vnto which bookes howsoeuer some prayer names of Saintes or the like may be added which is commōly donn according to the necessitie of the time and the worthines of Saintes arising vpp in the Church of God yet by the consent of both the Greeke and Latin Church and all Christian Catholick men in this point of the commemoration of the Passion of our Lord and expression of what passed at the institution of the B. Sacrtment there is noting added of moment or substance 2. And this doth appeare by the bookes themselues All catholick publick Church-seruice bookes agree in sacrifice which though they haue been dispersed in all ages and times since they were made through Christendome and were penned by diuers of the Apostles or Apostolicall men yet in matter of the Sacrifice and Sacrament of the new Law they all agree in one and so vniformely expresse the commemoration commaunded to to be obserued by our Lord at his last supper by diuine Gifts or vnbloudie Sacrifice in his body and bloud as though they had all in this point been penned at diuers times by one man and vsed in one citty or Church which could neuer haue been if anie of the said bookes had in this point been corrupted For to corrupt them all in those mysteries which the Christian Catholickes haue euer esteemed to be sacred and all their corruptions to agree in this point
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
they intend that it is then giuen vnto God for vs after the manner of Gifts and vnbloudy Sacrifice and where the Scriptures saie This is my body which shal be deliuered for you or This is my bloud which shal be shed for you in the future tense they intend that it shal be shed for vs after the manner of vnbloudy Sacrifice in the Church vntil the end of the world 2. For proof wherof as I haue said before it is first to be noted that here in the words of cōsecration and administration of the blessed Sacrament Our Sauiour speaketh of the actions of his Church and not of the Ievves our Sauiour speaketh of his owne actions and the actions of those who were to make a commemoration of him and not of the actions of the Iewes and therefore saith This is my body which shal be deliuered for you in commemoration of me So that when the Apostles were to make a cōmemoration of our Sauiour as they did for the most part euery day Act. 2. they were to deliuer that same body to God for vs and to offer Sacrifice with that body and not with anie other and therefore presently after these wordes This is my body which shal be deliuered for you to God he addeth Do this in commemoration of me to signify that the same body which he then deliuered should be deliuered also to God for vs in his Church vntill he come againe And this is manifest by the text it selfe for S. Paule who setteth it downe relateth what S. Paule relateth vvhat our Sauiour did and not vvhat the Ievves vvere to doe our Sauiour did at his last Supper and not what the Iewes were to doe against him in his Passion saying Our Lord Iesus in the night he was betrayed tooke bread and giuing thankes brake and said Take ye and eate this is my body which shal be deliuered for you in the commemoration of me 3. Secondly at his Passion and in the Sacrifice vpon the Crosse his body was not deliuered by himselfe to be crucified but by Iudas and the The Ievves deliuered our Sauiour to be crucified Iewes Iudas saying What will you giue me and I will deliuer him vnto you Matth. 26. 15. And the chiefe Priests and ancients of the People brought him bound and deliuered him vnto Ponce Pilate Matth. 27. 1. and Pilate hauing scourged Iesus deliuered him vnto them for to be crucified Matth. 27. 26. So here he could not speake of the deliuering of his body to be crucified for then when he saith Doe this in commemoration of me he should command them to deliuer his body to the Iewes or desyre to be crucified againe which is absurd but hee saith This is my body which shal be deliuered for you to God in his Church for a commemoration of me which accordingly whe fynd true by experience for the same substantiall body which he deliuered then according to the Catholique faith hath bin euer since and is at this tyme deliuered for vs in commemoration of him all ouer the world to the fulfilling of these his words This is my body which shal be deliuered for you and of the Profecies and Promisses and also of this his command Doe this in commemoration of me 4. Thirdly if our Sauiour had not intended a Sacrifice in his last Supper and that his true reall and substantiall body should not be in it he would not haue spoken these words This is my body which shal be deliuered for you but haue left them out and haue said take ye and eate this bread in commemoration of me and so it had bin a cleare case that he had neither offered Sacrifice nor giuen his body in the communion But he being God and truth it selfe and sent into the world to teath vs the truth and he saying in the communion This is my body which shal be deliuered for you this doe ye for a commemoration of me no indifferent man can deny but that our Sauiour commanded vs to giue or deliuer his body to God for vs in the commemoration which we were to make of him or that S. Paule and the Apostles offered not Sacrifice in the body of our Lord and also taught the Corinthians to offer Sacrifice in the body of our Lord seeing he saith that he deliuered vnto the Corinthians that manner of administrating of the communion which he receaued from our Lord. And in like manner though the Greekes for the most part say of the Chalice which is shed for you and the Latins for the most part say which shal be shed for you as Luke 22. 20. yet they both in effect saye one thing and importe a Sacrifice in the bloud of our Lord the greekes intending by these wordes that Hovv is shed and shal be shed cōcurr in one the bloud of our Lord is shed for vs vnto God at that present time and the Latins that it shal be shed to God for vs in his Church vntill the end of the world 5. Fourthly our Aduersaries cannot deny but that our Sauiour in these wordes taught S. Paule to consecrate and administer the holie communion and S. Paule the Corinthians and did not teach what the Iewes did or were to doe when they were to crucify our Lord the text is so plaine So that these wordes This is my body which shal be deliuered for you or bloud which shal be shed for you haue relation vnto the consecration and administration of the communion and not vnto the Passion of our Sauiour vpon the Crosse inflicted vpon him by the Iewes Whereby it is most manifest that here our Sauiour saith This is my body which shal be delibered for you and bloud which shal be shed for you when you consecrat the communion make commemoration of me or celebtate the memorie of the last Supper and so giueth Bishopps and Priests and expresse command not to administer the holie communion without offering Sacrifice in his body and bloud to God for vs which according Christ deliured his body for vs and offered his body in Sacrifice for vs all one to the phrase of Scripture is all one with offering Sacrifice the Scriptures saying Christ was deliuered vp for our sinnes Rom. 8. 25. God spared not his owne sonne but for vs deliuered him Rom. 8. 31. Christ loued me and deliuered himselfe for me Gal. 2. 20. Christ loued the Church and deliuered himselfe for it Gal. 2. 25. for Christ was offered in Sacrifice or offered himselfe in Sacrifice for vs. 6. Fiftly that here our Sauiour doth not speake of his body and bloud as it was to be deliuered or shed vpon the Crosse for our Redemption is manifest for that there vpon the Crosse his body Christs ' bloud shed vpon the Crosse for all at his laste supper for manie was deliuered and his bloud was shed for all mankynd as S. Paule witnesseth saying Christ dyed for all 2. Cor. 5. 14. as he shed his bloud vpon the
Crosse he is the propitiation for our sinnes who are of his Church and not for ours only but also for the whole worlds Ioh. 2. 2. reconciling the world vnto himselfe 2. Cor. 5. 19. as he deliuered his body and bloud vpon the Crosse he is Sauiour of the world Ioh. 4. 14. whervpō the beleeuing Samaritans said We beleeue and doe know that this is the Sauiour of the world indeed Ioh. 4. 41. But at his last Supper to shew that he doth not speake of the giuing or deliuering of his body vpon the Crosse or the shedding of his bloud vpon the Crosse he doth not say This is my body which shal be deliuered for all but this is my hody which shal be deliuered for you who are of my Church for to the Apostles he spoke it And likewise This is my bloud of the new Testament that shal be shed for manie vnto remission of sinnes Matth. 26. 28. And againe This is my bloud of the new Testament that shal be shed for manie Mark 14. 14. Whereby it is manifeste vnto anie indifferent Reader that here at his laste Supper our Sauiour doth not speake of the deliuering of his body or shedding of his bloud at it was vpon the Crosse but at it is in the Liturgie or Masse seeing he limiteth this deliuering of his body vnto the Apostles and this shedding of his bloud vnto manie and not vnto all 7. Our Sauiour here made and established the new Testament in his bloud saying of his bloud Our Lord at his last supper made his Testament This is my bloud of the new Testament Mar. 14. Whervpon Tertullian in the 40. chapter of his 4. booke against Marcion saith Christ established his Testament sealed with his bloud in the mention of the Chalice and Doctor Featly a Puritan in the 8. chapter of his Grand Sacriledge avoucheth that Christ calleth the cup his Testament or laste legacie But the old Testament was not made or confirmed without a Sacrifice The old Testamēt vvas dedicated vvith Sacrifice and therefore the nevv as witnesseth Moyses Exodus 24. and S. Paule Hebr. the 9. Therefore neither was the new Testamēt made or established without a Sacrifice seeing that the old was a type of the new and to be fulfilled in it 8. The dedication or making of a Testament ought to be a mans owne free act and will and A Testamēt ought to be a mans ovvne free vvill not the act of an other man or mens And the death of our Lord vpon the Crosse and the shedding of his bloud vpon the Crosse was the act of the Iewes as witnesseth the Scriptures saying to the Iewes You by the handes of wicked men haue crucified and slaine Iesus of Nazareth Act. 2. 23. Againe You did kill Iesus hanging him vpon a tree Act. 5. 30. Wherefore the shedding of his bloud at his Passion could not be the dedication of his Testament seeing that it was not his owne act but the act of the Iewes not could be his owne act seeing that it is not lawfull for any man to kill himselfe Whereby it is manifest that here at his last Supper our Lord made his Testament and bequeathed his bodie and bloud vnto his Church to be offered in an vnbloudy Sacrifice to God for vs and receaued in the communion vntill he come againe 9. It is manifest to experience that S. Paule Manifest by experience taught the Corinthians and Grecians to offer vnbloudy Sacrifice in the body and bloud of our Lord and to communicate of the same for that the Corinthians and Grecians euen from their first conuersion vnto the faith by S. Paule which was many yeares before he writh his first Epistle to them Act. 18. 21. and 1. Cor. 16. vsed vnbloudy Sacrifice and communicated of the same as I haue proued in the 12. chapter by three of the fower first generall Councells that is to saie the Councell of Nice Ephesus and Calcedon which for the most part consisted of Grecian Bishopps And before anie of these generall Councells was the Prouinciall Councell of Ancyra in the lesser Asia not farr from Corinth which for the most part consisted of Grecian Bishopps of those Prouinces vnto which S. Paule had preached before he writh this Epistle to the Corinthians as of the Bishopps of Antioch Caesarea Galatia and Phrigia Act. 18. 22. and 23. yet these Bishopps offered vnbloudy Sacrifice in the body and bloud of our Lord as appeareth by the 2. Canon of the said Councell which decreed that if a Priest or Deacon in the time of persecution should offer incense vnto an idoll and after recouer himselfe and fuffer constantly for the faith then he should reteine the honor of his sea and place but not be admitted aine more either to offer Sacrifice or assist at the offering of Sacrifice or holy Liturgie 10. Who can better tell vs what manner of communion S. Paule taught the Corinthians and Grecians what is the sense of these words in S. Paules Epistle which concerne the holy communion then the Corintbians and Grecians themselues who not only receaued this Epistle from S. Paule but also saw his practise and example a yeare and a half together Act. 18. 11. when the custome of Priests was for the most part to administer the communiō euery day Act. 2. 42. And amongst the Corinthians who can better tell vs what S. Paule did and taught in this point then S. Dionisius Areopagita who was converted by S. Paule not only S. Dionisius Bishopp of Corinth many yeares before he writh this Epistle Act. 17. but also was the first Bishopp of Corinth vnto whom S. Paule writt this Epistle as withnesseth Eusebius in the 22. chapter of his 4. booke of Histories yet he in the 3. chapter of his Ecclesiasticall Hierarchie setting downe the manner and forme which was vsed in his time in the administration of the cōmunion sheweth that they vsed to communicate of the body and bloud of our Lord offered to God in Sacrifice as they doe in the Catholicke Church at this day saying The Bishopp assoone as he hath said holy prayers vpon the diuine Altar beginneth to incense it and proceedeth to set down a short Rituall or forme of a solemne manner of offering vnbloudy Sacrifice to God in the body and bloud of our Lord and a communion of the same performed by a Bishopp and diuerse Priests Deacons and other Officers to assist him as is vsed in great solemnities euen vnto this day in all our Cathedrall and principall Churches as is to be seene more at large in the said 3. chapter of his Ecclesiasticall Hierarchie and the practise of all solemne Sacrifices in everie Cathedrall Church 11. Now seeing that S. Paule speaking of the administration of the blessed Sacrament saith to the Corinthians I receaued of our Lord that which also I haue deliuered vnto you many yeares agoe when I was with you Act. 18. 11. and the Corinthians and Grecians administrated
the communion in the body and bloud of our Lord offered in vnbloudy Sacrifice it is manifest that both S. Paule taught the Corinthians to offer vnbloudy Sacrifice in the body and bloud of our Lord and so to communicate of the same and that our Sauiour himself instituted an vnbloudy Sacrifice and communion in his body and bloud 12. Moreouer not only S. Paule had bin at The faith at Corinth before the vvrittē vvorde of this Epistle Corinth before he writt this Epistle and taught them by practise what they were to doe in the communion and what to beleeue but also Prisilla and Aquilla Act. 18. 18. Apollo Act. 19. 1. Stephanus Fortunatus and Achaicus were at Corinth and instructed them by practise what they ought to doe in the communion and what to beleeue before this Epistle was written as appeareth 1. Cor. 16. which considered and seeing that the Corinthians euen in the infancie of their Church offered vnbloudy Sacrifice in the body and bloud of our Lord and communicated of the same as I haue proued in the 12. chapter by the consent of many Councells and Fathers of the primitiue Church who can doubt whether S. Paule taught the Corinthians and Grecians to offer vnbloudy Sacrifice in the body and bloud of our Lord and to communicate of the same that is not willing to be deceaued seeing that it is more hard and vncertaine for men to gather and vnderstand a thing deliuered by an Epistle only and that in this point briefe and short then both by seeing it donn and practised many yeares and by an Epistle also both together when an Epistle only may with greater facilitie be altered and changed then a Religion which is settled and established in manie citties and prouinces as wee see by experience CHAP. III. The Scriptures and all knowne Christian-mens bookes who writt of this subiect before Luther reputed hereticks to both parties only excepted teach a Sacrifice in the body and bloud of our Lord. 1. THe Scriptures are so plaine for the institution of an vnbloudy Sacrifice or Sacrifice The Scriptures manifest for Sacrifice of Gifts in the body and bloud of our Lord that S. Augustin speaking of the old Testament in his Oration against the Iewes seth downe in the beginning of his 6. Tome saith vnto them Search the Scriptures for they beare testimonie of this cleane Sacrifice which is offered vnto the God of Israel noth of your nation only from whose handes he foretold that he would not receaue but of all nations who saie come lett vs ascend vnto the mountaine of God not in one place as it was commanded you in the earthly Hierusalem but in euery place euen vnto Hierusalem it Sacrifice offered in euery place in S. Augustines tyme. selfe And in like manner preaching vnto the Christians in his first Sermō vpon the 33. Psalme he saith Faithfull men who haue read the Ghospell do know the Sacrifice of the body and bloud of our Lord dilated ouer the whole globe of the earth Thus S. Augustine both vnto the Iewes and faithfull Christians whereby we gather fower things first that in the opiniō of S. Augustine both the old and new Testament speake plainely and manifestly enough of an vnbloudy Sacrifice or Sacrifice of the body and bloud of our Lord which was to be vsed in the new Law Secondly that the Sacrifice of the body and bloud of our Lord was in S. Augustins time Dilated ouer the whole globe of the earth and beleeued of all faithfull men Thirdly VVhy our Aduersaries read Scriptures and find not Sacrifice for Christians that the cause why our Aduersaries doe not or will not beleeue that we ought to vse an vnbloudy Sacrifice in the body and bloud of our Lord is not for that the Scriptures doe not sufficiently speake of it but for that they are blynded with obstinacie and obduratiō of heart with the Iewes and so though they read the Bible euery day and heare it read many times yet as our Lord said Seeing they see not and hearing they heare not neither doe they vnderstand c. for their heart is waxen grosse The Ievves deny Christian Sacrifice Matth. 13. 13. Fouerthly our Aduersaries in denying that we ought to offer Sacrifice in the body and bloud of our Lord doe take parte with the Iewes and Gentils against the faithfull Christians of all former ages 2. Againe S. Augustine in his said Oration against the Iewes saith vnto them as we in his wordes S. Augustins speech to the Ievves applied to our Aduersaries may saie vnto our Aduersaries Least you should thinke ô Iewes because you doe not offer Sacrifice and that God will not receaue Sacrifice at your hands that Sacrifice is not to be offered vnto God which he indeed doth not stand in neede of who wanteth not any of our goods yet that he is not without Sacrifice which is not profitable vnto him but vnto you he addeth and faith from the rising of the sunne euen vnto the goeing downe my nane is made famous in all nations and in euery place there is offered a cleane Sacrifice vnto my name for great is my name in the Gentills saith the Lord omnipotent What wilt thou answere to this ô Iewe open thine eyes yet at last and see the Sacrifice of the Christians to be offered from the rising of the sunne vnto the goeing downe not in one place as it was appointed for you but in all places not vnto any God what soeuer but vnto that God who foretolde these thinges the God of Israel Thus S. Augustine against the Iewes whereby we see that the whole Catholicke Church dilated ouer the world in S. Augustins time not only offered Sacrifice to God in the body and bloud of our Lord as they doe now but also beleeued that they were taught so to doe by the Sriptures 3. And not only in these bookes S. Augustine speaketh of the Sacrifice of the Christians offered S. Augustins often repetition of the Sacrifice of the body and bloud of our Lord. vnto God in the body and bloud of Christ but also often in his other workes he calleth the Eucharist the Sacrifice of the body and bloud of Christ as in the 25. chapter of his first booke against Cresconius saying The only Sacrifice of the body it selfe and bloud of our Lord. And in 27. chapter following The Sacrifice of the body and bloud of Chist And in the 8. chapter of his 22. booke of the Cittie of God he telleth vs how one of his neighbours Hesperius by name a Tribune finding his cattle and seruants to be molested by euill Spirits came vnto his Priests in his absence and desired that some one of them would come thither and by his praiers dryue away these wicked The Sacrifice of the body of our Lord expelled vvicked Spirits Spirits One went and offered there saith S. Augustine the body of Christ praying as well as he could that the
of hostes in the old Law and as there is one sacrifice for all the victimes of the old Law so now there is one Kingdome of all nations Whereby we see that the Sacrifice of the body and bloud of our Lord may be offered to God for the obteyning of all or any of those blessings or benefits which were assigned vnto all or any of the Sacrifices of the old Law or Law of nature because they are all fulfilled in this one and healthfull Sacrifice to the fulfilling of the Law and Prophets concerning Sacrifice 16. And by this Sacrifice appeareth the beauty The beautie of the Church in offering Sacrifice for her necessities and excellency of the Catholick Church for that dispersed throughout the world not only she daily offereth her selfe to God with the body and bloud of our Lord and commemoration of his Passion but also humbly preferreth all her petitions and prayers desiring that by the merits of Sacrifice of her deare Lord vpon the Crosse and The manner hovv Sacrifice obtaineth remission of sinnes the Gift of his body and bloud there present God would bestow vpon her Children grace and the Gift of penance for ther sinnes or the like And if they put no impediment on their part God bestoweth vpon them grace to doe penance for their sinnes and therefore saith This is my bloud of the new Testament which is shed for many vnto remission of sinnes Math. 26. euen â—oâ— as many as put no impediment or stopp to the grace and gift of penance which should be obtained by it or to the other blessings which by meanes of the said Sacrifice they shall desire at the hands of God supposed they be expedient for the saluation of their soules wherein there should be no difficultie amongst Christian men considering that they were promised by the Sacrifices of the ould Law when grace and fauour did not so much abound Sacrifice and prayer of more force then only prayer and that our Lord saith of prayer only Aske and it shall be giuen you for euery one that asketh receaueth Math. 7. How much more then shall this be verifyed when feruent praier is ioyned with the gift of the body and bloud of our Lord and the commemoration of his Passion by which God Hath reconciled all things vnto himselfe Coloss 1. 20. CHAP. V. How 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 offered in Sacrifice or giuen in the communion are one and the same 1. WHen our Sauiour instituted the communion and gaue commandement Our Sauiour said not preach this or beleeue this but doe this to the Apostles to make a commemoration of him he said not as puritans would haue it Preach this or beleeue this or apprehend me in heauen by faith For it is supposed that euery one before he come either to consecrat or receaue the communion beleeueth all the Articles of his faith but taking bread he gaue thanks and brake and gaue to them saying This is my body which is giuen for you do this in commemoration of me and so commanded them to consecrat his body and to giue his body to God for vs in commemoration of him and not another body or thing Wherevpon it cometh to pass that the body which our Sauiour gaue then to God for vs and the body which euer since hath been giuen to God for vs or shall be giuen for vs or receaued in the Catholick communion vnto the end of the world is all one body hosts or things though giuen to God for vs and receaued at diuers tymes and in diuers places by a multitude of people Insomuch as all the Christian Catholick Priests who offer Sacrifice and all the Christian Catholick communicants who either haue or shall receaue or offer Sacrifice in the Church of God for as much as concerneth the hosts or thing offered in Sacrifice or receaued do offer and receaue all one host all one body euen the same which our Sauiour then gaue to the Apostles and the same which now sitteth at the right hand of God the Father in heauen though not after the same manner but vnder the species of bread and wine 2. For the better vnderstanding whereof it is necessary to obserue that these words Sacrifice Oblation Gifts Communion c. are somtymes taken in the Scriptures and Fathers for the thing sacrificed offered giuen or communicated and somtymes for the actions in the Sacrifice Oblations Gifts or Communion so when we saye that the Sacrifice Oblation Gift or Communion of all Christian The thing sacrificed is one euery vvhere though the actions be diuers Catholicks is all one we intend the thing sacrificed offered or giuen and not the actions for the actions whereby the Sacrifice is consecrated offered or giuen are diuers and many euen as many as there are men who consecrate or receaue and so the Sacrifices Oblations Hosts and Communions may be saied to be many though the substantiall thing consecrated offered and giuen in the communion be one and the same body according to these wordes of our Sauiour saying Doe this the same which he then did who consecrated his true and reall body and gaue it to God for vs and vnto euery one of the Apostles in the communion if we will beleeue the expresse Text it self 3. And this S. Paule excellently explicateth out of the 39. Psal saying Christ comming into the world he saith host and oblation thou wouldst not but abody thou hast fitted to me Holocaust for sinn did not please thee then said I behold I come In the head of the One body in place of all the Sacrifices of the ould Lavv. book it is written of mee That I may do thy will ô God saying before because hosts and oblations and holocausts and for sinn thou wouldst not neither did they please thee which are offered according to the Law of Moyses then said I Behould I come that I may do thy will ô God He taketh away the first that he may establish that which followeth Thus S. Paule Heb. 10. 5. where the Apostle doth excellently shew that when the hosts oblations holocausts and sinne offerings which were vsed in the ould Law should be abrogated and taken away out of the Church as they were at our Sauiours last Supper after that he had eaten the Paschall Lamb then presently a The Sacrifices of the old Lavv ended presently the Sacrifice of the nevv begun body should succeed in all their places of such excellency and perfections that it should be worthy and fitt to be offered to God which we find true by experience for assoone as our Sauiour had ended the Paschall Lamb and in it all the Sacrifices of the ould Law he presently took bread and brake and gaue thanks and said Take ye and eat this is my body which is giuen for you to God in place of all the
Sacrifices of the ould Law and establishing the giuing of his body to God for vs added Do this in a commemoration of me and so as S. Paule here saith he took away all the former Sacrifices of the ould Law to establish the giuing of his body to God for vs which was to follow after they were abrogated or ended 4. Though in the ould Law there were many Sacrifices Holocausts Oblations and Hosts yet in the new Law all the Sacrifices Oblations and Hosts should be but one as S. Paule saith A body thou hast fitted to me one body in all the Sacrifices of the new Law though offered in euery place amongst the conuerted One host at the last Supper vpon the Cross and daily Sacrifices of the Church Gentils as was foretold by the Prophet Malachie which here also S. Paul further signifyeth saying Christ offering one host for sinnes for euer fitteth on the right hand of God for by one oblatiō hath he consumated for euer them that are sanctifyed shewing that in the new Law there are not many Hosts Oblations or Holocausts to be offered but only one Host the body of the Sonne of God which was giuen for vs to God at his last Supper and vpon the Crosse and shall be giuē to God for vs in his Church vntill the end of the world according to the words of our Sauiour saying This is my body which is giuen for you to God doe this for a commemoration of me as S. Paul addeth vntill he come to Iudgment 1. Cor. 11. Wherevpon S. Augustin in the 20. chapter of his 10. book of the cittie of God saith Christ is the Priest he it is that offereth and he is the oblation The Christ both the Priest and the oblation Sacrament of which thing he would that it should be the daily Sacrifice of the Church which being the body of him her head hath learned to offer herself by him and of this Sacrifice the many and diuers ancient Sacrifices of the Saincts were signes that whilst this one Sacrifice was figured or sett forth by many one thing might as it were be expressed by many words and be much commended without tediousnes To this chiefe and true Sacrifice all the false Sacrifices haue giuen place Thus S. Augustin where the Sainct manifestly and clearely sheweth that Christ himself is the oblation in the daily Sacrifice of his Church succeeding in place of all the Sacrifices of the Saincts in ould Law and that the Church which is his body hath learned to offer herself by him to God in ths one and yet daily Sacrifice of his Church which is the same that the Catholick Church doth teach at this day 5. Moreouer S. Augustin in the 20. chapter of the 17. book of the cittie of God reciting this same place which S. Paul hath before cited out of the 39. Psal saith To be partakers of this table is to begin to liue for in another book which is called Ecclesiastes he saith There is no such good belonging to man as that he shall eat and drinck which we may easely vnderstand to belong vnto the being partaker of this table which the Mediator himself or Priest of the new Testament according to the order of Melchisedech doth bring in of his body and bloud for that Sacrifice hath succeeded in place of all those Sacrifices of the ould Testament which The Sacrifice of the body and bloud of our Lord succeeds all the Sacrifices of the ould Lavv. were immolated in figure of this to come for which cause we also do acknowledge that voyce of the same Mediator speaking by way of Prophecy in the 39. Psalme Sacrifice and oblation thou wouldst not but a body thou hast fitted to me for in place of all these Sacrifices and oblations of the ould Law his body is offered and administred to the communicants So S. Augustin where he sheweth most playnely that this same body of Christ is offered in Sacrifice and deliuered in the communion vnto all the communicants Againe in his book vpon the Psalmes expounding these words of the 39. Psal alledged here by S. Paul he saith Sacrifices and oblations thou wouldst not What Christians are not vvithout Sacrifice then are wee therefore in this tyme sent away with out Sacrifice God forbid But a body thou hast fitted to me therefore thou wouldst not the other that thou mightest perfect this c. and so shewing that this body is that which is sacrificed and giuen in the communion addeth In this body we are of this body we are partakers that which we haue receaued we know and you that doe not know shall know and when you haue learned I pray to God that you may not take it to your condemnation for he that eateth and drincketh vnworthily eateth and drincketh judgment to himfelf So S. Augustin 6. Primasius Bishop of Vtica in Africa and a disciple of S. August vpon the 10. to the Hebrewes saith In the Sacrifices of the Altar the host is one and not many though it be offred vp by many in diuers places and at diuers tymes the diuine power of the vvord The Sacrifice offred by many is one though offered in diuers places and at diuers tymes doth make that there are not many Sacrifices but one all though it be offered by many c. Neither is there now one greater Sacrifice and an other lesser or one offred to day and another to morrow but allwayes the selfsame hauing equall magnitude Wherefore this Sacrifice of Christ is one and not many for if it should be otherwise because it is offered in many places there should be many Christs which God forbidd one Christ therefore is in all them places And as that which is offred euery where is one body and not many bodies so also the Sacrifice is one Thus Primasius 7. And in like manner S. Chrysostome vpon the 10. to the Heb. saith The holy oblation by what Priest soeuer it be offred is the self same which Christ gaue to his Disciples this hath nothing less in it then that All Priests offer the same oblation or host had because men do not sanctify it but Christ himself who before had consecrated that And in his 24. Hom. vpon the first to the Corinthians speaking of the Christian Sacrifice which was vpon the Altar saith This body when it was placed in the manger was reuerenced The same body vpon the Altar vvhich vvas in the manger and adored by the Magi. by the Magi who though wicked and Barbarous men by nation yet left their contrey and home and vndertook a long voyage and when they came they adored with great fear and trembling Let vs Cittizens of heauen imitate at least these Barbarous people for they though they saw him in a manger and in a cottage and not in such state as thou seest him now yet they approached vnto him wit great reuerence and thou dost not see him in a manger but vpon
Damascene in his 14. chapter of his 4. book Fidei orthodoxae 16. And whereas our Aduersaries saye that God cannot put one and the same substantiall God can best tell vvhat he can doe body and bloud in diuers places and vnder diuers dimensions at one and the same tyme who can better tell what God can doe then God himselfe and the consent of all the Catholicke Fathers who haue treated of this subiect And seeing that God said it was his body which he deliuered in the communion and all Christians who liued before Luther reputed Heretiks to both parties only excepted beleeued it to be his body as I haue proued in the 3. chapter what Christian can doubt of it 17. The Latin Fathers to preuent the infidelitie of our Aduersaries in this point do also in The greek and latin Fathers alleage the vvordes of the â—nstitutionâ— of the Sacrament as our Lord spoke them their other workes and books reade the words of the institution of this blessed Sacrament sometymes in the present tense and also sometymes in the future tense and yet doe not contradict one another or finde fault at the differing and diuersitie of reading because our Lord at the institution of this Sacrament spoke many tymes of his body and bloud and so accordingly as he spoke of them they repeate his wordes and alleage them sometymes in the present tense and sometymes in the future tense as S. Augustine in the 24. chapter of his book De peccatorum meritis S. Hierome in his commentaries vpon the 1. Cor. 11. S. Ambrose vpon the 22. of S. Luk. S. Cyprian in his 63. Epistle and S. Alexander in the 2. chapter of his first Epistle vnto all Catholickes yet S. Alexander was made Bishopp of Rome in the yeare 121. And though these aforesaid Fathers in the places aboue said alleage the wordes of our Lord in the institution of this Sacrament in the future tense yet they all as it were with one voice affirme that in these wordes our Lord instituted a Sacrifice in his body and bloud to be offred to God in commemoration of him in his Church as I haue proued at large in the 13. chapter of the first part 18. And to conclude it is so manifest vnto the judgements of our Aduersaries that our Lord Our Aduersaries corruption of the Testament of our Lord. at his last Supper gaue his body to God for vs and shed his bloud and that one and the same substantiall body and bloud of our Lord by the omnipotency of his word and will may be at one and the same tyme in diuers places and vnder diuers dimensions that our Aduersaries themselues cannot finde any meanes how they may avoid or disproue it but by disannulling corrupting and adding to the last will and Testament of our Lord as by interpreting my body signe or figure of my body is shall broken crucified or the like by which meanes they may proue any thing true be it neuer so false and any thing false be it neuer so true and their error heer in is so much more the greater for that they practise it vpon the laste will and Testament of our Lord when S. Paule saith A mans Testament being confirmed no man disannulleth or addeth thereunto Gal. 3. 15. And this is sufficient to proue that one and the same body of Christ is in diuers places and vnder diuers dimensions in the blessed Sacrament CHAP. VII How our Sauiours is chiefe Priest or agent in offring vnbloudy Sacrifices and administring Sacraments 1. TO lett thee vnderstand deare Reader how our Sauiour being in heauen doth Christ head of his Church and chief Priest and shall offer vpon earth vnbloudy Sacrifices in his body and bloud vnder the species of bread and wine to God the Father and is a chiefe and high Priest vpon earth according to the order of Melchisedech vntill the end of the word it is necessary to obserue first as S. Paule saith that Christ is head of the Church himselfe the Sauiour of his body Eph. 5. 23. Secondly that our Sauiour is chief or high Priest in the Church of God according to S. Paule Heb. 5. 5. 9. So that whatsoeuer is well done by mortall Priests in the Church of God is done by his authoritie and power giuen vnto mortall Priests his ministers VVhatsoeuer is rightly done in the Church is chiefly done by Christ and seruants according to the words of S. Paule saying Paule the seruant of Iesus-Christ Rom. 1. 1. Againe what is Apollo and what is Paule The ministers of him in whom you beleeued and to euery one as our Lord hath giuen I planted Apollo watered but God gaue the increase 1. Cor. 3. 4. Thirdly that the power and authoritie of Christ Iesus is alwaies invisibly present at all the actions of mortall Priests his ministers and seruants chiefly and principally effecting and doing whatsoeuer they doe rightly or well in his Church according to his word saying I am with you all daies euen to the consummation of the world Math. 28. 20. Againe Neither he that planteth is any thing nor he that watereth but he that giueth the increase God 1. Cor. 3. 7. So that when mortall Bishopps or Priests who are rightly ordeyned doe offer Sacrifice or administer Sacraments in Church of God it is Christ Iesus that chiefly and principally as head of his Church and high Priest doth offer the Sacrifice and administer Christ by his omnipotency vvorketh the affects in the Sacrifice and Sacraments the Sacraments and by the omnipotency of his power worketh the exchanges fruits or effects they haue or do produce WherevpoÌ„ S. Iohn saith Christ is he that baptizeth Iohn 1. 33. Againe Iesus abode with the Apostles and baptized Io. 3. 22. Howbeit as the same Apostle saith Iesus did not baptize but bis Apostles Io. 4. 6. So our Sauiour said vnto his Apostles Receiue ye the holy Ghost whose sinnes ye forgiue they are forgiuen Iohn 20. 21. 22. Yet God said I am I am he that take cleane awaie thine iniquities Isa 43. 25. Isa 44. 22. Ier. 31. 34. So when Bishopps and Priests rightly ordeyned doe offer Sacrifice and consecrate the body and bloud of our Lord it is our Lord himselfe who chiefly doth offer Sacrifice according to his former words before alleaged And S. Augustine in his 4. Sermon of the Innocents saying What cann be more reuerend or more honorable then to rest vnder that Altar vpon which Sacrifice is celebrated vnto God in which our Lord is the Priest according as he said Thou art a Priest for euer 2. As God said Be light made and by the omnipotency Similitudes of Gods operation by his vvord of his worp Ligt was made and continueth in his functions and operations euen vntill this day and as God said Led the earth shoote forth greene herbes and such as may seede and fruit trees yealding fruite after his kinde c. And by the omnipotency of
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
ancient Fathers of the primitiue Church had beleeued that in the blessed Sacrament after consecration there had been no reall entity or quality more then is in bakers bread and vinteners wine and that by taking a peece of bread and apprehending Christ in heauen by the hand of faith they might haue receaued worthily they would neuer haue reteyned penitent synners so long from the holy Communion as sometymes three yeares sometymes fiue sometymes tenne and sometymes vntill their deaths and that in tyme of seuere persecution 17. Moreouer about 80. yeares after the natiuity Diuers accused of heresie in the primitiue Church for denying the reall presence of our Lord Simon Magus and Menander were accused by S. Ignatius for denying that the Eucharist was the flesh of our Sauiour Iesus-Christ as wittnesseth Theodoret in his 3. dialogue And about the yeare 250. Paulus Samosatenus Bishopp of Antioche amongst other things was condemned of heresie by the Catholik Church of his tyme for affirming that the bloud of our Lord in the B. Sacrament was corruptible and mortall bloud because our Lord sayd of his bloud Take it and deuyde it amongst you How sayd he cann it be incorruptible bloud if it bee deuyded and powred out As wittnesseth Dionysius Alexandrinus in his Epistle to the said Paul set down in the 3. to me Bibliothecae Patrum and may be gathered out the profession of faith set downe by the Fathers of the Church of that tyme and sent vnto Paulus Samosatenus sett down by Bini in the 1. Tome of the Councels fol. 162. 18. These things considered what shal we saye vnto the promises of God vnto his Church which The promises of our Lord made voyd if his body and bloud should not be in the B. Sacrament S. Augustine in the 2. chapter of his 1. book against the Epistle of Parmenianus caleth The thunders of the diuine testament which God gaue in promise vnto Abraham Isaac and Iacob whose God he affirmed himselfe to be saying I am the God of Abraham the God of Isaac and Iacob this is may name for euer And what was sayd to Abraham In thy seede shal be blessed all nations Gen. 12. 22. What is sayd to Isaac In thy seed shal be blessed all the nations of the earth Gen. 26. What is said to Iacob I am the God of Abraham thy Father and the God of Isaac be not affrayd c. they seed shall be as the sand of the sea to the west and to the south and to the north and to the east in Europe Asia Africa and America and in thee and in thy seed shal be blessed all the natiōs of the earth And least the Iewes should thinke that this is spoken of them the Apostle declareth what is intended by the seed of Abraham saying To Abraham and to his seed were the promises made and he doth not saye to seeds as in many but as in one to thy seed which is Christ Gal. 3. Wherefore seeing that it was promised which so great authority and published by so great a truth and now they do contradict it who wil be called Christians Thus S. Augustine of the promises of God to his Church which he calleth the thunders of God 19. What shall we saye of these and many more the lyke promises of God vnto his Church set down in both Testaments as that it shall possesse the gates of her enemies Gen. 12. The mountaines shal be moued and the litle hils shall tremble but my mercy shall not depart from thee and the conuenant of my peace shall not be moued Isa 54. Our Lord hath sworne by his right hand and by the arme of his strenght if I shall giue thy wheate any more to be meate to thine enimies Isa 62. All the ends of the earth shall remember and be conuerted to our Lord. And all the families of the Gentils shall adore in his sight Psal 21. 37. In his dayes shall arise iustice and abundance of peace so long as the moone endureth And he shall rule from sea to sea and from the Riuer of Jordan where he was baptized and began to preache vnto the end of the world Psal 71. 6. The gates of hell shall not preuaile against it Matt. 16. 18. The holy Ghost shall abide with her for euer Io. 14. 16. The house of God the Church of the liuing God the pillar and ground of truth 1. Tim. 3. 15. Goe teache all nations be hold I am with you all dayes euen to the end of the world Matth. 28. 20. What shall we saye vnto our 3. Creeds the The three Creeds not alvvaies true if the body and bloud of our Lord should not bee in the B. Sacrament Apostles creed wherein the Apostles themselues taught Christians to beleeue in all ages and tymes as an article of our faith the Catholik Church or that Church which was generally dilated ouer the world The Nicen creed which was made in the 1. generall Councel which euer was in the world by 318. holy Bishops which teache vs to beleeue that there is but one true Church and that Church to be Catholik or generally dilated over the world and founded by the Apostles Athanasius his Creed which saith Whosoeuer wil be saued it is necessary aboue all things that he hould the Catholike faith which faith except a man keepe whole and inuiolate without all doubt he shall euerlastingly perish Whē now for 1600. yeares there hath ben no Church or faith Catholike or generally dilated over the world but theirs who beleeued that our Sauiour at his last Supper gaue his body to be eaten and his bloud to be drinken and haue beleeued that they in the Communion haue receaued the true reall and substantiall body and bloud of our Lord and haue honored it and respected it as his true body and bloud as I haue proued heretofore and shall proue more all large hereafter 21. If the true and reall body and bloud of our Lord be not in the blessed Sacrament hovv could the Christians of those ages saye I beleeue the Catholik Chuch or faith when there vvas no Catholik Church or faith in those ages which held not the true and reall presence of our Lord in the blessed Sacrament after consecration and before receauing Were not the articles of our faith true in all ages and tymes since they were deliuered by the Apostles What shall we saye vnto all those promises of God vnto his Church and vnto our three Creeds Shall we saye that God hath failed in his promises now for 1600. yeares How shall we perswade men to beleeue him hereafter Or induce men to beleeue that the Scriptures are true 22. § What shall we saye of our three Creeds shall we saye that the Apostles Creed hath not alwayes ben true since it was made Or shall we saye that our 3. Creeds haue been hitherto false Or rather shall we not saye Our Lord is faithfull in all his words Psal 144. 14.
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