rule of Relatives if you plead for proper Sacrifice you must prove Altars properly so called k Sine Altari non potest sacrificari Without an Altar there can be no sacrificing l Nunquam altare propriè dictum â—rigitur nisi ad sacrificiâ— propriè dicta An altar properly so called is never erected â—aâ— unto sacrifices properly so called 6. Sixthly by the same rule you must prove a propriety of Priesthood among you m Sacrificium Sacerdotium relativa sunt ità uâ— sacrificiâ— propriè dicto sacerdotium propriè dictum sacrificiâ— impropriè dicto sacerdotium impropriè dictum respondeaâ— Sacrifice Priesthood are relatives so that unto sacrifice properly so called â— priesthood properly so called doth answer and unâ—o sacrifice improperly so called a priesthood improperly so called 7. Seventhly unlesse you maintain your Transubstantiation you lose your sacrifice for if you onely offered bread n Haberet Ecclesia sacrificium iâ—animum The Church should have a sacrifice without a soul wherefore he fixeth this Canon upon his supposed Transubstantiation o Corpus sanguis Domini sunt id sacrificium quod in Missa propriè offertur sacrificatur The body and bloud of our Lord are that sacrifice which in the Masse properly is offered and sacrificed The first of these seven sheweth how much we yield the other six how much you claim all together shew wherein we differ and consequently what you ought to prove which may be thus recapitulated 1. No proof out of any Father will conclude for you upon his affirming that in and at the holy Supper of our Lord there is a Sacrifice or upon his saying that the Action and Celebration of the Eucharist is or may be called a Sacrifice For as Bellarmine tells you we confesse that it may be called multis modis many wayes a Sacrifice but all of them improperly and metaphorically 2. You are to prove that Christ did institute an oblation or offering externall and visible 3. In which offering may be found a sensible change of the thing offered 4. Which Change must be either the very death or the reall destruction of the thing offered 5. All which must be upon an Altar properly so called 6. And by a Sacrificing Priest properly called a Priest Lastly all this is nothing worth unlesse your bread be transubstantiated for the bodie and bloud of our Lord must be that you offer otherwise you say you do Sacrifice inanimum Sacrificium a dead a livelesse Sacrifice a Sacrifice that hath not a soul in it which is much more vile saith your Cardinall then the Jewish Sacrifices were Thus have you enough to do your shoulders good Atlas will be too weak for this weight And if you fail in any of this you forfeit your proper Sacrifice That the word Sacrifice may not by the doubtfull sense of it retard our progresse take two passages out of S. Augustine and as many out of your greatest Doctours of the School We professe with S. Augustine that p Every good work is a true Sacrifice Verum Sacrificium est omne opus quod agitur ut sanctâ societate inhaereamus Deo That the Sacrament is indeed and properly a Sacrifice we deny but that it may be so called a Sacrifice we will confesse with S. Augustine q Nonne semel immolatus est Christus in se ipso tamen in Sacramento non solùm per omnes paschae solennitates sed omni die populis immolatur Nec utique mentitur qui interrogatus â—um responderit immolari Si enim Sacramenta quandam similitudinem earum rerum quarum Sacramenta sunt non haberent omnino Sacramenta non essent ex hâc autem similitudine plerunque etiam ipsarum rerum nomina accipiunt Was not saith he Christ once sacrificed or offered in himself and yet in the Sacrament not onely upon all paschall solemnities but every day is sacrificed or offered to the people Neither yet doth he lie who being asked shall answer that sacrificed or offered he is For if the Sacraments had not a certain similitude of those things whereof they are Sacraments they were not Sacraments at all Now by this similitude they oftentimes receive names of the things themselves Therefore thus in another place saith S. Augustine r The phantasme and imaginarie illusion which appeared unto Saul is in the Scripture called by the name of Samuel Quia solent imagines c. as you shall heare anon Thus the death of our Saviour being a Sacrifice and that Sacrifice by way of Similitude being represented by the Sacrament in the opinion of S. Augustine the Sacrament it self is thereupon called a Sacrifice Answer it when you can and by the way tell me what is meant by populis immolatur is sacrificed or offered to the people when as the sacrifice you contend for is the offering up of the naturall body and soul of Jesus Christ unto God the Father Your Master of the sentences affirmeth Illud quod offertur consecratur à sacerdote vocari Sacrificium oblationem Wherefore because it is the true body of Christ No quia memoria est repraesentatio veri sacrificii sanctae immolationis factae in ara crucis That which is offered and consecrated by the preist is called a Sacrifice and oblation because it is a memory and representation of the true Sacrifice and holy offering made upon the Altar of the Crosse I need not wish for plainer language yet methinketh your Angâ—licall Doctour argueth more fully against you His question is Whether in the blessed Sacrament Christ be offered up or not To which he answereth t Dupliciratione celebratio hujus Sacramenti dicitur immolatio Christi primò quidem quia sicut dicit Augustinus ad * Simplicium solent imagines earum rerum nominibus appellari quarum imagines sunt sicut cùm intuentes tabulam aut parietem pictum dicimus Ille Cicero est ille Salustius Celebratio autem huius Sacramenti imago quaedam est repraesentativa passionis Christi quae est vera ejus immolatio ideo celebratio hujus Sacramenti dicitur Christi immolatiâ— Alio modo quantum ad effectum passionis Christi quia scilicet per hoc sacramentum participes efficimur Dominicae passionis The celebration of this Sacrament is by a twofold reason called the Sacrifice of Christ First because as S. Augustine saith unto Simplician Images use to be called by the names of those things whereof they are images even as when beholding a painted picture we say That is Cicero This is Salust The celebration indeed of this Sacrament is a certain representative image of the passion of Christ which is his true Sacrifice In another kind it is called a Sacrifice in regard of the effect of our Saviours passion because indeed by this Sacrament we are made partakers of the Lords passion Here wanteth a third way for your turn and it
of wine is gone but the species or accidents of colour c. are there I reply that Cyprian would no more call those accidents wine then you do now had he been either a Philosopher of your schools or a Divine of your Religion But mark the last words quo Christi sanguis ostenditur By the wine Christ his bloud is shewen He saith not that the wine is bloud or turned into bloud but the bloud is shewen by the wine yet the bloud with you is seen without wine Again Miror satis unde aqua offeratur in Dominico calice quâ— sola Christi sanguinem non possit exprimere I wonder enough from whence water should be offered in the Lords Chalice which cannot alone expresse the bloud of Christ Was the bloud of Christ then to be expressed and signified it seems S. Cyprian did forget that the bloud it self was there to expresse and signifie it self Or rather he was unacquainted with your late faith of Transubstantiation But you will say I am now in another theam what is this to sacrifice Yes as a foundation to a building This being gone your work is down for you say that you do not sacrifice bread but the body of Christ made of bread z Corpus Domini ex pane confectum If then no Transubstantiation it follows in your Doctrine by consequence no Sacrifice 7. Lastly I observe also that Cyprian doth call the bread a Sacrifice and that before any consecration thereof He taxing a rich dame for eating the consecrated bread which poorer persons as was customary there had presented and not bringing of her own to be consecrated hath this reprehension Matrona locuples dives quae in Dominicum sine sacrificio venis quae partem de sacrificio quod pauper obtulit sumis Are you a rich and wealthy matrone who come into the Lords house without a sacrifice who take part of that sacrifice which some poore body hath offered Here is Sacrifice and that before consecration and that offered by the poore and expected from a woman These places do evidently conclude that figurative and metaphoricall sacrifices were all that were known unto S. Cyprian in whom your self cannot find one passage whereby to evince your proper sacrifice 8. To return and in a word more to shut you quite from all authority out of Cyprian let any man with heed and judgement reade this Epistle written onely against the errour of the Aquarians who ministred the holy Communion in water onely without wine and he may easily find what Cyprian drives at and if he be sensible he will offer to conclude no more then Cyprian himself did undertake to prove This holy Martyr with much earnestnesse in severall places of this Epistle doth presse the example of our Saviour as our all-sufficient rule and guide herein In this very period whence you take this passage which is the eleventh in this Epistle he saith Non nisi Christus sequendus solus Christus audiendus quid Christus prior fecerit c. Wherein In what point is this example urged even in those things ad ipsum Dominicae passionis nostrae redemptionis Sacramentum pertinentia which concern the sacrament so comes he to your words that the Priest should imitaâ—e Christ and if he will offer a true and full sacrifice he must offer how Secundùm quod according to that he seeth Christ himself to have offered According to that How so what is secundùm quod but as before according to the example of Christ His example what example and wherein doth Cyprian here mean plainly against the Aquarians who in the administration of the Cup used water and therein did not imitate Christ by whose example we are taught to celebrate in wine And this I will abide by to be the true plain and full scope and sense of this Father in this your choice alledged place CHAP. III. A. B. C. HEre I might as well have followed the Edition of Pamelius which saith Sacrificium Patri seipsum primus obtulit He offered himself a sacrifice first as that of Erasmus which leaves out the word seipsum but onely to avoid all exception and the rather for that the sense is clearly enough the same without that word at least for my purpose which is to shew that Christ did institute a proper Sacrifice which was to continue in his Church Sr. EDWARD DERING Since that you inferre nothing out of the differencie of Editions I have therefore no cause of answer to this piece But if you had vouched that of Pamelius and argued upon his seipsum you knew well that I have the much elder Edition by Erasmus which is enough to controll Pamelius CHAP. IIII. A. B. C. ANd besides S. Cyprian in this same Epistle had said the same thing and in a manner the same words for proving his intent by the example of Melchisedec his Sacrifice he saith thus Quis magis sacerdos Dei summi quà m Dominus noster Jesus Christus qui Sacrificium Deo Patri obtulit obtulit hoc idem quod Melchisedec obtulerat id est panem vinum suum scilicet corpus sanguinem Who is more the priest of the most high God then our Lord Jesus Christ who did offer a Sacrifice to God the Father and offered the same which Melchisedec had offered that is bread and wine to wit his body and bloud Now to offer his body and bloud is the same as to offer himself and in this place I find no variety of readings so as here again it is clear that our Saviour did offer a proper Sacrifice such as Melthisedecs But lest any man should think our Saviours bread and wine to be no more then Melchisedecs â—e explicateth himself that our Saviours bread and wine was his body and bloud and a little after compareth them together calling the sacrifice of Melehisedec the image and resemblance of the other and that this resemblance did consist in bread and wine imago Sacrificii saith he in pane vino constituta and that our Saviour did perfect and fulfill the same when he offered bread and wine which was the night before his passion when he took bread and blessed it and gave it to his Disciples and the rest as followeth in the Gospel Sr. EDWARD DERING The place needs no variety of readings it is plain enough except for your interpretation wherewith you do obscure it by inferring more then you have ground for You conclude for your advantage but you want proof for your Conclusion You say our Saviour did offer a proper sacrifice Who ever denied it You say this Sacrifice was himself It is confessed But this that the Sacramentall bread and wine being converted into our Saviours body and bloud was sacrificed which I see you intend in the last words He offered bread and wine when will you prove it or rather why do you disprove it For whilest you say he offered bread and wine you do against your
Eusebius distant enough from what you would prove in way of answer this would have been returned to you and therefore by way of a strange anticipation you would seem first to own it though it carrie a direct adverse sense to your Romish carnalty of presence But the seaven Aphorismes out of Bellarmine and the formerly vouched sentences of S. Augustine Lombard and Aquinas do turne aside any impression which you can make upon our faith though you should argue much stronger then hitherto yet this pretensed argument must also have an answer 3. Eusebius say you doth most perfectly distinguish these two kinds of Sacrifices proper and improper externall and internall Most perfectly yet here is no mention at all of proper improper externall nor internall surely then this is most imperfectly said by you But Eusebius you say doth mention Sacrifice and incense so doth all the world multis modis many wayes we sacrifice but never once in your Romish sense Eusebius doth indeed pursue the text of Malachy and the prophet speaking of both In every place incense and a clean Sacrifice the Sacrifice saith Eusebius immediately upon the words of Malachy is a Sacrifice of praise A Sacrifice of a contrite Spirit of an humble and broken heart Will this serve for your proper and externall Sacrifice we do also saith Eusebius following the same Metaphor burn incense offering the sweet-smelling fruit of Theologicall virtues and prayers c. What saith Eusebius in all this but absolutely different from the faith of your Sacrifice which had he believed now was his time to have come forward and have told the Jews that in stead of their one altar we have many altars In place of their annuall Sacrifice we have daily In room of their Paschall lambe we do Sacrifice the lambe of God the very Sonne of God in his flesh In which piece of all this passage in Eusebius do you find your proper Sacrifice you have fixed upon these words Celebrating the memory of that great Sacrifice What make these words for you doth not our Church celebrate the memory of that great sacrifice of our Saviour on the crosse You know we do If it be a celebration of a memory how can it be the sacrifice it self If it were as you affirm the proper Sacrifice it self how then were it a celebration of a memory This is too weak on your side to help your cause This is so strong on our side that you can never answer it untill you can prove a favour and the remembrance of that favour a conquest and the story of that conquest Cesar and Cesars picture to be all one CHAP. XI A. B. C. 1. YEt I will adde one place more out of his 5. book 3. chapter where discoursing of the 109. Psalme and of that place where our Saviour is said to be a Preist according to the order of Melchisedec he saith thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That is And the fullfilling of the prophesie is admirable to one that considereth how our Saviour Jesus the anointed of God doth to this very day according to the rite of Melchisedec perform the office of Preisthood among men by his ministers For even as he that is Melchisedec being a Preist of the Gentiles is no where found to have used corporall Sacrifices that is to say of beasts but onely blessing Abraham with bread and wine so after the same manner our Saviour and Lord himself indeed first then the preists coming from him over all nations exersicing the spirituall Preisthood according to the Ecclesiasticall laws or rites of the Church by bread and wine do obscurely represent the mysteries of his body a and bloud Melchisedec foreseeing them by the Divine spirit and using before-hand the figures of what was to come after What can be more clear The prophesie of David fulfilled by the exercise of Christs preistly function offering b bread and wine first by himself in his own person then by his Preists succeeding him And this among all nations this Preisthood and Sacrifice being prefigured in the person and sacrifice of Melchisedec His sacrifice being bread and wine and ours the body and bloud of our Saviour contained under the accidents of bread and wine for so doth the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifie which is here used It is therefore evident by this that Christ did at his last supper offer and institute the proper Sacrifice and Preisthood of the new Testament Nor can any man with reason doubt thereof yet because I see that unwillingnesse to believe the truth makes men stick at toyes many times I reflect upon two words which perhaps a man may take hold of to misunderstand Eusebius The one is where he saith Melchisedec did not use Corporall Sacrifices the other where he calleth our Saviours Preisthood spirituall But his meaning is clear that by Corporall Sacrifices he understandeth sacrifices of beasts such as Aarons were which therefore a little before he called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} according to the property of the greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And it is clear that he speaks in this sense for he affirmeth that Melchisedec used bread and wine from whence may be gathered the meaning of that other word spirituall preisthood to wit that it is clean another kind from that of Aaron which was a carnall and bloudy preisthood and of the same kind with Melchisedecs which was in some sort spirituall But our Saviours is much more spirituall for his sacrifice was not bare bread and wine as Melchisedecs was but his body and bloud which had and hath a spirituall manner of being under the accidents of bread and wine not using any corporall sense or facultie but onely those of his soul as I signified before when I shewed why Eusebius called our sacrifice {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is a reasonable or intelligent sacrifice for so ours is indeed And so though it be a reasonable or intelligent sacrifice and spirituall also for the spirituall manner of being which our Saviour hath there yet it is a true and proper Sacrifice as I have made it clearly appear by Eusebius his whole discourse with whom having now done Sr. EDWAD DERING 2. You have a worse fate then Bellerophon he but once did carry his own condemnatory letters you severall times do make your own rods I could pitty you if you were not of age to see what your self do doe And yet as you are I am sorry for you not that you bring this which otherwise I had produced against you but because you flatter your own misconceit so farre as to imagine this authority to stand on your side which is indeed unanswerably against you you find your self pinched and do strive to pull out the thorns which your self have stuck in your own sides You bring in Eusebius saying thus 3. Even as Melchisedec is no where found to have used corporall
will conclude that he did not as your Priests do who have nor bread nor wine in your Sacrifice But you argue out of Cyprian who saith that in Genesi per Melchisedec Imago sacrificii Christi in pane vino constituta c. The bread and wine of Melchisedec wherewith he refreshed Abraham was an image of that bread and wine wherewith our Saviour refresheth the faithfull Be it so but you will say that Cyprian calleth here the Sacramentall bread and wine Sacrificium Christi Christs sacrifice that is no news you have it confessed and allowed before that the Eucharist may be said to be sacrificall multis modis but when will you prove it to be so properly This is that which you have undertaken and is indeed the onely question Concerning this and the rest of Cyprians authorities here alledged it must be remembred as was said before that his intendment is to prove that the Sacrament ought to be celebrated in wine not in water alone this is his whole intention through this Epistle without dream or thought of your then unknown and unheard of Transubstantiated presence Concerning Melchisedec and his offering I shall have fuller cause to close with you anon CHAP. V. A. B. C. WHich point of the time when our Saviour did so offer as also of his offering of bread wine as aforesaid in Sacrifice is expressely averred by S. Cyprian in the words following to wit that the holy Ghost did by Solomon foreshew a type of our Lords Sacrifice Typum Dominici Sacrificii making mention of an immolated host or Sacrifice and of bread and of wine and also of an altar and of the Apostles They are all S. Cyprians words who citing the place of the 9. of the Proverbs taketh hold of the last words Bibite vinum quod miscui vobis Drink the wine which I have mingled for you thus he declareth the wine to be mingled that is he doth foretell prophetically that our Saviours chalice was to be mingled with water and wine that it may appear that that was done in the passion of our Lord that is at the time or beginning of our Saviours passion which was foretold Here you see again a clear proof of our Saviours sacrifice whereof Solomons bread and wine was a type or figure and likewise of the practice of the Church in offering both water and wine in the Chalice Sr. EDWARD DERING Every proof of our Saviours Sacrifice shall passe for clear whether it be such or not because whether you do mean his propitiatory and proper Sacrifice of the Crosse or the Eucharisticall Sacrifice or Commemoration of a sacrifice instituted in his last supper both wayes we confesse Christs Sacrifice what need you therefore prove that which is not denied But I espie another aim in your last line you would inferre the antiquity of your practice of celebrating in your mingled wine and water This is no more incident to your theam then water is necessary to the wine These {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} shall passe by me without trouble yet let me ask you what your faith is in this point when the substance of wine is turned into the substance of Christs bloud as you believe what then becomes of the substance of water which you beforehand did mingle with the wine CHAP. VI A. B. C. ANd lastly to conclude with S. Cyprian in this matter answering an objection made or which might be made out of the practice of some who formerly did think that water onely was to be offered in the Chalice he rejects that practice saying In Sacrificio quod Christus obtulit non nisi Christus sequendus est In the Sacrifice which Christ offered no man is to be followed but Christ So as nothing can be more clear then that in his opinion Christ did institute and offer a true and proper Sacrifice in his last supper and that of his own body and bloud under the forms of bread and wine and that he did ordain that the Apostles and other preists suceeding them should do the same and that the Church did so practice and teach in S. Cyprians time Nor do I see what can be said against the authoritie of his person or work by me cited or the edition or reading or what doubt can be made of the sense or his meaning Sr. EDWARD DERING Your close of every period comes roundly off You know what you would have and you are sure to call for it in every conclusion though nothing be in the premises from whence to inferre it I will represent unto you Cyprians argument and your own Thus S. Cyprian In sacrificio quod c. In the Sacrifice which Christ did offer no man is to be followed but Christ Therefore no Sacrifice or celebration of the Lords supper without wine Your Argument runnes thus In Sacrificio quod c. In the Sacrifice which Christ did offer no man is to be followed but Christ Therefore it is clear that Christ did institute a true and proper Sacrifice Cyprians argument is good yours is no argument at all CHAP. VII A. B. C. THe next is Eusebius Caesariensis in his work de Demonstratione Evangelica lib. 1. cap. 10. The title whereof is this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is Why was it not delivered unto us to offer incense and Sacrifice to God things of the earth as the ancients or those of former times that is the Jews did and discoursing largely of the reason why they did offer beasts in Sacrifice he saith That they were signes or shadows of that great Sacrifice which was to be offered for expiation of the sinnes of the whole world which was Christ of whom he saith that the prophâ—ts did foretell that he was to be led to the slaughter like a sheep and like an innocent lambe who being so offered and thereby paying the ransome due for the sinnes of the whole world both Jews and Grecians or gentiles With great reason saith he his words are these {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is With great reason we daily celebrating the remembrance of his body and bloud and being made worthy of a better Sacrifice and preistly function then that of our ancestours cannot deem it fit to fall back to the former and weak elements which were but signes or shadows not containing the truth it self or the substance Of which I may say that almost every word is a pregnant proof of what I intend that is of the truth and property of our Sacrifice for first c. Sr. EDWARD DERING 2. Almost every word a proof and that a pregnant one also How dull am I that cannot find and feel this quicknesse In the mean time I observe that although the word priestly priestly function be like to do you no service here at all yet to make a shew you have helped that into your English which you cannot find a fair and full authority for
then Bellarmine could or you can perform 11. In the next place you would have me to swallow your construction of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and to believe it properly to signifie Priesthood The sense of the place doth not admit your sense nor hath the word any such propriety For the place it is plain that Eusebius doth preferre the Christian Sacrifice or to speak properly Christs Sacrifice or in the words of Eusebius {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. The remembrance of Christs body and bloud the celebration whereof he there calleth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} before all the typicall shadows among the Jews This is all that Eusebius hath or intendeth here For the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} you will strangely impone upon the ignorant when you can perswade that it signifieth proper priesthood The truth is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is generally any manner of service and ministration of holy things d Bellarmine doth controll Kemnitius for saying that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is to sacrifice He sayes indeed it is sacrum facere but not sacrificare to do or perform some sacred work but not properly to sacrifice and then tells you that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is in Dionysius sacrum ministerium not sacrificium a holy ministery or function or holy operation not a sacrifice Mark how S. Paul useth the word e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which your Rhemist call sanctifying not sacrificing the Gospel of God Like as your Masses of Basil and S. Chrysostome where you have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is no more then holy service or operation or at the most as there it is rendred consecration of this ministeriall and unbloudy sacrifice Where when and with whom it ever was construed or taken for proper priesthood I do expect from you who have affirmed it A. B. C. 12. But besides the very comparison of our Sacrifice and Priesthood and preferring them before those of the Jews which were true and proper shews ours to be much more true and proper For if the signes and shadows be true and proper much more the truth and substance it self And this very difference or comparison which he makes shews plainly the reality of Christs presence in this Sacrifice for otherwise our bread and wine would be but weak Elements or shadows as well or more then those ancient sacrifices of the Jews whereof yet he saith the contrary to wit that theirs were but weak elements and shadows and ours the truth it self Sr. EDWARD DERING 13. The comparison here instituted by Eusebius is evident by that attribute {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to consist in the meliority or betternesse not in the propriety of the severall Sacrifices Although indeed the comparison may here hold well in both kinds For iâ— is most clear by this whole page in Eusebius that the Sacrifice here by him preferred before all other is that of our Saviour on the Crosse not that of your Masse on your Altar Whereby saith he all former prophesies were fullfilled even by him who gave himself {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The great and precious ransome for the Jews and Gentiles that expiation for the whole world that soul for all souls of men c. and a little before this to stop all exception and to destroy all your collection he plainly telleth you what this better sacrifice and truer Hierurgy is where he saith that the former things which here he calleth the former and weak elements were now all abolished {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} By this better and true holy service This is the Christ of God Is not this plain enough Why then would you transferre unto your erroneous Masse all this which by Eusebius is spoken peculiarly and onely of our blessed Saviour Eusebius in the mean time being as ignorant of your popish Masse and fleshly presence therein as he was that you would translate his Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} into your English Priesthood A. B. C. 14. Thirdly this Sacrifice and Preisthood did not cease with Christ but the exercise nay the dayly exercise thereof did then continue in Eusebius time which was 300 year after Christ Sr. EDWARD DERING 15. Are you not ashamed with these poore reasons so pittifully to beg the cause in question you flourish out this peice of Eusebius into three pretended arguments This is the last Thirdly this Sacrifice and Preisthood did not cease c. As for Preisthood it is not once named here either in the Greek or Latine But yet you can in your English turn holy celebration of a remembrance into a proper Preisthood This is done with the same fidelity as another a Anonymus of your tribe who producing that of S. Matthew 5. 23. If thou bring thy gift to the Altar turns it thus If thou offer thy host at the Altar The Latine in both places both for him and you is munus which he calles hâ—st or Sacrifice and you call Preisthood neither truly nor ever so rendred by any other man unlesse with purpose to deceive You are not like to want proofs who can create authorities for what you say your selves 16. As for the word Sacrifice it is confessed that Eusebius hath it here But as before S. Augustine Tho. Aquinas c. do allow a Sacrament to be called by the name of what is thereby represented can you think us so unwise as from hence to grant you your dayly Sacrifice when your own English doth say We dayly celebrate the remembrance of his body and bloud The difference between your dayly Sacrifice and Eusebius his dayly remembrance is as much as between your person and your picture 17. You promised us a few strong arguments in this cause instead of such which ought to be quick open clear and convincing you bring a few weak inferences stretched by your own phansie upon a few impertinent vouchers For not one of these comes near your Roman sense of sacrificing up by you the sonne of God in his entire flesh both body and soul as you most desperately and most grosly do teach and yet with these you do miserably beg the cause nay you brag beforehand as if you had it already a It is clear say you b Again it is clear c Expresly averred and a clear proof d Nothing can be more clear nor do I see what can be said against Almost every word is a pregnant proof of what I intend These bold assertions and many other in the following chapters may passe for true with them who are so shallow as to be led by the noise and sound of your braveries and are not solid enough to pierce the sense of your authorities CHAP. VIII A. B. C. 1. WHich is further confirmed in the ensuing discourse where
he saith that these of ancient times of whom he spake wanting better did make use of those figures or shadows but that we having received the truth and substance {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by the greatly misterious dispensation of Christ shall not need theirs And then explicating wherein this dispensation he spake of consisteth and how God did lay the punishment due for our sinnes upon our Saviour as chains reproches contumelies and scourges making him a trophie or spectacle of execration he saith thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That is After all offering unto his father a wonderfull and most excellent Sacrifice for the salvation of us all and delivering unto us also a remembrancâ— to offer to God by a continuall course in Sacrifice So as here again he makes expresse mention of a Sacrifice to be offered continually that is dayly or without intermission for so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} also signifieth in remembrance of the Sacrifice which our Saviour Christ himself did offer Sr. EDWARD DERING 2. Must I alway watch your translations Your cause is bad and you would fain forge evidence to mend it Eusebius hath {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which you say is A remembrance by a Sacrifice This you know would make plainly for you Christs sacrifice to be remembred by a dayly Sacrifice That were Romish Doctrine indeed But give Eusebius true English for his true Greek and then it is A continnall remembrance instead of Sacrifice And this is plain for us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is For instead of in the room in the place of another person or thing a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} will he for a fish give him a serpent Archelaus did reigne in Judea b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the room of his father Herod So Christ gave his life {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a ransome for many Thus your dayly and continuall Sacrifice is reduced to Eusebius his dayly remembrance in the stead or in the room of Sacrifice so your confirmation from hence hath weakned your cause A. B. C. 3. Which he goeth on confirming thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. that is Being instructed by tradition to perform the memory of that Sacrifice upon the table by the signes of his body and bloud according to the Laws of the new testament we are taught by David the prophet to say Thou hast prepared c. Sr. EDWARD DERING 4. How comes this word tradition out of this Greek But to the question Here is a memory to be performed and that upon a table and that by the signes of his body and bloud You plead well for us if you had not brought this place I had anon produced it against you A. B. C. 5. Thou hast prepared a table for me against those that afflict me thou hast anointed my hâ—ad with oyle and how excellent is my chalice which place of the Psalme Eusebius expoundeth thus to our purpose {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} In this is manifestly signified the mysticall unction and the venerable or dreadfull Sacrifices of Christs Table by which exercising a most high office of priesthood we are taught by the most high priest of all Priests to offer unto the God of all unbloudy and reasonable and in that respect most pleasing Sacrifices throughout the whole course of our life Thus he manifestly teaching what we intend and proving the same by the testimony of the holy prophet David First he makes mention of our Saviours body and bloud upon the Table in memory of that great Sacrifice upon the Crosse Then to shew that this is a Sacrifice he useth the proper words of a Sacrifice which are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and to shew that the Table he speaks of is an altar he joyns it with the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Then he useth the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is a most proper word signifying the exercise of Priesthood in a singular manner and the words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} joyned with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is as properly said as can be of offering a proper Sacrifice Lastly he saith that the Sacrifice or thing offered is unbloudy and reasonable and therefore most pleasing to God which no man can understand otherwise then of our Saviour offered in Sacrifice in an unbloudy manner and so as that he enjoyeth the free use and exercise of his reason and rationall faculties even then when he is offered Sr. EDWARD DERING 6. Eusebius doth indeed speak of unbloudy and reasonable sacrifices but in your Masse you offer as you say the absolute naturall body and soul of Jesus Christ the eternall sonne of God How then do you sacrifice corpus exsangue a bloudlosse body No you professe that your Sacrifice is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unbloudeed that is no gushing issuing or appearing of bloud but you dare not with Eusebius here say that it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is without bloud deprived destitute utterly void of bloud as the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} doth plainly signifie a privation or utter absence of bloud If you do then farwell your doctrine of Concomitancy in the bread and of Transubstantiation in the wine If otherwise you will hold them and that whole Christ body bones bloud and soul is under the species of bread How then are you of Eusebius faith who doth here plead for sacrifices without bloud {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and to take off all doubt of such sense as you would impose within very few lines he calleth these {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unbodied sacrifices So that in Eusebius time the Christian sacrifices had neither body nor bloud but were void of both A strange blindnesse or a blind boldnesse in you to produce authorities so strong against your own cause 7. Again you affirm here the reasonable soul of Christ to be in your Sacrifice which can never be if you confesse with Eusebius {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a bloudlesse sacrifice for when you speak of Rationall faculties I am sure that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} where no bloud is there is no life You would pretend proof out of the word reasonable sacrifice but you must be put in mind that Eusebius hath {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} reasonable not living sacrifices No man say you can understand this otherwise Did not S. Paul teach otherwise or do you think that Eusebius had not read S. Paul if he had why
sacrifices but blessed Abraham with bread and wine so our Saviour and all preists by him exercising {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a spirituall preisthood say you do by bread and wine obscurely represent the mysteries of his body and bloud What a strange encouragement and a strong confirmation is this unto a protestant that he finds his adversary slain with a sword of his own unsheathing what strange self-flattery and a strong self-abusing is this in you that when you lie groveling and wounded yet you will bragge as if for victory immediately upon these words of Eusebius you make your usuall flourishes what can be more clear It is evident No man can with reason doubt c. Examine your self man whether you be not on the protestant side you plead so well for us 4. You say that Melchisedecs sacrifice was bare bread and wine yours is more then so so is ours not a bare or empty remembrance by words onely or some slight action but a solid substantiall and speciall remembrance You say that Aarons was a carnall and bloudy preisthood why so because I trow he sacrificed bodies of flesh and bloud But yours say you is spirituall for the spirituall manner of being which our Saviour hath there and so say we Take heed you have no blame for this or rather stand fast unto it and reap the joy comfort and credit of yielding to truth which is too strong for you 5. As before I gave Cyprian for Cyprian so would I now render you Eusebius for Eusebius But you having brought nothing of weight out of him to fortifie your own opinion nay most of that you bring being clear enough against you I may spare that care and the rather because I have already given you some passages of Eusebius in way of explanation of those pieces which you have brought yet you shall not passe without a retort of somewhat out of him also though but little As first where he saith that unto Jesus Christ the onely Lord an Altar {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of bloudlesse and reasonable sacrifices is erected according as the new mysteries of the new Testament do require here he nameth sacrifices in the plurall number and all of them as before observed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} void of bloud whenas on the other side you preach that all yours are but one and that the very bloud of our Saviours naturall body is really therein After this he saith that God is not to be sought i◠a corner of the world nor in the mountains {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or in any temples made with hands or with Sacrifices but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in a most pure understanding and clean mind with temperance and a life according to virtue and with right and religious opinions But you say with proper Sacrifices unto which you must necessarily have Temples and Altars made with hands Thirdly having again mentioned {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sacrifices without bloud and rationall which are every where of every man taken for spirituall and improper he proceedeth saying The oracles of the Prophets do declare {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} these unbodied and intellectuall sacrifices to be the sacrifice of praise invocation lifting up of our hands a contrite spirit All which being Divinely foretold are a◠present performed by all the world as the truth of that prophesie doth shew saying From the rising of the sunne even unto the going down of the same my name shall be great among the Gentiles and in every place incense shall be offered to my name and a pure offering Therefore we do sacrifice unto God the sacrifice of praise c. Thus Eusebius and thus he bringeth in and thus pursueth the text of Malachy without once imagining or reflecting upon a proper Sacrifice which had he believed he could as well totidem syllabis in expresse words have called it a proper sacrifice as in that place by you alledged he called our Saviour {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Lord properly so named Lastly because you find Melchisedec a preist in holy Record and that he being a preist brought forth bread and wine wherewith saith Eusebius as you also have vouched him he blessed Abraham therefore somewhat too rashly you conclude that the sacrificed bread and wine whenas the comparison between Melchisedec and our Saviour holdeth as Eusebius giveth it in that neither of them did celebrate {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with corporall Sacrifices but both of them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} performing a spiritual holy function which kind of service Eusebius calleth as many other Fathers do {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sacrifices rationall intellectuall without body without bloud yours are not such The cōparison in Eusebius holdeth further also that as Melchisedec the priest of the most high God did refresh Abraham the father of the faithfull with bread and wine {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} blessing him as Eusebius hath it out of the text so our Saviour {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Supreme high preist of all and God himself doth blesse and refresh all his faithfull children who being in succession of the same faith are spiritually the Sonnes of Abraham with bread and wine consecrated to a most high mysterious and holy use wherefore his ministers or priests call them which you will for their office is here in your last voucher limited to a spirituall function they I say in Eusebius words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} do by bread and wine obscurely represent the mysteries of his body and saving bloud Thus farre of the comparison between the two priesthoods of our Saviour and Melchisedec thus pursued by Eusebius and no further As for that which your Romane Religion would from hence establish and you plainly shoot at it is inconsistant both with the comparison made by Eusebius and with holy Writ The comparison being both in holy David S. Paul and Eusebius made between their Priesthoods not between their Sacrifices Melchisedecs you say was bare bread and wine you dare not say your own is so nay you dare not say it hath any bread or wine therein you say but the text is silent what Melchisedec did offer Eusebius saith he never used any bodily sacrifice {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which you would wipe away as if he meant of beasts to be sacrificed Come back to your Logick or rather come forward in Divinity and remember that bread and corn are and have bodies unlesse you will deny S. Paul saying Thou sowest not that body that shall be but bare grain it may chance of wheat or of some other grain But God giveth it a body as it hath pleased him and to every seed his own body But Eusebius doth mean that Melchisedec
Sr. EDWARD DERING 4. I presume you bring this for three words Sacrificium pretii nostri The Sacrifice of our price If S. Augustine do call the blessed Sacrament a Sacrifice you have it acknowledged before to be so multis modis many wayes and you have S. Augustine before who gives you good reason why the Sacrament is so called To confirm this you may find in the very next Chapter to this by you alledged that S. Augustine there calleth Sacramentum pretii nostri the Sacrament of our price which here he nameth the Sacrifice of our price But remember your undertaking which is not to prove Sacrifice at large which never was denied but Sacrifice properly so called and so instituted by Christ our Saviour as your self before have stated it A. B. C. 5. The chap. 13. which is a long prayer for his mother speaking to God how at her death she did not take care to have her body embalmed nor to have a choice monument nor to be buried in her own countrey Sr. EDWARD DERING 6. You have not day enough to finish your journey yet you will step out of the way to see a friend Your journeys end is at proper Sacrifice which it seems you dispair to arrive at before you be taken and therefore you make an out-leap into prayer for the dead thereby to stay me in my pursuâ—t Good Hippomenes I will no stay my course to take up the balls you cast yet for the present I may step so farre as to tell you that this Long prayer and speaking to God in this chapter is as all the whole thirteen books of his confessions are one entire continued speaking to God But pardon me I will not be drawn again out of my line of Sacrifice A. B. C. 7. He saith thus Non ista mandavit nobis sâ—d tantummodo memoriam sui ad altare tuum fieri desideravit cui nullius diâ—i praetermissione servierat undâ— sciret dispensari victimam Sanctam quâ deletum est chirographum quod erat contrarium nobis qud triumphatus est hostis She gave us not charge of these things but onely desired she might bâ— remembred at thy altar at which she had attended without omitting a day from whence she knew that holy victimâ— or Sacrifice for victima is materiall Sacrifice to be dispensed or distributed by which was cancelled the hand-writing which was against us by which the enemie was overcome Which are the very words of S. Paul Coloss. 2. speaking of Christ upon the Crosse So as here is clear mention not onely of an Altar but also of a Sacrifice offered for the dead and a sacrifice daily offered and the very same which was offered upon the Crosse for the redeeming of the world Sr. EDWARD DERING 8. The Myndians made their gates too big for their city but your postern is wider then their gates your conclusion is ever too full beyond all proportion of your premisses Some friend had need to help your conclusion after you as the Arabian shepherds do their sheeps tayls for it is too heavy for your own carriage Here you say is clear mention of an Altar Be it so If the bare mention of an Altar and Sacrifice be an argument for reall and proper Sacrifice you have the cause Here say you sacrifice is offered for the dead Quid ad Rhombum Shoot at the mark man Here is daily sacrifice Yet you are wide Here is the very same which was offered upon the Crosse for the redeeming of the world I this is to the purpose indeed But what if this be not here now I find here dispensari victimam c. that there is a dispensation or distribution of that saving Sacrifice of the Crosse which in the same sense but in other words by S. Paul is called The Communion of the body and bloud of Christ but this Communion is between Christ and his members this dispensation and distribution is to the people and what may that be to your dispensing of your sacrifice up to God in heaven and that in such a bodily sense as you must prove or else confesse your undertakings vain All that Monica required of her sonnes was Tantùm illud memineritis mei and tantummodo memoriam fieri c. A better carver then Polycletus or Pyrgoteles can fashion no more out of this stuff so long as tantùm and tantummodo are not cut away And then for a memory of Saints departed and a loving commemoration of them and their piety and virtue and a thanksgiving for them we do not quarrel nor is it to the Theam of your adventure CHAP. XIIII A. B. C. 1. ANother place maybe out of his work against the adversary of the Law and Prophets l. 1. c. 20. where speaking of the Church he saith Haec quippe ecclesia est Israel secundùm spiritum that is This Church is Israel according to the spirit from which is distinguished that Israel according to the flesh that is the Synagogue which did serve in the shadows of sacrifices by which was signified the singular sacrifice which Israel according to the spirit that is the spirituall Israel doth now offer singulare sacrificium quod nunc offert Israel secundùm spiritum And a little after again Iste immolat c. This Israel offereth to God a sacrifice of praise not according to the order of Aaron but according to the order of Melchisedec They knâ—w that they have read what Melchisedec brought forth when he blessed Abraham and are now partakers of it they see such a sacrifice to be now offered to God over the whole world And here he explicateth the place of Malachy the Prophet c. 1. v. 11. of this Sacrifice and useth the same discourse also elsewhere De Civit. Dei lib. 18. cap. 19. Here then according to S. Augustine is a Sacrifice and that a singular or speciall sacrifice signified by the shadows of the sacrifices of the Old Law and this Sacrifice is now offered that is in S. Augustines time 400. years after Christ and after the Sacrifice of the Crosse was passed A Sacrifice not according to the order of Aaron that is bloudy and of beasts but according to the order of Melchisedec and of such things as he offered viz. bread and wine And now that is in the time of S. Augustines writing they see such a sacrifice offered over all the world and they are partakers thereof All which is so clear as nothing can be more clear Sr. EDWARD DERING 2. All is so clear as nothing can be more clear Your arguments please your self but satisfie no man else When will you come to the point Your self have stated the question That Christ did institute a sacrifice and that the sacrifice by Christ instituted is a proper sacrifice Let any Reader judge whether in this of S. Augustine or in any other voucher throughout your whole Treatise you have one argument or authority that comes home
to the point in controversie Here you bring that spirituall Israel doth offer a singular sacrifice If you had found that spirituall Israel had offered a corporall or bodily sacrifice yours is such you say then you had come something near the question We are Israel according to the spirit and we have a most spirituall and a singular sacrifice to offer which S. Augustine here by you alledged calleth Sacrificium â—â—â—dis a sacrifice of praise Or if you will â—ake S. Augustine enâ—ire and let one Chapter as it ought help to expound another you shall easily find that this singulare sacrificium is in S. Augustines sense very singular indeed a Vnum verum singulare sacrificium multis est antea sacrificiorum significatum figuris singulare solum verum sacrificium pro nobis Christi sanguis effusus est The one true and singular sacrifice is before signified by many figures of sacrifices the singular and onely true sacrifice is Christs bloud shed for us And thus proceeding by degrees unto that here cited he saith b Ecclesia immolat Deo in corpore Christi sacrificium laudis Haec quippe ecclesia est Israel secundum spiritum c The Church doth offer to God in the body of Christ the sacrifice of praise Take here in corpore Christi the body of Christ either for the Church which is his body mysticall or for the Sacrament and sacramental bread which is his representative body still S. Augustines sacrifice is but Sacrificium laudis the Sacrifice of praise For saith he this Church which is Israel according to the spirit doth offer a singular sacrifice Wherein in what kind what sacrifice doth this spirituall Israel offer Iste saith he immolat Deo sacrificium laudis This that is this Israel doth offer to God the sacrifice of praise not according to the order of Aaron but according to the order of Melchisedec Who can fashion your proper sacrifice your bloudy sacrifice out of all this As for your last clause concerning Melchisedec that will never make for you untill you can turn his protulit he brought forth into obtulit he offered And whilst you confesse his was bread and wine but say that yours is neither and unlesse you can find a proportion between one so great as Melchisedec deriving down a blessing unto Abraham and such wretches as your selves who impudently and irreligiously affirm that you offer up a greater then Melchisedec to God the Father Beside that which Melchisedec brought forth was at the most the Sacrament of a Sacrament for so S. Augustine calleth it c Sacramentum mensae Dominicae A. B. C. 3. But by the way I observe herd that which I did before in the testimony of Eusebius of a Sacrifice of praise which by this place is evidently to be understood of a true and proper not a Metaphoricall sacrifice for the sacrifices with which S. Augustine doth joyn it though differently saying that it is like one but not like the other are true and proper sacrifices to wit those of Aaron and that of Melchisedec And this is yet more evident by the words immediately going before the place here cited which are these Ecclesia ab Apostoâ—orum temporibus per Episcoporum successiones certissimâ—â— usque ad nostra dernoeps tempora perseverat immolat Dâ—â— in corporâ— Christi sacrificium laâ—dis that is The Church from the Apostles times by most certain successions of Bishops even to ours and to after-times doth persevâ—re and sacrifice to God in the body of Christ a Sacrifice of praise â—o here the sacrifice of praise which he speaks of is that which the Church doth continue to offer by offering the body of Christ Sr. EDWARD DERING 4. Your last words offering the body of Christ are your own indeed the coynage of your own brain without shadow or colour for any such inference out of S. Augustine unto whose Sacrifice of praise I subscribe not regarding what you boldly and without ground do affirm for I do professe my faith as agreeable to S. Augustines as it is different from yours CHAP. XV A. B. C. 1. A Third place may be that De civitate Dei lib. 17. cap. 17. where he shews Christs Priesthood out of the Psalme 109. thus Juravit Dominus c. Almighty God swore and he will not repent himself by which words he signifieth that that which he addeth shall be immutable Thou art a Priest for ever according to the order of Melchisedec Seeing that now there is no where either Priesthood or Sacrifice according to the order of Aaron and every where that is offered under the Priest Christ which Melchisedec brought forth when he blessed Abraham who can doubt of whom this is spoken By which it is clear that the exercise of Christs Priesthood did and was to continue and that in place of Aarons sacrifices a sacrifice like to Melchisedecs was offered not by Christ himself for he was not then on earth but sub sacerdote Christo under Christ that is by Priests under him and by his authority and appointment Sr. EDWARD DERING 2. Little to your purpose That is offered which Melchisedec brought forth say you but he brought not forth the body and bloud of Christ but bare bread and wine Therefore your doctrine will never be concluded by the example of Melchisedec CHAP. XVI A. B. C. 1. ANd to make it manifest that this sacrifice which S. Augustine so often speaks of is a true visible and proper sacrifice and not an invisible spirituall or metaphoricall sacrifice I will here alledge his discourse in his tenth book De civit Dei cap. 19 20. where distinguishing these two kinds of sacrifice he saith That as in prayers and praise we direct signifying words to him to whom we offer the things themselves in our hearts which we signifie so in sacrificing we are not to offer visible sacrifice to any but to him to whom in our hearts we our selves must be the invisible sacrifice And chap. 20. having said that though Christ as God did with his Father receive sacrifice yet as man he did rather choose to be a sacrifice then to receive sacrifice lest by that occasion any man might think that sacrifice might be offered to a creature he concludeth thus Per hoc Sacerdos est ipse offerens ipse oblatio cujus rei sacramentum quotidianum esse voluit Ecclesiae sacrificium c. that is By this he is both Priest offering and also the oblation or thing offered whereof he would have the sacrifice of the Church to be a daily Sacrament or similitude seeing he is the head of her the body and she the body of him the head She is wont to be offered by him as well as he by her And then he concludeth That all the ancient sacrifices were signes of this true sacrifice So as here you see a visible sacrifice distinguished not onely from prayer and praise both outward and
that Christ is in every creature growing out of the earth as we acknowledge him in our bread and chalice whereby it is manifest by his very testimony that Catholicks did then believe the reality of Christs presence in this Sacrament as we do now S. Augustine first confuting and deriding that vanity of Christs presence in all things which Faustus spoke of acknowledgeth it of such bread and wine as is duely consecrated and explicateth how it comes to wit by consecration not according to the vain imagination of the Manichees as if Christ were tied and bound up in all their meats Vobis per fabulam vestram saith he in escis omnibus Christus ligatus apponitur Christ by your fable is set before you tied up in all your meats and thereupon he denieth our belief to be the same with theirs and addeth that in so saying he sheweth himself more foolish then some qui nos propter panem calicem Cererem Liberum colere existimant who in regard of the bread and chalice think that we worship Ceres the goddesse of corn and Bacchus the god of wine which is a proof no lesse pregnant for the truth and property of our Sacrifice then that of the Manichees for the reall presence the practise thereof being such in S. Augustines time as that the very Pagans took notice thereof For sacrifice was the worship which they gave to their gods and unlesse they had known that we did offer bread and wine in sacrifice they could have no shew of reason to imagine how we should thereby worship Ceres and Bacchus 4. Now for that Faustus speaks against the altars and sacrifices of the Pagans and in commendation of his own spirituall and improper temple altar c. and his onely Sacrifice of prayers S. Augustine having confuted him and shewed the falshood of what he said of his being the temple of God his mind the altar his prayers pure and simple or sincere he convinceth him of absurdity in acknowledging these things and denying a true sacrifice asking this question Volo mihi dicatis I would have you tell me from whence you have the names of these things which you praise in your selves as temple altar Sacrifice for if unto the true God these true things that is a true and proper temple altar and Sacrifice be not due why are they laudably spoken of in a true Religion But if to the true God a true Sacrifice be due from whence also they are rightly termed divine honours other things which are called Sacrifices are done after the similitude of a certain true Sacrifice Lo here S. Augustine counteth it an absurdity in the Manichees to acknowledge these things metaphorically and denie a true proper Sacrifice And why may not we say the same to Protestants But to go on with S. Augustine he sheweth that all the sacrifices of the Gentiles and Jews had some relation to the true sacrifice which is due to the true God onely and wherewith Christ alone did fill his altar The sacrifices of the Gentiles were the imitations of false and deceitfull gods that is to say of the devils proudly chalenging from such as they deceived that honour which was due to God onely the sacrifice being not to be blamed but the offering of it to the devil The Jews by their sacrifices of beasts did by way of prophecy foreshew the future sacrifice which Christ offered Wherefore Christians do now celebrate the memory of the same sacrifice as being passed by the most holy oblation and participation of the body and bloud of Christ But the Manicheans not knowing what was to be condemned in the sacrifices of the Gentiles nor what to be understood in the sacrifices of the Jews nor what to be believed or observed in the Sacrifice of the Christians do offer their own vanity in sacrifice to the devils S. Augustines Latine words of the latter part of this discourse in which the chief force consisteth are these speaking of Christs sacrifice of the Crosse Unde jam Christiani per acti ejusdem Sacrificii memoriam celebrant Sacrosanctâ oblatione participatione corporis sanguinis Christi Manichaei verò nescientes quid daâ—â—nandum sit in Sacrificiis gentium quid intelligendum in Sacrificiis Hebraeorum quid tenendum vel observandum in Sacrificio Christianorum vanitatem suam sacrum offerunt diabolo Then which what can be more clearly spoken for proof of a true visible and proper sacrifice for having in the beginning of this discourse or rather immediately before he entred into it rejected that absurdity of the Manichees in â—â—knowledging a metaphoricall sacrifice of prayer and denying a trâ—e or proper sacrifice he comes to speak of proper sacrifices of which he maketh foure sorts The first is that of the Gentiles which he disallows in regard of the persons to whom it was offered to wit the devils The second is that of the Jews and their sacrifices many and severall were figures of the third sort of sacrifice which was that which Christ himself offered The fourth is the sacrifice of the Christians in the singular number also as that of Christ himself which they offer in remembrance of his sacrifice and this they do by the oblation and participation of the body and bloud of Christ Who can now say that the body and bloud of Christ is not truely and properly offered in sacrifice in the Catholick Church 5. To that which Faustus saith of our changing the sacrifices of the Gentils into our Agapes or feasts and of their idols into our Martyrs S. Augustine answereth thus Populus Christianus memoriâ—â— martyrâ—m c. The Christian people doth celebrate the memories of the Martyrs with religious solemnity to stirre themselves â—p to their imitation to be partakers of their merits and helped by their prayers So that we do not sacrifice to any of the Martyrs though we build altars for memories of the Martyrs For what Bishop standing at the altar in the place where the holy bodies lie did ever say I offer sacrifice to thee O Peter Pâ—â—l or Cyprian but what is offered is offered to God who crowned the Martyrs though at the memories oâ— places of bâ—â—â—â—ll of the Martyrs whom he crowned that the very place putting us in mind our affection may increase to whâ—â— out charity both towards them whom we may imitate and towards him by whose help we may be able to imitate them We do therefore worship the Martyrs with that worship of love and fellowship wherewith the holy men of God are worshiped in this life whose hearts we know to be prepared to suffer in like manner for the truth of the Gospel But we worship those that is the Martyrs more devoutly and more securely after having overcome all uncertainty and we praise them with more confidence being conquerours in that more happy life then those which are yet here fighting But with that worship which in Greek is called {non-Roman}
cupiditate A. B. C. quid profiteretur oblitus est The place is famous full against you and shall be repeated anon Your sixth and last part of this chapter is another vain flourish there you call for victory proclaiming your cited authorities to be clear and full to the present purpose For proper Sacrifice there can be nothing more plain being so often so plainly and so distinctly set down You would work well if you had a good Theam to work upon but your stuff is naught Sometime that which is in substance little you dresse and trim forth into a pretty shew sometime that which is clear against you either to shew your art or for want of better helps you take and then with a colourable flourish of your own you strive to winne upon the easie belief of others whenas for my part I cannot obtain so much of my self by all that you produce as to think that you are so partiall as not to see that you have proved in some of your choice authorities plain truth against your self Thus Quos perdere vult Jupiter hos dementat As for your other {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} those excellent points as you call them they are neither proved here nor pertinent to your or mine undertaking You help me in the last inference with a most fit reply unto you We do of you as S. Augustine complained of the Manichees wonder that we cannot make you understand that place of Scripture Sacrificium laudis c. The Sacrifice of praise shall glorifie me Now if you take praise for a proper Sacrifice you stand alone Bellarmine and all writers else and common sense against you But if praise be a sacrifice improper and that there never was flesh and bloud in Christian sacrifice unlesse in that of Christ himself on the Crosse How long may I say in your own language would it be before we should be able to make Papists understand the same The flesh and bloud of this sacrifice was prefigured and promised by the ancient Sacrifices delivered by Christ himself in his passion and after his ascension celebrated by the Sacrament of remembrance CHAP. XX A. B. C. 1. I Might alledge other authorities without number but these I suppose will serve the turn if any will The places being many clear and full the authority undoubted both for the persons and for the works here alledged nor can I imagine what objection may be made against them Sr. EDWARD DERING 2. The authorities as above is shown are some against you others make nothing for you in the point controverted which is propriety of your Sacrifice and our Saviours institution for it So that not one place is as you pretend clear and full A. B. C. 3. As for the other point of S. Peters and his Successours authority I must desire a little further respite And this one point may serve for this time Sr. EDWAD DERING 4. For proof of this other point you desire a little further respite If you had really intended any thing therein or could perform what you have undertaken three sheets of paper require not so much time but that they might well have come along with this if not ready then yet you will not say but that I might have received them from you before I could dispatch this unto you But that point as it is the main essentiall point of Popery with and without which a man is a Papist or no Papist so is it also of that difficulty to be proved that you do wisely to decline that which you know you can never make good 5. In the last place as before I gave you Cyprian for Cyprian and Eusebius for Eusebius so here also I will return S. Augustine for S. Augustine And so much the rather and more plentifully because you say you are content to let the decision of the controversie rest wholly upon his authority First then answer if you can what you last brought and I shall first object Hujus Sacrificii caro sanguis ante adventum Christi per victimas similitudinum promittebatur in passione Christi per ipsam veritatem reddebatur post ascensum Christi per sacramentum memoriae celebratur Before the coming of Christ the flesh and bloud of this sacrifice was promised by victimes of similitude in the passion of Christ it was delivered by the Truth it self after the ascension of Christ it is celebrated by the Sacrament of Remembrance I need not do by this as you by your imperfect authorities flourish it out in shew for want of strength It carries it own quicknesse with it It is pregnant and pungent He doth not say that our celebration is by a proper sacrifice but by a Sacrament of Remembrance Secondly if S. Augustine had credited your daily Missall Sacrifice of the very body and bloud of Christ he could not have said Praeclarissimum atque optimum Sacrificium nos ipsi sumus we our selves are the most excellent and the best sacrifice For although he say in another place that Tota redempta civitas is universale sacrificium the whole city of the redeemed is an universall sacrifice yet this being but the body is not of that excellency and acceptation as is that sacrifice of the Head Christ himself from and by whom she the Church in her severall members and in her self entire hath both value and acceptation Therefore I say S. Augustine could not have called us the best and most excellent sacrifice if beside that of our Saviours Passion he had also credited the reall bodily presence and proper sacrifice of the Masse Thirdly if S. Augustine had believed your daily sacrifice continually renewable he could not say unicum sacrificium unum singulare solum verum sacrificium pro nobis Christi sanguis effusus est The onely sacrifice the one singular and alone true sacrifice is Christs bloud shed for us Fourthly such as is the altar such the sacrifice but neither of them proper visible or externall in the language of S. Augustine Ejus est altare cor nostrum our heart is his altar whereupon he proceedeth saying Ei dona ejus in nobis nósque ipsos vovemus reddimus ei beneficiorum ejus solennitatibus festis diebus statutis dicamus sacramúsque memoriam nè volumine temporum ingrata subrepat oblivio Ei sacrificamus hostiam humilitatis laudis in ara cordis igne fervida charitatis Vnto him we vow and return our selves and his own gifts in us To him upon festivall solemnities and dayes appointed we do dedicate and consecrate the memory of his benefits lest an ungratefull oblivion through the course of time should creep upon us To him we sacrifice a sacrifice of humility and praise in the altar of our heart by the fire of fervent charity Whereby it appears that S. Augustine either did not believe or else in his very Chapter intitled Of sacrifice to God he did
clear and convincing in themselves need not as yours have flourishes longer then themselves Beside my three sheets are just filled and three authorities are now in your hand To which I onely adde this line That the faith of a reall bodily presence being so much younger then the times wherein these Fathers wrote it may be wondred that so many pieces out of these and others can be found wherewith to oppose your long since devised errour CHAP. XXIII Epiphonema YOu promised me that beyond the Theams then by you undertaken I should receive an overplus an auctuarium as you called it Now because I would not be in debt I will pay before you lend it Take therefore this that follows as a surplusage above weight and measure {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The disposal of it is very brief and thus I will present unto you three authorities out of your own eminent Doctours inconsistant as I think with your proper Sacrifice of the naturall body and bloud of Jesus Christ And in the last place three rationall syllogisticall arguments and so good night 1. Petrus de Ledesma Professour of Divinity at Salamanca having varied his discourse into many scholastick subtilties concerning the manner how Christ is in the Sacrament As first That all and whole Christ is there next that the whole body of Christ with all the parts and members thereof is contained under the shews of bread and wine And with this body his reasonable soul by concomitancy and his deity also by reall union with the body and the whole Trinity is there though not properly and in the rigour of speech and this body thus there is there immovable by it self but moveable as the sacramentall species may be moved After all which Mataeotechny his sixth conclusion is very good Protestantisme Corpus Christi non est in hoc sacramento sicut in loco ut alia corpora naturalia sed modo quodam ineffabili quem Theologi Sacramentalem vocâ—nt The body of Christ is not in this sacrament as in a place like as other naturall bodies are but by an unspeakable manner which Divines do call a Sacramentall manner Is all this stirre then to prove our Saviours body to be there in the Sacrament in an ineffable and sacramentall manner away then with your premisses we grant your conclusion and from thence do inferre That if Christs body be there but sacramentally your sacrifice can then be no proper but a sacramentall sacrifice that is sacrum signum sacrificii a holy signe of a sacrifice which we deny not as in the words of S. Augustine before alledged Visibile Sacrificium invisibilis sacrificii sacramentum id est sacrum signum est Visible sacrifice is the Sacrament that is the holy signe of invisible sacrifice Now the Sacrament or holy signe cannot be properly the sacrifice and thing signified 2. Peter Lombard the famous Master of the sentences Quaeritur saith he si quod gerit Sacerdos PROPRIE dicatur sacrificium vel immolatio si Christus quotidie immoletur vel semel tantùm immolatus sit ad hoc breviter dici potest illud quod offertur consecratur à sacerdote VOCARI sacrificium oblationem quia MEMORIA est repraesentatio veri Sacrificii sanctae immolationis factae in ara crucis Having discoursed before of accidents and substances and of two wayes of eating Christ one sacramentall performed both by the good and bad the other spirituall onely by the good he cometh to these words above viz. It is a question whether that which the priest doth perform may be PROPERLY called a sacrifice or immolation and whether Christ be daily offered or be offered but once onely unto this it may be breifly answered That which is offered and consecrated by the Priest is CALLED a sacrifice and offering because mark his question his answer and his reason it is the MEMORY and representation of the true sacrifice and holy immolation performed on the Altar of the Crosse He doth not say that it is called a sacrifice because it properly is so nor because the naturall body and bloud is offered up but because it is the memory and representation of the true sacrifice c. 3. My third authority that I borrow from your side is out of the corps of your Canon Law made irrefragable by the unerring bull of Pope Gregory the 13. where speaking of the sacramentall bread which he there calls heavenly bread he saith Suo modo VOCATUR corpus Christi cùm revera sit sacramentum corporis Christi illius videlicet quod visibile palpabile mortale in cruce est suspensum vocatúrque ipsa immolatio carnis quae sacerdotis manibus fit Christi Passio mors crucifixio NON REI VERITATE sed significante mysterie After it own manner it is CALLED the body of Christ when as in truth it is the Sacrament of the body of Christ that is to say of that body which visible palpable mortall was hanged on the Crosse and that immolation of flesh which is done by the hands of the Priest is CALLED the passion death crucifixion of Christ not in the TRUTH of the thing but in a signifying mystery The Glosse hereupon is suitably orthodox Coeleste Sacramentum quod verè repraesentat Christi carnem dicitur corpus Christi sed IMPROPRIE mark that word unde dicitur suo modo sed non rei veritate sed significatâ— mysterio ut sit sensus vocatur Christi corpus id est significat that is The heavenly Sacrament which doth truely represent the flesh of Christ It is called the body of Christ but IMPROPERLY whereupon it is said SUO MODO after it own manner yet not in the truth of the thing but in the mystery of the thing signified that the sense is It is called the body of Christ that is it so signifies This is so plain that he that runs may read it CHAP. XXIIII TO keep the number by you begun of three I will now in the last place briefly salute you with three Syllogismes Each Major of each Syllogisme is Bellarmines First a Every thing that is properly sacrificed is a thing properly visible and externall But the body of Christ in the Eucharist is neither properly external nor properly visible Therefore the body of Christ in the Eucharist is not properly sacrificed Secondly b Whatsoever is by the Priest properly sacrificed is made a thing sacred of the same thing before profane But the body of Christ is not made a thing sacred of the same thing before profane Therefore the body of Christ is not by the Priest properly sacrificed Thirdly c Every thing that is properly sacrificed doth suffer a reall proper and sensible death destruction or consumption But the body of our Saviour in the Eucharist doth not suffer any reall proper or visible death destruction or consumption Therefore the body of our Saviour
in the Greek of which anon The brief and true sense of Eusebius here arguing against the Jews is this The celebrating of the remembrance of our Saviours death and passion is a better Sacrifice and celebration then that we should fall back to their weak elements which were but signes and shadows More I see not here yet since you offer to instruct me further I hearken A. B. C. 3. For first here is expresse mention of the body and bloud of our Saviour daily offered in remembrance of him Sr. EDWAD DERING 4. Give me leave to say that this is either willfull fraud or grosse mistaking What expresse mention then the words are too plain to be disputed of You say that Eusebius doth expressely mention the body and bloud of our Saviour daily offered in remembrance of him Quo fronte Qua fide Do not your own words here before vouched {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. Daily celebrating the remembrance of his body and bloud confute your fraud what a crafty Metathesis of words is this you chop in the word offer and shift the place of the rest and presently cry out {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} you have found your late Romane faith in old Eusebius But your legerdemain is not so fine a conveyance you are espied and therefore place the words as you found them Daily celebrating the remembrance of his body and bloud out of which you can never draw any other but the same faith which the Primitive Church and our present Church do both conspire in A. B. C. 5. For the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is a word properly pertaining to the action or function of sacrificing Sr. EDWARD DERING 6. The Grammarians must now be judge who argues aright in Divinity This word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} say you doth properly appertain to the act of sacrificing This is gratis dictum so let it be gratis auditum said without proof heard without belief Suidas his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} will not force {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} properly to signifie any more then to finish to perform or to perfect It is also to celebrate or solemnly to perform for that is to celebrate But never is it to sacrifice unlesse the word following do so rule the sense as in Plutarch {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to celebrate or perform sacrifice But in this place it cannot relate to sacrifice unlesse you can make us believe that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. celebrating or performing the remembrance ought rather to be in English sacrificing the remembrance of the body and bloud of Christ a Herodian saith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He did not perform what he promised Eutropius speaking of the younger Scipio saith that Asdrubal was afraid to deal with him b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. as being a man ready to perform his work Our Saviour saith c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I perfect cures this day and to morrow S. Paul speaking of Moses hath d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to finish the Tabernacle thus your Rhemist do translate he saith not to sacrifice the Tabernacle nor will these or any other places bear this propriety of sense which you pretend Do not marre a good translation with a bad comment for you have well translated in this place {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as again do you the tenth chapter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} celebrating the memorie or remembrance A. B. C. 7. And the article {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} when he saith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sheweth the remembrance here spoken of not to be a bare or empty remembrance by words onely or some slight action at any mans pleasure but a solid substantiall and speciall remembrance that is by some publick and solemn action instituted and ordained for that purpose such as was that of our Saviour at his last Supper whereto it is evident here that Eusebius alludeth Sr. EDWARD DERING 8. Your inference here is in all likelihood more then was intended by Eusebius in that so common article {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} yet since a solid substantiall and speciall remembrance is all that here you conclude for I am ready for so much to joyn and consent with you in this period A. B. C. 9. Secondly here is expresse mention of a proper sacrifice and priesthood or priestly function For though the word proper be not here yet the words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} do by their own proper signification signifie a proper Sacrifice and Priesthood Sr. EDWARD DERING 10. I see you know the point in difference and it is enough for me that you confesse the word proper is not in this authority neither indeed is it in any other authority that you have brought or can bring But say you the originall Greek doth signifie a proper sacrifice and Priesthood Boldly asserted How weak was Bellarmine and all the rest of your Writers who never knew before the full force of these words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bellarmine will not say that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} must signifie a proper Sacrifice though indeed he say thus near it that it doth properly signifie a sacrifice But if so be that originally this should be their proper sense yet you are still to prove that without a Metaphor such is their sense in this place and lastly that the Sacrifice here meant is as yours of the Masse May not this better Sacrifice here spoken of be that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the truth of types our Saviours passion and what is this then unto your Missall Sacrifice Surely you are too adventurous Is it necessary to take {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for a sacrifice proper I wonder then that this dispute was ever raised or being raised maintained so long But I have been taught that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} comes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from mactare to slay and so your a Cardinall confirms me b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} you will not translate this that the Thief comes to sacrifice your Rhemist have rendred it The theif cometh not but to steal and kill Again c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} my beeves and fatlings are killed you translate not sacrificed Therefore if you will have your {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be a proper sacrifice as you pretend you must make it appear in what part of your Masse this mactatio this death or killing properly so called doth consist which I am bold to say is more
{non-Roman} {non-Roman} {non-Roman} {non-Roman} and in Latine cannot be expressed in one word being a certain servitude or subjection particularly due unto Divinity or Deity we neither do worship nor teach that any can be worshipped but God alone And seeing that to this worship belongeth the offering of Sacrifice from whence idolatry is attributed to them who do this that is offer Sacrifice to idols we offer no such thing nor command it to be offered to any either Martyr or holy soul or Angel c. And a little after again S. Augustine answereth an objection that some make themselves drunk at those feasts which were called Agapes condemning the thing yet so that he saith it is a lesse sinne for a man to come drunk from the Martyrs then fasting to sacrifice to the Martyrs and lest any man should mistake him he explaineth himself thus Sacrificare martyribus dixi non dixi sacrificare Deo in memoriis martyrum quod frequentissimè facimus illo duntaxat ritu quo sibi sacrificari novi Testamenti manifestatione praecepit quod pertinet ad illum cultum quae {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dicitur uni Deo debetur That is I said to sacrifice to the Martyrs I did not say to sacrifice to God at the memories of the Martyrs which we do very often but according to that manner onely by which he gave command that Sacrifice should be offered unto him in the manifestation of the new Testament which belongeth to that worship which is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and is due onely to God And he goeth on immediately asking a question thus But what shall I do and when shall I be able to demonstrate to that so great blindnesse of these Hereticks that is when shall I be able to make them understand what force that hath which is sung in the Psalmes The Sacrifice of praise shall glorifie me and there is the way where I shall shew him my Saviour Salutare meum The flesh and bloud of this Sacrifice before the coming of Christ was promised by sacrifices of likenesse in the passion of Christ it was delivered by the truth it self after the ascension of Christ it is celebrated by the sacrament of remembrance The Latine words of the latter part are these Hujus Sacrificii caro sanguis ante adventum Christi per victimas similitudinum promittebatur in passione Christi per ipsam veritatem reddebatur post ascensum Christi per Sacramentum memoriae celebratur 6. This is the discourse of S. Augustine at large which I could not prevail with my self to break off sooner being so clear and full to the present purpose and containing so many excellent points besides as the honour due to the Saints the help we have by their prayers the distinction of that worship which we give to them from that which we give to God that worship of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which our Divines according to S. Augustines doctrine do give to God alone that this worship of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is exercised by sacrifice so as we cannot be justly charged with idolatry by Protestants for doing honour to the Saints in their reliques and pictures seeing we do not offer sacrifice unto them And for the point here principally intended which is of a proper Sacrifice there can be nothing more plain being so often so plainly and so distinctly set down Christ himself did not onely offer sacrifice but did also institute a certain form of sacrific◠and gave command that sacrifice should be offered in such a manner and when even at that time when he did manifest the new Testament and when was that but at his last supper when giving the Chalice to his Apostles he said hic est sanguis meus novi testamenti This is my bloud of the new Testament according to S. Matthew and S. Mark and according to S. Luke hic est calix novum testamentum in meo sanguine This is the Chalice the new Testament in my bloud For when or where else doth he manifest or even make any mention of the new Testament and that no man may make any manner of doubt but that he meaneth a true and proper sacrifice throughout all this discourse and even then when he spoke of the sacrifice appointed to be offered and the right whereby it was to be offered in the manifestation of the new Testament he saith there That it belongeth to that worship of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which consists in offering of sacrifice and which is due to God alone He calleth the Manichees Hereticks for denying it and complains of their blindesse that he cannot make them understand that place of Scripture Sacrificium laudis honorisicabit me the Sacrifice of praise shall glorifie me of this Sacrifice And how long may I say would it be before we should be able to make Protestants understand the same The flesh and bloud of this Sacrifice was prefigured and promised by the ancient sacrifices delivered by Christ himself in his passion and after his ascention celebrated by the Sacrament of remembrance that is this sacrifice is a signification representation or memory of the sacrifice upon the crosse according to the place before alledged out of his tenth book de Civit. Dei cap. 20. and according to another place in his Confessions where he calleth the same thing Sacramentum pretii nostri which he called a little before Sacrificium pretii nostri and this is that sacrifice which S. Augustine saith we do very often offer at the memories or altars dedicated to God in memory of the Martyrs their bodies lying there buried Sr. EDWARD DERING 7. You in the beginning here do pretend to bring enough to convince a refractory man Parturiunt montes The little substance of this long discourse is divided into six paragraphs and easily answered The first is not discoursive but onely a flourishing bravado not to be answered The second being taken out of the foure first Chapters doth contain an impertinency of the erroneous folly of Faustus The third out of the thirteenth Chapter is a breviate of S. Augustines answer to that impertinency of Faustus wherein is nothing to the Theam for proof of a proper Sacrifice or of Christs institution The fourth taken out of 15 16 17 and 18 Chapters doth bring in Faustus again and S. Augustine pursuing him wherein you cogge in the word proper a true and proper Temple Altar and Sacrifice which seems to runne like the language of S. Augustine who hath it not In the fifth you do expatiate farre and wide upon the 21 chapter and repeating what was argued by S. Augustine nothing to our theam but one small sentence which amazeth me to hear produced by you it being absolutely destructive to your reall visible and proper Sacrifice Whereupon I may justly say to you as S. Augustine there to Faustus maledicendi
forget the highest mysterie of your Religion for here is no more materiall proper sacrifice then that fire here spoken of is materiall proper fire Fifthly S. Augustine in his next Chapter saith Illud quod ab omnibus appellatur sacrificium signum est veri sacrificii That which of all men is called Sacrifice is a signe of a true sacrifice which follows well after that which in this very chapter he had said a little above Sacrificium visibile invisibilis sacrificii Sacramentum id est sacrum signum est visible sacrifice is the Sacrament that is a holy signe of invisible sacrifice If then visible sacrifices with S. Augustine are sacraments or holy signes of invisible sacrifices surely then they were not in his Religion externall and proper sacrifices for the signe visible and the thing signed invisible are contradistinguished Sixthly a Table cannot be a Relative to a sacrifice proper but S. Augustine hath a Mensa Dominica ad Christi sacrificium pertinens the Lords table appertaining to Christs sacrifice Seventhly b Manibus non efferimus carnem sed corde ore offerimus laudem We do not with our hands offer flesh but with heart and mouth we offer praise Eighthly Sacrifice Priest and Altar are relatives and do meet together all or none But the Priesthood of Christ is not on earth c Christi sacerdotium in aeternum per severat in coelo the Priesthood of Christ doth for ever continue in heaven Therefore his sacrifice also is there with him for where the Priest is there the sacrifice must also be And this is plain by your Greek Liturgies where they as S. Augustine here of Christs Priesthood do affirm our Altar to be in heaven as in that attributed to S. James {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} so also in that of Chrysostome and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in that of S. Mark d Irenaeus Altare in coelis Our Altar is in heaven So S. Chrysostome calleth our Saviour e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Altar above Epiphanius saith of Christ f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He the sacrifice he the Priest he the Altar Thus g Nazianzen comforts himself with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} another Altar in heaven But I must proceed with S. Augustine Ninthly that which is after a sort or in a certain manner is not to be said really and properly to be such but S. Augustine saith plainly and expressely of the Sacrament b Secundùm quendam modum sacramentum corporis Christi corpus Christi est The Sacrament of Christs body is after a kind of sort the body of Christ from whence by consequence it followeth that your sacrifice is at the most but after a kind of sort a sacrifice certainly then not a proper sacrifice Tenthly S. Augustine plainly calleth the blessed Sacrament of the Lords Supper c Convivium in quo corporis sanguinis sui figuram discipulis commendavit tradidit A banquet wherein he our Saviour did unto his disciples commend and deliver the figure of his bodie But you affirm that you do offer the substance and so you must say or by your own principles forfeit your cause for with you in your faith it is a consequence undeniable If no Transubstantiation then no proper Sacrifice In the eleventh place in the person of Christ comforting his disciples upon the hardnesse of that speech in S. John Except ye eat my flesh c. he saith a Non hoc corpus quod videtis manducaturi estis bibituri illum sanguinem quem fusuri sunt qui me crucifigent Sacramentum aliquod vobis commendavi spiritualiter intellectum vivificabit vos si necesse est illud visibiliter celebrari opertet tamen invisibiliter intelligi You are not to eat this body which you see or drink that bloud which they shall spill who will crucifie me I have commended unto you a certain Sacrament It being spiritually understood will quicken you and though of necessity it must visibly be celebrated yet it must be invisibly understood Twelfthly he saith b Non dubitavit Dominus dicere Hoc est corpus meum cùm signum daret corporis sui Our Lord doubted not to say This is my body when he gave the signe of his body In the last place S. Augustine in his Treatise of Christian doctrine where he discourseth plentifully of the right understanding of the holy Scriptures and what danger it is to take such places figuratively which are properly spoken or contrariwise he gives this Canon of direction Si praeceptiva locutio est aut flagitium aut facinus vâ—tans aut utilitatem aut beneficentiam jubens non est figurata si autem flagitium aut facinus videtur jubere aut utilitatem aut beneficentiam vetare figurata est that is If there be a preceptive speech either forbidding a mischievous deed or a villanous act or commanding commodity or a good turn it is not figurative But if it seem to command a hainous deed or villanous act it is figurative This is S. Augustine and this is undisputable I would unto this Proposition have subjoyned an Assumption such as would have fitted you and forced you to a Conclusion on our behalf but that S. Augustine hath already framed it S. Augustine hath made this inference for us and hath instanced thus in the next following words Nisi manducaveritis carnem filii hominis sanguinem biberitis non habebitis vitam in vobis facinus vel flagitium videtur jubere Figura est ergò prâ—cipiens passioni Domini esse communicandum suaviter atque utiliter recondendum in memoria quòd pro nobis caro ejus crucifixa vulnerata sit Except ye eat the flesh of the Son of man and drink his blood ye have no life in you He seemeth saith S. Augustine to command a villanous or mischievous act therefore it is a figure commanding us to communicate with the passion of our Lord and sweetly and profitably to lay up in memory that his flesh was crucified and wounded for us I could present you more out of this excellent Father as in his 150. Treatise upon S. John his Epistle to Dardanus and elsewhere but these already will serve to shew you that out of Cyprian Eusebius and S. Augustine you have more to answer then from them you have objected And now let a sober Christian judge whether any of these especially S. Augustine be like to decide the controversie on your side or on ours And thus have I closed my answer to your Treatise which if in some places it may seem thinne and barren I must have leave to suit it to your objections which must be answered such as they were And therefore I borrow a sentence from a learned Scholar who said Meus adversarius tam jejunè de rebus gravissimis plerumque
disserit ut valdè etiam jejunafutura esset responsio CHAP. XXI Catastrophe THus have you what my little leisure and lesse learning can afford wherein I might have shortned my pains and with one line have answered all for in all these six sheets of paper you never come near the proof of what you assumed Viz. That Christ Jesus did institute a sacrifice and that this sacrifice by him instituted is a sacrifice properly so named This proprietie and this institution I say you have not in any authority by you alledged once touched and are therefore farre from proof of your cause Your masse is the highest act in your Religion your sacrifice is a that point wherein consisteth the very essence of the masse wherein saith your Jesuite Caussin b The life of a Saviour is sacrificed yet for this highest point the very essence of your masse the sovereigne act of your faith devotion and Religion you have not one text throughout the whole Law of Christian Religion either convincing or pregnant nay you have not one probable deduction whereby to prove your determined errour Two places you grasp hard hold by but both in the old Testament First that of Malachy which you will take for your externall visible and proper sacrifice contrary to the plain sense of the place and contrary to the frequent exposition of the Fathers who receive it as of internall visible and improper sacrifice as Eusebius demonstr. Evang. l. 1. c 6 and l. 2 c. and l. 1. c. ult. Justin Martyr Dial. cum Tryphone Irenaeus l. 4. c. 32. Tertull cont. Marcion l. 3. c. 22. l. 4. c. 1. advers. Judeos in â—ine cap. 5. initio cap. 6. Chrysostom in Psalm 95. and advers. Judaeos Hom. 2. Hieron. in Malach. 1. 11. Augustin cont. advers. Leg. proph l. 1. c. 20. de civitate Dei l. 18. c. 35. l. 19. c. 23. contra Judeos c. 9. The other place is that of Melchisedec where he both a priest a King doth exercise both dignities As a priest he blesseth Abraham as a King he feasteth him and his army and this is the plain truth of that story so much and so impertinently by Papists drawn over to their Missall sacrifice CHAP. XXII Antistrophe 1. I Was minded to have cast anchor here and not to have whetted a disputation sharp already yet since that in matter of Religion one side is never to be blamed though it do proceed Disputationis serram reciprocando for truth must not be deserted because her adversaries bark at her I am therefore resolved to change my style and to proceed Semper ego auditor tantum nunquâmne reponam Yes the defendants buckler having warded your blows let me now take the assailants sword and be you respondent another while wherein I am well content to be concluded within three sheets of paper as you promised and did undertake You have produced three Fathers who all have answered themselves yet omitting many other I think fit to give you three for three First John Bishop of the Patriarchall sea of Constantinople for his eloquence surnamed Chrysostome The next Cyrill who held the famous Patriarchate of Alexandria whom Anastasius saluteth with the title of most clear light of the Fathers Thirdly S. Ambrose of Millan the ghostly father of S. Augustine And thus I begin with S. Chrysostome First having produced that of Malachy He clearly delivers himself what this pure offering is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} It is not offered saith he by fume and smoke neither by bloud mark it and ransome but by the grace of the spirit And that our Christian sacrifice is not tyed to any place as yours to your altars he saith that every man sitting at his own home shall worship God And for the manner he telleth you that our Saviour Christ did bring in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a more sublime and spirituall kind of worship But of a bodily sacrifice no word Secondly Chrysostome in another place doth number up tenne severall sorts of sacrifices in the Christian Church yet as if he were ignorant of all proper externall and visible sacrifice they are all of them metaphoricall and spirituall The place is full and copious I must contract it The first is imitation of Christ or charity 2. Martyrdome 3. Prayer 4. Psalmes or Hymnes 5. Righteousnesse 6. Almes 7. Praise 8. compunction or contrition of heart 9. Humility 10. Preaching Is it not pity that you or some body for you was not at this ancient Fathers elbow to jog him and to put him in mind of your Popish sacrifice But alas your present Romish faith or rather folly was then unborn Thirdly speaking of Christ he saith a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He is both sacrifice and preist as Epiphanius before alledged whence I inferre that if the body of Christ be really present in your sacrifice by conversion of the substance of bread into the substance of his body then also since relatives do alway stand and fall together and that Chrysostome in that place saith that he is offered {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by himself it must follow that your priest also as well as your sacrifice is Christ really and properly by the like conversion or transubstantiation of persons For Chrysostome and other Fathers do affirm that Christ is both our sacrifice and our priest and in all relatives if you will take one of them properly you must take the other properly also You may believe Cardinall Bellarmine cited before in my sixth Aphorisme cap. 6. Fourthly in the same Homily we do not saith he perform another but the same sacrifice whereupon as if he had been adventurous in this expression which happily might incurre a misconstruction the immediate words following do seem to retrench that latitude of sense thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or rather saith he we do perform a remembrance of a sacrifice Fifthly upon these words in S. John Except ye eat the flesh of the sonne of man and drink his bloud ye have no life in you and vers. 63. It is the spirit that quickneth the flesh profiteth nothing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} All these things are carnall and which ought to be understood mystically and spiritually for saith he if any man take them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fleshly he will gain nothing by them But you take say you the very flesh of Christ and look to gain thereby Therefore S. Chrysostome and you are of two religions Sixthly in the Liturgie ascribed to S. Chrysostome which on your side is called S. Chrysostomes masse after the consecration there is a prayer {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Send down thy holy Spirit upon us and upon these gifts here placed before
in the Eucharist is not properly sacrificed CHAP. XXV THus good A. B. C. be content with this name or send me a better you have enough not onely to satisfie an indifferent man but even to convince a refractory Nor can I see what can be said against the authorities or works by me cited Nor can I imagine what objection may be made against them Refute them clearly fairly and fully and through all impediments whatever can arise I will follow you to Rome For magna est veritas great is Truth prâ—vâ—lebit it will it shall prevail with me If you cannot make a solid and sure reply then suffer Truth to prevail with you remembring that Christ is Truth Remember also that this is one of the most principall points of your Religion for sacrifice is the very essence of your Masse How capitall how deadly then is this errour which being once admitted doth unavoidably lead you from superstition to an idolatrous adoration You promised a friendly conference which I shall be glad to heare that you would perform as well upon this Theam if this be not here enough as upon that other of the Papall Supremacy wherein I do desire that one of my acquaintance may be satisfied quietly and privately But alas except your cause were better you must not come to an equall triall By way of farwell at this time I will take the language of an eminent learned Priest who by command of the Emperour Charles the Great did write of that subject with which your proper Sacrifice must stand or fall that is of the bodily presence of Christ in the Masse Bertram therefore who wrote 800. yeares since hath these words Panis ille vinúmque FIGURATE Christi corpus sanguis exsistit est quidem corpus Christi sed non corporale sed spirituale est sanguis Christi sed non corporalis sed spiritualis Nihil igitur hîc corporaliter sed spiritualiter sentiendum corpus Christi est sed non corporaliter sanguis Christi est sed non corporaliter that is This bread and wine is FIGURATIVELY the body and bloud of Christ It is indeed the body of Christ but not corporall but spirituall It is the bloud of Christ but not corporall but spirituall Therefore nothing here is to be understood bodily but spiritually It is the body of Christ but not bodily It is the bloud of Christ but not bodily If your late word and name of Transubstantiation had then been coyned he who denieth the doctrine would also in expresse terms have said It is the body of Christ but not transubstantially Away then with your new coyned faith of Trent for I am confident in this That a Papist living in that Creed who doth or may know the purer truth of the Gospel of God is to say no more in a desperate hazard of Salvation FINIS Hinc lucem pocula sacra {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Academicum * Simeâ—n Cabisilas in episâ—ola ad Martin Crusium * Dion Long â— 3. a Pers. Saâ— â— b Antonin {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} lib. 6. §. 17. c Antonin {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} lib. 6. §. 17. d Wolflus King James his speech in Parl. 1605. f Iob. 4. 〈…〉 c. 76. g Ibid. h cap. 78. i cap. 81. k cap. 83. l Lib. 6. cap. 38. m Ibid. cap. 194. n lib. 4. c 78 o cap. 80. p cap. 82. q lib. 5. c. 19. r lib. 6. cap. 192. Å¿ cap. 194. t cap. 195. â—yprian de â—nâ— aâ—e Ecclesiae Rev. 17. 4 5 x De vanitate scient. cap. 17. y Psal. 45. â—3 14. Martiall I. II. Sermon 7. pag. 90. Sermon 34. pag. 485. III. Heb. 10. 21. So Heb. 4. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Heb. 9. 28. Heb. 12. 14. Heb. 3. 14. IIII. V. VI Lib. 4. cap. 34. Altare Christ pag. 9 pag. 27. pag. 39. pag. 116. pag 85. pag. 175. VII pag 92. pag 105. Coal from Altar pag. 34 35. Coal p. 41. pag. 86. n. 2. pag. 26. n. â— viz. Heylins Coaâ— and Antidotum And â—ocklingtonâ— Altar and Sabbath VIII pag. 10. pag. 15. pag. 18. IX pag 33. pag. 71. pag. 219. X. Luke 3. 34. Revel. 19. 20. and 22. 9. Calvin Instit lâ—â— â— cap. 17. 1. Cor. 11. 24. Helat Confess p. 293. Upon 1. Cor. 11. 24. XII Psal. 119. 62. Psal. 149. 5 XIII pag. 8. pag. 10. pag. 17. XIV Appendix pag. 6. XV XVI XVII XVIII pag. 375. XIX XX 1. Cor. 4. 9. Max. Tyr. dâ—ffert 30. Damascen Virg. Buc. 1. Aeneid 7. Aeneid 7. 9. Ovid Horat. lib. 1. Od. 2. Max. Tyr. dissert. 4. Damascen Aeneid 2. a Herod lib. 4. b 1 Cor. 3. 15. c Joh. 21. 15. d Matth. 26. 25. e Heâ— 13. 10. * So your brother Anonymus as in my treatise of his cardinall virtues pag. 18. c f Conc. Trid. Sesâ— 22. Can. 1. Cyprian Epist 63. a Psal. 4. 6. b Psal. 51. 19. c Psal. 51. 17. d Philip 4. 18. Heb. 13. 16 e Bell. de Mâ—â—â— lib. 2. câ—â— 1. * The word Masse is hâ—re and with Papists frequently takâ—n for the whole act of celâ—bration of the Sacrament of the Lords Supper f Lib. 1. c. 5. g De Miss. lib. 1 cap. 2. h Lib. 1. c. 27 i Lib. 1. â— 27 k Bellar. de culâ— l. â— c. 4 l De Miss. lib. 1. c. 14. m Lib. 1. c. 2 n Lib. 1. c. 27 o Ibid. p De civit Dei lib. 10. cap. 6. q Epist. 23 r Ad Simplic lib. 2. qu. 3. â— 1 Dist. 12. 7. t It. 3. quâ— 7â— arâ— 1. * It should have been ad Simplicianum â— 1. Cor. 11. 26. x Ministers properly but Preists improperly Thrasilauâ— in Athen. De ip. nos l. 12. y L. 3. Ep. 2â— Pamel Ep. 77. z Bell. de Miss. l. 1. c. 27. Chap. 2. §. 4 a Lib. 2. b Lib. 4. c Luk. 13. 32. a De Miss. lib. 1. cap. 2. b Joh. 10. 10 c Matth. 22. 24. d De Miss. lib. 1. c. 15. e Rom. 15. 16. a Anonymus Eremiâ—â— v. the 4 cardinall virtues of a Carmelite Fryer pag. 26. a Cap. 2. b Cap. 4. c Cap 5. d Cap. 6. Cap. 7. a Luc. 1â—â— 11. b Matt. 2. 22. Matt. 20. 28. Mar. 10. 45. a Rom. 12. 1 b Lib. 2. sub Severo c Lib. 5. sâ—b Heliogabalo d De cultu Sanctorum l. 3. cap. 4. e De consec dist. 1. c. 11 f De eucharistia c. 20. a Mal. 1. 11. b De Miss. lib. 1. c. 10. c De Miss. lib. 1 cap. 2. d 3. Rhet. a Saving bloud you should say {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b You offer as you teach no bread nor wine 〈…〉 Chap. 2. §. 5 6 7. Lib. 1. c. 6. Lib 1. c. 10. Mal. 1. 11. Lib. 5. c. 3. Gen. 14. 1â— Rom. 4. c. 11. §. 1. 1. Cor. 3. 7. Lev. 23. 13. Jer. 44. 17 18 19. Deut. 32. 38. Strom l 6. Achareuses vinc lir cap. 3â— Decurâ— pro â—ort c. 13 In the digression under the second chap. Chap 1 §. 2 Herodot. 1 Cor. 10. 16 Cap. 11. 13. There is nothing of any such discourse Cap. 1. a Cap. 18. b Cap. 20 c Epist. 95. Cap. 11. §. 1 De civit l. 10. c. 20. a De civit lib. 22. c. 10 b 1. Cor. 12. 27. c Rom. 12. 5 Cont. Faust lib. 20. c. 21. Contr. Faustum l. 20. cap. 21. De civit Dei l. 19. cap. 2â— Ibid lib. 10. cap. 6. Con. advers. Leg. Proph. lib. 1. c. 18. De civit Dei lib. 10. cap. 4. Lib. 10. c. 5. a Advers. Judaeos c. 9 b Ibid. c Ibid. d Lib. 4. c. 35 e In epist. ad Hebr. cap. 6. hom 11. f Advers. Haer. lib. 2. com 1. g Orat. 28. b Epist. 23. c In Psal. 3. a In Psal. 98 b Contr. Adimantum cap. 12. Lib. 3. c. 16 Joâ—. 6. 53. a Brerely â—itur tract. 3. §. 2. b Holy court part 1. l. 3. §. 13. Mal. 1. 11. In Hodâ—go cap. 7. Mal. 1. 11. Advers. Judâ—â—s Hom. 36. Homil. in 95. ps. a Hom. 17. in Epist. ad Heb. 9. Hom. 17. iâ— Epist. ad Heb. cap. 9. Hom. 46. in Joan. John 6. 33. Hom 11. in Eâ—ist ad Heb. c. â— a Ledesmade sacram euchar c. 7. Ibid. cap. 5. b Contr. Julianum l. 9. c Ibid. lib. 9. 10. Hexâ—râ—m l. 5. c. 19. b De Euch. sacrif l. 2. c. 1â— c Ibid. 552. Ledesma de Euchar. c. 17. Si sit Ambros. De offic. lib. 1. cap. 48. In epist. ad Hebr. 10. 4. published on your side as for Ambr. De Euch. cap. 7. Cap. 20. §. 5 Lib. 4. dist. 12. Lib. â— dist. 9 Decret. part 3. de conser. dist. 2. cap. 48. Hoc est Ibid. Heb. 2. â— a Nomen ratio sacrificii propriè non convenit invisibili oblationi sed soâ—ùm visibili externae De Missa lib. 1. c. 2. §. Secundo b Sacrificii veri realis ratio consistit in tribus primùm res prosana â—it sacra De Missa lib. 1. cap. 27. §. His igitur c Ad verum sacrificium requiritur ut id quod offertur Deo in sacrificium planè destruatur De Missa lib. 1. cap. 2. §. Octavo Sacrificium requirit ut non solùm usus rei Deo offeratur sed ipsa â—tjam substantia ideò non solùm usus sed substantia consumatur Ibid. Sensibilis immutatio rei quae offertur ad rationem externi sacrificii omnino pertinere videtur De Missa lib. 1. cap. 27. §. In consecratione Verum reale sacrificium veram realem mortem aut destructionem rei immolaâ—ae desiderat De Missa lib. 1 cap. 27. §. Haec sententia Cap. 19. §. 1 Cap. 6. Cap. 20.