and offered at his last supper vnder the form's of bread and wine according to the Order of Melchisedech and that the Eucharist as it was instituted and celebrated was not only a Sacrament but also a sacrifice is plainly euidenced out of the words expressing the action that Christ vsed in the instituting and celebrating therof for example (c) The three Euangelists S. Mathew S. Mark and S. Luke express the words Christ vsed in the instituting and celebrating of the Eucharist in the present Tense for example IS GIVEN IS shed likewise S. Paul as to Christs body 1. Cor. 11. is broken Besides the French and Latin Bibles of Caluinists haue IS giuen for you IS shed for you But according to the Latin vulgar translation the particles giuen shed broken are expressed in the future Tence namely shall be giuen shall be shed shall be broken Howeuer Howeuer whether they be expounded in the present or future Tense it matters not since the sense is the same for although is giuen is shed carry the signification of the present Tense neuertheless the subsequent particles namely Do this in remembrance of me vntil our lord shall come to judge the quick and the dead 1. Cor. 11. imply the future Tense The Greek Church hath alwais vsed the future Tense in their Liturgies namely S. Iames. S. Clement S. Basil S. Chrysostome to proue that Christ offered the sacrifice of his body and blood when he was present with his Apostles at his last supper and indeed Christ himselfe paue euidence enough of this Catholick assertion by saying Hic Calix Sanguinis mei This Cup of my blood And the Latin Church vseth the future Tense shall be giuen shall be shed to shew plainly that Christ spoke not of his body and blood onely then at his last supper offered but of the same sacrifice that was to be offered for the future till he should come again to judge the quick and the dead This is my body which is giuen for you Luk 22. which S. Paul expresseth in other term's viz This is my body which is broken for you 1. Cor. 11. This is my blood of the new Testament which is shed for many Mar 14. This is my blood the new Testament that is shed for many vnto remission of Sins Math. 26. All which sentences import sacrificing since they containe the proper words of sacrifice as it is plainly deducible out of other euident Scripture-testimonies in consequence whereof the Eucharist instituted and celebrated by Christ in his last supper is not a Sacrament only but a sacrifice also Again the afore said Verbs namely to giue to break to shed are vttered in the present tense after the Greek Translation signifying that Christ did did not only offer sacrifice in a bloody manner on the Crosse but in an vnbloody also at his last supper (d) S. Luke cap. 22. expresseth the action that Christ vsed in the institution of the Eucharist as to his body vnder the elements of bread and wine in these words This is my body vvhich is giuen for you which S. Paul 1. Cor. 11. deliuers thus This is my body vvhich is broken for you and 1. Cor. 10. he saith The bread which we break is it not the participation of the body of our lord S. Chrysostome expounding this sacred Text demandes why S. Paul added to the words of the Euangelist vvhich vve break and answer's to his own question saying This is done in the Eucharist and not on the Cross vvhere no bone of him vvas broken Io. 19. According to S. Chrysostome as likewise Theodoret and Occumenius who were versed in the Greek tongue Christ suffered himselfe to be broken in the Eucharist vnder the form of bread vnto filling of all which he did not suffer to be done saith S. Chrysostome on the Cross vnto redeeming of all and indeed Calvin in his Commentary vpon the 11. Chapter set down noteth that the particles Is Broken signify is offered or is sacrificed whereby appear's that the Apostles intent and aime was to shew that Christs body was truly broken in the vnbloody oblation offered at his last supper for as much as the species of the consecrated bread were then truly broken Besides as the words of the action which Christ vsed in instituting and celebrating the Eucharist viz This is my body which is giuen for you This is my blood shed for many vnto remission of sins doe euidently import (e) The sacrifice of the Euchariste in as much as it appeaseth God rendereth him propitious and procureth diuine grace vnto remission of sin◠is truly a propitiotary sacrifice taken in the proper sense according to the ancient Fathers S. Gyprian S. Basil S. Chrysostome S. Ambrose S. Austin and the Council of Trent assertes this Catholick doctrine and addeth withall The sacrifice of the Eucharist according to Apostolicall tradition is not onely offeréd for sinnes pains satisfactions and other necessities but likevvisa for such as are dead in the state of grace and not sufficiently purged as yet a propitiatory sacrifice for blood to be shed is to be sacrificed for propitiation or pardon of sins so the words of precept which follow This is my body giuen for you namely doe this in remembrance of me That is in memory of my death and passion doe signify a commemoratiue sacrifice and consequently plainly demonstrate the Eucharist not to be a Sacrament only but (f) The ancient Fathers S. Cypr. Ep. 63. and Caeci Orig. in cap. 16. Mat. and others also compare the sacrifice Christ offered of his body and blood at his last supper vnto the sacrifice of the paschall Lambe and other sacrifices of the old law wherby appears that the sacrifice Christ offered at his last supper was a sacrifice taken in the proper sense wherfore S. Gregor Nyssen Ora. 1. de Resur saith expresly that Christ in celebrating the Euchariste at his last supper sacrificed himselfe before he was sacrificed vpon the Cross a sacrified also For otherwise it would not be a liuely and perfect commemoration or representation of the sacrifice offered on the Cross such as Christ requireth Luk. 22. for as a Sacrament cannot be perfectly represented but by an other Sacrament 〈◊〉 a sacrifice cannot be liuely represented but by another sacrifice there is necessarily required similitude and proportion between the thing that representeth and the thing represented for a man cannot represent an horse or an horse a man nor the saying of the Apostle 1. Cor. 11. as often as you shall eat of this bread and drink of this drink you shall shew the death of our Lord doth infirm the strength of this argument * Patres antiqui in tribus oecumenicis Concilijs puta Ephesino Calcedo Constantinop vt constat ex praefatione Ephesi sic interpretati sunt verbae Apostoli quotiescunque māducabitis mortem Domini annunciabitis For the true sense and meaning therof is that the sacrifice of the Eucharist which is
that went afore to wit with an oath by him that said vnto him Our lord hath sworne and will not repent thou art a Priest for euer according to the Order of Melchisedech 2. Outward oblation is obseruable which is expressed in the words wherby Christ consecrated his body and blood saying This is my body which is giuen for you (k) The Apostle S. Paul vseth the verbe giue in that signification when he mentioneth our redemption procured by the sacrifice of the Cross for exaÌ„ple Gal. 3. ad Tit. 2. likewise holy scripture vseth frequently the verb to shed for to Sacrifice Exod. 29. Leuit. 1.2.3 This is my blood of the new Testament which is shed for you which are the terms of proper sacrifice and were outwardly vttered in the last supper For indeed all the actions performed by Christ in celebrating the Eucharist were outward actions namly blessing of the bread giuing thanks to his diuine Father before consecration and * Christus in vltima coena manducauit corpus suum bibit sanguineÌ„ suum vna cuÌ„ Apostolis vt post s. Hiero alios Patres docet S. Thomas 3. p. q. 81. eating his own hody and drinking his own blood together with his Apostles after consecration 3. Oblation of a sensible permanent thing is obseruable vêªt videlicet Christ's body and blood which are sensible things vnder the form's of bread and wine which are sensible also 4. There is obseruable destruction or reall change in the oblation to wit by substantiall conuersion of the bread into Christ's body and wine into his blood Besides by eating and drinking therof the body and blood of Christ lose that sacramentall being they had by reproduction vnder the elements of bread and wine which is a reall change also 5. It was an oblation exhibited to God alone for Christ in celebrating the Eucharist addressed all his speeches to his diuine Father lastly there is obseruable recognition of diuine omnipotency as is plainly euidenced by the oblation it self since it succeeded not only in the room of the Pascall lamb but of all the other sacrifices of the law of Moyses and consequently ought to containe in it self the perfect morall signification essentiall to those sacrifices which is recognition of diuine omnipotency and representation of the sacrifice of the cross Nor is it inconuenient for a sacrifice going afore to be a representation or commemoration of a sacrifice comming after for all the old sacrifices went before the sacrifice of the crosse which neuertheless they represented How euer the sacrifice of the cross is only distinct from the sacrifice of the Fucharist as to the manner of offering bloodily or vnbloodily for the head-offerer is the same Christ and the thing offered the same also body and blood of Christ And albeit that Christ by one sole bloody oblation that is by once offering himself in a bloody manner consummated the generall redemption neuertheless he did not think fit to make that one generall oblation an effectuall redemption or remission of sins without the application therof for so he had entailed the kingdom of Heauen vpon euery sinner and consequently deuested himself of all power to disinherit any for what fault soeuer But the applicatiue perfection as to a sacrifice he gaue to the vnbloody oblation only which by his own institution and appointment is and shall be the externall seruice of the new Testament and the continuall application of his passion vnto sanctification As corporall remedies how perfect and sufficient soeuer doe no cure vpon a sick body that is to say are not effectuall remedies vnless they be applyed so Christ his death and passion though a spirituall remedy superabundantly sufficient to take away all the sins of the world neuertheless is not an effectuall remission of any till it be applied aright neither is the preeminent perfection of Christs death and passion a iot lessened therby application being necessarily requisit to its effect by Christ his own appointmeÌ„t And praiers which the faithfull offer to God one for an other doe not prejudice or diminish any part of the intercession which Christ himself made for his people while he liued vpon earth Io. 17. nor of those which sitting at the right hand of his diuine Father he presenteth continually Rom. 8. Heb. 7. But rather do apply the fruit therof to the effecting of the said faithfull their holy desires especially when prayers are offered by the Bishopps and Priests of the catholick Church vnto whom God hath committed the (l) God saith the Apostle 2. Cor. 5. Hath giuen vnto us the vvord of reconciliation novv then are vve Ambassadours for Christ God as it vvere exhorting by us Wherby is meant that Christ as man is the principall Minister vnto reconciling of sinners to God and for and in the room of Christ in order to the office of reconcilement the Apostles and their successors were instituted as his Vicars namely the Bishops and Priests of the Catholick Church Wherfore their absolution from sinnes by offering sacrifice and their ministring the Sacraments ought to be counted as Christs own absolution remission or pardon being the absoluing from and remitting sinnes in the room of Christ in like manner their preaching and exhorting in stead of Christ is as if it were Christ's own preaching and exhorting the office of Bishops and Priests being the Vicarship of Christ So that when the same Apostle saith Hebrae 8. that Christ onely is the Priest of the new law or Testament his meaning is that Christ is the chief Priest that is the Prince of Priests to whom as to his Ambassadours he hath committed the ministery of reconciliation In the old law according to the Apostle Hebrae 7. there was a series of many chief Priests succeeding one an other in that function for none of all them was of perpetuall durance But in our new law there is but one chief Priest or Bishop that shall endure for euer and all other Priests are his Vicars onely who in his room exercise Priestly function visibly wherfore Christ is chief Priest for euer and exerciseth his Priesthood by his substitute Ministers or Vicars which execute the office of reconciliation for him and in his room ministery of reconciliation for and vnder Christ who is the high Priest and chief Minister according to his humanity of mans reconcilement to God the others exercise Christs vicarshipp only These pray and minister sacrifice and Sacraments in Christs stead both vnto remission of sins and the verifying his For euer Priesthood according to the order of Melchisedech so that Christ is a Priest for euer after the right order and similitude of Melchisedech for as much as he dayly doth and shall to the end of the world offer by the Priests of the new law as his Vicars the vnbloody sacrifice of his own body and blood vnder the form's of bread and wine called by vse which is the arbitratour of words and language sacrifice of the
A man must be made a christian through baptism before he can make a progress in christianity through confirmation A man must be made a member of Christ through baptism before he can be a soldier of Christ through confirmation A man must be endued with faith through baptism before he can be deputed to a speciall office in the exercise thereof which is to defend it against the assaults of Tyrants through confirmation A man must be invested with * Hieron diolog con Lucifer cap. 4. quemodo inquit ab Ecclesia recipiet confirmationeÌ„ qui nec dum remissionem peccatorum coÌ„secutus est Docet Arianos qui errabant contra formam baptismi non accepisse spiritum sanctuÌ„ per Sacramentum CoÌ„firmationis grace vnto remission of sins through baptism before he can receiue the holy Ghost vnto perfection through confirmation which does not confer sanctity after the manner of other Sacraments only but also doth * Omnes S. Patres qui agunt de Sacramento confirmationis doceÌ„t baptismi gratiam perfici consummari per gratiam coÌ„firmationis increase and perfect the sanctity receiued afore by baptism it being the complement or consummation thereof Whereby it is plainly euident that albeit this Sacrament is not as baptism a requisite absolutely necessary vnto obtaining eternall blessedness neuertheless it is conditionally necessary to wit as to the armour of grace and (h) According to Pope Vrban dist 5. de consecratione there is no perfect christian that hath not receiu'd the holy Ghost through the imposition of Episcopall hands and Hugo de S. Vict. l. 2. de Sacram. par 7. cap. 3. countes it dangerous to dye without being confirm'd afore which is conform to the doctrine of ancient Fathers S. Dionys Lâ—de Eccles Hierar c. 4. S. Cypr. Epis 72. ad Iubaian which assert that then a man has fulnes of sanctity and is made an adopted son of God when he receiues both the Sacraments baptism and confirmation perfection therof as also to a more ample measure of blessedness then baptisme alone doth effect so that christian catholicks especially such as liue vnder persecution ought to vse extraordinary endeauours for their admittance to this Sacrament the proper office there of being to strenghten them by grace that they may not fall from the Church of Christ * In Epis ad Fabium vti refert Eusebius l. 1. cap. 35. S. Cornelius affirmeth that Nouatus fell into Heresie for the want therof If they haue no conueniency in their own country to repaire vnto a catholick Bishop the spirituall aduantages which they may reape from the Sacrament of confirmation will compence the charges of a journey into forrain parts where catholick Bishops are to be found but this is to be vnderstood in reference to such catholicks as haue ability of body and a competency of temporall fortunes As touching the sensible rites or ceremonies employed in or about the Sacrament of confirmation the most remarkable are two only For example a Bishop in making of chrism breatheth three times in form of a cross on the mouth of the pot or flagon that containeth the said Chrism signifying thereby that euen at that time through episcopall consecration Chrism receiueth virtue from God wherby it is impowered as his instrument to confer strengthning grace to such as doe receaue the Sacrament aright and ceremonies signifying the thing that is done for the time they are employed are profitable by the confession of such * Caluinus in sua harmonia ad cap. 7. S. Marci fatetur caeremonias illas quae habent significationem eius quod tunc fit duÌ„ exercentur esse vtiles as impugne catholick ceremonies The other ceremonie is the reuerence a Bishop exhibiteth to the consecrated Chrism bowing down his head he saluteth saying Haile holy Chrism This ceremony hath nothing of Idolatry for an vnliu'd thing may challenge religious adoration in reference to an other distinct wherin excellency is contained to which religious adoration is due The ancient Iewes adored the Ark of the Testament because of the relation it had to God that is an increated excellency and all Christians doe religiously worship and adore the sacred books of the new Testament in reguard of the word of God therin comprehended And subjects of a temporall Prince do render ciuil reuerence to his chaire of state in relation to his sacred Person if a king or Emperour to which is due ciuill adoration by the law of God and nature in like manner religious worship is exhibited to holy Chrism in as much as it is the effectuall instrument of God to giue armour of grace to such as are baptised and is by speciall benediction deputed to the effecting therof CHAR. VIIJ. OF THE EVCHARISTE THE CONTENTS Christ the night before his passion made his last Testament gaue vnto his Church a legasy of his body and blood in the Sacrament of the Euchariste vnder the form's of bread and wine for to continue the spirituall food of souls till he come to Iudgment The express words of the Testament This is my body This Chalice is the nevv Testament in my blood exclude each figure that is inconsistent with the litterall sense intended by the Testatour that vseth not to say one thing literally and mean an other mystically because Christ Said this is my body this Chalice is the nevv Testament in my blood no man in reason ought to doubt of it Authorities of Councils testimonies of ancient Fathers and the warrantable practice of both primitiue and modern Churches euince the reall presence of Christ in the Sacrament of the Euchariste in vertue of the same word that was made flesh and made all things of nothing bread is transubstantiated in to the body and wine in to the bloud of Christ who is in Heauen and in the Sacrament at once One body can agree with many places by diuine dispensation Requisit's necessary to a worthy receiuing of Christs body and bloud in the Sacrament THe Euchariste is the (a) The blood of Christ shed vnto remission of sinnes is the proper legacy of the new Testament according to Christs owne words set down 1. Cor. 11. This Chalice is the nevv Testament in my blood legacy of the new Testament vnto eternall life that Christ bequeathed to his Church in a Sacrament of his body and blood the night before he suffered his passion in the presence of witnesses without exception which were his Apostles The same body and blood that Christ offered in a sacrifice on the cross visibly to the redeeming of man kind vnto liberty he left in a Sacrament vnder the elements of bread and wine invisibly to the feeding of man vnto eternall life In the bestowing of this legacy Christ who is faithfull in all he promiseth fulfilled the promise he had made long afore and which is set down Io. 6. (b) Christ Ioan. 6. promising and recommending the Sacrament of his body and blood said
proper to things spirituall Christ meant the orall eating of his flesh and orall drinking of his blood saying The words that I speak vnto you that is those things my flesh and blood are * Trid. sess 13. ait Christum instituisse SacrameÌ„tum Eucharistiae taÌ„quam spiritualem animaruÌ„ cibum spirit and life and that is to say are spiritually cloathed after the imitation of spirituall substances exempted from the carnall proprieties which naturally adhere to flesh and blood in this mortall life but are no essentiall requisits there vnto whereby it is plain that the eating of Christs body and drinking of his blood in the Sacrament of the Eucharist may be said spirituall in reference to the spirituall being they haue therein Besides Christs body and blood be indeed spirituall supersubstantiall meate and drink wherby the substance of humane souls is supported and nourished spiritually As corporall meate doth repaire materiall breaches which naturall heate mak's in a materiall body so this spirituall meate doth repaire the spirituall ruines that the fire of concupiscence doth cause in a spirituall soul Also the eating of Christs body and drinking of his blood may bee termed spirituall through faith for as much as a Christian that eateth and drinketh worthily is vnited to Christ by faith which is aspirituall quality Again the eating of Christs body and the drinking of his blood may be styled spirituall because of Christs death and passion figured therein and this Sacrament imports * QuotiescuÌ„quo ait Apostolus manducabitis panem hunc calicem bibetis mortem Domini annunciahitis donec veniat a commemoration thereof so that a Christian receiuing worthily doth communicate with Christs passion suffered on the cross and this manner of spirituall locution is vsed sometimes by ancient Fathers who neuertheless expresly affirm Christ to bee truly (e) The second Council of Nice Act. 6. declares euidently that the Sacrament of the Eucharist ought not to be called the Image of Christs body because he did not say take eate the Image of my body also declares that in the Sacrament is the true body of Christ because he said This is my body really and substantially in the Sacrament of the Eucharist neither is the literall sense of words inconsistent with the spirituall signification of thinges which they express taken in the literall sense For example though Isaac and Ismael doe literally signify the two sons of Abraham as the history of Genesis plainly sheweth neuertheless the Apostle Gal. 4. by Ismael that was born of Agar a seruant spiritually and figuratiuely vnderstands the old Testament that was a law of bondage and likewise by Isaac that was born of Sara a free woman spiritually and figuratiuely vnderstandeth the new Testament which is a law of liberty and grace and indeed all Sacraments whatsoeuer besides * Aug. l. 2. con aduers legis c. 9. ait Christi locutionem nisâ— manducaueritis c. codem modo esse figuratam ac duo filij Abraha fuâ—â—unt duo Test amenta Jsaac Ismael secuÌ„dum literam vere de facto fuerunt filij Abraha figurabant tamen duo Testamenta Idem Aug. l. 3. de doct Christ c. 16. ait illam Christi locutionem nisi manducaueritis c. figuratam esse quatenus praecipit communicandum passioni Christi vtiâ—â—ter recondendum in memoria quod pro nobis caro Christi crucifixa sit Non negat tamen dictam locutionem in sensu literali etïam intelligi de reali oralâ— manducatione corporit Christi bibition◠〈◊〉 sanguinis sub spocicbus consecratis panis vins their literall doe admit a spirituall or figuratiue construction being defined visible figures or signes of spirituall invisible grace The Sacrament of Circumcision according to the literall meaning thereof did signify corporall circumcision as to the foreskin of the flesh called prepuce and according to it 's spirituall and figuratiue signification did import spirituall circumcision as to the foreskin of the heart which is of spirituall vices as also did shadow grace giuen in the new law In like manner the words vttered in baptism I baptise thee taken in the literall sense which is expressed immediatly by the said words doe signify reall washing of naturall water as to the body and taken in the spirituall sense they signify spirituall washing of grace * Aug. vnde tanta vis aquae vt corpus tangat cor vero abluat as to the soul Furthermore the words whereby Christ instituted the Sacrament of the Eucharist in full performance of the promise afore mentioned Io. 6. giue cleare euidence of Christs meaning in recognition of a reall eating of his body and reall drinking of his blood The words of institution according to the consenting Testimonies of all ancient and modern writers are these This is my body which is giuen for you Luc. 22. This is my body which shall be deliuered for you This Chalice is the new Testament in my blood 1. Cor. 11. This is the blood of the new Testament which shall be shed for you Mar. 14. This is my blood of thenew Testament that shall be shed for many vnto remission of sins Mat. 26. Which words of Christ being as plainly and clearly vttered as to the litterall sense as those of God the Father in the Transfiguration of Christ to wit This is my son Mat. 30. and consequently there beeing no more reason to wrest the former then the latter words to a figuratiue signification it is a manifest blindnes in the Caluinists and other ancienter sectaries to wrest the proper cleare words and to substitute in their room improper obscure tropes and figures without any ground of reason for what can be more vnreasonable then to think that Christ saying This is my body which shall bee deliuered for you 1. Cor. 11. This is my blood which shall bee shed for many vnto remission of sins Mat. 26. meant a figure (f) Both canon and ciuil lawers treating of Testaments legasies and contracts teach that we must not recede from the words of the Testament nor from the rigour thereof and that we ought to presume of the Testatours intent and meaning according to the signification of the words taken in their proper sense of his body only and a figure of his blood only since a figure was not deliuered in a Sacrifice but Christ's true reall substantiall body nor a figure was shed vnto remission of sins but Christs true reall and substantiall blood Besides a thing that is mysterious vnheard of afore and instituted for an article of faith as is the Sacrament of the Eucharist of necessity ought to bee propounded (g) According to S. Chrysostome Hom. 83. in Mat. because Christ said This is my body we must not doubt of but belieue it to be so And S. Austin Tom. 8. in psal 33. saith expresly that when Christ gaue the Sacrament of the Eucharist he did that which no other could do for Christ saith
of other Saint's and no man hath euer thought fitting * Augus l. 10. de ciuit cap. 4. quis inquit sacrificandum ceÌ„suit nisi ei queÌ„ Deum sciuit vel putauit Et cap. 19. docet daemones ideo velle sibi offerri sacrificia vt sic pro Dijs habeantur Vnde Exod. 22. qui unmolat Dijs occidetur praeterquam Domino soli to sacrifice to any whom he ha h not known beleiued or feigned to bee a God 7. No other object interuening for God alone is the immediate object of proper sacrifice for as much as he containeth in himselfe alone the sole motiue thereof Wherby it plainly followeth that the oblation of tithe that is giuen immediately to the Ministers of God is not a proper sacrifice though it be exhibited for God's sake 8. Vnto destruction in recognition of God's supream excellency and power ouer his creatures this necessary requisite experience sheweth in all the sacrifices of the old law wherin the sensible thing offered was either killed if quick and aliue vêªt videlicet Ox lamb calf or broken or burnt if liueless (h) According to Leuiticus dry-offerings were either broken or burnt and liquid offerings were destroyed by pouring them out whereby appears that an vnbloody manner of effusion nothing derogats to the true nature or essence of a sacrifice hard and drie or consumed by effusion if liquid namely wine in testimony of God's omnipotency therby manifesting him to be Author of life and death and consequently to haue power to conserue his creatures as the thing before oblation was conserued and to destroy his creatures as the thing destroyed after oblation CHAR. II. OF THE SACRIFICE OF THE EVCHARIST OR MASS THE CONTENTS The sacrifices of the old law weak vnprofitable Element's Christ the night before his passion instituted and offered in the room of them all a sacrifice of his body and blood vnder the form's of bread and wine according to the Order of Melchisedech called sacrifice of the Eucharist sacrifice of the Altar sacrifice of Mass which is a perfect commemoration of the bloody sacrifice Christ offered on the Cross a propitiation whereby grace is obtain'd and sins remitted and the public seruice of euery true christian Church down from the Apostles till these tymes celebrated in one of the three holy tongues which be Hebrew Greek and Latin The Apostle 1. Cor. 14. forbiddeth not saying of publick or priuate prayers in an vnknown tongue THe sacrifice of the Eucharist is the speciall and proper externall sacrifice of the new law instituted and offered by Christ in his own body and blood vnder the forms of bread and wine * Hebrae 7. secundum similitudinem Mâ—lchisedech sic Apostolus interpretatur secundum ordinem Melchisedech after the similitude of Melchisedech his Sacrifice of whose order Christ was annointed high Priest for euer The law of Moyses and sacrifices thereof as they had institution and confirmation of God in respect of Christ only so they were to continue only till * Luc. 10. lâ—x Propheta vsque ad JoaÌ„nem Christ came that was the * Hebrae 6. lex vetus lata fuit duraxat donec veniret semeÌ„ promissum seed to which the promise was made of a new law and a new sacrifice vnto blessedness which the law of Moyses and the sacrifices therof could not effect The law written in Tables could not make the * Aug. lex in tabulis exarata non potuit efficere eam inscriptionem quae est iustificatio inscription which is iustification of life It * Chrysos lâ—x erat tantum iubens nihil afferebat auxilij shewed but could not heale the soar of mans soule And though the old sacrifices conferred * Hebrae 9. exterior legalis mundities appellatur iustitia caâ—nis emundatio carnis legall purity on the body neuertheless they could not giue spirituall sanctity to the soul vnto saluation Besides the commandement that went afore that is to say the old law was peculiar to one people only namely the Iew 's and the sacrifices therof were but (a) According to the Apostle Hebrae 10. the old law had the shadow of good things onely and not the very Image of the things Wherby appear's that the sacrifices and Sacraments of Moyses were vnperfect resemblances and dark representations of the good things procured by the sacrifice and Sacraments of the new law namely generall redemption and sanctifying grace wherfore S. Iohn cap. 1. saith that the Lavv vvas giuen by Moyses but grace and truth came by Jesus-Christ in consequence of which the new law is called the law of Christ the law of grace Christ being the law-maker and the Grace-giuer holy figures of a better oblation and those polluted through the sins of the Priests that offered them in so much that God had no affection for either of both because * Hebrae 1. Reprobatio quidem fit praecedentis maÌ„dati propter infirmitatem eius imbecillitateÌ„ promde Christus ait Io. 13. mandatum nouum do vobis of the weakness and vnprofitablenes of the sacrifices and the vncleaness and wickednes of the Priests wherfore he sent his own son to giue a new commandement that is the new law of sanctifying grace to the sauing both Iew and Gentile and to institute a new sacrifice of a cleane oblation to the exalting his name euen among the Gentiles that being to be celebrated (b) Malach. 10. From the rising of the sun euen to the going dovvn â—â—n euery place shall be sacrificing and a clean oblation shall be offered to my name In the room of sacrificing beasts and other creatures which were not able to purge out the leauen of sin and likewise often times were polluted through the vncleanes of the Priests that offered them God by the mouth of his Prophet promised a daily cleane and vndefilable sacrifice that should continue in all places of his Church for euer vnto celebrating his name And this is the sacrifice Christ instituted of his own body and blood vnder the forms of bread and wine according to the interpretation of the ancient Fathers S. Iustin the Martyr in dial cum Triphone S. Cyprian l. 1. c. 14. aduersus Iudaeos S. Damas l. 4. c. 14. de fide orthodoxa S. Austin l. 18. c. 35. de Ciuit. S. Chrysostome in psal 95 ora 2. con Iudaeos and all modern writers that are orthodox wherfore the Prophesy is fulfilled by the sacrifice of the Altar which is daily offered in the Catholick Church from the rising of the sun to the going down in euery place of the world from the rising of the sun to the going down therof according to the Prophecy of Malachias signifying that God was determined to abolish the said weak and polluted sacrifices and substitute in lieu thereof an effectuall and most pure oblation which is that Christ the son of God and man instituted of his body and blood
whosoeuer eateth my flesh and drinketh my blood hath eternall life and except you shall eate the flesh of the son of man and drinke his blood you haue no life in you again the bread that I will giue is my flesh for the life of the world Thus saith S. Austin ser 2. de verbis Apos c. 1. life said of life and to him that thinketh life to be a lyer this meat shall be death and not life The bread that I will giue is my flesh for the life of the world c. Thereby signifying plainly his intent of leauing to his Church his substantiall reall body in meate and his substantiall reall blood in drinke as an effectuall expedient for the obtaining eternall life for alwaies the words of Christ or God which doe importe a thing promised tending to mans saluation ought to be vnderstood in the sense wherein they be outwardly expressed in scripture that is to say * Aug. l. de doc Chris cap. 10. 16. in sermone inquit diuino id omne pertinet ad sensum literalem id est debet accipi literaliter vt verba sonāt non figuratè quod potest referri ad morum honestatem vel fidei veritatem locutio quae iubet vel vtilitatē vel beneficentiā est propria non figuratiua secundum Iustinum codice de legibus litterally setting aside Tropes and mysticall significations Besides a law or precept that exact's obedience from subjects and such indeed is the legacy of the new Testament ought to be cleare and plain to the vnderstanding of euery man that each one may decline what is forbidden and obserue what is enjoyned For no law or precept can be vnderstood by all subjects if the words thereof be mysticall or figuratiue but Christ to shew that he spok according * Concil Nicae quod est 7. synodus generalis Act. 6. probat ex citato Textu Jo. 6. con Iconiclastas Sacramentum Eucharistiae non esse imaginem Christi sed verum reale corpus erus probat insuper ex eodem loco Trid. sess 21. can 1. laicos non adctrings iure diuine ad communionem sub vtraque specie to the plain litterall sense when he perceiued that the Capharnaits for in the synagogue at Capharnaum Christ taught these thinges began to reason among themselues concerning the possibility of giuing his flesh to eate and his blood to drinke he did not correct their conceptions as to orall manducation and orall drinking thereof yet his custome (c) In regard Nicodemus conceiu'd spirituall regeneration after the similitude of naturall generation Christ rectifyed his vnderstanding in regard the Pharisees Io. 16. Mat. 15. imagined that a meer omission of washing their hand 's before refection was a grieuous crime Christ instructed them in the knowledge of sin and in regard the Apostles made a wrong construction of his saying in order to eating his body anddrinking of his blood Christ forthwith expounded his meaning telling them that the words he had spoken were spirit and life that is according to S. Austin Epis 98. they were spiritually not carnally meant as if Christ had intended to giue vnto his Apostles particles of his body diuided from the whole so that Christ in order to the manner and that onely of eating his body and drinking of his blood corrected his Apostles was constant in conformity to his pastorall office to instruct his auditory conceiuing amiss of his sayings but repeated the same words confirmed with an oath saying to them Amen Amen except yee eat the flesh of the son of man and drink his blood yee haue no life in you which conuincingly shews that Christ spake not figuratiuely but litterally and indeed an oath is sworn to the end that such as doubt of the thinges promised or spoken may be assured of the true meaning of him that promiseth or speaketh any thing Hebrae 6. in consequence of which a thing confirmed with an oath ought to be interpreted in the * Innocentius 3. cap. veniens Extra de iuramento plain literall sense and according to the conceptions of those for whose sake an oath is sworn but the Capharnaits for whose sake Christ * Augus ait Christum iurasse dicēdo Amen Amen swore conceiued Christ to speake of orall manducation of his body and orall drinking of his blood wherefore it was that manner of eating and drinking that Christ confirmed with his oath but when he saw that his Disciples did misunderstand his meaning as to the eating his flesh and drinking his blood imagining him to mean that they were to eate his flesh and drink his blood with the mouth of their body after the manner of common meate and drink that is to teare Christs body and blood diuiding one part from an other in eating and drinking it he corrected (d) According to S. Cyprian ser de Coena Domini the intent and aime of Christs saying Ioan. 6. Vnlesse you eate c. was to instruct vs that our abiding in him is meate and drinke from whence Caluinists vnaduisedly infer that S. Cyprian interpreted Christs words Vnlesse you eate c. Of spiritualll manducation onely For in the place set down S. Cyprian expresly assertes that Christ cōmanded Christians in the new law to drink his blood the eating wherof in the old law Deut. 12. was prohibited which doubtless is meant of true reall drinking Wherefore S. Austin 9.57 in Leuit ingeniously confesseth that in the new law wee are as truly cōmanded to drinke the blood of Christ as were the Jews in the old law forbidden to drink the blood of sacrifices offered vnto expiating sins in consequence of which according to S. Cyprian and S. Austin reall drinking of Christs reall blood is commanded in the chapter alledged and instructed them as to the manner therof only saying The words that I spake vnto you are spirit and life that is sayes S. Aug. on the 98. Psal They ought not to be vnderstood carnally as if Christs intent had been to giue certaine particles or peices of his body diuided from the whole but they ought to be vnderstood spiritually which is to say that Christs body is in the Sacrament after the manner of a spirituall substance invisible indivisible whole and entire in the whole entire subject also whole and entire in each part thereof And here is observable that a reall substantiall and true body may be considered after two sundry fashions conformably to the Apostle that sayes 1. Cor. 15. A body is raised spirituall in incorruption that is sown naturall in corruption First as it is cloathed with terrene conditions and qualities which naturally accōpany a body in this mortall life For example visibility divisibility and mortality Secondly as it is deuested of such rayments of corporall accidents and inuested with the noble conditions and qualities of a spirit or spirituall substance namely invisibility indivisibility impassibility According to this latter consideration which is
reason lay claim to that passage as a proof of their forbidden doctrine in order to communion in both kind's in regard they deny that any part of the said chapter of S. Iohn is meant of sacramentall eating or drinking lest by assenting thereto they might be forced to grant Christs reall presence in the Sacrament which the chapter plainly declares if it shall beare an interpretation of sacramentall eating and drinking Howeuer the precept so interpreted doth not euince communion vnder both kinds to be enjoyned of necessity in order to each Christian in particular since according to scripture vsage the particle * Julius Paulus insignis Jurisconsultus ait comparatum esse vt coniuncta pro disiunctis accipiantur Di gestis de verborum significatione l. saepe And is frequently taken in a disiunctiue sense only For example S. Peter Act. 3. sayes Siluer and Gold haue I none where the particle And is taken disiunctiuely the true meaning thereof being Siluer or gold haue I none In like manner it is written Exod. 21. He that smiteth his Father and Mother so it is read in Hebrew shall die the death Where And is taken for or Again Math. 20. it is said by thy words thou shalt be iustified and by thy words thou shalt be condemned Where likewise the particle And is taken disiunctiuely for Or and Aristotle also taketh And in the disiunctiue sense when he defineth Nature to be Authour or cause of motion and rest all his interpreters vnderstanding the particle And in that definition to signify Or and truly by the latter particle And in the cited passage of scripture vêªt videlicet Except ye cate the flesh of the son of man and drink his blood See doubtless was meant Or as doe plainly demonstrate other word 's of Christ there set down wherby he explaines that precept saying v. 47. I am the bread of life v. 50. This is that bread that came down from Heauen If any man eate of this bread he shall liue for euer and the bread that I shall giue is my flesh which I shall giue for the life of the world Whereby is plainly euident that Christ did ascribe the effect of this Sacrament as common alike to the bread alone and to the bread and wine ioyntly Howeuer sectaries haue nothing of aduantage if the latter particle And in S. Iohn ought to be taken in the copulatiue sense for the precept euen so meant and indeed so catholick writers do vnderstand it importes an obligation only in order to the whole Church wherin there is neuer want of Priests that be obliged to communicate in both kinds as often as they offer sacrifice and not to each member therof In the old law God hauing iustituted Circumcision added this precept in generall tearmes viêªt videlicet Ye shall circumcise the foreskin of your flesh and notwithstanding only such had right to exercise that function as were deputed therunto by the Church or Synagegue which sheweth plainly that though the precept did oblige the whole Church or Synagogue yet it did not reach to each member thereof howeuer it seemes as if it had been enioyned in order to all vniuersally Again when God instituted the pascall lambe as a Sacrament and sacrifice also he imposed two precepts Exod. 12. the one Let euery man take vnto him a lambe the other all the multitude of the children of Israel shall kill it which two precepts though they be expressed in generall words to the obliging the whole Synagogue yet euery particular member therof had not right to choose and take vnto him a lamb and sacrifice it but the heads of each family only which executed Priestly function as to that sacrifice being a priuiledge giuen to them before Priesthood was appropriated to the family of Aaron as appeareth manifestly by the said chapter of Exod. As to the passages which some sectaries alledge out of S. Innocent Ep. 26. and S. Augustin lib. 7. against Iulian the Pelagian to proue a necessity of communion vnder both kinds in regard that these ancient Fathers expresly assert that Infants cannot be saued except they eate Christ's flesh and drinke his blood they make not a jot for them who require a presonall act of inward faith to the eating of Christ's body and drinking of his blood Infant 's being vncapable of exercising any such acction in consequence where of the alledged * Agunt Innocen Aug. contra Pelagium qui negabat peccatum originale in infantibus authorities afforde them nothing of aduantage But as to the true sense of these primitiue Fathers doubtless their meaning is only to shew that Infants cannot enter into the kingdome of God except they receiue sanctifying grace in baptism through the merits of Christ's body and blood that were offered for all men vnto remission of sins (d) According to Origin hom 29. in num we are said to drink of Christ's blood not only when we receiue the Sacrament but when wee heare his diuine word preach'd wherein is life according to Christ's own saying the Words vvhich I have spoken are spirit and life in as much as they be dispositions to diuine grace which is the life of the soul through the merits of Christ Again such as hear Mass deuoutly and ioyne in heart with the Priest receiue life and fruit by the Sacrament though they neither eate of Christ's body nor drink of his blood sacramentally Fourthermore in as much as Infants through baptism be made members of that Church which eateth Christ's flesh and drinketh his blood the same Church as it doth furnish them * Aug. Tom. 10. ser 10. de verbis Apostoli Mater Ecclesia inquit accommodat parvults alioruÌ„ pedes vt veniant ad Ecclesiam altorum cor vt credant alioruÌ„ linguam vt fatcantur it a Ecclesia accommodat aliorum ora vt comedant bibant with the feet of others to come vnto it with the heart of others to belieue and with the tongues of others to professe the christian faith in like manner according to a spirituall metaphoricall form of speech it may be said to furnish them with the mouths of others to eate Christ's flesh and drink his blood CHAR. X. OF PENANCE THE CONTENTS Penance hath a iust claim vnto all requisits necessary to a speciall Sacrament of the new law Christ after the similitude of an outward Court of iustice instituted an inward Tribunall where by diuine dispensation Priest's sit as Iudges of sinns committed after baptism whatsoeuer Priests judge here below God approu's aboue the power Christ gaue to the Apostles and heir successors in priestly function and authority was not onely to declare but effect indeed remission of hones in vertue of the word of reconciliation ioynt vnto a sinners sincere sorrow and humble Confession of his sinnes together with a full purpose to sin no more PEnance is a (a) There are three requisits necessary to the nature of a Sacrament of the
portransibit gladius she endured grieuous afflictions and painefull sorrows S. Iohn Baptist who exceeded in sanctity all others of his sex by Christ's owne testimony did practice extream penance and the calamities that holy Iob suffered were greater then his sin 's required as himself witnesseth in the sixt Chapter of his book saying Oh that my sins were weighed wherby I haue desernad wrath and my miseries together in the ballance as the sand of the sea this would appeare heauier in like manner it may be turly said of the passions endured by other blessed Saint's wherfore since the supream prouidence doth reward euery good work beyond what it deserueth vndoubtedly he hath assigned reward 's suitable thereto that is both in order to merit and satisfaction according to that of S. Luke cap. 21. There shall not an hair of your heads perish Wherby Christ promiseth a recompence to each good work how litle soeuer it be But if the works of blessed Saint's as meritorious only and not as satisfactory should receiue reward many baires of their head 's would perish that is many of their good works as they are satisfactory should not be recompenced which is contrary to Christ's promise Sithence the coÌ„dition of satisfaction is such that it is applyable by him that satisfyes for others distinct from himselfe as appears by S. Paul that wished to be Anathema for his bretheren and by Moses that beseeched God to blot him out of the book of life for the conseruation of the Israëlites it is conformable to reason and diuine iustice which hath a reward for euery good work that the aboundant and exceeding satisfactions of blessed Saints that remaine vprecompenced be laid vp in the Treasury of the Church vnto the remission of temporall paine due to sin which is the reward that good works as satisfaction specially challenge and vndoubtedly * 2. Cor. 12. Ego autem libentissimè impendam super impendam ego ipse pro aniâ—â—bus vestris Et S. Timoth. 2. omnia sustineo propter electos the saints themselues now departed in as much as they were inuested with the grace of charity when they did exercise their voluntary satisfactions and endured their violent passions had at least a virtuall intention to assist and profit therby the rest of the faithfull the law of charity requiring that * Vnum inquit Paulus corpus in Christo sumus Et Gal. 6. alter alterius onera portate all members of the holy catholick Church concurre mutually to the perfecting of the whole body one bearing anothers burthen and one satisfying for an other applying a meer price for temporall paine due to sinne * In Bulla Pij 5. damnatur propositio Michaelis Baij diceÌ„tis per passiones sanctorum coÌ„municatas Jndulgentijs non propriè redimi debita which is the consistency of Communio Sanctorum that christians profess in the Nicene Creed and the Apostle practiced saying Now reioyce I in my suffering's for you and fulfill the rest of the afflictions of Christs in my flesh for his bodies sake which is the Church Neither hence ought any man to infer the saint's to be our Redeemers because their satisfactions for others in order to remission of temporall punishment's if Christ's satisfactions were to be laid aside would signifie nothing being founded therin (g) Though the blood of Christ be sufficient enough to olenst a soul from both the guilt and the pain of sin neuertheless it does not procure that deliuerance vnless it be applyed by the Churches Sacraments or by acts of faith and contrition and indeed euen sectaries assert a necessity of saith and contrition vnto remission of sinnes In consequence wherof wheras Christ is said Hebra 10. with one oblation to haue consummated foreuer them that are sanctifyed it is meant as to sufficiency being that one oblation without the application thereof doth not sanctify indeed and effectually and he alone is properly our Redeemer in and by whose proper merit 's through the effusion of his blood was purchased our redemption vnto forgiueness of sinnes Collos 1. And that was Christ only One mediator of God and man and as no man ought to be said his own Redeemer according to the form of proper speech for as much as through good works of painfull satisfaction he payeth a ransome for temporall punishment's corresponding to his sins or for as much as he exerciseth an act of perfect contrition whereby his sin 's are remitted so the blessed saint's ought not to be called the Redeemers of such as receiue remission of temporall paines due to sinn's through the application of their satisfactions Neither hereby are Christ's satisfaction 's preiudiced For as the prayer that one belieuer on earth maketh for another doth nothing at all diminish the dignity of Christ's dayly praying for vs at the right hand of his diuine Father * Rom. 8. quotidie interpellat pro nobis Rom. S. since the efficacy of it is founded in the merit 's of his death and passion so the satisfactions of the blessed saint's applyed for the remission of paine due to sin doe dot lessen the infinite valour of Christ's satisfactions being they receiue from them all their worthiness and efficacy And doubtless Christ's own will was to haue it so to the end that his faithfull on earth might exercise reciprocall works of charity towards one an other and exhibit honour to such as he had translated to his kingdom of eternall blessedness being the honour done to a seruant doth redound to his lord and Master Power to dispence this spirituall Treasure of Indulgences or pardons is committed to the Catholick Church as appeareth euidently by Christ's own word's Mat. 16. saying And I will giue vnto thee the key 's of the kingdome of Heauen and whatsoeuer thou shalt binde vpon earth shall be bound also in Heauen and whatsoeuer thou shalt * Quoad verba Christi quodcuÌ„que solueris nomine solutionis non intelligitur sola absolutio iudiciaria sed etiam omnis dispeÌ„satio imo omnis fauor gratia ex vi illius potestatis facta proinde Indulgentia concessa pro extensa ad defunctum à summo Pontifice eius enim solius est dare Indulgentias per defunctis infallibiliter prodest defuncto per modum suffragij id est pro modum auxilij adiutorij Ecclesiastici eidem defuncto applicata si caetera sint paria puta si Jndulgentia fiat ex rationabili causa sique defunctus existat in gratia c. his suppositis Indulgentia applicata defuncto alicui semper est valida rata apud Deum luxta tamen Caâ—etanum Henricum Indulgentia non babes infallibilem effectuâ— respectu animae defuncti sed liberum est Deo eam acceptare vel non acceptare loose an earth shall be loosed also in Heauen wherby Christ promiseth to S. Peter and his successors in Church-gouernment authority and power for the remouing of all
a perfect representation of Christ's death and Passion suffered on his Cross must precede the eating of that bread and drinking of that drink for Christ's death and Passion was (g) S. Austin l. 13. de Trinit c. 17 Epis 49. quaes 3. attestes that it is foretold in the old Testament that there should be in the law of grace a true proper outward visible sacrifice again it is foretold that in the last age of the new Law that is when Antichrist shall come the vsuall sacrifice shall cease which giue euidence enough of the continuance of som one sacrifice in the law of grace till the time of Antichrist Which cannot be meant of a Metaphoricall and invisible sacrifice being that kind of vnproper sacrifice will not cease in the dayes of Antichrist according to the holy Prophets Dan. 12. and Isaias cap. 10. a proper special sacrifice that cannot be represented perfecttly by a Sacrament but by a sacrifice wherin destruction must interuene necessarily either by death if what is offered by a liuing thing or by fraction if what is offered be a hard and drie thing as breard or by effusion if what is offered be a liquid thing as wine which experience sheweth in all the sacrifices of the law of nature and Moyses And indeed the end and innate propriety of a proper sacrifice being an externall sensible act of supream adoration is to signify God's omnipotency as to his power ouer life and death wheras a Sacrament signifieth the sanctifying of such as belieue in and serue God which is but the product or effect of Christ his bloody sacrifice If perfect representation of the sacrifice of the Cross could be attributed to any Sacrament it were to be ascribed to the Sacrament of Baptism wherby as the Apostle saith Heb. 9. Weare buried with Christ into his death Neuertheless Baptism doth not represent the death of Christ but the death and resurrection of him that is baptised Baptism signifying that he that is baptised doth die as vnto sin and rise as vnto newnes of life neither is Christ said to die in Baptism as he is belieued to be immolated in the sacrifice of the Eucharist Furthermore as * Sanguine hostiae obsignabatur vetus testamētum vt post Moysen declarat Apostolus Hebrae 1. Moyses began and dedicated the old Testament law or Religion in the blood of calfes contained in his cup saying This is the blood of the Couenant c. So Christ began and dedicated the new Testament in his own blood contained in the Chalice of his last supper saying This is the Chalice the new Testament in my blood c. Luc. 22. which the other Euangelist's more plainly expresse introducing Christ to say This is my blood of the new Testament wherby is euidently certaine that Christ's blood in the Chalice shed in an vnbloody manner was the blood of sacrifice and consequently in that sacrifice which is the sacrifice of the Eucharist consisteth the externall Religion and proper seruice of the new Testament as the outward Religion and soueraigne worship of God in the old law did consist in the sacrifices therof vnder which it was established Heb. 7. And though Christ hanging on his cross did confirme and ratify the new Testament yet he made it only at his last supper when he said This is the Chalice the new Testamēt in my blood or this is my blood of the new Testament For then Christ was free and aliue wheras on his cross he was deuested of liberty and depriued of life and consequently not in a condition to make it the making of a Testament being an act of a person free and aliue Also though Christs death and passion was the perfect sacrifice that (h) The Apostle Hebrae 1. teacheth that Christ By one oblation consummated for euer them that are sanctifyed where by one oblation is meant the sacrifice of the Cross which the Apostle there calleth sacrifice of consummation that is of generall redemption and indeed that sacred Text speak's onely of the sacrifice of the Cross not mentioning the sacrifice of application that is the sacrifice of Mass called the sacrifice of the Altar or the sacrifice of the Eucharist wherby the sacrifice of generall Redemption called the sacrifice of the Cross is particularly applyed and offered daily in all places of the Church vnto sanctification of life And indeed to affert that Christ onely once offered himselfe to God the Father were a manifest blasphemy since Scripture Testimonies shew euidently sundry oblations Christ made of himselfe For example he offered himselfe in the tyme of his conception and during his aboad on earth he made seuerall offerings in order to his own person for he offered his body his soul his life his fasting his praying his watching his sighs and teares howeuer the offering of his body in a bloody sacrifice was made once onely consummated the generall redemption or remission of all sins whatsoeuer as to sufficiency neuertheless that bloody sacrifice enduring only for a day of time could not be the externall sacrifice which the people of the new Testament might haue recourse vnto euen to the end of the world and to auerre the taking away of such externall sacrifice is to acknowledge the taking away also of externall Priesthood sacrifice and Priesthood being correlatiues and consequently the * S. Cypria de coena Dom. asserit nullam posse esse Religionem si sacrificium corporis sanguinis Christi auferatur abolishing of the new Testament for if the Priesthood and sacrifice therof be disannulled then of necessity must there be an abrogation of the law that was established vnder them Furthermore it is conuincingly manifest that it was an externall proper sacrifice which Christ offered at his last supper for the one oblation according to the order of Melchisedech which succeeded (i) That one sole sacrifice of Christs body and blood succeded in the room of many sacrifices is a catholick assertion vnanimously taught by the ancient Fathers And S. Aus l. 8. c. 27 l. 17. c. 20. de ciuit l. 3. de bap c. 19. names the sacrifice of Mass the sacrifice that sufficeth for all sacrifices which were offered in the old law for as much as the body of Christ is offered in the room of all those sacrifices in the room of all the sacrifices of the old law was that one or none was that one but that one was an externall proper sacrifice and cannot be meant of the sacrifice of the Cross that being rather after the order of Aaron since it was celebrated in reall effusion of blood then after the similitude of Melchisedech who offered no bloody oblation Besides all the necessary requisits vnto proper sacrifice are plainly obseruable in that action that Christ vsed in instituting and celebrating the Eucharist at his last supper 10. is obseruable Christ himself that is a Priest instituted by legall authority and more solemnly made then all the Priests
that is to say such as are not mēbers of Christs Church haue no right to the mysticall meate and drink which is the reall body and blood of Christ 11. The corporall and linnen clothes that couer the Altar doe signify the linnen cloath that wrapped the sacred Body of Christ when he was laid in the sepulcher Io. 19. Furthermore besides the many religious visible ceremonies God commanded to be employed in exhibition of diuine worship during the continuance of the old law Exod. 29. Christ Authour of the new law instituted sundry ceremonies and rites which be of necessity namely washing with water in Baptism imposition of hands and anoynting with consecrated oyle in the Sacrament of Order c. Yea Christ himself practised visible ceremonies for he fell on his face and prayed Io. 26. lift vp his eyes and prayed Io. 11. lift vp his hands and blessed Luc. 24. Besides when he found in the Temple which is a sensible ceremonie too deputed vnto diuine worship those that sold oxen sheep and doues c. Io. 20. he was offended to see his Fathers howse made an howse of marchandice Hereby is euidently plain that Christ when in his conference with the Samaritan Woman Io. 4. said the hower cometh and now is when the true adorers shall adore the Father in spirit and truth he did not meane that he was come to take away sacrifice Sacraments prayers Churches and all other sensible ceremonies practised in the seruice of the new law but for as much as the cited Text is often tymes alledged by ancient and moderne sectaries especially against all visible rites of christian religion it will conduce greatly to vndeceiuing the deceiued in the sense and meaning therof if they consider duely that the Samaritans were Schismaticks as Luther and Zuinglius religious men both and Priests illegally and sacrilegiously marryed against the holy Canons and vowed chastity went out from the catholick Church in the time of Henry the eight king of England and began a schism in Germany likewise as Ballev Peter Martyr Martin Bucher c. Apostat-wedded-priests also in the reign of Edward the Sixt a childe began the schism in England countenanced and supported by Bishop Cranmer specially to which Henry the eight king Edwards Father had opened a doore only so a certain Priest of the Iews called Mansses to retain and enjoy an vnlawfull wife fell from the society of the faithfull Iewes at Hierusalem and broached schism in Samaria Besides as Luther and those other afore mentioned to establish their schisms leaped * Ioseph l. 11. Antiquit cap. 8. est propriū inquit Haereticis Schismaticis transilire capita antiquarum Ecclesiarum vt suam reddant Religionem antiquissimam ouer the heads of all christian Churches then and for many ages before establish't pretending that these were not agreeing with Christ and his Apostles in the essentialls of doctrine worship and gouernment and in consequence thereof made reformation the disguised end of their leape in like manner Manasses to render his schism plausible and taking with that people he leaped ouer the Prophet Moyses to Iacob the Patriarch and ouer the Temple in Ierusalem to the Temple of the Samaritans in Mount Garizim tying thereto the sacrifice of the Iews religion vpon pretence that the said Patriarch Iacob had therin adored long before the Temple of Salomon was built or the law giuen to obtain superiority in his schism he gaue the preeminence in Church-seruice to the place wherin he began it This was the true cause that moued the faithfull Iews to abstain from the company and conuersation of the Samaritans who maintained their adoring in Garizim to be more ancient then the worship of the Iews in Ierusalem In regard of this contention about the Temple in Ierusalem and the Temple in Garizim the Samaritan woman conceiuing Christ to be some Prophet for as much as he had reuealed vnto her the secret passages of her whole life propounded vnto him a Theologicall question touching the afore said controuersy on design to be informed to which of the two publick (e) According to holy scriptures by publick solemn adoration is meant proper sacrifice namely Joan. 12. and There vvere certain Gentils amongst them that came vp to adore at the feast And Act. 8. the Euneuch came vp to adore in Jerusalem in both these scripture-places by adoration which was publick and solemn is vnderstood proper sacrifice that was offered onely in Ierusalem but all other adorations outward and inward might be vsed in any whatsoeuer place besid's Ierusalem adoration or sacrifice was tyed and confined saying Our Fathers adored in this mountaine and ye say that in Ierusalem is the place where men ought to adore that is to offer sacrifice to which Christ replying (f) The Iews and Samaritans contended about the place of sacrifice and for as much as both of them were in fault therefore Christ form'd his answere in order to both Although the Iews sacrifice was the true sacrifice neuertheless it was vnprofitable being not able to procure sanctifying grace but the Samaritans sacrifice was erroneous for they were schismaticks and adored that is offered sacrifice where God would not haue had them that is they offered sacrifice out of Gods Temple in Ierusalem and therefore Christ said to the Samaritan woman Yee adore vvhat yee knovv not said woman belieue me the houre cometh when ye shall neither in this mountaine nor at Ierusalem adore the Father c. Wherby he for'told her that the adoration or sacrifice as to both the Temples should shortly cease and be disannulled and that the true sacrifice suddenly to be instituted in room therof should not be tyed to one place or nation but should be offered in all the parts of the world according to the Prophecy of Malachias cap. 10. and instructed her with all concerning this new sacrifice signifying that is should not be a gross and carnall adoration exhibited in and by the flesh and blood of goates sheepe oxen c. as afore but that it should be a clean adoration or sacrifice containing in it selfe spirit grace and life which the others wanted yea that it should be the verity it self wherof all former sacrifices were shadowes and figures only wherefore Christ told her that the new adorers should adore the Father in spirit that is to lay should offer to God a sacrifice giuing grace and life Christ did not inculcate adoration of God in spirit to condemne adoration vnder whatsoeuer sensible rites and ceremonies but to exclude the carnall adoration or sacrifice of the Iews that wanted spirit to giue life to the soul In like manner Christ did intimate adoration of God in verity to condemne the erroneous worship of the Samaritās who albeit they did adore the true God of Israel neuertheless being Schismaticks they did not adore him in verity because they adored him out of the communion and vnity of the faithfull Iews and in the mountaine of Garizim
(i) Ephes 4. One lord one faith one Baptism Christ is our one sole lord vpon the score of generall redemption which he procured by his death and passion Faith is one onely because the object is but one and common alike to all the faithfull Baptism is one onely because by vertue of the fame baptism all men are incorporated in to the mysticall body of Christ which is the catholick Church one alone wheras if it were a Sacrament of sole man it should be many besid's it's cheife product of sanctifying grace wherby man is made a childe of God Heir of Heauen coheire and brother of Christ Ro. 8. in regard wherof it surpasseth circücision that figured only what it is indeed and verity and the (k) The baptism of S. Iohn Baptist was no Sacrament taken in the proper sense being a preparation there vnto onely howeuer Christ thought fit to be baptis'd of S. Iohn his precursor that thereby the water might be sanctifyed through a touch of his sacred body and likewise consecrated as the instrumentall cause vnto giuing ingress into his Church euen then design'd by him to be built forthwith for Christs baptism happened in that very yeare of his age when he began to preach the Gospel baptism of S. Iohn Baptist that prepared only thereunto it doth (l) S. Gregory Nazian Ora. 40. calleth baptism a seale or marke whereby a man is signed and marked for a souldier of Christ and S. Cyril Ierosol nameth it a sacred vndelible seale wherfore S. Austin l. 2. con Epis Parmeni c. 12. affirmes that as the mark 's made with a hot iron in souldiers that run from their colours abide in their flesh so baptism and holy order continue in Apostates that desert their faith and religion wherefore if such rebellious straglers returne after wards to the Church those two Sacraments ought not to be administred again because they imprinted characters which can neuer weare away imprint in the person baptised a Character which is a spirituall Mark wherby the soul is figured and fashioned in conformity to Christ as also known for his and distinguisht from such as are not his Wherfore it is a distinctiue sign and consequently indelible eternally permanent so that after a soul is once charactarised or sealed (m) Anabaptists are so nam'd because such as were baptised in their infancy those sectaries baptise again as soon as they come to perfect vse of reason as if the baptism conferred afore were invalide they ground their Heresy in Christs word 's Mat. 28. teach all nations baptising them c. but without cause as in the character is prou'd with the seale of baptisme it ought not to be sealed again As concerning the ceremonies belonging to the solemnity and meetness of this Sacrament they be outward sensible actions decently and profitably employed before in or after the administration thereof Before the receiuing of baptism as meet preparations required there unto are first * S. Hieron in cap. 28. Mat. non potest fieri vt corpus baptismi suscipiat Sacramentum nisi antea anima susceperit veritateÌ„ Loquitur de adultis instructions in the rudiments of christian religion if the person or persons suing for baptism are grown to full age of reason Math. 28. which scripture doth set down the order therin to be obserued according to the condition capacity or ripeness of each one such as are apt and capable to vnderstand christian doctrine ought to be instructed before they be admitted to the Sacrament which was the practice of the Apostles Act. 2. and 3. S. Philip the Deacon preached vnto the Eunuch Iesus and required credence therunto before he did baptize him Act. 8. and indeed it is impossible for the body to receiue the Sacrament of Baptism vnless the soul receiue afore the verity of faith when there is sufficient ripeness of judgment in the subject to receiue it Howeuer neither instruction nor any other disposition is of necessity as to the nature or essence of this Sacrament Infants in their infancy * Mar. 10. Luc. 18. Christus ait sinite paruulos nolite prohibere illos venire ad me talium â—nim est Regnum Coelorum being capable of heauenly blessedness are not vncapable of baptism though they want capacity for instruction Christ did expresse the necessity of baptism as to the new Testament after the same manner as God did explaine the necessity of circumcision as to the old Testament Gen 17. and consequently since infancy was no hindrance to circumcision neither is it a lâ—t to baptism Secondly * ScrutiniuÌ„ quo fides baptiz andoruÌ„ explorabatur agnoscit Aug. l. de side operibus c. 6. exprimitur hac caremonia in Rituali quande dicit Sacerdos infanâ—ulo quid petis patrinus respondet fidem deinde Sacerdos dicit abrenuncias Satanae Huius ceremoniae meminit Tertull. l. de spectaculis cap. 4. inspection or examination as to faith by interogatories Thirdly * Signi Crucis vsurpati in baptisme meminit Aug. l. de Catech. Rudibus cap. 20. sign of the cross which sheweth that Christ doth not work in this Sacrament vnto remission of sin 's by water only but by water and blood shed on the crosse It was IESUS-CHRIST that (n) Christ is said to come by water because he instituted the Sacrament of baptism in water signifyed by the sacred water that sprung out of his side hanging on the cross and he is said to come by blood in regard the blood of Christ cleanseth from all sinnes 1. Ioan. 10. came by water and blood vnto saluation of all men Io. 1. cap. 5. fourthly * Exorcismi meminit Iustinus Maertyr Dialogo de Tripho exorcism wherby the deuil is hindred so that he cannot obstruct the ministring of baptism or the effect therof Fiftly * Insufflationis qua vtitur Sacerdos solemniter baptizans dicens exi ab eo spriritus immuÌ„de meminit S. Ambros l. de ijs qui initiantur significat expulsionem Daemonis insufflation or breathing on the person that is to be baptized signifyeth the casting out of the deuill for euery one before baptism is a childe of wrath of Hell of damnation through originall sinne Sixtly * Gustus salis memenit Concil Carthag 4. can 5. transfertur ad significaÌ„dam sapientiam Vnde dicitur sal sapientiae salt giuen to tast which doth represent the wisdome of christian doctrine receiued in baptism Seauenthly * Mar. 7. misit JESVS digitos suos in auriculas eius expuens tetigit linguam eius inspiciens in caelum gemuit ait illi surdo muto Epheta quod est adaperire Huius contactus narium aurium meminit S. Ambrosius loco supra citato the putting of spittle into the nostrills and eares which signifyes the receiuing of faith and grace in vertue of the Sacrament And this ceremony is grounded Mar. 7. Eightly * Mar. 1.
he carryed himselfe in his own hands while giuing his body he said This is my body But truly he had not done what no other could doe if he had carried in his hands a meer figure or sign of his body onely Again S. Cyril Hieros Catech. mysti affirmes that the wine is as truly chang'd into the blood of Christ as water was conuerted into wine in Cana-Galilaea Moreouer S. Cyprian ser de Domi. coena asserts that the bread Christ gaue vnto his Disciples is chang'd saith he not as to the form or figure that is as to the accidents thereof but as to the nature that is as to substance through the Omnipotent power of the worde that was made flesh plainly and euidently otherwise the mystery established vnto saluation might leade into errour and damnation since a thing deliuered in Tropes and figures is subiect vnto vncertainty and intricacies Again the words afore mentioned set down by three Euangelists and one Apostle importe the new Testament made by Christ himselfe the night before his passion and it is vncredible that a Testatour expecting death suddenly should say in express tearmes what he meaned not In regard whereof the ancient Fathers doe vnanimously declare that the cited words of institution vêªt videlicet This is my body This is the blood of the new Testament ought to be taken in their proper sense that no man according to reason might doubt of the â—â—all and substantiall presence of Christs reall and substantiall body and blood in the Sacrament of the Eucharist Christ the diuine Testatour expressing himselfe therein plainly and clearly Wherfore it is an infallible Article of christian faith that vnder the elements of bread and wine is contained Christs true reall and substantiall body and blood through a maruelous transubstantiation that is to say substantiall (h) Transsubstantiation signifies conuersion of one substance into an other conuersion of the bread into his body and the wine into his blood in vertue of the word that was made flesh which the word made that made all thinges of nothing Gen. 1. In vertue of the word that changed Lots wife into a piller of salt Gen. 19. that turned Moyses rod into a serpent Exod. 4. that conuerted the riuers and fountaines of Egypt into blood Exod. 7. that made wine of water Io. 2. that created man of the dust of the ground and breathed in his face breath of life Gen. 1. In vertue of the word that was God Io. 10. Wherfore since the omnipotency of the word can work such marueilous effects it is euidently plain that Christ who is this omnipotent word to wit the son of God can conuert bread into his flesh and wine into his blood and the diuine omnipotency as to transmutation of one created substance into an other in like manner created the Deuil did acknowledg when he said vnto Christ If thou be the son of God command that these stones may be made bread Mat. 4. Wherfore such as deny transubstantiation in the Sacrament of Christs body and blood as an action impossible are worse then Deuills and doe not consider the infinite power of God according to the innate vertue therof Besides if the nutritiue faculty of nature can turne bread into the substance of him that eateth it and change wine into the blood of him that drinketh it if art can make Iron of earth and glass of ashes why cannot God that is aboue nature and art conuert bread into Christs body and wine into his blood Christs body and blood being created substances Furthermore it is extream weakness in a Christian that ought in the mysteries of christian doctrine to be ruled by faith which is a conuiction of thinges not seen to think that he cannot receiue in the Sacrament with his corporall mouth the true reall and substantiall body and blood of Christ because he doth not see them for indeed he might as to reason think as well that there are not three persons in God and one substance two natures in Christ and one person or that there was neuer such a man as Salomon or any such as are called his great Grand-Fathers and Grand-mothers because he hath not seen them or to thinke he is not endued with an immortall soul which quickneth each part of his body because he cannot see it and t' is as great weakness to think that if all the belieuers had eaten of Christs reall body from the first age for 1662. it would haue been wasted and spent long agoe though it had been as big as a great mountaine for Christ's (i) T is no strange thing for the substance of Christs body to exist after an indiuisibie manner since according to true Philosophy the substance or essence of euery real thing hath an indiuisible existency body by diuine dispeÌ„sation is spiritually cloathed in the Sacrament being inuisible indiuisible and incorruptible and consequently deuested of outward extension in order to place and therfore not subiect to naturall alterations which doe accompany common bodies As Heate brightness of fire sweet odour of a rose doe not suffer prejudice for as much as they be communicated to many and as the pot of meale and vessel of oile did not faile or diminish though the widow of Sareptha and her family did eat thereof continually while the Heauens were shut froÌ„ rayning through the prayers of Elias 30. Regum so the body of Christ in the Sacrament is not wasted spent or prejudiced albeit that the whole Church doth dayly feed thereof Likewise t is extream weaknesse to think that Christ cannot be in * Chrys l. de Sacerd. ait qui Christus cum patro sursum sedet in illo ipso temporis momeÌ„to omnium manibus pertractatur Heauen and in the Sacrament at once in as much as one body is not capable according to Philosophy to possess two places together for God is not confined to Aristotles principles The diuine omnipotency transcend's Philosophy her Rules and all the works of nature God made all thinges of nothing contrarie to the maxime of Aristotle Nothing is made of nothing Furthermore in Christ are two natures and one sole person Christ was conceiued of the Virgin Mary without prejudice to her virginity and in the day of his Ascension penetrated the Heauens which are solid bodies without boring into them and other effects which vnto Philosophy are impossible to God are possible Howeuer one body and many places are not inconsistent together as to naturall Philosophy especially when a body is in many places after the manner of a spirituall substance deuested of outward extension in order to the places that containe it and so Christs body is in many consecrated Hosts at once or when one body is in one place with it's quantity extended outwardly thereunto and in another depriued therof at the same time and so Christs body is in Heauen and in the Sacrament together all which according to naturall Philosophy ought not to seem thinges
him that is ordained a Bishop which is the Tenet of all catholick writers that assert Episcopacy to deriue it's institution from Christ and to be an ecclesiasticall order taken in the proper sense for the Council of Tent sess 23. c. 4. can 4. doth define the Sacrament of Order to imprint a character which definition being absolute without restriction or distinction between one order and an other it doth euidently follow that all orders doe imprint a character which is a spirituall signe deriued into the soul wherby a man is muested with power to exercise certain ecclesiasticall functions in order to the ministery of the Eucharist and it matters not that the priestly is more worthy and excellent then the Episcopall character as distinct from it for the impression of a new and distinct character is not grounded in the more or less perfection and excellency of a precedent character but in the distinction of powers and abilities in reference to exercising the ministery of the Euchariste neither Matters it that Fathers and Councils when they number the Sacraments of the new law do acknowledg seuen only comprehending holy order for one for in so numbring of them they consider holy Order in (l) According to the Ancient Fathers ordination of a Bishop and a Priest is said to be one and the same that is taken in the generall sense and holy order so taken is but one Sacrament onely but a Bishop taken in the proper sense euen according to S. Hierom. Dial. con Lucif hath in the Church the preeminence which Aaron had in law of Moses and to meer Priests he giues that Degree of preeminence onely into which the sons of Aaron were inuested Besides s. Epiphan l. de Sacerdot dignit c. 6. calleth Episcopacy a Deified Order and cap. 7. assert's difference between a Bishop and a meer Priest being God exact's not the same thing 's from a Priest as from a Bishop that has preeminence aboue him a genericall signification as it containeth all it's sundry species or kinds Wherfore in as much as according to the rules of Logick what can be rightly affirmed of a thing taken in the generall sense may be also affirmed of all the sundry species contained therin it doth plainly follow that since ecclesiasticall order taken in its genericall signification is a Sacrament and doth imprint a Character euery true species therof is a Sacrament and imprinteth a Character In like manner Fathers and Councils reckoning seuen Orders they do coÌ„prehend Episcopacy vnder Priesthood And for as much as Christ had but one spouse which is the Church a Bishop and a Priest that supplieth his room and representeth his Person in the ministery ought to be married to the Church only * S. Hieron in sua Apolog con Jouin Apostoli inquit vel virgines vel post nuptias contineÌ„tes fuerunt id est absquo vxorum consortio wherfore the Apostles after they were ordained Bishops and Priests led their life 's in all godliness purity and chastity and this apostolicall practice Bishops and Priests down from them to these times haue religiously obserued S. Hierom L. in vigilantium exclaimeth against some Modern Hereticks of those times for taking such of the people only to be Priest's as had (m) According to the second Council of Carthage continency was enioyned to Bishops and Priests the ancient Fathers there assembled declaring with one accord that they ought to obserue it being the Apostles taught it and antiquity kept it Besides the first Council of Nice put forth an ordinance that Bishops Priest's and Deacons should entertaine no woman in their families except Mothers Grand-mothers sisters and Aunts making no mention of wifes From whence S. Basil Epis 17 infer's that to take wifes after the receiuing of holy Order was not permitted And indeed Clergy-men of those dayes had so great a reuerence to chastity that euen the Arian Bishop's ordain'd no man that was marryed as witnesseth S. Epiphan her 37. moreouer it was neuer permitted in the Church of Christ that a Bishop or Priest might marry as appear's by the Testimonies of ancient Fathers of the Greek Church though now this Church faln into schism differs from the Latins in opinion and practice as to such as had wifes before their ordination wiues contrary to the custome of both the Eastern and western Churches that allwaies promoted to the Maior-orders Virginia or such as were esteemed chast and pure from all carnall vncleaness and though in the primitiue times when there was great scarcity of single persons as proper and fit to be ordained Bishops Priest's Deacons and Sub-Deacons the Church-gouernours tooke of married men for the exercising those functions neuertheless these did not accompany with their wiues after their ordination but led their liues in all purity and chastity as did their wiues also according to a mutuall promise of continency and since the Priests of the old law to whom marriage was permitted as it were of necessity to multiply the people of God and who did sâ—adow only in their ministery what the Priests of the new law do really offer in their sacrifices viz. the true and reall body and blood of Christ in memory of his death and passion did abstain not only from the carnall embracement's of their wiues but also from the houses wherin they resided before they were to enter into the Temple for the performance of their spirituall functions respectruely it is most consonant as to reason that Priest's of the new law doe obserue continency together with purity and holyness Besides the vnmarried careth for the things of our lord how he may please him but he that is married careth for the things of the world how he may please his wife 1. Cor. 7. Wherfore such as leaue the world to be ordained Bishops Priest's Deacons and Sub Deacons ought to leade a single life without wifes and truly in regard therof there is less danger of dissipating ecclesiasticall goods and conuerting them to the making vp of inheritance for Clergy-mens children Furthermore Priests vnmarried are in a better condition to reproue the vices of lay-people then if they were married and for as much as they are single men they be less vnquiet contentious and troublesome to their flock not seeking to enrich children which they haue not Iouinianus and VigilaÌ„tius were the first sectaries that stood vp in defence of Priests marriages and Luther and Caluin raysed vp againe that heresy after that it had been dead and buried for many ages teaching that it is not only lawfull for Peiests to marry before but euen after their ordination These are followd by all the sectaries of the present times And knowing well that the opinion contradicteth all antiquity they labour to make it agree with the holy scriptures whence they cut out weak interpretations and form coniecturall deductions only abusing sundry text's for Example God says Gen. 1. bring forth fruit and multiply whence they very weakly