may be strange that so Sainted a Doctour in so vast a summe of all Divinity should forget your highest mysterie of a proper Sacrifice even there where he is treating of the Sacrament and how it may be called a Sacrifice You may take his conclusion which is but this Hujus Sacramenti celebratio convenienter dicitur Christi immolatio the celebration of this Sacrament is conveniently called the Sacrifice of Christ He doth not say it is so really properly but it is conveniently called so so I go on to your testimony out of S. Cyprian 3. This ancient Father arguing the right celebration of the Lords supper from the example of our Saviour the Authour thereof who onely is herein to be followed doth proceed to these words by you alledged Si Jesus Christus c. If Jesus Christ our Lord and God be himself the high preist of God the father he did offer Sacrifice first and commanded this to be done in remembrance of him verily that preist doth truly perform the place of Christ who doth imitate that which Christ did do and doth then offer a true and fall Sacrifice in the Church to God the father if he begin so to offer according to what he seeth Christ himself to have offered What of this here are the words Sacrifice and Preist I know no quarrel between us upon these words nor would there be any if you did not adde your sense of propriety to them both Cyprian here calleth either our Saviours death upon the crosse or els the remembrance thereof the Lords supper which was instituted to shew the Lords death or both of them a Sacrifice Be it so What can be from hence inferred more then that which in the first of my seaven inferences before was by anticipation prevented We confesse the name of Sacrifice Preist and Altar to be frequent with the ancient Fathers but ever in a borrowed and tropicall sense never properly Here the preist is said to imitate that which Christ did so the x Preists and Ministers call them which you will in the reformed Church This imitation is called a true and full Sacrifice but not a proper Sacrifice You saw before 2. that I shewed you perfect sacrifices which were not proper sacrifices of which you may also see a whole Chapter in S. Augustine de vero perfectóque sacrificio and yet no word of your Missall sacrifice 4. If you will go no further then these Fathers and Doctours I will go with you Call the signe by the name of the thing signified call the representation as you do the thing resembled call the picture by the name of the person whose it is who will quarrel unlesse for the Consequence being dangerous or for fear of scandall Call the image of your Pope the Pope your self well knows that then you speak improperly yet who will argue you of falshood When you see the picture of King Charles if you say this is the King who will lay treason to your charge But think not that a few forced places picked and chosen out of the voluminous labours of the holy Fathers can make your phansie substantiall When in ancient Churchmen you papists do find the word Sacrifice straightway your ears are up and you flatter your selves that the chime strikes the same tune that runs in your head like the mad Athenian who will not be perswaded but that all the ships in the harbour are his If one or two Fathers in their zeal to God and for honour to the pretious and venerable sacrament should in the extollment of it passe an earnest word thereby more deeply to imprint the passion of our Lord into the minds of Christians and to raise up our devotion and reverence to this holy and heavenly Communion calling it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a dreadfull secret fearfull terrible most formidable unspeakable venerable honourable divine holy immaculate immortall celestiall supercelestiall above the world life-giving mystery yet will you never find any word sentence or sense in them whereby to approve your proper sacrifice but thousands of places that cannot well consist with such a construction whereof you shall have some after I have runne through these your allegations I have been the more plentifull in this first part because the grounds here laid the authorities here vouched and the clear truth of our orthodox belief in point of Sacrifice being thus presented these very reasons and authorities may well serve to answer all or almost all that is remaining in discussion whereof I will endeavour brevity 5. Let me return unto your Cyprian for Cyprian and I will passe to another chapter Look in his epistle to nine pious Christians whom he calleth his fellow-Bishops and Martyrs condemned in chains unto the mines and there you shall find that having named unto them an humble and a contrite spirit he presently addeth y Hoc vos sacrificium Deo offertis hoc sacrâ—ficium sine intermissione die nocte celebratis hostiae facti deo vosmet ipsos sanctas atque immaculatas victimas exhibentes Hoc est quod praecipuè Deo placeat This sacrifice you offer unto God this sacrifice without intermission day and night you celebrate you being made sacrifices to God presenting your selves holy and unspotted offerings This is that which principally may please God This is daily sacrifice with S. Cyprian to offer up one self he concludeth that this doth principally please God Principally that is above all other Sacrifices in this world Did not Cyprian here forget your Missal sacrifice 6. Secondly in this very Epistle by you cited he saith Sanguis Christi non aqua est utique sed vinum the bloud of Christ is not water verily but wine Is our Saviours bloud wine very true it is so and he himself as Cyprian there voucheth vitis vera a true vine But this is true in a comfortable metaphor not by conversion of substances for the bloud of our Saviour is not really transubstantiated into wine no man ever thought so And why then should you obtrude that because the sacramentall wine is called his bloud it is therefore without all figure and metaphor his very bloud by the conversion of the very substance of wine into the substance of his bloud Nec potest videri sanguis ejus quo redempti vivificati sumus esse in calice quando vinum desit calici quo Christi sanguis ostenditur neither can his bloud wherewith we are redeemed and quickened be seen to be in the Chalice when wine is not in the chalice whereby the bloud of Christ is shewen From hence I argue that S. Cyprian knew not your Transubstantiation For allowing the Sacramentall wine to be the bloud of Christ and so we confesse it he saith There is no bloud to be seen when the wine is gone but with you there is no bloud at all untill the wine be gone If you say that indeed the substance
and Idolatry Dr Jones said thus we have begun in sound and pure Religion let us not end in Popery It seems my young licencer would end there and therefore he cannot let passe this counsel Let us not end in popery but changeth it thus Let us not end in prophanesse and so it is printed he durst not it seems passe it to the presse with a plain wish not to end in popery Mr Ward another good man and industrious Devine hath issued forth an ample volume of Questions Observations and Essayes upon the Gospel of S. Matthew This work hath undergone the severity of the same masters I had the Catalogue of their adulterated clauses by the advantage of my being trusted with the Chair for what had been ill hindred from the presse and what had been worse thrust abroad by the presse but I very lately parted with those notes to a worthy member of the House and most of my other notes are rotted in their damp lodging whilst I was away and some of them otherwayes lost Mr Birkbeck wrote a learned laborious piece called the Protestants evidence but Dr Haywood rejected it back from publication because Mr Birckbeck took occasion to commend Wicliff a man who considering the age he lived in did deserve I may justly say as well as Martin Luther or Mr Calvin though for my part I do reverence Calvin equall with any the best of the ancient Fathers and do think he hath according to the quantity of his writings as little vain and lesse erratick then any one among them This above may serve for instance how sedulous our ill guides were to hinder the publication of good doctrines If I should collect together all the passages of ill doctrines which with the same care they have issued forth more then all the money I have now would not buy paper to write them down in But some you shall have And first I will begin with one who labours himself out of breath and sense to prove the very point which in my subsequent treatise I have disapproved Like a friendly adversary I will lend some arrows to my Jesuite taken out of Dr Pocklingtons quiver and yet touch none of the passages recanted by Dr Bray 11. Aprill 1641. He voucheth a passage in Irenâ—us and so proceedeth Deus nos vult offerre munus ad Altare frequenter sine intermissione And this he saith was not an allegâ—ricall and improper Altar but a true proper Christian Altar both name and thing So that we have an earthly Altar here on earth a materiall Altar of wood stone silver or gold And miserable was their case for whom the Priest made no offering at Gods visible Altar Thus he more bold and false then my Jesuite and in Popery as absolutely grosse for yield as he doth that proper Altars are necessary in the Church of Christ and proper Sacrifice will come in whether you will or no But the base intent of a delusion appears in this He makes Irenaeus a foundation to his fraud by cutting off Irenaeus before he hath spoken out The words by Pocklington vouched are there Deus nos vult offerre munus ad Altare frequenter sine intermissione God willeth that we should offer gifts at the Altar frequently without intermission This may in some sense be drawn over to serve him and the Jesuite But take the very next words in the same line of Irenaeus and the sense is clear with us against them both Est ergò Altare in coelis c. our Altar then is in heaven c. Now Pocklington where is your visible materiall earthly Altar in Irenaeus He is as bold and false to say that The holinesse of the blessed Eucharist was on the holinesse of Altars and could not else where be consecrated There hath been and yet remains a great controversie whether S. Peter ever were at Rome but this bold Romane can tell you I think what chamber he lay in there the first night he came I would he had told us what night or with probable evidence what year he came thither but believe him upon his credit his words are S. Peters first lodging there was in the Lady Claudias house We poor ignorant and despised Laity must be kept farre off from the mysteries of our Religion wherein we are to be saved The celebration of the holy Supper must be in one place we in another He tells us that Pope Boniface the second did no more then his duty in dividing the people from the Clergie when the Sacrament was celebrated a good argument for Rails nor must we see what the Priest doth for he saith that none of all the holy offices belonging onely to priests were performed in the body of the Church where every one might be present and see what was done When he hath argued for his materiall Altar when he hath pleaded the partition of it from the rest of the Church he then would have it reverenced and if the piety of those times had gone on he would have plainly expounded with what kind of Reverence He tells us of the honour and reverence which of right belongs unto the Altar in regard of the presence of our Saviour whose chair of state it is upon earth Where pag. 108. Christ is most truly and really present in the blessed Sacrament an offensive expression and unsuitable to our Church I would he had expounded what he meant by in the Sacrament and how much Christ is in the sacramentall wine of the Eucharist more then he is in the sacramentall water of Baptisme These and some other I observe not recanted among the 24. points by Dr Bray who being under the protection of the titular great Grace durst give attestation to this pestilent Authour with a Perlegi and nihil reperio sanae Doctrinae contrarium quo minùs summa cum utilitate imprimatur But Pocklington then bragged of the piety of the times and the holy endeavours of the Governours of the Church The same song which Peter Heylin did sing a year before him He very highly sets forth and commends the piety of the times as if he would fell them He tells us there is a good work now in hand Anno 1636. And in his Coal from the Altar he affirmeth that we have a Sacrifice and an Altar and a Sacrament of the Altar I believe he will be ashamed to explain now what he shamed not to affirm then I think the times were impious if it were but for this that Heylin and Pocklington by licence from Bray and Baker should dare to slight and cast disregard upon pious reverend and admirable Bishop Jewell and Calvin one of them doth it in his Altar pag. 89. and the other in his Coal 15. but though they slight a good man yet I can in one of them find the great commendations of Cardinall Borromaeus a man of violent superstition who is highly applauded
pains are namelesse The a Atlantes beyond Garamas were a people without use of names Call your self somewhat lest I call you Atlantiades which yet being one of the names of Mercury you cannot take in ill part especially your Religion being very Mercuriall For you strive to make Quidlibet ex quolibet and in spite of the Latine Proverb you will make your Mercury ex quolibet ligno If the Apostle speak of b fire you can thence frame Purgatory If our Saviour charge Peter thrise c Pasce oves you can thence carve the triple-crowned Pope If he say d Hoc est corpus meum you can adde it is his naturall body If S. Paul say e Habemus Altare which is but one and that a spirituall Altar * you can like subtile Chymists dealing with Mercury extract a hundred a thousand nay a million of Altars and all of them materiall Altars Nay though the name of Priest be not once attributed to any minister of the Gospel throughout the whole New Testament yet you can prove them such and properly so called In this Treatise not content to have Sacrifice in a generall sense you will with all the Mercury you have invent some forced arguments for your f proper Missall sacrifice never known and determined to be such for fifteen hundred years after our Saviour True it is that among many Writers in matter of Controversie some for ill purposes some for good and weighty causes have silenced their names But in this late free age for pen and presse few have sent forth so blanck a piece as not to adde two letters either for their own or for a borrowed name That at least when we cannot name you right we may yet miscall you to your own liking but you subscribe not so much as a letter What freedome and what distance may this be Your self in person have slept in my house and yet two letters instead of a name may not come in the bottome of your Treatise You will say you fear danger what in an A. B. C. The common practice on your side doth shew that there is no danger in subscribing with letters either true or false Witnesse N. N. the deserving Authour of the Triple Cord. S. N. against Bishop Bilson A. B. his forged Will for that worthy and Reverend Bishop of London D. King F. T. or rather T. F. against Bishop Andrews C. R. instead of R. C. against Bishop Moreton A. C. against the Archbishop The whole Alphabet is safe and free Nay further they who have subscribed neither name nor letters have yet prescribed a Title that so we might be able to call the Writing by a name though not the Authour witnesse your Prudentiall Ballance your Charity mistaken c. But your pleasure is that your Treatise be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and your self both {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Be it so But may I take boldnesse with so great a stranger as to ask Why you raised our expectations so high by so procrastinated a delay Our Christmasse hope was not answered untill after Easter and then but half of it Not one sheet for every moneth in all that time Did you not think Mr. Beuin worth your care or did you imagine that you had made him so deaf that he could not be charmed out of your circle God be blessed who hath enlightened his eyes and touched his heart beyond your wish If it please his goodnesse he can also touch your heart And if it may be for his glory so he will And that it may be He grant for the merits of our Lord and Saviour JESUS CHRIST This is heartily prayed for by Your assured friend EDVVARD DERING Surenden-Dering JUN. 24. 1640. CHAP. I. Sr. EDWARD DERING 1. YOur Discourse of true and Proper Sacrifice consisting of a triple authority from Cyprian Eusebius and S. Augustine I have lately received but without title to your pains superscribed without name subscribed and without any convenient and helpfull divisions of the same into which by way of Chapters I am forced to branch both that and mine own papers Something I must call you and because I know not which letters of the Alphabet will fit you best I am resolved to give you all by way of A. B. C. c. I will follow you presso pede not wandring from you but keeping in full chace which will be more evident by my producing all that you have sent as it was sent literally And thus I begin A. B. C. 2. FOrasmuch as it was required that I would produce some few clear and undoubted testimonies of the Fathers of the first 400. years after Christ or within the time of the first foure generall Councels for proof of two points of Catholick Doctrine denied by Protestants to wit That there is a true and proper Sacrifice in the Church instituted by Christ and to continue after his time And that S. Peter had the Primacy over the whole Church with continuance thereof to his Successours though this labour may seem superfluous the thing being so completely performed already and by so many especially in this last age yet for satisfaction of a Gentleman who thinks it is not to be done and for discharge of my promise I have here set down some such places beginning with that of The Sacrifice Sr. EDWARD DERING 3. Upon request of a friend of mine but then a disciple of your own you came unto me not as was at first expected and desired to a fore-designed conference but rather like an occasionall traveller Being with me you made choice rather to write then to conferre with an able scholar whom I should name And you demanded on what Theam I gave you then the same two points which had troubled your follower Mr. Edward Beuin and which were by him as being indeed very materiall presented unto me Concerning Proper Sacrifice and the Papall Supremacy I confesse you took them not in writing wherefore I cannot so much as then I might blame you for sending me my questions back in a different state from that which you received from me Mine were thus I. The Pope by Divine right hath a Supremacie of power in matters Spirituall which ought to be universally believed and obeyed as of faith II. The Romish Masse is a Sacrifice both proper and propitiatory for the present and absent for the quick and the dead This is the true state of your Romish tenet and although you have drawn the difference into a narrower compasse yet will you not be able to fill the circle you have made Concerning the Popes Supremacy you have respited that Theam and in three times the time expected have finished but half your work Concerning Sacrifice leaving out the point of propitiation for the absent and for the dead you say but this There is a true and proper Sacrifice in the Church instituted by Christ
and to continue after his time I take the last clause of Continuance in the best sense and in your question by you thus stated I do find two propositions which you are bound to maintain First That Christ did institute a Sacrifice Secondly The Sacrifice by Christ instituted is a Sacrifice proper or properly so called The more completely and the more plentifully these Theams have been argued by other men the easier for you and the stronger for your cause your work may be CHAP. II. A. B. C. 1. THe first shall be S. Cyprian Bishop of Carthage famous for his learning life and martyrdome who writing a long Epistle against the errour of such as did use onely water in calice Dominico sanctificando in sanctifying hallowing or consecrating the chalice of our Lord contrary to what Jesus Christ our Lord and God Sacrificii hujus autor doctor saith he the authour or beginner and teacher of this Sacrifice did do and teach towards the end hath these words Si Jesus Christus Dominus Deus noster ipse est summus sacerdos Dei Patris sacrificium Patri primus obtulit hoc fieri in sui commemorationem praecepit utique ille Sacerdos vice Christi veré fungitur qui id quod Christus fecit imitatur Sacrificium verum plenum tunc offert in Ecclesia Deo Patri si sic incipiat offerre secundùm quod ipsum Christum videat obtulisse If Jesus Christ our Lord and God be himself the high Priest of God the Father he did offer sacrifice first and commanded this to be done in remembrance of him verily that Priest doth truly perform the place or execute the office of Christ for fungi vice is a word of authority who doth imitate that which Christ did do and doth then offer a true and full Sacrifice in the Church to God the Father if he begin so to offer according to what he seeth Christ himself to have offered By which it is clear that our Saviour did then offer a perfect Sacrifice for why else is his Priesthood so expressely mentioned at that time when he commanded his disciples to do the same in remembrance of him and that by that command he gave power not onely to his Apostles but also to Priests of succeeding times to offer a true and full Sacrifice in imitation of him Sr. EDWARD DERING 2. You have concluded that our Saviour did then offer a perfect Sacrifice when he commanded his disciples to do the same in remembrance of him you do not here conclude the question For first you have stated your question that Christ did institute a Sacrifice but you say He did offer this is matter of fact the other of precept great difference between his own offering if he had done so in that sense you suppose and instituting that others should offer In the next place the doubt is of a proper Sacrifice and your Conclusion is That our Saviour did offer a perfect Sacrifice Who ever denied but that our Saviours Sacrifice upon the Crosse was both proper and perfect and who denieth but that some other Sacrifices are perfect also in their kinds which neverthelesse cannot be called proper a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Offer the sacrifice of righteousnesse a sacrifice wherewith God is well pleased surely therefore a perfect sacrifice yet not a sacrifice properly so called b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} This is another Sacrifice a broken spirit and certainly a right perfect one c for God will not despise it yet is it but a metaphoricall sacrifice The Apostle calleth almes d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a sacrifice acceptable well-pleasing to God yet are almes but Sacrifice improperly so called you may therefore yield that when you conclude for perfect Sacrifice you conclude not the point in question Yet I will look back into your premisses and for reverence to that good and great Pope Cyprian of Carthage peruse what you from him alledge But before I weigh your arguments let us agree upon the scales to try them by you shall be fairly offered you and I in this Controversie will be shut up within the same bounds wherewith your learned Cardinall hath enwalled this contention Which being stated into the very point of difference between us is thus Whether our Saviour at his last supper did institute an externall visible and proper Sacrifice for the clear understanding whereof I will out of your Cardinal borrow these seven Aphorismes 1. First we differ not upon the word Sacrifice you may believe your Cardinall e Adversarii facilè concedunt missam esse Sacrificium {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} non quidem quòd velint esse Sacrificium propriè dictum sed impropriè largo modo Our Adversaries do easily grant that the * Masse is a Sacrifice of thanksgiving and of Divine worship not that thereby they would allow it to be a Sacrifice properly so called but improperly and in a large sense And again f Fatentur Melanchthon Kemnitius Brentius alii Missam sive sacram coenam multis modis Sacrificium dici posse They confesse that the Masse or holy Supper may be many wâ—yes called a Sacrifice 2. Next Bellarmine saith That in â—vâ—ry Sacrifice properly so called there is an oblation or offering which is both externall and visible g Necessariò requiritur ad Sacrificium propriè dictum ut sit oblatio externa It is necessarily required unto a Sacrifice properly so called that there be an externall oblation And Nomen ratio Sacrificiâ— propriè non convenit invisibili oblationi sed solùm visibili externae The name and nature of a Sacrifice properly doth not agree unto an invisible oblation but onely to a visible and externall 3. Thirdly there must be a change in the thing offered even such a change as may be found by our senses h Sensibilis immutatio rei quae â—ffertur ad rationem externi Sacrificii omnino pertinere videtur A sensible change of the thing which is offered doth altogether seem to appertain to the nature of an externall Sacrifice 4. Fourthly This change â—ust be a reall destruction of the thing offered i Verum reale sacrificium veram realem mortem aut destructionem rei immolatae desiderat A true and reall sacrifice doth require a true and reall death or destruction of the thing sacrificed and this destruction is not onely in the change of the use of a thing offered but also in the consuming of the substance offered In sacrificio non solùm usus rei Deo offeratur sed ipsa etiam substantia consumatur In sacrifice not onely the use of the thing ought to be offered to God but also the very substance and therefore not onely the use but the substance is to be consumed 5. Fifthly by the necessary
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
did neither sacrifice any kind of body nor any bodily thing for the English of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is bodily which he accounted bread and wine to be as well as oyl which in a few lines before he calleth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} bodily oyl meaning because it hath a bodily substance And in that respect Eusebius who said that Melchisedec used no kind of bodily sacrifices saith expressely that he used no other sacrifices at all but as in the place by you alledged spirituall for his words are in the same Chapter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He exercised priesthood to the most high God neither by Sacrifices nor by immolations that is he then neither sacrificed by mactation or killing of beasts for that is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nor so much as by offering up any liquid thing for that is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} libare vino lacte aut simili liquore to sacrifice with wine milk or such liquor You may find the word often in the Septuagint {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for which your Doway Bible hath libaments our English much better and more intelligible the drink offering So beside divers other places you may read in Jeremy where the women answer the Prophet that they will poure out their drink-offerings to the Queen of Heaven c. which your Doway books call offering of libaments the Septuagint {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} libare libamina saith your Vulgar Latine that is to offer liquid offerings which were for the most part wine and these kind of sacrifices are called libaâ—ions or drink offerings as is most clear in the song of Moses Where are their gods their rock in whom they trusted which did eat the fat of their sacrifices {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and drank the wine of their drink-offerings or as your darker Translation and drink the wine of their libament So that plainly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} was on offering onely of liquid things and that chiefly of wine Clemens of Alexandria speaking of a Sacerdotall officer among the Egyptian ritualls saith that he carried {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Calicem ad libandum the Cup or Chalice for the liquid Sacrifice Aristophanes hath Haec libo haec eadem ebiâ—o These I offer and the same I drinke of The words are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Wherefore laying together these pieces of Eusebius which all follow one another you will find that Melchisedec here did neither kill nor offer in sacrifice any solid nor any fluid substance nor any bodily thing not so much as bare bread and wine he did neither sacrificare immolari nor libare {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but exercised a sprituall Priesthood agreeable to the holy Text which saith protulit not obtulit {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he brought forth not he offered bread and wine and that was also to his own inferiour Abraham whom the text saith he blessed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is all the exercise of Priesthood in this story expressed CHAP. XII A. B. C. 1. WIth whom having now done I come to S. Augustine with whom I must be a little the larger because his authority is acknowledged undeniable This holy Father and Doctour therefore is so clear in this point treating it so often and upon so many severall occasions that I am content to let the decision of the controversie rest wholy upon his authoritie Sr. EDWARD DERING 2. S. Augustine say you is acknowledged undeniable and you will put the full Decision of this controversie unto his authoritie Is S. Augustine undeniable How farre do you mean Undeniable with us with you or with both Do we or do you Jurare in verba take faith upon his credite Augustine was a great and most pious Father And if we judge by his undoubted works the freest from errour and stain of any father among them all Amicus Plato c. Plato is my friend c. So say I of S. Augustine He is a Father of great authority but Truth is a better friend by truth I mean the word of Truth the holy Scripture and I must also have leave to prize Multorum atque magnorum consâ—…enâ—es siâ—â— sententias Magistâ—â—rum the concurring judgement of many great ones before any one even S. Augustine We on our side cannot admit his division of the ten commandments whereby the two first are joyned into one and the last preposterously is parted into two which yet you follow and do exceed by using most audacious sacriledge in cutting off as you call it parts of severall commandments but indeed expunging one entire precept You on your side believing that the Saints do know your wants and heare your prayers cannot admit S. Augustine where thus he saith Ibi sunt Spiritus defunctorum ubi non vident quaecunque aguntur aut eventunt in istâ vitâ— hominibus The spirits of men departed are there where they do not see those things which are done or do happen unto men in this life Neither you nor we can passe for undeniable where S. Augustine doth speak of certain secret receptacles and hidden closures of souls untill the generall resurrection which cannot be your purgatory because he saith they rest and sleep which purgatory doth not admit In the next place you offer to put the whole decision of this controversie unto the single Authority of S. Augustine Are you so brave I accept your challenge and am resolved to tax you to your word look you maintain your offer CHAP. XIII A. B. C. 1. FIrst in his confessions lib. 9. cap. 11. he tells how his mother in her last sicknesse coming out of a trance and telling him and his brother they should lay their mother there bid them lay her body where they pleased onely she desired that wheresoever they should be they would remember her at the altar of our Lord Sr. EDWARD DERING 2. The commemoration of Saints departed is neither against the Doctrine of our Church nor is this our theam As for the bare name of altar it presseth us not as before I shewed A. B. C. 3. And Chap. 12. he telleth how he contained his tears at her buriall during the time of his prayers Which he said whilst the Sacrifice of our price was offered for her his words are these Neque in eis precibus quas tibi fundimus cùm tibi offeretur pro ea Sacrificium pretii nostri juxta Sepulchrum posito cadavere priusquam deponeretur sicut illic fieri solet nec in â—is precibus ego flevi I did not weep in those prayers which I poured forth to thee when the Sacrifice of our price was offered for her the body being set beside the grave before it was buried as the custome is there
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
inward but also from the invisible sacrifice whereby we are to offer our selves as a sacrifice in our hearts to God the outward sacrifice being a signe of the inward as words are of our inward thoughts and affections You see Christ is the Priest and the sacrifice that there is a visible sacrifice in the Church as a daily sacrament signe or memory of that which Christ offered upon the Crosse that Christ is wont to offer his Church as she doth him that is he being there invisibly offereth her invisibly and the offering him visibly by sacrifice doth also offer her self by him And lastly you see he calleth this a true sacrifice adding To this most high and true sacrifice all the false sacrifices have given place Sr. EDWARD DERING 2. In the first two lines of this chapter you promise us out of S. Augustine proof for a true visible and proper Sacrifice yet in the close you will shuffle the cause away invisiblie For you say that Christ is wont to offer his Church as she doth him How is that you tell us presently He being there invisibly offereth â—â—r invisibly Thus you promise to prove visible Sacrifice yet you conclude for invisible The words in S. Augustine are of Christ Et Sacerdos est ipse offerens ipse oblatio cujus rei Sacramentum quatidâ—anum esse voluit ecclesiae Sacrificium quae cùm ipsiuâ— capitis corpus sit se ipsam per ipsum dicit offerre He is the prtest he the offerer and he the offering the daily Sacrament whereof he willed to be unto the Church a sacrifice which the Church being the body of him the head saith that she offereth her self by him that is offereth her self to God through Christ What is here for you or against us As for your wide inferences whereby you wâ—nder both from the question of Christs institution and from the authorities themselves which you produce as I told you before I intend not to pursue them As for your last period where you bring in as from S. Augustine the word true Sacrifice which you would have to be understood to be the body of Christ under the shew of bread as you teach If you remember the title of this chapter in S. Augustine the Sacrifice by him meant is Christ himself the mediatour of God and men not your unseen Christ in a wafer And if you remember the text in S. Augustine it is Christ himself in forma servi in the form of a servant not Christ counterfeited by you in the shape of bread and therefore nothing to what you are to prove CHAP. XVII A. B. C. 1. A Fifth place may may be lib. 8. De Civit. cup 27. where he saith that we do not erect Churches priesthoods Sacrifices c. to the Martyrs for saith he who did at any time hear the priest as he stood at the altar though built over the holy body of the Martyr for the honour and worship of God say in the prayers I offer Sacrifice to thee O Peter Paul or Cyprian seeing it is offered to God at their memories or places of buriall And whereas there was a custome in some places to bring meat and drink and to feast at the tombes of the Martyrs he saith Any man knows these not to be the sacrifices of the Martyrs who knows the one or onely sacrifice of Christians which is there offered to God Sr. EDWARD DERING 2. What is in this for the proprietie of Sacrifice or concerning the institution of our Saviour CHAP. XVIII A. B. C. 1. ANd that this sacrifice is the body of Christ is apparent by this holy Father in his 22. book De Civit. cap. 10. which discourse I cannot here omit Having therefore said that the Pagans did build Temples erect altars appoint priests and sacrifices to their gods who were but dead men he shews that we do not so to our Martyrs We saith he do not build temples to our Martyrs as to gods but memories as to dead men whose souls do live with God that is churches in memory of them nor do we there raise altars on which to sacrifice to the Martyrs but we offer sacrifice uni Deo Martyrum nostro to the one God both of the Martyrs and of us at which sacrifice they are named in their place and rank as men of God who in confession of him have overcome the world but they are not â—nvocated by him that offers the sacrifice for he sacrificeth to God and not to them And the Sacrifice it self is the body of Christ which is not offered to them for they are also his body These are his very words so plain for proof of a proper Sacrifice as I think no man can denie it But because a man that is unwilling to see this truth may catch at two little words by the by in this discourse to wit that the Martyrs are not invocated and that they are the body of Christ I must explain his meaning which is nothing in the former place but that the priest in offering Sacrifice doth not say I offer sacrifice to thee Peter Paul Cyprian as he saith in many places but that they may be prayed unto is insinuated even here and expressed plainly by him in Joh. tract. 84. where speaking of this sacrifice he saith that we do commemorate the Martyrs or name them not as we do others who rest in peace so as to pray for them but rather that they may pray for us that we may follow their footsteps His meaning in the latter word is nothing but by way of allusion from the true body of Christ to his mysticall body to them that the sacrifice which is Christs bodie cannot be offered to the Martyrs for they are also his bodie to wit his mysticall bodie or members as he saith truly and as he said before of the Church Sr. EDWARD DERING 2. You have brought forth this place of S. Augustine you have declined it and indeed answered it against your self These two little words which you say a man may catch at in this discourse are both of them materiall the first against invocation of Saints departed which being nothing to our theam I passe by the other is a plain convincing evidence to prove what was herein the sense of S. Augustine His words are a Ipsum Sacrificium corpus est Christi quod non offertur ipsis quia hoc sunt ipsi The Sacrifice it self is the body of Christ This you make much of but take the whole period which body saith S. Augustine is not offered to the Martyrs because even they are this bodie So then it is evident that the body of Christ in this place is as you find it his mysticall body that is the Church Universall which being part militant part triumphant as the martyrs are is honoured with the title of Christs body Just as S. Paul to the faithfull at Corinth b ye are the body of Christ and to
verso vocabulo nisi ille ad imitanduâ— proponitur qui despectis Angâ—lorum legionibus secum socialiter constitutis ad culmen conatus est singularitatis erumpere ut nulli subesse solus omnibus praeesse videretur Who I pray is made the pattern for imitation in this so perverse a title but he who despising the legions of Angels that were placed in fellowship with him strived to break forth into the top of singularity that so he might be subject unto none and might alone be above all You see the first pattern for this title was as Pope Gregory sayes in Lucifer Speaking of Iohn the Constantinopolitan unto Anianus the Deacon there k Sâ— saith he {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Patriarcham nominat In iste scelestâ— vocabulo consentire nihil est aliud quà m fidem perdere He names himself the Oecumenicall Patriarch to consent unto which wicked title is nothing else but to destroy the saith l Superstitiosi superbi voâ—abulâ— â—latiâ— quam primus Apostata invenit The lifting up of a superstitious and proud title which the first Apostate hath invented After all these he writes again to the Emperour in these words m Ego fidenter dico quia quisquis se Vniversalem sacerdotem vocat vel vocari desiderat in â—latione sua Antichristum praecurrit I speak this confidently that whosoever calleth himself the Vniversall priest or desireth so to be called in his exalting of himself he is a forerunner of Antichrist do you see what a crosse is set upon the doore of the Pope Here is one hath marked him in the forehead for Antichrist and one whom you cannot disclaim from 14. This Bishop Gregory dying in the year 603. his successour Sabinian sate lesse then a year and an half he endeavoured to burn all the writings of Gregory perhaps because by his abnegation of the universalitie he had as it were precluded the accesse thereto from his successours yet Bâ—niface the third immediate successour to Sabinian anno 6â—6 obtained this bloudy title of the bloudy tyrant Phocas and hath entailed it even to Vrban And here was now the beginning of your Papacy The successours of Boniface ever ascribing to themselves that which Gregory the first called n per versum vocabulum o profanum vocabulum malum superbiâ— confusionis venenum sermonis diabolicam usurpationem p nefandum ac profanum tumorem stultum ac profanum vocabulum temerarium nomen nefandum elationis vocabulum q nefandi appellationem nominis r verbum superbiâ— Å¿ superbum ac profanum vocabulum t profanum nomen stultum nomen c. and as before is vouched nomen blasphemiae designatio temporum Antichristi per versum vocabulum scelestum vocabulum supersâ—â—tiosum superbum vocabulum c. And yet A. B. C. would have proved this title due by divine right if the times had not disproved his arguments before they were made 15. Thus the doctrines and thus the practises the doctrines of pride among the papist They not content to have a Bishop among Bishops as S. Peter was among the Apostles where they all were equall Hoc erant unique caeteri Apostoli quod fuit Petrus pari consortio prâ—diti honoris potestatis The rest of the Apostles verily were the same as was Peter endued with equall fellowship of honour and of power This parity among Bishops will not satisfie the pride of Rome whose Priest swels up to be universall Bishop of Bishops And thus as before is instanced were the King-killing practises of that bloudy religion for a thousand years that so Rome might be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} twice dyed to make Her purple fit for the mother of harlots The God of Kings give our King the spirit of wisdome to discern these wolves and never to trust them among our sheep 16. It is said at Oxford that here at London a pretensed slander is raysed and forged on purpose to draw the King into disaffection among his Commons by saying that he is in heart a Papist it were a devilship of mind to forge such report on purpose but for as much as I can observe â—ince I came into these quarters the report which lives here is not so much grounded with many upon a will and a desire of slander as unhappily fearfully and unwillingly entertained by many good men and really doubted and feared by some whose hearts are in good affection to his Majestie I know not what to say or wish nor how the mistake may be removed The King may please to think on some course worthy of the cause In the mean time I dare wish that he would make lesse value of such men both lay and Clergie who by running on the Canterbury pace have made our breaches so wide And take lesse delight in the specious way of Cathedrall devotions which have made much distraction by too much pomp and are lyable to scorn in many places by the basenesse of some persons assisting Concerning these proud fastuous wayes of humility this noisefull piety and these merry devotions I can but repeat the bold and free expressions of an eminent Papist which I made use of in my late Declaration but the transcriber for haste omitted one line whereby the true authour was defrauded and the words were left upon me as mine which made some to ask me how my fancie wrought it self into that odde piece of latine in the midst of my english They are the words of the learned Knight x Henry Cornelius Agrippa who thus taxeth the Church-musicks ubi saith he belluinis strepitibus cantillant dum hinniunt discantum pueri mugiunt alii tenorem alii latrant contrapunctum alii boant altum alii frendent bassum faciuntque ut sonorum plurimum quidem audiatur verborum orationis intelligatur nihil Where they chant it with belluine noises whilst children neigh forth the descant others do lough forth the tenour others bark the Counter-tenour others roar the Altus others grone forth the Base and all do this that much of noise is heard but nothing at all is understood of the words and of prayer So that learned Papist Agrippa And herein what argument soever can be framed for use of Musick in the hymnall part of Service yet none can be for ought I ever heard for using it in the precatory part of our devotions A man may possibly set our praises to a tune but no man can make his solemn prayers in a tune but that he must make them not like prayers although I acknowledge that in hymns and Psalms ejaculatory passages and some sentences of prayer are warranted by divine example Our active Clergie were of late very fierce in their endeavour for outward splendour beauty and ornament they were earnest to put our Church into a y clothing of wrought gold and would have brought her to
the King in rayment of needlework but were nothing carefull to make the Kings Daughter all glorious within For at that time exteriour form was commendable but inward devotion by some not tolerable More liberty then piety Omnia cùm liceant non licet â—sse pium 17. Having said this now I find my self engaged to make proof by way of some instances that I slander not those pious times Let us then look into a few of those publications which were allowed and licensed by the Bishops for I must call the Chaplains imprimatur the Bishops imperatâ—r I may know his Lordships dyet by his Cook His Chaplain durst noâ— dish forth these Romane quelque choses if he had not the right temper of his masters tast Namque cocus domini debet habere â—ulam I will not step farre back nor trouble my Reader with the Pandects of all the impiety of the times The Aera for my computation shall be Ab anno translationis from the Archiepiscopacie of Dr Laud and the period shall be at the summons of this Parliament Nor do I intend to gather together all no nor the tithe of these infectious peices that were a labour for a greater patience then mine nor have I seen them all by many Take these that are here as they come to hand for I study no method in so ill a work 18. Sr Anthony Hungerford Knight father to my truly honoured and beloved friend Sâ—Edward Hungerford Knight of the Bath being a reall convert from popery did write a treatise entituled the advice of a sonne to his Mother and the memoriall of a father to his sonnes wherein he piously doth render the cause of his conversion and religiously doth wooe his Mother and direct his children This treatise was denied publication by Dr Bray and his reason assigned was a distaste of the last lines in the treatise which are these I was withall perswaded in my conscience and so rest yet that this transcendent power and usurpation of the Roman Bishop in the spirituall and civill regiment of the world is so farre a stranger to the Church of God as that it could be no other but the kingdome of that MAN OF SINNE which agreeably to the prediction of the holy Ghost was to be raised in the bosome of the Church for the last the most powerfull the most dangerous delusion of the Christian world For which words the whole treatise was shut up in the dark a part of that mystery which then wrought very powerfully in this Island Dr Featly a worthy and learned Divine and one to whom the Church of England for his excellent Labours in publick both in Polemick and Homilitiâ—k Divinity is much indebted one who lived a man of noted learning when Mr Bray was under the feruler yet Mr Bray being now my new Lords young Chaplain he thinks good to show his authority with the forfeit of his discretion and of truth and therefore thus in two or three instances for severall scores he controlls the Dr. whose books he was not worthy to carry unlesse with purpose to open and to learn by them Clavis Mystica so the good Dr. calleth his 70. Sermons in one volume under-went a great deal of Spunge The whole 58. Sermon preached in Parise and entituled Old and new Idolatry parallelled as if it were a false ward against the key is filed quite away and for ought I can guesse by reading of it because he there strongly argueth against all kind of Image-worship The Sermon is since abroad but was expunged together with so many passages in the other Sermons all against Arminianisme and Popery as that the altering of them cost the Stationer near thirty pounds yet by the happinesse of this Parliament many copies of these printed Sermons are recured whereby the reader need not wonder to find me to instance him with some passages dashed out which in some of the printed copies he may now find In the late Archbishops chapell at Lambeth before the High Commissioners there the stout Doctour durst then preach these words What are the great foxes but the priests and Jesuits what are the little foxes but the Demi-pelagian cubbes which will spoyl our fairest clusters the Colledges of both Vniversities if in time they be not looked into as they have done already in our neighbour vine the Low Countreys This that then was preached might not in the new no-grace his time be repeated and therefore Mr Bray doth blot it out The Dr preached that on the house top publickly in S. Pauls church which the chaplain would stifle in a corner and therefore dasheth out this prayer I pray God we may never have cause to complain that the severity of our Laws and Canons should fall upon straying Doves silly seduced persons without any gall at all whilst the black birds of Antichrist are let alone If chast Lydia be silenced for her indiscreet zeal let not Jesebels be suffered to teach and to deceive Gods servants The honest labours of Dr Jones in his Commentary upon the Epistle to the Hebrews was altered from the words and sence of the Authour by additions and by subtractions to the number of above 500. lines by Mr Baker who by his Romane Plagiary did make the books unvendible having taken out the life and vigor of the book and as it were picked out the eyes of it The old Dr lived to see and wept to see his issue thus deformed All the alterations which are many are expresse to the advantage of our Romane adversaries I will give a taste of two or three The text calleth our Saviour {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a great priest our English translation an High priest over the house of God Here the Doctour observeth that the Holy Ghost thinks it sufficient to call Christ a great preist But this â—ill not content the Pope he must be Sacerdos maximus Christ hath but the Positive degree and he must have the Superlative degree A Proud prelate that Antichrist that exalteth him self above God The purgatory Doctour wipes out the whole period lest you should think the Clergy were without a Sacerdos maximus in this world These words are also blotted out being arguments against transubstantiation Heaven must contain the body of Christ till all things be fulfilled ergò it cannot be on the earth If the bread that Christ gave to his Disciples were turned into his body he must of necessity have two bodies the one held in the hand of the other I do desire Mr Baker to tell me wherein the Doctour hath offended that his supercilious pen must dash out these valuable arguments He dares not say he did it because they make against the Idolatrous artolatry of Rome Another dispunction tells me plainly that the very height of popery was the height of some designers wherefore else should this line be blotted out Be at peace with a papist but not with his Popery