common people and not to displease the Athenians as witnesseth Cicero in his bookes of the ends of good and euill of Tusculans quest and of the nature of the God and Plutark in his book against Coletes an Epicure Wherefore seeing that it was a thing impossible and altogether incredible that our Lord and Sauiour IESVS CHRIST should quite take away the offering of externall visible Sacrifice to God for the good of those who are deceaued to the violating of Religion contempt of God and damnation of their poore soules it wil be worth our labour yet more exactly to handle this matter and seeke out how and what visible Sacrifice our Sauiour appointed for his followers to vse in his Church vpon earth which by Gods grace I will do in the ensueing chapters CHAP. IX Our Sauiour was to be a chiefe Priest of the order of Melchisedech and to offer vnbloudy Sacrifice in his body and bloud vnder the formes of bread and wine vntill the end of the world 1. THe Prophet Dauid speaking of the Priesthood of our Sauiour in the 109. Psal and 4. Ver. according vnto our account Christs Priest hood foreuer of the order of Melchisedech vvas to be performed vpon earth and 110. according to the account of Protestants and Puritans saith Our Lord hath sworn and it shall not repent him thou art a Priest foreuer according to the Order of Melchisedech This to be spoken of our Sauiour S. Paul witnesseth Heb. 5. 6. 10. Heb. 6. 20. So here we haue that our Sauiour vvas to be a Priest not for once or for a litle while as vpon the Crosse but as long as the world shall last vntill Eternitie come or as the Apostle saith vntill Christ shall come to Iudgment 1. Cor. 11. 26. For these words foreuer euerlasting are many tymes taken for as long as the world shall last or for a long time as Leuit. 25. 46. Exod. 15. 18. Exod. 21. 6. Exo. 31. 16. Leuit. 23. 31. Eze. 26. 21. And S. Hierome in his commentaries vpon the 26. of Ezechiel and 21. Ver. and vpon the first to the Gal and 4. Ver. affirmeth that the hebrew word Leolam vvhich is here translated foreuer doth not signify the eternity of the other life but the whole tyme of this life or as long as the world shall endure c. 2. The end and vse of Priesthood and offering The vse of Priesthood and sacrifice vp of Sacrifice is as S. Paul saith Heb. 5. 1. to obtayn remission of sinnes but after the day of Iudgment and end of this world there wil be no more any remission of sinnes wherefore it were in vayn to say that Christ were a Priest foreuer in the other world of eternitie according to the order of Melchisedech seeing that in the eternitie of the other life there is no remission of sinnes or vse of Priesthood or Sacrifice according to the order of Melchisedech which S. Paul further signifyeth saying Where there is no remession of sinnes as in the eternitie of the other life now there is not an oblation for sinnes Heb. 10. 18. Agayn S. Paul sayith Euery high Priest is appointed that he may offer guifts and hosts wherefore it is necessary that he also haue somthing that he may offer Heb. 8. 3. But it were absurd to say that Christ in heauen offered Sacrifice hosts or gifts according to the order of Melchisedech seeing that in heauen earthly Sacraments and Sacrifices which are represented vnder outward corruptible materiall signes do cease by reason of the imperfection for in heauen is no imperfection 1. Cor. 13. 10. 3. And S. Paul speaking of the Priesthood of our Sauiour according to the order of Melchisedech saith If then consummation was by the Leuiticall Priesthood what necessitie was there yet of an other Christ a Priest of the order of Melchisedech and not of Aaron Priest to rise according to the order of Mechisedech and not to be called according to the order of Aaron for the Priesthood being translated it is necessary that a translation of the law also be made for Christ of whom these things be said is of another tribe of the which none attended on the Altar Heb. 7. 11. Where we Chriests Priesthood to be performed on earth see that our Sauiours Priesthood according to the order of Melchisedech was to be performed vpon earth as the Priesthood according to the order of Aaron was performed vpon earth and the law was translated vpon earth and the tribes and Altars were vpon earth 4. Neither can this prophecy be vnderstood of This Prophecie not vnderstood of the Sacrifice vpon the Cross our Sauiours Sacrifice vpon the Crosse for that was but once offered Heb. 10. 10. and if the Scriptures here should speake of the Sacrifice of the Crosse it should say thou art a Priest for once and not say thou art a Priest foreuer Secondly S. Paul saith Other Priests by death were prohibited to continue but Christ for that he continueth foreuer hath an euerlasting Priesthood Heb. 7. 23. But as our Sauiour offered himself in Sacrifice vpon the Crosse he was neither euerlasting nor immortall but mortall and dyed and therefore as he was offered vpon the Cross he was by death prohibited to continue aswell as other Priests wherefore it cannot be said that Christ is a Priest foreuer according to the order of Melchisedech because he offered himself vpon the Crosse 5. The Sacrifice of our Sauiour vpon the Crosse was bloudy and rather according to the order of Aaron then Melchisedech of which order our Sauiour was not as S. Paul witnesseth saying Christ Our Sauiour vvas not a Priest of the order of Aron was not called according to the order of Aaron Heb. 7. 11. Wherefore seeing that our Sauiour was to be a Priest to offer Sacrifice vnto God vntill the end of the world and that there neither is nor hath been any other Sacrifice offered in the Christian Church but that which amongst Christians No Sacrifice amongst Christians but that of the body and bloud of our Lord. is called the Sacrifice of the body and bloud of our Lord as all the Christian Church seruice bookes Histories Chronicles and testimonies of ancient tyme beare witnes what Christian man can deny that our Sauiour was to be a Priest foreuer to offer this Sacrifice of his body and bloud by himself his Apostles and their Successors vntill the end of the world and that this oath of God is fulfilled in offering or giuing to God his body and bloud vnder the species of bread and wine according to his commaund at his last supper when taking bread he gaue thanks and brake and gaue to the Apostles saying This is my body which is giuen for you to God And in like manner the Chalice after he had supped saying This is the Chalice of the new Testament in my blood which is shed for you to God Luc. 22. Do this the same which he then
Kings Maiestie hauing heard of the learned dispute of the double Sacrifice that is to say of expiation and commemoration or religion affirmed in the presence of many that he approued of it Doctor Andrews in his answer to the 18. chapter of Cardinall Perrons replie Moderate Protestants after a sort defend visible Sacrifice saith The Eucharist euer was and by vs is considered both as a Sacrament and a Sacrifice A Sacrifice is proper and only applyable to deuine worshipp Againe The Eucharist being considered as a Sacrament is nothing else but a distribution and application of the Sacrifice to the seuerall receiuers Mr. Mountague in his appeale chapter 29. confesseth that S. Paul calleth our Lords table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing to offer sacrifice vpon Heb. 13. 10. And moreouer addeth that S. Ignatius S. Iohns disciple vseth this word in the same sense more then thryce and so doth also saith he Clement the Apostles Canons and Dionysius Areopagita and that Ireneus in the 20. chapter of his 4. book of heresies affirmeth it to be the office of the Ministers of the new Testament To serue God and the Altar 16. To these ancient Protestants I may adde the confession of more moderne Protestants Writers as of M. r Browninge Batchelor of diuinitie in his six sermons published by aprobatiō this yeare of 1636. page 132. where setting downe the offices of Priests out of S. Ciprian saith S. Ciprian speaking of the Clergie we Priests euery day celebrate and offer Sacrifice also in his 66. Epistle Ex all who are honored with Deuine Priesthood and are placed in the ministerie of the Clergie ought not to attend vnto any thing but the Altar and the Sacrifices and apply themselues to prayers and supplications Moreouer page 134. affirmeth that it was the vniuersall practise of all former ages to make supplications before the Altar And out of Hugo de S. Victore teacheth that not only the Clergie and domesticall of the Church but also the Heardsmen Hoggards and In the Primatiue Church all sorts heard Masse euery day labourers heard Masse euery daye and for this also citeth the 30. chapter of the Councell of Agathensis and of that which is more ancient then it the 5. Canon of the first Councel Tolletan saying If a Priest or Deacon or Subdeacon or anie Clarck who is deputed to the Church if he shall be within the Cittie or in a place where there is a Church or in a Castle Burrough or Village and shall not come to the Church or to the dayly Sacrifice let him not be accounted for a Clergie Man and for the further confirmation hereof referreth the reader to the 30. Canon of the first Councell of Orlians to the 7. Canon Tarraconensis to the 10 Cannon Gerundensis to the 14. of the 2. Councell of Orlians and many others and the common people for want of instructions fayling herein as he saith gaue occasion Why Masses afterward came so frequently as wee see to be celebrated in priuate The tract called a Coale from the Altar written in defence of the vicar of Gr printed with approbation Gr this yeare of 1636. page 17. saith Wee haue a Sacrifice and an Altar and a Sacrament of the Altar on all sides acknowledged neither the Prince nor Prelates the Priest or People dissenting from it some of these termes being further iustefied by the statute-lawes M r Pocklington a Doctor of diuinitie in his sermon of the Sunday no Sabboth of the second edition published with authoritie this yeare of 1636. page 14. citeth S. Augustine saying My brethren your holines knoweth very well that to day wee celebrate the feast of the celebration of the Altar in which the stone is anointed or blessed vpon which deuine sacrifices are consecrated Againe page 25. None were allowed to come and stand within the listes of the holy place wher the Altar was fixed but the Priests whose office it was not to attend vnto any thing but the Altar page 27. he citeth S. Ambrose saying S. Ambrose his practise sheweth a distinction of seruice the Cathecumeni being dismissed I began to say masse saith S. Ambrose S. Ambrose begun not the second seruice as our Church calleth it at the Altar before the first seruice in the Body of the Church was finished and the Cathecumenie sent out Againe page 34. he saith those are prophainers of the Lords day who will not come to Church vntill seruice be ended and the sermon begun and such as S. Augustine sayes they make the Priest to curtaile the masse or sing or say it after their fancie Of the reall presence the same Author page 39. The reall presence defended by moderate Protestants saith In the Church reuerence was to be giuen to the Angells which attend the Lord our Sauiour at his table in tremendis misterijs as S. Chrisostome speakes where he is truly and really present not so in priuate houses Mr. Shelford in his fiue pious sermons page 6. In this house of the Church God will heare for the presence of his sonne for as Chrisostome saith where Christ is in the Eucharist there is no want of Angells where such a king is and such Princes are there is a heauenly place nay heauen it selfe Doctor White a Doct. VVhite a Protestant Bishope of the reall presence Protestant Bishope in his epistle to his treatise of the Sabboth day saith The sense of the second commandment is thou shalt worship no Idol c. Leuit 26. 1. but the sonn of God and his blessed name are no Idols The Sonne of God in the blessed Eucharist giuing his body and blood is no Idol therfore religious adoration of Christ in the holy Eucharist and at the rehearsing of the name of Iesus is no superstitious act prohibited in the second commandement Thus these moderate Protestants Wherby it doth appeare that they after a fort confesse both the reall and substantiall presence of the Sonne of God in the Sacrament of the Altar and also the visible Sacrifice in the Church of God Catholiques affirme that as in the beginning The opinion of Catholiques concerning visible Sacrifice of the Church of God vpon earth there were particular visible Sacrifices offered vnto God vpon Altars after the manner that is aforesaid so there shall be vntill the end and that in the new law our Sauiour at his last supper not only instituted an externall visible Sacrifice to be offered vnto God vpon an Altar but that also he instituted this Sacrifice in his body and blood an ordeyned that it should be a propitiatorie Sacrifice for the remission of sinnes not of it selfe abstracting from te sacrifice of our redemption vpon the Crosse nor yet immediately that who soeuer shall offer the sacrifice of the body and blood of our Lord shall haue his sinnes immediately forgiuen without contrition or any satisfaction for them as our aduersaries manie tymes doe falsely report but that this Sacrifice is an application of
Sacrifice to some creature Which S. Paul also signifyeth saying vnto those of Listria who would haue offred Sacrifice vnto him and Barnabe why do you these things we are mortall men like vnto you Act. 14. 11. neither would those of Listria though heathen men haue gonn about to offer Sacrifice to Paul and Barnabe but that they esteemed them Gods saying Gods made like men are descended vnto vs and they called Barnabe Iupiter and Paul Mercurie Act. 14. 11. 7. The reason why Sacrifice is so only due vnto God as that it may not be giuen vnto any creature first is for that Sacrifice is a visible known signe of the deliuery of ourselues vnto him vnto whom the Sacrifice is offered as vnto our God as God himself witnesseth VVhy Sacrifice is only due vnto God saying They haue forsaken mee and haue Sacrificed to strange Gods 4. Kings 22. 17. Again they haue forsaken mee and haue Sacrificed to strange Gods that they might prouoke mee to wrath 2. Paral. 34. 25. and man being Gods by title of his creation conseruation and redemption may not giue himself vnto any other as vnto his God and therefore he may not offer Sacrifice vnto any creature Secondly God created mā according to his owne Image to the Image of God he created him Gen. 1. 27. And as our Sauiour said of the tribute mony Whose is this Image and superscriptiō They sayd vnto him Cesars Then he saith to them render therefore the things that are Cesars to Cesar and the things that are Gods to God Matth. 22. Wherevpon Tertullian in his book of idolatrie saith As the Image of Cesar which is vpon his coyn is due vnto Cesar so the Image of God which is in Man is due vnto God wherefore as thou restorest mony to Cesar so thou oughtest to giue thy self to God 8. And for that exterior Sacrifice is so proper vnto God as a visible signe of the inuisible acknowledging him for our Lord in our harts and a diuine worship or worship of Latria due only VVhy the Diuels desire Sacrifice vnto him to signify the inward spirituall Sacrifice wherewith the soule offreth herself vnto God as vnto the originall cause of her creation and end of her happines therefore the Diuel who is couetous of diuine honor and ambitious to be esteemed as a God desireth to haue external Sacrifice offred vnto him as witnesseth S. Augustin The more fovvl the more ambitions in the 19. Chapter of his 10. Book of the Cittie of God saying The Diuels for no other cause do desire Sacrifices to be offred vnto them then for that they know they are due vnto the true God for it is not true which Porphyrie affirmeth and some others think that the Diuel desireth to haue Sacrifice offred vnto him for that he delighteth in the sauour of dead carkasses burned or rosted but for that he delighteth in deuine honour They haue store of the sauour of things burned euery where and if they should desire more the Diuels themselues could do this for themselues but because these wicked Spirits do impudently chalenge to themselues to be God they are not delighted with the smoak which procedeth from the burning of any body but that which procedeth from the mind of an humble suppliant or petitioner who being deceaued is become subiect vnto them and they domineere ouer him stopp in his passage vnto the true God that man should not become the Sacrifice of God whilst he is offered in Sacrifice vnto another who is not God Agayn in the 22. Chap. of his 20. Book against Faustus the Manichean he saith The proud and wicked Spirits are not fedd with the sauour of things burnt or rosted in the Sacrifices which are offred vnto them or with smoak as many vainly think but they are fedd with the errors of men not by a refection of their bodies but by a malicious delight that they can by any meanes deceaue yea though it be by an arrogant pride of a dissembled majestie and so glory that diuine honor is exhibited vnto them 9. And if there had been any visible outward action more due vnto God or of greater esteeme VVhy our Sauiour redeemed mankind by a Sacrifice or of more woorth in the presence of God then exteriour visible Sacrifice representing the inward Sacrifice of the hart and mind certayn it is that the Sonne of God our Sauiour CHRIST IESVS would haue donn that act or offred it to God the Father for the redemption of mankind Seeing he descended from heauen not to do his own will but the will of God that sent him Ioh. 6. 38. And God the Father in him was well pleased Matth. 3. 17. But seeing he redeemed mankind by exterior visible Sacrifice representing the inward Sacrifice of his hart and soul who can doubt but that of all the outward actions of men externall visible Sacrifice representing the inuisible Sacrifice of the hart is the cheifest and aboue all other visible outward actions due vnto God which S. Augustin in his first book against the aduersaries of the Law and the Prophets and 18. Chapter further witnesseth saying Sacrifice is cheifly and aboue all things due vnto God CHAP. V. Of all the visible actions of men exteri or visible Sacrifice is due vnto God alone 1. ALl other exterior visible actiōs of men except externall visible Sacrifice may be donn or exhibited vnto creatures as visible adoration by bowing to the ground kneeling openning of the lips lifting vp of the hands c. haue been and are giuen vnto men or creatures euen by good and pious men As it is read of Abraham Adoration may be giuen vnto creatures who when he did see three men comming towards him he rann to meet them and adored to the ground Gen. 18. 2. Again Abraham rose vp and adored the people of the land that is to say the Children of Heth Gen. 23. 7. yet Abraham is called Father of the faithfull Rom. 4. And likwise when Iacob did see Esau comming towards him going forward he adored prostrate to the ground seauen times Gen. 33. 3. It being told Moyses that Iethro his father in law was comming towards him Moyses going out mett him adored and kissed him Exod. 18. 7. The Brethren of Ioseph the Patriark adored him prostrate to the ground Gen. 43. 26. Iosue fell flat to the ground and adored an Angell Ios 5. 24. Nathan the Prophet adored king Dauid bowing to the earth 3. Kings 1. 23. 2. God Almightie speaking of the reuerence which shall be vsed towards the chiefe Pastors of his Church in the New Law saith Kings shal be they nureing Fathers and Queenes they nurces with countenance cast down towards the ground they shall adore thee and they shall lick vp the dust of thy feete Isa 49. 23. The Children of the Prophets Adored Elizeus adored Elizeus flat to the ground 4. Kings 2. 15. The Children of Israel being assembled togeather they
Scriptures Exod. 33. 19. Ioh. 11. 15. and the offering of visible external sacrifice being due vnto God only chieflie and aboue al things as a Sacrament of the inuisible Sacrifice of our hearts and soules vnto him and a holie signe of our acknowledging God for our Lord God as I haue proued in the precedent chapters What reasonable man can denye that God out of his prouidence towardes mankinde in directing him as a reasonable creature vnto his end and chiefest good hath also giuen vnto all mankinde a natural inclination propension and instinct to offer visible sacrifice vnto him thereby to acknowlegd him for their God honor him with the worshipp of Latria and professe the vnion of their harts with him their last end and chiefest good Vnlesse we should saie that God in the creating of man and in directing of men vnto their last end hath vsed lesse goodnes and prouidence then he hath towards trees plants and stones with is absurd seeing that his mercies towards man are aboue all his workes 2. From this instinct it did proceede that in the law of Nature whilest men liued in the beginning of the world without writings or anie other ordinarie directions or law more then the instinct of nature proceeding from reason with is called the law of Nature the faithfull in the Church of God vsed to offer visible Sacrifice vnto God as Abel Noe Melchisedec Abraham Isaac Iacob and Iob who all offered exterior visible Sacrifice vnto God before anie other law was knowne or published but the instinct of nature The lavve of nature is vvritten in the hartes of the Gentils proceeding from reason and is as S. Paul sayth Written in the harts of the Gentils Rom. 2. 15. and was as S. Hierom. vpon the 24. of Isai sayth Giuen vnto al nations before the law of Moyses was written which was not giuen by God vnto the children of Israel vntill the yeare 2544. from the beginning of the world according to the Annales of Torniellus 3. Neither could the defects in the sacrifice of Cain be displeasing vnto God as they were Gen. 4. 5. if Cain had not been obliged by some law to offer sacrifice for as S. Paul saith Rom. 4. 15. Where there is no law there is no preuarication Cains sacrifice displeasing because it vvas not conformable to the lavv of Nature or offence nor the sacrifices of Abel and Noe be gratefull and acceptable vnto God as they were Gen. 4. and 8. 21. but for that they were conformable vnto some law and right for God is not a God that will iniquitie Psal 5. 5. Yet before the law of Moses was giuen which was not vntill the yeare 2544. there was no other law as al men Cain and Abel bound to offer Sacrifice by the lavv of nature grant but the law of nature written in the harts of men Wherefore seing that for those 2544. yeares the faithfull offered visible sacrifice according to some law and there was no lawe but the instinct of nature proceeding from right reason which we call the law of nature it manifestly followeth that external visible sacrifice is due vnto God by the law and light of nature 4. From hence it is that Cain and Abel in the Cain and Abel offered Sacrifice vvithout a maister or teacher beginning of world had no need of anie maister or teacher to tell or teache them in general that they ought to offer visible sacrifice vnto God because they were taught it by the direction of theire consciences light of reason and wisdome giuen from aboue vnto all mankind as witnesseth S. Chrisostome in his 18. homilie vpon Genesis sayinge Cain of the fruites of the earth offered a Sacrifice to God Consider how the builder of nature in grafted in man the science of conscience for I pray you tell me whoe brought Cain to this knowledge no other but the knowledge which is in a conscious mind He offered saith the Scripture Sacrifice to God of the fruits of the earth for he did know and he did clearly know that it was conuenient or meete to offer something of his possession to God not that God stood in need of any thing that was his but that he who inioyed such a be-benefit from him should shew his gratitude And againe in the same homilie he saith Cain had no teacher nor Abel a prompter or councellor to teach them to offer visible Sacrifice but they were both moued to this oblation by the dictamen of their consciences and by wisdome giuen from aboue vnto mankind In like manner S. Clement in the 20. chapter of his 6. Booke of Apostolicall constitutions affirmeth that Abel Noe Abraham and others after them offered Sacrifice to God only moued thervnto by the law of nature Whervpon Eusebius Cesariensis in the 10. chapter of his first booke of Euangelicall demonstrations saith The ancient friends of God Abel Noe Abraham c. offered Sacrifice which saith hee we ought not to thinke to haue been a rash inuention or a thing begunn after a humaine manner but rather inspired from aboue sed deuino potius nutu insinuatū For which cause Tertullian in the 2. chapter of his book against the Iewes saith Leuites to offer Sacrifice before the leuiticall lavv Before the law of Moses was giuen which was written in Tables of stone ther was a Law not written which was naturally vnderstood and kept by the Fathers for from whence was Noe found iust if the naturall iustice of the Law did not goe before him from whence was Abraham esteemed the freind of God if not by the equitie or iustice of the Law of Nature How came Melchisedec to be called a Priest of the most high God if there were not Leuites before the leuiticall Law who offered Sacrifice to God Thus Tertullian wherby it appeareth that men by the law of nature and dictamen of their conscience without a Maister or Teacher or written law are in generall sufficiently instructed to offer visible Sacrifice vnto God as a meanes wherby they may attaine vnto the vnion of their hearts with him who is theire last end and chiefest good Whervpon Origen in his first book vpon Iob saith In the tyme of the Law of Noe Abraham Melchisedec and Iob Priestes by the lavv of nature nature there were Priests who were not ordained to that office by the prescript of anie written law but taught and instructed to doe it by naturall wisdom After this manner Noe executed the office of Priesthood After this manner Abraham and Melchisedec were Priests and also after them Iob himselfe had the office of Priesthood Thus Origen With whom also agreeth S. Ciprian in his treatise of the reason of Circumcision saying Though many of the nations of the earth did iudge Circumcision which the Iewes vsed to be absurd and vnreasonable yet following the law of nature they retained the instruments of expiation or clensing from sinne and doe immolate victimes burne fatt and
sacred feasts or communions to be made of things offered in sacrifice that euen heathen men who beleeued that there was a God or Gods and his or their Prouidence ouer mankinde guided only by the law of nature or the dictamen of euerie mans conscience esteemed those to be Atheists impious and irreligions who had temples and yet had no sacrifice nor communicated of things offered in sacrifice And Plutark in the same place adding a reason why those who communicated together in their temples and not of things offered in sacrifice were Atheists and impious wicked people saith For he that should make a sacred feast or communion without offering of sacrifice standeth by the Priest as he would stand by a cooke or buicher gaping after meate and that 's all wherby they contemne the sacred honor or worshipp which is due vnto God by the law of nature and profane the holye societie which should be betweene men and God and of men amongst themselues and therefore are instlie esteemed Atheists irreligious And this is sufficient to shew vnto any indifferēt reader that the offering of visible sacrifice is due vnto God by the law and light of nature or the dictamen of all mens consciences in whom the light or lawe of nature is not extinct or that without infringing the law of nature the offering of visible sacrifice vnto God cannot be taken away or neglected CHAP. VII How visible Sacrifice was offered vnto God in the beginning of his Church vpon Earth shal be vntill the end 1. THis being the end why visible Sacrifices were ordeyned by God that men might by them visibly acknowledg him for their Lord God honor him with the honor of Latria or diuine vvorship due only vnto him maintaine a memory of the passion of our Sauiour to come or past and preserue peace vvith him and amongst themselues God of his goodnes in the beginning of his Church vpon earth in the Law of Nature established the offering of visible Sacrifice in man not only by the law and God established the offering of sacrifice light of Nature but also by reuelation and inspiration immediatly bestowed vpon Adam from himselfe as witnesseth S. Athanasius in his sermon vpon these wordes All things are giuen me by my father saying Neither was Abel ignorant that he ought to offer of his first begotten for he learned it of Adam who had it from God For as the Scriptures saie Wisdome 10. 2. God brought Adam out of his sinne and gaue him power to containe all things Amongst which this was one that he and his sonnes and posteritie ought to offer visible Sacrifice to God in signe of homage and subiection vnto him and vnion of hearts with him their Creator Wherevpon S. Chrisostome in his 18. homily vpon Genesis saith that both Cain and Abel were moued to offer Sacrifice By the dictamen of their consciences and by wisdome giuen from aboue 2. By this which hath been said it appeareth that the offering of visible Sacrifice vnto God was not only practised in the beginning of the world by Adam Cain and Abel but also that it Sacrifice an article of faith was an article of faith reuealed vnto man by God in the Law of Nature euen from the beginning of the Church of God vpon earth after the fall of Adam Wherevpon S. Paule faith By faith Abel offered a greater hoast to God then Cain Heb. 11. 4. Where S. Paule signifieth vnto vs that Abel beleeuing that visible Sacrifice as a sacred signe of the inuisible Sacrifice of his heart was gratefull to God offered a visible Sacrifice according to this his faith of the best thinges he had and therefore was respected by God And Cain wanting faith and belief in this point offered according to the defect of his faith of his worst fruites and therefore God respected not his giftes Gen. 4. for without faith as S. Paule saith it is impossible to please God Heb. 11. 6. 3. Now seeing that Adam and his sonnes who Adam and his Sonnes first founders of the Church vpon earth were the first founders of the Church of God vpon earth vsed externall visible Sacrifice and externall visible Sacrifice is a thing only chiefly and aboue all thinges due vnto God as a Sacrament representing the inward and inuisible Sacrifice of the heart and a matter of faith in the Law of Nature most certaine it is that externall visible Sacrifice shall not be taken out of the Church of God vntill the end of the world seeing that as S. Paule witnesseth Faith is alwaies one and the same saying One Lord one Faith Ephes 4. One faith in all times and ages immutable 5. and not changeable or mutable but one and the same spirit of faith 2. Cor. 4. 13. Wherevpon S. Augustine in his 89. Epistle to Hillarius and 3. Question saith Faith is not variable but one And the true Faith shall neuer faile vntill the end of the world as the Scriptures affirme Mat. 13. 39. Ephes 4. 13. and the manie promises of Cod. Wherefore seeing that visible Sacrifice was vsed in the beginning and first foundation of the Church of God vpon earth as a matter of faith and as a thing due only to God most certaine it is that visible Sacrifice shal be practised vntill the end of the world that we all meete as S. Paule saith in the vnitie of faith and knowledge of the Sonne of God Ephes 4. 13. which God himselfe further witnesseth saying I the Lord this is my name and I will not giue my glorie vnto an other Isa 42. 8. 4. Secondly CHRIST IESVS deliuered himself to death as S. Paul witnesseth that he might Christ planted a glorious Church vvhich could not be vvithout Sacrifice present vnto himself a glorious Church Ephes 5. 26. with could not be where the honor and worship which is only chiefly and aboue all things due vnto God is taken away such as is externall visible Sacrifice as I haue prooued in the precedent Chapters And whereas some obiect and say that S. Paul saith Christ offred himself once and one hoast c. we grant that Christ offered himself but once bloodily which was vpon the Crosse and but one substantial hoast because the same substantial body which was offered vpon the Crosse is now daily offered or giuen to God for vs as a sacred signe of the inuisible Sacrifice of our harts according to his commaundement saying Do this the same which he then did when he took bread and made it his Body and gaue it to God for vs as I shall shew more at larg hereafter 5. Thirdly the offring of externall visible Sacrifice is one of the chiefest meanes whereby Sacrifice the meanes of peace men preserue vnitie peace and society with God and amongst themselues as I haue proued in the 2. Chapter and therefore this could not be taken away by our Sauiour the end of whose coming into the world was chiefly to
plāt peace and preach as S. Paul saith Peace to them that were farr of and peace to them that were nigh Ephe. 2. 17. And God is not the God of dissention but of peace 1. Cor. 14. 33. 6. Fourthly Adam and his sonnes liued in the law of nature and instituted externall visible Sacrifice in the Church of God vpon earth according to the Law of Nature no other law being then published or known as all diuines generally Sacrifice instituted by the Lavv of Nature hold and the law of nature being inserted and ingrafted by God as S. Paul saith Rom. 2. 15. in the harts of all men for them to follow as a rule of Iustice and an instinct of nature proceeding from reason as an euerlasting couenant between God and Man Isa 24. 5. Certayn it is that our The Lavv of Nature immutable Sauiour could not take away externall visible Sacrifice from amongst men and moue them to violate the Law of Nature or change it in the harts of all men seeing that as S. Paul saith He continueth faithfull and cannot deny himself 2. Tim. 2. 13. to change his diuine decrees and alter the Law of Nature in all men or change the naturall diuine instinct which he hath engrafted in all men to follow euen from the first beginning of his Church vpon earth which Lactantius in his 6 Book and 8. Chapter of diuine Institutions obserueth out of the 3. book of Ciceros common-wealth saying Cicero almost with a diuine voice hath in these words described the Law of Nature saying The Law of Nature is right reason agreable Description of the Lavv of Nature to nature spread amongst all men constant and euerlasting To this Law it is not lawfull to add any thing or to take away Thus Lactantius and Cicero of the Law of Nature Wherefore seeing that visible Sacrifice was instituted by the Law of Nature most certayn it is that our Sauiour came not to take it away but to institute it in better termes with he did when taking bread he gaue thanks and brake and gaue to the Apostles saying This is my Body which is giuen for you to God do this for a commemoration of mee In like manner the Chalice also after he had supped saying This is the Chalice the New Testament in my Bloud which is shed for you to God This do ye as often as you shall drink for a commemoration of mee Wherefore we may iustly complayn of these who persecute the offering of visible Sacrifice vnto God in the words with the Prophet Isaie vsed when he complayned of the Iewes for violating the Law of Nature saying The earth is infected with the inhabitants thereof because they haue transgressed the Lawes changed right dissipated the euerlasting couenant Isa 24. 5. 7. Fiftly the Prophet Daniel promiseth that externall visible Sacrifice shall be offered vnto God in the Church of God vntill the end of the Sacrifice to last vntil the end of the vvorld world saying And in the half of the week shall the host and the Sacrifice fail and there shal be in the Temple the abomination of desolation euen to the consummation Daniel 9. 27. Agayn The continuall Sacrifice shal be taken away and the abomination of desolation shal be set vp Dan. 12. 11. And our Sauiour himself setting down the tyme when this Prophecy of Daniel shall be fulfilled and when there shal be no more hosts nor Sacrifices offered to God in his Church vpon earth saith And when you shall see the abomination of desolation which was spoken of by Daniel standing in the holy place c. immediatly afther the tribulation of those dayes the Sunn shal be darkned and the Moone shal not giue light and the Starres shall fall from heauen Math. 24. And so forth describeth the day of Iudgment signifying that externall visible Sacrifice shal be offered in the Church of God vntill a litle before the consummation of the world 8. Sixtly God Almightie promised saying I will send of them which shall be saued to the Gentils into the Sea into Africa and Lidia into Italy and Greece to the Ilands farr of to them that haue not Priests and Leuits shal be allvvayes in the Church to offer Sacrifice heard of mee and haue not seene my glory And they shall shew forth my glory to the Gentils and they shall bring all your Brethren of all Nations a guift to our Lord. And I will take of them to be Priests and Leuits saith our Lord because as a new Heauen and a new earth which I make to stand before mee saith our Lord so shall your seed stand and your name Isa 66. 19. Where we see that God almightie promiseth to make Priests and Leuits whose office is to offer and assist at the offering of visible Sacrifice of the gentils conuerted vnto Christianity and that their seede shall not fail vntill the end of the world Wherevpon S. Augustin in the 21. Chapter of his 20. Book of the Cittie of God alledging this place saith God compareth the conuerted Gentils as it were by a similitude vnto the Children of Israel offring vnto him their hosts or Sacrifice with Psalmes in his house or Temple which the Church doth now euery where and hath promised that he would take of them Priests and Leuits for himself which now we see donne for now Priests are not by succession of flesh and bloud according to the order of Aron but as it ought to be in the new Testament where Christ is the chiefe Priest according to the order of Melchisedech thus S. August 9. Seuenthly God promised by the Prophet Ieremy saying Behold the dayes shall come saith our Lord and I will raise vp the good word that I haue spoken to the house of Israel c. This is the name they shall call him the lord of our iust one c and of Priests and Leuits there shall not faill from before my face a man to offer Holocausts and to burne Sacrifice and to kill victimes all dayes Ierem. 33. 14. Wherevpon Theodoret in his interpretation of this place saith Wee see the euent of this Prophecy for the new Testament being giuen according to the diuine promise The Priest-hood according to the order of Melchisedech is also giuen which whosoeuer haue obteyned do offerr vnto God reasonable Sacrifice 10. Eightly S. Paul commaundeth all Christians No communion vvithout Sacrifice saying As often as you shall eate this Bread and drink the Chalice you shall shew the death of our Lord vntill he come 1. Cor. 11. 26. and our Lord dyed offering vp himself to God in an externall visible Sacrifice as our aduersaries do graunt whereby it is manifest that exteriour visible Sacrifice by the commaund of the Scriptures shall last vntill the later day 11. Ninthly externall visible Sacrifice being a thing only and chiefly aboue all things due vnto God and giuen vnto God by the consent of all Nations thereby to acknowledg him for
I haue prooued in the last Chapter and there fore to make Christ to put down all speciall externall Sacrifice were to make him Antichrist Secondly all other outward acts obseruances and worships may be vsed and giuen vnto men only visible Sacrifice is due vnto God as he is God and Creator of all things as I haue prooued in the former Chapters Wherefore if our Sauiour Sacrifice taken avvay Religion is destroyed should haue taken away the offering of visible Sacrifice vnto God he had taken away Religion for Religion is a vertue by which men do giue due worship and honor vnto God as witnesseth S. Thomas in his Secunda Secundae quaest 81. art 1. Wherevpon S. Cyprian in his booke of our Lords Supper saith Religion is destroyed when there resteth no more Sacrifice to bee offred for as S. Augustin saith in the 21. chapter of his 20. book against Faustus The offering of Sacrifice doth belong Sacrifice is diuine honor or only due to ditie vnto the worship of Latria which is a seruice properly due vnto diuinitie Again in the same book and chapter he saith Sacrifice is diuine honor Wherefore if our Sauiour had taken away the offering of visible Sacrifice he had taken away the diuine honor which properly belongeth vnto God and had destroyed Religion 2. Thirdly if our Sauiour had taken away visible Sacrifice out of his Church he had taken away Priest-hood for by the law of nature nations Sacrifices taken avvay Priest-hood is destroyed and written law and law of grace Priests were ordeyned to this end that they might offer externall visible Sacrifice vnto God as we see by experience in all tymes and in all nations for at all tymes and in all nations those who beleeued that there was a God and his prouidence ouer mankind knew by the dictamen of right reason and nature that they were to honor and worship God with visible Sacrifice as a thing only and aboue all things belonging vnto him as their God and Creator as I haue shewed in the 6. Chapter and also knew by the same light of nature that euery one was not fitt to execute that office or could tell how to do it wherefore they chose some who publickly should for the whole assemblie or company performe that act Wherevpon S. Paul saith Euery high Priest is taken from amongst men that he may offer gifts and Sacrifices Heb. 5. 1. Agayn for euery high Priest is appointed to offer gifts and hosts wherefore it is necessary that he haue somthing that he may offerr Heb. 8. 3. Whereby we see that if our Sauiour had taken away the offering of externall Sacrifice vnto God hee had also taken away Priesthood which S. Ephrem in his treatise of Antichrist further witnesseth saying in the tyme of Antichrist for that the deuine oblation and sanctification shal be no more offred to God then the holy mistery of Priesthood shall cease 3. Fourthly the Priesthood being taken away Priesthood being taken avvay the lavv is destroyed the law also is translated and taken away as witnesseth S. Paul saying The Priesthood being translated it is necessary that a translation of the law be made Heb. 7. 12. Wherefore if our Sauiour had not instituted a visible Sacrifice in his Church he had not bin a lawgiuer as the Scriptures call him Iames 4. 12. but a law destroyer And from hence it is that S. Ireneus in the 15. Chapter of his â—5 book against Heresies saith That Antichrist Antichrist vvithout a lavv shal be with out a law as an Apostata because he shall take away all publick visible Sacrifice and Priesthood on which the law dependeth for as the Scripture saith The Lipps of the Priest shall keepe knowlege and the law they shall require of his mouth Math. 2. 7. He that shal be proud refusing to obey the commandement of the Priest that man shall die Deut. 17. 12. Wherevpon the Prophet Osee when he would expresse the wickednes of the Children of Israel in whom there was no truth nor mercy nor knowledg of God but cursing and lying and man-slaughter and theft and adulterie c. saith Thy people are as those who gainsay the Priest Osee 4. 4. Whereby it is manifest that if our Sauiour had taken away externall visible Sacrifice he had taken away the Law 4. And for this cause least that the Church of God should at any tyme be without a religion or law our Sauiour presently after he had finished the Sacrifice of the Paschal lamb took bread and gaue thanks and brak and gaue to his Apostles saying This is my Body which is giuen for you to God Luc. 22. 19. And instituted the Sacrifice of the new law and said to the Apostles and their successors Do this that is giue my body to God for you in commemoration of mee least that his Church should be at any tyme without a speciall visible exteriour Sacrifice Religion and Law 5. If our Sauiour in the new law had not instituted a proper visible Sacrifice wherewith God might be worshipped by men in the time of the VVhen Sacrifice is taken avvay the chief visible honor due vnto God is taken avvay new law as he was in the old but had wholy taken externall visible Sacrifice out of his Church he had left no externall visible act of Religion whereby men might haue adored God as God and had depryued his eternall Father of the greatest externall visible worship and honor which he had vpon earth that is to say the worship of Latria by offering externall visible Sacrifice vnto him which is absurd seeing our Sauiour came to add honor vnto his etternall Father and not to diminish it Ioh. 8. 49. 6. Sixtly the law of nature and nations and written law as I haue proued in the former chapters teach vs to offer externall visible Sacrifice vnto God therby to acknowledge his soueraigntie and supreame power ouer vs and our Sauiour came not to breake the lawe but to fulfill it Math. 5. 18. 7. In the communion of the ould law there was a Sacrifice to represent the Sacrifice of our Sauiour vpon the Crosse to come as witnesse the Scriptures Exod. 12. 6. and Fathers as S. Chrysostome in his 61. homily to the people of Antioch S. Augustine in the 18. Chapter of his first booke against the aduersaries of the lavv and the Prophets therefore there must be also a Sacrifice in the communion of the new law to represent the Sacrifice of our lord vpon the Crosse past seeing as I haue said before our Sauiour came not to breake the law but to fulfill it And as the Children Sacrifice as necessarie in the nevv lavve as in the ould of God who liued before the Passion of Christ stood in need of a Sacrifice in their communion to represent the Sacrifice of Christ vpon the Crosse to come and to apply the merits of the said Sacrifice vnto them So the Children of the Church
of God who liue after the Passion of Christ stand in need of a Sacrifice in their communion to represent the Sacrifice of our Sauiour vpon the Crosse past to apply his merits vnto them who was slaine as S. Iohn saith from the beginning of the world Apoc. 13. 8. And as many as were saued in the law of nature or vvritten lavv or shal be saued in the law of Grace all were and shal be saued by the merits of the passion of our Sauiour and his Sacrifice vpon the Crosse And therefore if in the lavv of nature and written lavv they had need of externall visible Sacrifice to apply the Passion of our Sauiour vnto them so likevvise haue vve in the nevv lavv seeing that the ould lavv vvas a figure of the nevv 1. Cor. 10. 6. Wherevpon S. Augustine in the 18. chapter of his 20. booke against Faustus saith At this present Christians do celebrate the memorie of the sacrifie of Christ passed vpon the Crosse by the most holie oblation of the body and bloud of Christ 8. The chiefest act whereby our Sauiour redeemed vs vvas his offering or giuing himselfe to God for our Redemption according to his word saying I yeild my life for my sheepe Ioh. 10. 15. Sacrifice taken avvaie the commemoration of our Sauiours passion is also taken avvaie Against Christ gaue himselfe for vs that he might redeeme vs. Tit. 2. 14. Wherefore if our Sauiour had taken away all externall visible Sacrifice out of his Church he had left in deeds or actions no expresse commemoration of his Passion 9. God Almightie threatneth it as a great To be depriued of Sacrifice is threatned as a punishment plague to the pleople of Israel to take away from amongst them for their sinnes Sacrifices and Altars saying Manie daies shall the kingdome of Israel sit without King and without Prince and without Sacrifice and without Altar c. And after this the children of Israel shall returne and shall seek the lord their God and his goodnes in the last dayes Osee 34. Where we see that God himself accompted it a great plague for the Children of Israel to be without Sacrifice and Altar as they are and shal be vntill a litle before the last dayes according to this prophecy and at the last dayes they shall seeke the Lord their God and his goodnes and become Christians and haue Sacrifice and Altars Wherefore if our Sauiour should haue planted his new lavv and Testament vvithout any externall visible Sacrifice or Altar the nevv lavv had bin a lavv and Testament of greater anger vvrath and punishmēt then vvas the ould law and not a law of greater grace and fauor which is repugnant to the promises saying Christ came to preach the acceptable yeare of our Lord Psal 71. 1. Luc. 4. 19. Insomuch as S. Paul speaking of this tyme of grace saith Behold now is the time acceptable behold now the day of saluation 2. Cor. 6. 2. c. 10. As I said in the 2. Chapter two things haue alvvayes been highly esteemed amongst men the honor of their God and their vnity peace and society with him and amongst themselues and these two haue been chiefely mainteyned amongst men of all nations by offering visible Sacrifice vnto God and after by eating or communicating of the said Sacrifice amongst themselues as I haue prooued in the 2. chapter By Sacrifice peace and vnitie is preserued and our Sauiour came not to take away peace vnitie and societie of men with God or amongst themselues but to plant it saying Not for the Apostles only do I pray but for them also that by their word shall beleeue in mee that they all may be one as thou Father in mee and I in thee that they also in vs may be one that the world may know that thou hast sent mee Ioh. 17. 20. 11. God Almightie promised by the Prophet Ieremie that visible Sacrifice should neuer be taken away saying Of Priests and Leuits there shall not fail from before my face a man to offer Holocausts and to burn Sacrifice and kill victimes all dayes Ier 33. 18. According to which promises S. Paul commandeth the Christians to offer Sacrifice saying you shall shew the death of our Lord vntill he come 1. Cor. 11. 26. who dyed offering vp himself in a visible Sacrifice as our aduersaries will confesse 12. If our Sauiour had taken away the offering of visible Sacrifice to God and had instituted a communion by taking an eating a peace of bread and apprehending Christ in heauen by VVithout Sacrifice there is no difference betvveen the communion and eating of common meat faith he had made no difference betweene the eating of common meat and the communion for euery one who eateth or drinketh piously like a Christian and not like a beast apprehendeth God or CHRIST IESVS our Lord in heauen by the hand of faith as author and giuer of that meat as often as they eat or drink 13. The offering of visible Sacrifice in generall vnto God vvas a matter of faith planted in the Church of God vpon earth euen from the first foundatiō of the Church of God vpon earth after the fall of Adam as I haue prooued in the last Chapter and faith is one and vnchangeable as also there I haue prooued Whereby it is sufficiently Our Sauiour changed not the faith but ceremonies of the old Lavv. manifest vnto any indifferent Reader that our Sauiour at his comming did not nor would take away out of his Church which he founded vpon earth externall visible Sacrifice but took away only the ceremoniall law and planted externall visible Sacrifice in more worthy gifts as made suertie of a better Testament Heb. 7. 22. 14. And to conclude all the known world as I haue prooued in the 2. and 3. chapters at the tyme of our Sauiour offered visible Sacrifice vnto some God true or false thereby to adore him with the honor of Latria or honor due only vnto God and signifie the Sacrifice of their harts vnto him and vnion with him Wherefore if our Sauiour had quite taken away the offering of visible Sacrifice to any God some Iew or gentill would haue accused him or the Apostles of it Our Sauiour neuer accused of taking avvay Sacrifice which vve neuer read that they did yet the Iewes so highly esteemed visible Sacrifice as they accounted it a punishment or curse to be without it as appeareth Dan. 9. 27. the 11. 31. and the 12. 11. Osee 3. 4. Ioel. 1. 9. and the Gentils esteemed it a sinne worthy of death to abuse it as vvitnesseth Plato in his 10. Dialogue and a signe of atheisme and impietie to neglect it as testifyeth Plutark in his booke intituled That there Epicurus only for feare offered Sacrifice contrary to his doctrine is no pleasant life according to Epicurus who in doctrine and words denied the offering of visible Sacrifice but not in practise for feare of the
did for a commemoration of mee especially considering that these his words are so plaine and manifest and no where els we finde that our Sauiour either offered vnbloudy Sacrifice according to the order of Melchisedech or commaunded any of his followers to offer vnbloudy Sacrifice but at his last supper and the Christian world now for 1600. yeares hath generally beleeued that at his last supper our lord offered vnbloudy Sacrifice and gaue his bodie and bloud to God for vs after an vnbloudy manner as in part I haue proued in the 2. Chapter and shall proue more at large heereafter 6. Neither doth this hinder the fulfilling of this oath of God in our Sauiour for that he is not visibly now vpon earth to execute Priesthood according He vvho cōmandeth a thing to be donn is said rather to do it then his officer to the order of Melchisedech for when a thing is donn by commandement of another who hath lawfull power and authority to command and vertue to execute what is commanded he who commandeth is rather said to do the thing commanded then his officers or ministers who do it by his authority power and command So our Sauiour commanding the Apostles and their Successors to giue his body to God for vs and shed his bloud to God for vs and they doing it by his authority power and command he may be rather said to giue his body and shed his bloud to God for vs and offer Sacrifice then Bishops or Priests who do it but as his officers and by vertue of his power authority and command 7. The Scriptures supposing Melchisedechs Melchisedechs Priesthood supposed by the Scriptures to bee vvell knovvn Priesthood and Sacrifice to bee well known many tymes say that Christ shal be a Priest foreuer according to the order of Melchisedech yet of Melchisedechs Priesthood and Sacrifice we haue in the Scriptures no more but Melchisedech brought forth bread and wine for he was the Priest of the most high or And he was the Priest of the most high Gen. 14. 18. Whereby it is manifest that hee brought forth bread and wine to offer it vnto God in Sacrifice seeing that no where els there is made any mention of any thing he could offer to God in Sacrifice whereby his order might be known neither can it be said that he brought them forth only to feed Abraham and his soldiors who were filled with the victualls and spoyles of 4. kings and gaue the tythe thereof vnto Melchisedech as appeareth in the same chapter and then it had binn needles to add that he was a Priest of the most high and how he blessed Abraham 8. Secondly the Ancient Iewes affirme that Melchisedech offered Sacrifice in bread and wine The Ancient Ievves affirme that Melchisedech offered Sacrifice in bread and vvine as Rabbi Samuel vpon the 14. Chapter of Gen. saying He sett forth the acts of Priesthood for he was sacrificing bread and wine to God Rabbi Phinees vpon the 28. of Numbres saying In the time of the Messias all Sacrifices shall cease but the Sacrifice of bread and wine shall not cease as it is said Gen. 14. For Melchisedech the King Messias shal be exempted from the cessation of the Sacrifices of bread and wine as it is said in the 110. Psal thou art a Priest foreuer according to the order of Melchisedech Rabbi Moyses Hadarsan vpon the 14. of Gen. saying Rabbi the sonne of Enachinam said that this Melchisedech was Sem the sonne of Noe but what is the meaning of this that he brought forth bread and wine by this he shewed that he taught the act of his Priesthood which was to sacrifice bread and wine And this is it which is said in the Psal Our Lord hath sworne and it shall not repent him thou art a Priest foreuer according to the order of Melchisedech And Philo Iudaus in his book of Abraham toward the end saith that Melchisedech sacrificed in bread and wine for the victory of Abraham And Galatinus in his 10. book of the secrets of Catholick verities and Genebrard in his Chronologie vpon Melchisedech cite certayn Rabbies who translate these words of the 14. of Gen. and 18. Ver. thus Melchisedech offred bread and wine The Catholick Church translateth them brought forth bread wine and assigning the cause saith for he was Priest of the most high as if she should say that this was his office to offer bread and wine in Sacrifice to God And Theodorus Bibliander a Protestant in his 2. booke of the Trinity and 89. leafe confesseth that it was a generall receaued opinion amongst the ancient Iewes that as the comming of the blessed Messias all legall Sacrifices were to cease and that only the Sacrifice they called Theoda of thancksgiuing praise and confession was to continue with was to bee performed in bread and wine as Melchisedech king of Salem and Priest of the most high God in the tyme of Abraham brought forth bread and wine 9. The ancient Fathers were of opinion that The Ancient Fathers affirme that Melchisedech offered Sacrifice in bread and vvine Melchisedech sacrificed in bread and wine and that our Sauiour was to fulfill the Type in Melchisedechs sacrifice by offering vp his body and bloud in Sacrifice to God vnder the formes of bread and wine As S. Cyprian in his 63. Epist. saying Our Lord Iesus offered a Sacrifice to God the Father and offered the same that Melchisedech did that is bread and wine that is his body and bloud S. Ambrose vpon the 109. Psal saying Christ by the misterie of bread and wine is made a Priest foreuer according to the order of Melchisedech S. Hierome in his 17. Epist to Marcella chapter 2. saith Melchisedech then in type of Christ offered wine and bread and dedicated the Christian mystery in the body and bloud of our Sauiour And with these Fathers doth agree S. Augustin in his first Sermon vpon the 33. Psal saying In the old law you know that the Sacrifice of the Iewes was according to the order of Aaron in the slaughter of beasts and that in a mysterie for then the Sacrifice of the body and bloud of our Lord which the faithfull and those who read the Scriptures know was not instituted which Sacrifice is now dilated ouer the whole globe of the earth Propound therefore before your eyes two Sacrifices that according to the order of Aaron and this according to the order of Melchisedech c. The Sacrifice of Aaron was taken away and the Sacrifice according to the order of Melchisedech entered in his place and the Iewes adbering vnto that Sacrifice which was according to the order of Aaron imbraced not the Sacrifice which was according to the order of Melchisedech and so lost Christ Thus S. Augustin 10. Of this opinion where both the Greeke and Latin Fathers abundantly cited by Coceius in his 2. tome and 6. book Insomuch that Doctor Fulk a Puritan in the 99. leafe of his booke
shal be a cleane oblation and not cleane oblations and so is the sacrifice of the bodie and bloud of our lord one and the same cleane oblation though offered in sacrifice by the Gentils conuerted vnto Christianitie in Europe Asia Africa and America our Sauiour not hauing manie bodies but one 8. Eightly the Prophet sayth That by occasion of this Sacrifice The name of God shal be great The name of God great by occasion of this sacrifice amongst the Gentils conuerted vnto Christianitie And what greather Sacrifice can there be then this where the sonne of God is offered in sacrifice for man and man liuing in this exile may receaue and communicate God his creator Seing that herein doth wonderfully appeare the charitie or vnitie of God with Christian men and his omnipotencie wisedome goodnes or mercie Wherevpon S. Marke the Euangelist who planted the Churche of Alexandria in the Liturgie or publick Churche booke which he made for the Churche of Alexandria fett downe in the first to me of Bibliotheca Patrum saith We offer vnto thee ô Lord this reasonable and vnbloudy worshipp of Latria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to thee ô God all nations do offer from the rising of the sunne to the going downe from the north vnto the south-all the Gentils and in cense and sacrifice and oblation is offered to thy name in euery place 9. And in lyke manner the ancient Fathers vnderstood this prophecie of Malachie to be spoken The Fathers vnderstand the prophecie of Malachie to be spoken of the Christian sacrifice of the Sacrifice of the Christians as Iustine martyr in his dialogue with Triphon who liued in the yeare 150. after the natiuitie of our Sauiour alleadging this place sayth Then the Prophet foretould of the Sacrifices of the Gentils which are offered in euery place S. Cyprian in his first book against the Iewes and 16. chapter allegeth this place to proue that the old Sacrifices of the Iewes should be made voyd and the Sacrifice of the new law established saying That the old Sacrifice should cease and the new be celebrated which appeares by the first chapter of Isaie Psalme 49. and Malachie the first saying I haue no will in you saith the lord and I will not receaue Sacrifice from your handes for from the rising of the sunne vnto the going downe my name is glorified amongst the Gentils and in euery place the sent of incense is offered to my name and a pure or cleane Sacrifice for my name is great amongst the Gentiles sayth the Lord. Thus S. Cyprian against the Iewes S. Ireneus who liued with S. Polycarpe scholler to S. Iohn Euangelist alledging this place saith of our Sauiour He tooke bread and gaue thankes saying This is my body c. and taught the new oblation of the new testament which the Church receauing from the Apostles offereth to God in all the world wherof Malachie foretould 10. S. Chrisostome in his commentarie vpon the 95. Psalme cyting this text of Malachie sayeth Behold how excellently how perspicuously he hath sett fourth and described the mysticall table which is the vnbloudy host Eusebius in his 1. booke of Euangelicall demonstrations chap. 10. alledgeth this place to proue that we ought to offer sacrifice in the new lawe saying We Sacrifice after a new manner according to the new Testament a pure host 11. S. Augustine in his Oration against the Iewes sayeth What will you answer to this open your eies at the last and see the sacrifice of the Christians offered to the God of Israel from the rising of the sunne to the going downe not in one place as it was appointed for you but in euerie place And the lyke he hath in his 18. booke cap. 35. of the Cittie of God saying Malachie prophetizing of the Church which now we see propagated by Christ in the person of God most plainly saith vnto the Iewes I haue no will in you I will not receaue gifts at your handes for from the rising of the sunne vnto the going downe great is my name among the Gentils and in euerie place there shal be sacrificing and offered vnto my name a cleane oblation because my name is great amongst the Gentils Now we may see this sacrifice offered vnto God by the Priesthood of Christ according to the order of Melchisedech in euery place from the rising of the sunne vnto the going downe and the sacrifice of the Iewes vnto whom it was sayed I haue no will in you and gifts I will not receaue at your handes to haue most manifestly ceased Wherfore doe they expect another Christ when they see that which they reade in the Prophet to be fulfilled and could not be fulfilled but by him Thus Augustine And the lyke is affirmed by manie more of the ancient Fathers cyted at large by Coccius in his 6. booke and 6. article 12. And this is sufficient to shew that at the coming of the Messias all the sacrifices of the old law should cease which we finde true by experience and that a cleane vnbloudy sacrifice was to be offered euery where amongst the conuerted Gentiles which also we finde true by experience and to denie this where to ouerthrowe the ancient Fathers arguments against the Iewes so manifest it is that a cleane vnbloudy sacrifice was at the coming of the Messias to be offered euery where amongst the Christians that without denying the arguments the ancient Fathers vsed agaynst the Iewes it can not be deneyd CHAP. XI By the distinction of bloudy and vnbloudy Sacrifices is proued that our Sauiour at his last supper offered vnbloudy Sacrifice in his body and bloud 1. FRom the beginning of the Church of God vpon earth there hath been two kinds of Tvvo kindes of visible sacrifices from the beginning speciall visible Sacrifices offered vnto God th' one bloudy by carnall effusion of bloud out of the veines of some liuing thing th' other vnbloudy which had no such carnall effusion of bloud but in some resemblance as by pouring out of wine or by deuiding the thing offered to God as we read in Gen. 35. and 14. and Leuit. 2. 1. 6. and 14. and both the bloudy and vnbloudy sacrifices were offered vnto God in his Churche euen from the beginning of his Church vpon earth for Abel offered a bloudy sacrifice Caine an vnbloudy Gen. 4. 3. 4. Melchisedech an vnblouddie Gen. 14. 18. Iacob offered both Gen. 35. 14. Gen. 46. 1. In the law of Moyses there were many bloudy Sacrifices ordeyned Leuit. 1. 3. and also diuers vnbloudy Leuit. 2. 1. and 4. and 5. and 14. Leu 5. 11. Vnbloudy sacrifices called gifts 2. The vnbloudy sacrifices were commonly called giftes as Cain offered of the fruits of th' earth gifts to our lord Gen. 4. 3. But to Cain and his gifts God had not respect Gen. 4. 5. Againe If thou offer a gift of the first fruit of thy corne to our lord of the eare being yett greene thou shalt
vexation might cease and by the mercies of God it forth with ceased And in the 10. chapter of the same book he saith We Sacrifice and doe immolate Sacrifice to God only and the Sacrifice it selfe is the body of Christ In the 11. chapter of his first booke de origine animae he saith According to the Catholick faith and Ecclesiasticall rule it is by no meanes granted that the participation of the body and bloud of Christ should be offered for such as are not baptised Which he also repeateth againe in the 15. chapter of his 2. book 4. In his 1. Sermon vpon the 33. Psalme he saith The sacrifice of the body and bloud of our Lord This sacrifice spread ouer the vvhole earth which the faithfull who haue read the Scriptures doe know was not in the time of the old Law which sacrifice is spread ouer the whole globe of the earth And againe in his second Sermon vpon the same Psalme he saith Christ at his last Supper instituted a sacrifice of his body and bloud according to the order of Melchisedech Whervpon in his 86. Epistle he saith Christ gaue his bloud to drinke before his Passion And in the 20. chapter of his 12. booke against Faustus he saith In this Sacrament is drunck that which flowed out of the side of Christ And vpon the 56. Psalme he affirmeth that the Iewes who crucified Christ and afterwards were conuerted to beleeue in him in this Sacramēt drunck by grace the same bloud which through furie they had shed 5. And because the same body and bloud of One body and bloud in all sacrifices our Lord is offered to God in all Christian Sacrifices which was offered to God in the Sacrifice of the Crosse though after an other manner therefore S. Augustine in the 12. chapter of his 9. booke of Confessions calleth that which is offered to God in Sacrifice by Christians the Sacrifice of our Redemtion saying The Sacrifice of our Redemtion was offered for his Mother after her decease at her Funeralls And in the 13. chapter of the same book speaking of his said Mother S. Monica saith She desyred to be remembred at the Altar of God where at she vsed to assist without pretermission of This Sacrifice dispensed from the Altar any one day and from whence she knew that holy sacrifice to be dispensed whereby the hand writing was blotted out which carried our condemnation in it and whereby our Enemie had triumphed ouer vs. Thus the glorious S. Augustine and that according to the Scriptures as he further affirmeth in the 3. question of his 49. Epistle saying The sacrifice which we Christians doe now offer is not only demonstrated by the written word of the Ghospells but also by the Prophecies 6. Neither is this expression of the Sacrifice of the body and bloud our Lord found only in S. Augustine but also in the rest of the ancient Fathers who are commonly stiled Doctors of the Catholick Church as namely in S. Basil S. Chrisostome S. Ambrose S. Gregorie and S. Hierome for the Church being in peace in their times the first fower of these fiue that is to saie S. Basil S. Chrisostome S. Ambrose and S. Gregorie euery one of them sett forth books where in they expresse the forme and manner how to offer Sacrifice in the body and bloud of our Lord with great solemnitie Fouer Doctors sett forth Missalls and how to administer the Sacramēt in the same which books are extant in print vnder the Titles of The Liturgie of S. Basil The Liturgie of S. Chrisostome The Masse of S. Ambrose and the Booke of the Sacraments of the circle of the yeare sett forth by S. Gregorie the Pope Where of the first two are printed with their works the latter are printed by Pamelius in his two Tomes of the Missalls of the Latin Fathers which Liturgies or Missalls are in substance the same with those Liturgies and Missalls which are vsed at this daie in the Catholick Church for the offering of Sacrifice in the body and bloud of our Lord and also with the Liturgies and Missalls which were before their times as with the Liturgie of S. Peter S. Iames S. Andrew S. Marke S. Clement c. as may manifestly appeare vnto anie man who shall take the paines to vew them 7. Moreouer S. Ambrose in the 2. chapter of his 4. book of Sacraments setteth down the words which at this daie are vsed in the Catholick Church in the consecration of the Eucharist and offering Sacrifice in the body and bloud of our Lord saying Wilt thou know how the Eucharist is consecrated by diuine wordes He are the wordes The Priest saith make this oblation apply able vnto vs reasonable and acceptable which is downe vpon the figure Bread a figure of Christs body before consecration of the body and bloud of our Lord Iesus Christ. that is to saie vpon the bread not yet consecrated After it followeth Who the daie before he suffered tooke bread into his holy handes looked vp into heauen vnto thee ô holy Father Almighty eternall God giuing thankes blessed broake and broken gaue vnto his Apostles saying Take and eate of this all for this is my body which is giuen for you And in like manner he tooke the Chalice after he had supped that is the daie before he suffered looked vp into heauen vnto thee holy Father Almighty eternall God giuing thankes blessed deliuered to his Apostles saying Take ye and drinck ye all of it for this is my bloud consider euery thing he saith who the daie before he suffered he tooke bread into his holy handes therefore it is bread before it be consecrated but when Christs wordes doe approach it is the After consecration the Eucharist is the body of Christ. body of Christ Finally heare him saying take ye eate ye all of it This is my body And before the wordes of Christ it is a Chalice full of wine and water but assoone as the wordes of Christ haue done their worke there is made the bloud which redeemed the People therefore consider after how many sortes the word of Christ is powerfull to conuert all things And to conclude our Lord Iesus-Christ himselfe doth testify vnto vs that we receaue his body and bloud and ought we to doubt of his sinceritie and testimonie Thus S. Ambrose explicating the manner of the consecration of the body and bloud of our Lord in his time and the certaintie there of in the Eucharist before receauing which manner of consecration is also vsed in the Catholicke Church at this daie Againe in the 6. chapter of the same booke he sheweth that the intent of these wordes As often as you shall doe this so often you shall doe it in commemoration of me vntill I commeagaine were to command a Sacrifice in the commemoration of his Passion and for that cause he immediatly addeth to these wordes The Priest saith therefore mindfull of his glorious