by which he did offer himselfe And in another place he hath these words Where there is remission of sins there needes not any more sacrifices but Christ hath offered a Sacrifice seruing and standing sufficient for euer and therefore wee haue no neede of any other second sacrifice About the 1000 yeare they beganne to ordaine Priests with these words Accipe potestatem missas celebrandi sacrificium offerrendi pro viuis mortuis Take power to celebrate Masses and to offer Sacrifice sor the quicke and the dead Then had priuate Masse gotten some life wherein the Priest alone did communicate for himsefe and for those who had payed him a good price to be remembred when hee receiued the Sacrament that intentionally the vertue of his communicating might profit them to saluation Then began the circumgestation or carrying about of the host with the adoration or worshipping of it Then began they to ascribe to it the power of healing and working of miracles And about this time did the Church of Rome giue vnto the Sacrament that great and as yet vnrecouered name of taking away the cup of the Lords Supper from the Layity that is like Arithmeticians they had liberally studied addition making many things essentiall to the Sacrament of the Supper which were not so now they might put in practise Substraction by with-holding the one halfe of the Elements wherwith Christ institutes and the Apostles and Primitiue Church celebrated the Lords Supper from the lay people Let euery man iudge here whose religion is new or who are the Innovators they or we Among diuers other additions vnto the ceremonies of the Masse in the yeare 1065. was ioyned the blessing of the incense wherein there is mention made of a propitiatory sacrifice But this doctrine was not generally established in the Church till within this 408 yeares for as one of their greatest Schoolmen 〈◊〉 Ante Concilium Lataranense hoc dogma non suit Before the Councill of Lateran this opinion namely of 〈◊〉 was not that is generally approued and maintained And Cornalius Musso a Bishop of Bitrutum so famous for his learning as Sixtus Senensis writeth that he was a Preacher at twelue yeares old and all Italy ranne after him did defend in the Councell of Trent that Christ at his last Supper did offer no sacrifice at all meaning no true Propitiatory sacrifice For as he vrgeth if he offered himselfe to his Father in his last Supper then should he not haue perfected his sacrifice with one oblation made as Saint Paul teacheth but with a double oblation twice made once in the Supper and once vpon the crosse which were most repuguant to the holy Scripture But from the time of the Laterane Councill this doctrine of the Masse tooke such roote and spread it selfe so farre and so fast that the greatest part of Europe is darkned with the darke shade thereof growing by degrees from an action of thanksgiuing to an Eucharisticall Sacrifice and from thence to a Propitiatory sacrifice by way of Mystery and Commendation and from thence to a true proper and reall Propitiatory sacrifice equall with nay farre more effectuall then the sacrifice that Christ himselfe offered vpon the crosse And this dangerous and blasphemous doctrine crept in the more easily by the ignorance of these latter ages both in the Church and Common-wealth caused by the troubles of the Church of Rome as also by the corruption of languages which was in this last thousand yeares occasioned by the mixture of diuers nations together in seuerall kingdomes and especially Italy and this heresie beeing crept into the Church was fostered and nourished by the coldnesse of mens deuotion the couetousnesse of the Priests and the 〈◊〉 of the Bishops The coldnesse of mens deuotion was such that whereas in the feruent zeale of the Christian Church the Supper of the Lord was celebrated euery Lords day yea in some Churches euery day and great multitudes resorted and thronged thereunto yet in processe of time men began so to neglect the Lords Table that there was this law enacted to compel them to a more carefull respect of communicating That such lay people as did not communicate at the least euery feast of the Natiuity Easter and Whitsontide should bee held for Infidells This law was afterward ratified by Charles the Great and vrged vpon the people But hereby it came to passe that the profits of the Priests were much curtalled because the people brought not so many offerings as in former times wherefore the Clergie thought to vse a speedy remedie for this disease and therefore began to teach them that the Sacrament was not onely profitable for the saluation of the Communicants but also for all their friends and kindred liuing and dead which the Priest should remember secretly with himself at the time of celebration and this they called Vim 〈◊〉 the force efficacie of the Masse This broght in store of gaine to the Priests purse as Diana did to Demetrius and his companions and as the Pythonisse did vnto her masters no maruaile then if they stand to maintaine that which maintaines them This doctrine of the Massing sacrifice they cunningly built vpon two foundations which were layd both at this time the better to keepe the people in awe and to cause the more respect vnto their sacrfice The first was Transubstantion for after it was taught that the bread and wine was changed substantially into the body and blood of Christ then what reuerence was too great for this sacrifice who could doubt that it was Propitiatory The second was Purgatory for then might the people argue if our friends departed out of this world doe abide the scorching flames of Purgatory and that wee our selues must thither too and if the holy sacrifice of the Masse hath such vertue as to ease the soules therein then let vs out of charitie to our friends pay some portion of money to the Priest for the cessation of their paines and out of loue to our selues when we dye let vs leaue grounds and goods to the Church that Masse may be sayd for vs when we are dead Thus you see how the sacrifice of the Masse got footing vpon what ground it stood and so continues But God that still prouideth for his Church will and hath caused light to breake out of darknes that albeit the darknes of Fgypt bee palpable yet light shall shine clearely in Goshen and to this end hath sent diuers of his seruants to deliuer truth out of prison and to manifest the light there of vnto his people Their owne tongues are against them and some of their owne brood hatched about the time of the Laterane Councell disclaime this point As you haue heard Aquinas speaking in this case pag. 71. so heare whether he be not still the same who sayes It behooneth that there euermore should remaine some representation of the passion of our Lord. In the old teament this principall
Now from things that are spoken Metaphorically and allusiuely to inferre a proper and direct conclusion is no good forme of arguing For it is the opinion of their greatest Schoole-man 〈◊〉 〈◊〉 non esse argumentatiuam That Symbolicall Metaphoricall or Allegoricall testimonies prooue nothing And if wee will not vnderstand these and the like speeches figuratiuely but litterally then must all Christian Churches be raced downe and we must be constrained to build Ierusalem againe to reedifie the Temple to erect a new Altar to seeke Priests out of the Linage of Leui according vnto the words of the Prophets and so there should not in euery place be offered a pure oblation according to that of Malachie but onely at Ierusalem nor of any of the Gentiles but onely of the Iewes Wherefore when Esaias sayth Ye shall be called the Priests of God Hee meanes not the Masse-Priests of Rome but hee speakes of the godly whom Peter calles a Royall Priest-hood And it is to be obserued that all those who are not Priests in this sence the Prophet calls them strangers and accounts them as the sonnes of Forrainers For all that are not holy to the Lord being called to the sacred Priest-hood of the new couenant are deemed but as men without Christ aliens from the common-wealth of Israel Strangers from the couenants of promise hauing no hope and being without God in the world but this our aduersaries note not Againe the Prophet doth not establish the Iewish rites and ceremonies but by them shadowes forth the Christian worship So Esay prophecied that there should be an Altar in the middest of Egypt and a publicke profession of true Religion but it cannot be spoken of the Romish Altars or Massing-Sacrifice So prophecying of the spirituall worship of the Church of Christ he sayes All the flockes of Cedar shal be gathered together vnto thee the Rams of Nebaioth shall minister vnto thee they shall come vp with acceptance vpon mine Altar and I will glorifie the house of my glory Who is so ignorant as once to iudge that these things are properly spoken and litterally to be vnderstood or once to thinke that that there should be any bloody sacrifices of beasts and cattell in the Church of Christ St. Iohn in his Apocalyps mentions in Heauen an Altar Incense Censers Temple Arke of the Couenant What sound Christian abhorres not from so grosse an interpretation as to thinke these things to be materiall and so to be litterally vnderstood and not rather that the Prophet Apostle and Euangelist speake allusiuely both in the names and things comparing the spirituall worship of the Church Militant and the glorious state of the Church Tryumphant vnto the ceremoniall worship of the Leuiticall Priesthood And that the former places are thus to be interpreted the consent of the Fathers will manifestly declare Cyprian sayes All Christians do offer vnto God a dayly sacrifice being ordained Priests of holinesse where note he excludes no Christian from the office of this spirituall Priest-hood nor from offering a dayly sacrifice and what the Romanists will haue only to be vnderstood of the Clergy he will haue also applyed to the Layety With him assents Origen saying All such as are annoynted with the holy vnction that is with the Spirit of Christ are made Priests All the rest of the Antients agreeing hereunto in the exposition of the former places so that from them the Papists can collect no pretence for either sacrifice or Priest-hood In the next place they assault vs with those proofes of Daniel chapt 8. 11. and chapt 11. 31. and chap. 12. 11. where the Prophet say they foretelleth that Antichrist shall cause the dayly sacrifice to cease which say they is the sacrifice of the Masse Herevnto we answere by shewing two errours in this Argument First in that they apply the places to the times of Antichrist Secondly that they by a false consequence will haue this iuge sacrificium dayly sacrifyce to be the sacrifice of the Masse For the first he who should cause the dayly sacrifice to cease is not Antichrist but was vnderstood of Antiochus Epiphanes hee was that little horne foretold chap. 8. 9. who came of the stocke of Seleucus Nicanor who was one of those to whom the fourth part of Alexanders mighty Monarchy was diuided For the Goate spoken of in this Chapter is the Grecian Monarchy that one horne was Great Alexander which horne being broken by death there arose foure hornes the Monarchy was diuided into foure parts whereof Seleucus Nicanor had one of whose stocke came forth this little horne Antiochus Epiphanes he raigned in Syria Ptolemeus another who was created King of Egypt Antigonus had the Kingdomes of Asia and Cassander commanded Greece and Macedony And that Antiochus Epiphanes was of the stocke of Seuleucus Nicanor appeares by his pedigree for he was the sonne of Antiochus the Great who was the sonne of Seleucus Callinicus who was the sonne of Antiochus Theos who was the sonne of Antiochus Soter who was the sonne of Seleucus Nicanor and he is called a Little-horne because he was the yongest of his brethren and so most vnlikely to attaine the Kingdome but being left a pledge vnto the Romans at Rome he escaped thence and returned into Syria where his brother Seleucus surnamed Philopator being vnfit for the gouernment hee obtained the Kingdome In his second expedition against Ierusalem hauing taken the City he caused the bookes of the Scriptures to be burnt the dayly sacrifice to cease for the space of two thousand and three hundred dayes which make six yeares three moneths and a halfe and caused an Idoll of the Gentiles to be set vp in the Temple and worshipped of the Iewes which was the abhomination of desolation prophecied by Daniel which Idoll stood in the Temple a thousand two hundred and ninety dayes which make three yeares six months and odde dayes so that hee began his raigne in the 137. yeare of the Grecian Monarchy the beginning whereof was reckoned from the death of Alexander the Great and in the 143 yeare he entred into the Sanctuary and profaned it and in the 145 yeare on the fifteenth day of the moneth Casleu which is our Nouember he caused the Idoll of abhomination to be set vp in the Temple of the Lord and in the 148 yeare in the moneth of Zanthicus which is our Aprill the King gaue liberty for the purging of the Temple and on the 25 of the moneth Casleu was it cleansed and sanctified againe This was in the 348 yeare after the Babilonian captiuity and 152 yeares before the natiuity of Christ. And this is sufficient to cleare this place of Scripture from the misinterpretation of our aduersaries who against all reason would haue it applyed to the times of Antichrist Iosephus thus expounds it affirming that whatsoeuer touching this matter was foretold the Iewish nation suffered by Antiochus Epiphanes Thus also doth Chrysostome expound
accomplishment Therefore the Apostle sayes 〈◊〉 5.2 that Christ gaue himselfe 〈◊〉 〈◊〉 an oblation and a sacrifice by an oblation vnderstanding a gratulatory offering and by sacrifice an expiatory host for sinne And that the 〈◊〉 sacrifices had their consummation in Christ appeares in that figuratiue casting the open and doues out of the Temple as Theophylact. on the 21. chapter of Math. obserueth saying Iesus eiiciendo boues columbas praesignauit non vltra opus esse animalium sacrificio sed oratione 〈◊〉 casting the oxen and doues out of the Temple signified that there should no longer need the sacrifice of beast but of prayer But it is demanded Which of these two sacrifices it is that the Apostle speakes of The text it selfe cleares this doubt you heard before that the Eucharisticall sacrifices were for mercies and blessings receiued and the Ilasticke or Expiatorie sacrifices were for sinnes committed so that when the Apostle sayes this sacrifice was for sinne it plainely appeares that hereby is meant the Expiatory sacrifice of Christ offered to appease his Fathers wrath This sacrifice is no other then Christ himselfe dying vpon the crosse for the transgressions of mankind Origen speaking of Christ sayes Ipse est hostia Sancta Sanctorum He is the most holy sacrifice for his holy ones Which the Apostle Saint Peter confirmes saying For so much as ye know that you were not redeemed with corruptible things as siluer and gold But by the precious blood of Christ as of a lambe without blemish or without spot Christ himselfe was this sacrifice who so loued vs that he gaue himselfe for vs an offering and sacrifice of a sweet smelling sauour But according to which nature was Christ the safice for sinnes Onely according to his humane nature as appeares By which will we are sanctisied through the offering of the body of 〈◊〉 〈◊〉 for 〈◊〉 by which words the body of Christ we are to vnderstand the whole humane nature of Christ for there the part is put for the whole so that Christ the man consisting of body and soule was the sacrifice for our sinnes and as we in soule and body had transgressed against God so Christ both in soule and body was to suffer punishment and to make satisfaction for our offences Compare this place of the Hebrews with the words of the Prophet Esa. and you shall easily discouer this truth Yet it pleased God to bruise him hee hath put him to griefe when thou shalt make his soule an offering for sinne he shall see his seede he shall prolong his dayes and the pleasure of the Lord shall prosper in his hand What the Propheticall Apostle Paul attributes to the body the Euangelicall Prophet Esa. attributes to the soule so that both these being essentiall parts of man make the whole humanitie of Christ to bee the sacrifice for our sinnes And as the Tree of life did represent the Godhead of the Messiah so did the Animate sacrifices of the Leuiticall law shadow out his Manhood And the reasons why this sacrifice that Christ offered should be his manhood are these 1. Because that in the same nature the offence was made in the same nature was the sacrifice to bee offered and the satisfaction to bee performed for otherwise Gods iustice could not be appeased but in the nature of man was a transgression committed therefore in mans nature must a sacrifice bee offered and satisfaction made And for this reason the Angels that fell from God had no benefit by the Incarnation of Christ nor by his death and passion because he tooke not vpon him their nature neither in their nature did he offer sacrifice 2. Secondly the death of the beasts in the Ceremoniall law did figure out the death of that sacrifice which the Sonne of God was to offer vnto his Father for mans Redemption So that in that nature wherein Christ dyed in that nature he was to sacrifice but Christ as he was God could not dye for the Godhead is apathes and cannot suffer but according to his humanitie he dyed truely and not fantastically and in shew onely as Marcion and the Manichees heretically thought And indeed considering Gods eternall decree of sending his Sonne to be 〈◊〉 flesh it was necessarily required that hee should dye and shed his blood to appease his Fathers wrath and to procure forgiuenesse of sinnes for all beleeuers for according to the words of the Apostle choris haimatekchusias ou ginetai aphesis without blood shedding is no remission So it appeares that the humane nature of Christ consisting of soule and body was the Alsufficient sacrifice for the sinnes of all beleeuers 3. The third thing propounded is the necessitie of this sacrifice Adam being seduced by his wife and eating the forbidden fruit brought vpon himselfe and all his posteritie three euills First hee was by his transgression guilty of 〈◊〉 before God Secondly he was depriued of all his grace of integrity and righteousnesse which God had conferred vpon him in his creation Thirdly he was driuen out of Paradise to signifie his banishment from the celestiall Paradise Wherefore it was necessary that there should bee a sacrifice offered for man First that his sinnes might be remitted whereby he was turned from God Secondly that he might be restored againe to the state of grace Thirdly that he might be re-united and reconciled vnto God and inherit eternall life These three were effected by the sacrifice of Christ. For first by this Sacrifice our sinnes are pardoned and the guilt of all our iniquities is washed away by the blood of Iesus hee was that promised fountaine which should be set open for Iudah and Ierusalem to wash in This appeares by the words of Paul Traditus est in mortem propter offensas nostras He was deliuered to death for our offences Secondly by this sacrifice wee are made pertakers of his grace whereby wee are comely in the eyes of God the Father for hee thereby imputed his righteousnesse vnto vs and communicated that life of grace which was radically in himselfe the head vnto all his faithfull members for by him it is that wee all receiue grace for grace Thirdly hereby are wee entitled againe vnto the kingdome of heauen lost by our first parents for when this earthly tabernacle is dissolued we are put inro possession of that building of God not made with hands which endures for euer in heauen All these three are contained in one verse Christ Iesus is made vnto vnto vs of God righteousnesse sanctification and redemption Righteousnesse in the forgiuenesse of our sinnes 〈◊〉 in the communication of his grace and Redemption in the saluation of our soules and bodies By this that hath beene spoken wee may note that the beginning middle and end of mans happinesse is from the sacrifice of Christ by him wee are deliuered from the bondage of sinne by him wee are in the liberty of grace by him are wee
estated in glory By him we haue our fetters knockt off and our filthy rags cast away by him we are arrayed with rich apparrell of holines and innocencie by him wee are brought into his fathers presence and are accepted of God Almightie Through him we haue our Iustification through him we haue our Sanctification through him we haue our Glorification Seeing then the saluation of all beleeuers is perfectly wrought and consummated by the sacrifice of Christ here may arise a question Quest. Whether there be any sacrifices to bee offered by Christians vnder the Gospell or no Answ. I answer there are not any Ilasticke or propitiatory sacrifices to bee offered for attonement with God for to that end Christ hath offered himselfe once for all But as you haue heard that all Christians are spirituall Priests so they haue spirituall sacrifices to offer still vnto God which sacrifices are these First a broken and a contrite heart The sacrifices of God are a broken spirit a broken and a contrite heart oh Lord thou wilt not despise without this sacrifice all others are abhominable in the sight of God Secondly the offering vp of beleeuers per leitourgian ministrornm by the seruice of Gods ministers of this Paul speakes That I should be the minister of Iesus Christ to the Gentiles ministring the Gospell 〈◊〉 God that the offering of the Gentiles may be acceptable 〈◊〉 sanctified by the Holy Ghost Thirdly al manner of prayer and supplication Let my prayers be directed before thee as 〈◊〉 incense and the lifting vp of my hands as the euening sacrifice Fourthly all praise and thanksgining which wee giue vnto God By him therefore let vs offer the sacrifice of prayse to God 〈◊〉 that is the fruits of our 〈◊〉 〈◊〉 thanks to his name This sacrifice of 〈◊〉 Orthodox fathers called an im ton thu sian an vnbloody sacrifice as 〈◊〉 in his embassage for the Christians to the Emperours Antonius and 〈◊〉 And Eusebius Offerant illi logikas kai anaimous thu sias Let them offer 〈◊〉 and vnbloody sacrifices So Cyrill Oecumenicus Iustine Martyr Clemens Alexandrinus fathers of great 〈◊〉 called 〈◊〉 〈◊〉 Haleluiahs of Angels and the holy hymnes of the Saints acceptable 〈◊〉 sacrifices Fiftly our almes and reliefe of the poore are spirituall sacrifices To doe good and to distribute forget not for with such sacrifices God is well 〈◊〉 And Paul calls the beneuolence of the Philippians sent by Ep phroditus an odor of a sweet smell and a sacrifice acceptable well pleasing to God Sixtly there is the sacrifice of righteousnesse or iustice Offer to God the sacrifices of right 〈◊〉 and againe Then shalt thoube pleased with the sacrifices of righteousnesse 〈◊〉 there is the slaying of our sinnes and offering them vp dead vnto the Lord with there signation of our selues to Gods seruice I beseech you therefore 〈◊〉 by the mercies of God that you present your bodies a liuing sacrifice holy and acceptable to God which is your reasonable seruice Eighthly the bodily death of the Martyrs inflicted on them by bloody tyrants is a spirituall sacrifice Thus Paul calls himselfe a Sacrifice Yea if I bee offered vp a sacrifice for the seruice of your faith And I take it in this sense it is the Prophet Dauid speakes saying Precious in the sight of God is the death of his Saints Thus did that holy Polycarpe the Disciple of Saint Iohn call his death which hee indured for the testimony of Iesus a Sacrifice And so Saint Augustine speaking of the Martyrs hath these words The Gentils dedicated Temples consecrated Priests erected altars and offered sacrifices to their gods We Christians dedicate Temples to our Martyrs not as to Gods but to their memories as to dead men whose spirits liue with the Lord. Neither doe we erect alvars whereon we sacrifice to the Martyrs but to one God theirs and ours Wee offer sacrifice at which sacrifices those Martyrs as men of God are named in their place and order nor are they 〈◊〉 by him that offers the sacrifice for the sacrifice is not made to them but to God although it be in the remembrance of them for he is the minister of God and not theirs and the sacrifice is the body of Christ which is not offered vnto them for they themselues are that body In the latter end of which words Saint Augustine shewes that the whole Church which is the mysticall body of Christ whereof the Martyrs are a part is a gratefull sacrifice acceptable vnto God Lastly the sacrament of the Lords supper is a sacrifice but not after the manner of the Papists but onely figuratiuely So the bread and cup are called the sacrifices of Christians by Iustine Martyr because they represent the sacrifice of Christ and were instituted in remembrance of it So Dyonisius calls it Sumbolike ierourgia ☠Symbolicum Sacrificium Eccles. Hiera cap. 30. a Symbolicall sacrifice So Saint Augustine Quod ab omnibus appellatur sacrificium signum est veri 〈◊〉 That which by all men is called a sacrifice is but a signe of the true sacrifice And that immolation which is in the hands of the Priest is called the passion death and crucifixion of Christ not that it is so indeed and in truth but onely by the way of remembrance So that the Sacrament of the Lords Supper may be called Sacrificium 〈◊〉 a Recordatory Sacrifice wherein vsing the signes and Symbolls of his body and blood with true faith and thankfull hearts we celebrate the memoriall of the death and sacrifice of our Sauiour Iesus Christ. Wherefore the Fathers called it an vnbloody sacrifice because it was not a proper sacrifice but onely mysticall and figuratiue And indeed this makes it not to bee properly a sacrifice because in a sacrifice we giue vnto God but in a Sacrament wee receiue from God but in the Lords Supper wee giue not the body and blood of Christ vnto God but receiue it from the minister as from Christ for the confirmation of our faith which makes it to be properly and truely a sacrament but a sacrifice it is called improperly and by representation Thus you see what was the sacrifice offered by Christ and what are the spirituall sacrifices of euery Christian. Now followes the third branch of this first part of the text Namely the cause why Christ offered this sacrifice or the end whereunto this sacrifice was directed which is said here to be for sinne But this man hauing offered one sacrifice for sinne Here we are to note that albeit the Angels had sinned as well as man yet it was not for their sinne that Christ offered sacrifice for they had no benefite by his incarnation death or passion but for the sinnes of mankind and withall we are to obserue that albeit Christ was a man endued with true humane nature yet in regard he was not a sinnefull man but a lambe without blemish and without spot a
he must infinitely humble himselfe and in humbling himselfe he must die for vs and in dying for vs he must die not for the righteous but for sinners and if the wordes of Christ be true that greater loue there cannot be then that a man should lay downe his life for his friend how great then is that loue when God shall lay downe his life for his enemies If Christ hath thus loued vs let vs labour to loue him againe and if wee will giue an euident demonstration of our loue to Christ let vs expresse it by this euen by our care to keepe his commandements for so sayes Christ If yee loue me keepe my commandements Thus so often as wee meditate on the Priest-hood and sacrifice of Christ whereby wee receiue remission of sinnes and reconciliation wee should in them as in a glasse behold the incomprehensible compassion of God our father and the vnspeakable loue of Christ our Sauiour The third vse of this point is for consolation vnto all Gods elect who are sanctified with the grace of Christ hauing the eyes of their vnderstandings illuminated and being renewed in the spirit of their minds are become new creatures for to them hath he made an atonement and reconciliation by his sacrifice and oblation which hee offered vpon the crosse once for all Whosoeuer thou art therefore that fearest the Lord and art begotten againe to a 〈◊〉 hope albeit thou findest in thy selfe many failings and infirmities and that the burthen of those 〈◊〉 which thou diddest commit in the dayes of thy vnregeneration and non-conuersion doe so oppresse thee as that thou art weary and heauy laden yet lift vp the eyes of thy faith vnto Christ hee was the Priest that offered vp his humane nature an al-sufficient sacrifice for the sinnes of all that beleeue in him he felt the sharpe wrath of God against him but it was for thy sinnes that thou mightest be freed from the wrath to come he hath borne thine infirmities he was broken for thy transgressions the chastisement of thy peace was layd vpon him and by his stripes thou art healed he put himselfe in thy roome and by the punishment of his soule and body did free thy soule and body from eternall damnation If therefore thou be stung with sinne Christ is the brazen Serpent exalted on the crosse list vp the eyes of faith vnto him and thou shalt be restored It was for thy sake that Christ Iesus was made a Holocaust or sacrifice that he might abandon all enmity and consummate a perfect peace betweene thee and God Wherefore feare not thy sinnes but reioyce in thy Christ and let thy soule be ioyfull within thee say vnto thy soule as Dauid did Prayse the Lord ô my soule and all that is within me prayse his holy Name because hee hath of his tender compassion on thee conferred the riches of his mercy and incorporated thee into the mysticall body of his sonne Christ Iesus by whose most holy sacrifice God is so appeased that I dare runne boldly vnto the Throne of Grace and with confidence in his name assure my selfe of eternall life But vnto all wicked men which liue without feare and die without repentance albeit their outward profession be more glorious in shew then was the profession of the most strict Pharisie but doing good workes in hypocrisie and dissimulation I will say concerning the benefit of Christs Sacrifice as Peter sayd to Simon Magus touching the guifts of the Holy Ghost You haue neither part nor lot in this matter that is in the sacrifice of Christ for your heartes are not right in the sight of God Repent 〈◊〉 of your wickednesse and pray God if perhaps the thoughts of your hearts may be forgiuen you for I 〈◊〉 you are in the gall of bitternesse and band of 〈◊〉 Oh you wicked and vngodly men 〈◊〉 not your soules feede not your selues with vaine hopes and dreaming expectations of future happinesse for vnto heauen can you not come but by the sacrifice of Christ and till you leaue your sinnes by 〈◊〉 and reformation and be changed from your miserable state of nature to the comfortable state of grace you can haue no part norportion in Christs sacrifice for that was onely offered for them that were elected before all time and shall be called in time to the sauing knowledge of the Lord Icsus Christ. Wherefore if any man desire to come to heauen and there to enioy the felicity of Gods glorious Kingdome let him then by a true 〈◊〉 faith apply the sacrifice of Christ vnto himselfe Let the 〈◊〉 for sake-his wayes and the vnrighteous his thoughts and let him returne vnto the Lord and hee will haue mercy vpon him and to our God for hee will aboundantly pardon The last vse of this point is for consutation of that most blasphemous doctrine and damnable heresie of the Church of Rome concerning the sacrisice of the Masse established by Canons in the cursed Councill of Trent and is now taught and beleeued by all Papists The words of which Canons are these If any man shall say that in the Masse there is not offered vnto God a true and proper Propitiatory Sacrifice vnder the formes of bread and wine or shall deny that by this sacrifice is effected that those which come vnto God with a true heart and vpright conscience do obtaine mercy let him be accursed The other Canon hath these words If any man shal say the sacrifice of the masse to bee onely a sacrifice of praise and 〈◊〉 or a bare commemoration of the sacrifice of Christ vpon the crosse and not propitiatory or shall say that it is profitable onely for him that 〈◊〉 it and not both for the quicke and the dead for their sinnes punishments and satisfactions let him bee accursed This diuelish and most hereticall doctrine as it hath beene already confuted by the Scriptures which are as the ancients stile them the touchstone of truth the pillar of faith a strong army against heretickes so shall it also appeare to bee vnknowne to the Fathers of the Primitiue Church and gain-sayd by diuers of then owne Writers Now if in this 〈◊〉 wee shall somewhat more then ordinarily relye vpon the 〈◊〉 of Writers it is to be borne with in regard that it is the best course 〈◊〉 like owles they 〈◊〉 the light of the Scripture to deale with them which so much stand vpon antiquity by the 〈◊〉 of antiquity and the testimony of their 〈◊〉 men And the 〈◊〉 shall I 〈◊〉 〈◊〉 because it falls so patte in the way that I must eyther remooue it or leape ouer it as also because herein consisteth the most principall part of Diuine Seruice in the Church of Rome and vnto them it is the badge and cognizance to distinguish betweene the good and euill Christian and in going thereunto or not going a man workes his owne saluation or damnation as also because it compriseth in it the doctrine or the
Peter S. Marke S. Matthew S. Andrew S. Dennis S. Clement These are nothing but forged fables of which we may say as Augustine touching that false booke of the Acts of the Apostles which the Manichees falsely pretended that hereby the enemies of the Gospel endeauour to weaken the strength of the scriptures and to strengthen the arme of falshood and therefore I may say of them as Leo the first said of those writings That these pretended writings of the Apostles which vnder their names containe the seedes of many false doctrines 〈◊〉 not onely to be forbidden in the Church but quite banished and burned Forged they are as appeares First by this that they abound so with errours which in the purer ages of the Church were not hatched Secondly in that none of them were euer mentioned by any of the Fathers that liued 500 yeares after Christ. Lastly in that in the masse of St. Iames many sentences yea whole clauses of Paules Epistles are wouen in and inserted albeit St. Iames was beheaded before Paul writ any Epistles Fiftly they alledge for the maintenance of their blasphemous sacrifice that Epistle which quite kils it and huntes it out of the world Wee haue an altar whereof they haue no power to eate which serue in the Tabernacle Now say they if they had an altar then had they also a sacrifice and if a Sacrifice what but that of the Masse Ans. I answere let vs learne what this Altar is and wee shall soone know what the sacrifice is The scope and meaning of the Author is to prooue that as the beasts were burned without the campe which were offered for sinne-offerings for the people so Christ suffered without the gates being made a sinne-offering for his elect and as the Priest that serued in the Tabernacle had no part of that sinne offering so they that trusted in the ceremonies of the leuiticall Law and thought to be made perfect by legall sacrifices they had no part in Christ and that because they did make frustrate the Crosse of Christ which was the visible Altar whereon hee was offered without the gate And thus and no otherwise hath their owne glosse vnderstood it saying We haue an 〈◊〉 that is the Crosse vppon which Christ was offered of which Christs sacrifice And saith he according to this second manner it is proper to this sacrament that Christ is immolated or sacrificed therein Thus these great and learned Doctors pillars I may call them of the Church of Rome confesse the same with vs that Christ is not really properly and truely sacrificed in the Eucharist but Metonymically because therein is a representation of the death of Christ and a commemoration of his passion and an application to euery particular beleeuer of the benefits of Christs redemption vnto himselfe by faith And here we are to take notice of the reason why the Fathers tearmed the Sacrament by the name of a Sacrifice and why they called it an vnbloody Sacrifice Seeing the whole outward seruice both of the Iewes and Gentiles consisted principally in sacrifices it seemed hard and harsh to those that were conuerted either from the one side or other and like to giue much offence if the Church should wholy abolish all sacrifices because these Prosolites newly conuerted to Christianity did not beleeue that religion could subsist without sacrifices Least therefore they might exasperate or prouoke either the one or the other the Christians applyed themselues both to heare and speake of altars and sacrifices and for that the Apostles had taught them that all externall sacrifices had their end in Christ they therefore durst not giue any approbation to the continuance of Iewish sacrifices much lesse to Heathenish therefore they called the Lords Supper their prayers their seruice their almes and well-nigh euery religious actions a Sacrifice the Table of the Lord an Altar the Bishops and Pastors Priests And thus the Fathers called the Supper of the Lord the true Sacrifice of Christ because of the truth of representation and truth of the effect thereof to the faithfull because also that the Church doth therein truely offer her selfe to God as August de ciuit Dei lib. 10. cap. 20. Thus the Lords Table was called by the Fathers an Altar not properly but by a signe and allusion and hereupon sometimes it is called an Altar sometimes a Table The Table of thy spouse hath holy bread and an 〈◊〉 Cup. And Augustine None say so 〈◊〉 such as receiue life from the Lords Table Againe he calls it an Altar Ad Bonifa Epist. 90. saying They rushed in vpon him with horrible 〈◊〉 and furious cruelty with clubs and such like weapons as he stood at the Altar breaking downe the wood of the Altar most barbarously And some of the Fathers deny that they haue any Altar properly which doubtlesse they would neuer haue done had they acknowledged a Propitiatory sacrifice in the Sacrament Our Altar is an earthly gathering together of such as do apply themselues to prayers Arnobius sayth The heathen did accuse the Christians because they did not build them Altars About the 400. yeare Altars began not for sacrifice but for the honour and memory of the Martyrs as the Councill of Carthage doth record cap. 11. Now how do the Fathers call it an vnbloody sacrifice In two respects first thereby to distinguish betweene this representatiue Sacrifice of the Sacrament and the bloody sacrifices of the law and the bloody Sacrifice offered by Christ himselfe vpon the Crosse by which very distinction it appeares that the Fathers dreamed not of Transubstantiation or the presence of any humane or 〈◊〉 blood in the Sacrament for then doubtlesse they would neuer haue vsed that distinction And me thinkes that distinction being admitted by the Church of Rome 〈◊〉 and ouerturneth the reality of a Propitiatory 〈◊〉 For Christ cannot be sacrificed except hee be slaine and he cannot be slaine without shedding of blood and if his blood be shed really vpon the Table after a corporall manner then how is it an vnbloody Sacrifice wherefore it is first called an vnbloody Sacrifice to distinguish betweene the bloody sacrifices of the Iewes and of Christ himselfe it being not a resacrificing of Christ but onely a figuratiue representation and a mysticall commemoration of the sacrifice of Christ. Secondly it was called an vnbloody Sacrifice because it was Eucharisticall and a sacrifice of prayse and thankesgiuing as for all blessings in generall so especially for the worke of our redemption by Christ. And this is manifested by a notable saying of Saint Augustine Hold it firmely and doubt not that the only begotten sonne of God which was made flesh for vs offered himselfe for vs a sacrifice of a sweet smelling sauour vnto God to whom with the Father and the Holy Ghost in the time of the ancient Law liuing sacrifices were offered and to whom now with the Father and the holy Ghost one onely God
nations vpon horses and in chariots and in litters vpon mules and vpon swift beasts vnto my holy mountaine Ierusalem saith the Lord as the children of Israell bring an offering in a cleane vessell to the house of the Lord. What must all Christians be properly slaine and offered as sacrifices to the Lord or figuratiuely or must they be brought to the terrestriall or to the spirituall and celestiall Ierusalem But Bellarmine vrges that the Prophet speakes of a pure offering which cannot be polluted but spirituall sacrifices may be defiled by the offerer I answer No holy action as prayer preaching mortification prayses Almes-deeds and the like are sacrifices but onely as they are offered in and through Iesus Christ so that in respect as they proceed from vs simply they may bee defiled by our inherent corruptions yet being offered through Christ they are pure and holy for as our Sauiour telleth vs it is the Altar that sanctifieth the gift So in Christ are all our sacrifices offered and hee is the altar that sanctifieth them and therefore saith the Apostle By him that is by Christ Iesus spoken of in the former verse let vs offer the sacrifice of 〈◊〉 to God continually So the Apostle Peter calls the faithfull An holy Priesthood to offer vp spirituall sacrifices by Iesus Christ. So that our spirituall sacrifices being offered on Christ our Altar cannot be contaminated by our sinnes Thirdly whereas Bellarmine would perswade vs that the Prophet speaketh of such an oblation as was not in vse among the Iewes we deny it for he speaketh not of any new kind of oblation but makes a difference betweene the impurity of the Iewish sacrifices and the pure offerings of Christians the one being offered with disdaine the other with true faith in Christ. And it appeares that the Prophets reproofe extendeth it selfe as well vnto the people as to the Priests verse 14. Cursed be he that 〈◊〉 in his flocke a male and voweth and sacrificeth to the Lord a corrupt thing Thus the people were blamed for bringing polluted bread for offering the blind the lame and the sicke for oblations to God and the Priests were blamed for accepting of such impure sacrifices They alleadge the iudgements of the Fathers as of Ireneus Iustine Martyr and Augustine who haue applyed this place vnto the bread and the cup in the Eucharist or Lords Supper We deny not that it may be applyed vnto the Sacrament of the Supper but therefore it followes not that thereby is giuen sufficient ground for the instituon of a Sacrament and yet admit this were a sufficient foundation whereon to build the institution of the Eucharist yet not therefore of the sacrifice of the Masse seeing as I shall hereafter shew there is irreconcilable difference betweene the holy Supper of our Lord Christ and the blasphemous sacrifice of the Idolatrous Masse and doubtlesse these Fathers that applyed this place vnto the Eucharist neuer dreamed of any true reall Propitiatory sacrifice which should be offered by the Minister in the administration of the Sacrament as appeares sufficiently by all their writings Moreouer as one well obserued if our aduersaries will haue this place vnderstood literally then must the Priests of Rome not be after the order of Melchizedech but after the order of Aaron for the Prophet speaking of the same sacrifice chap. 3. vers 3. sayes that Christ at his comming shall purifie the sonnes of Leui they shall be Leuiticall but onely purified but they will not grant themselues to be after the order of Aaron but they are there called Leuites by the way of allusion say they assimulating them vnto the priests of the Law but if they admit of a figuratiue 〈◊〉 in the persons offering why not as well in the sacrifice offered I will conclude this answer with laying before your eyes the common consent first of the Prophet Dauid and the Euangelist S. Iohn the Diuine and the Apostle Paul then of the Fathers of the Church in succeeding ages Dauid vnderstands it of prayer and supplications Let my prayers come before thee as the incense and the lifting vp of my hands as the euening sacrifice where the Prophet vseth the same word Mincha which is vsed by Malachy the one place giuing most cleere light vnto the other for by incense is plainely meant praier and by the pure oblation the lifting vp of the hands Thus the beloued Disciple of Christ expounds what is meant by this incense And another Angell came and stood at the altar hauing a golden censer and there was giuen to him much incense that he might offer it with the prayers of the Saints vpon the golden Altar This Angell is Christ as is shewed formerly the censer is his humanity the incense is his righteousnes wherby our spirituall sacrifices of prayer and prayses haue their acceptance in the eyes of God This place of Malachy may also seeme to be expounded by that of Paul I will therfore that men pray euery where lifting vp pure hands without wrath and doubting Thus haue we the consent of Scripture let vs see also the agreement of Fathers Tertullian citing this place expounds it of spirituall sacrifices which being pure hee opposeth to the impure sacrifices of the Iewes and in his booke against Marcion he expounds it of glorifying and praysing God and of prayer proceeding from a pure conscience Hierome on this 1. of Malachy hath these words Dicit orationes sanctorum Domino offerendas esse non in vna orbis prouincia Iudea sed in omni loco The Prophet here saith that the prayers of the Saints shall be offered not in that one Prouince of Iudea but in euery place Chrysostom vnderstands it of the spirituall worship of God Eusebius vnderstands it of prayer lib. 1. de demonstratione Euangelica c. 6. Malachias nihil aliud significat c. The Prophet Malachy signifies nothing hereby but that neither definitiuely at Ierusalem nor any other place but in euery region the Gentiles shall offer the incense and sacrifice of prayer to di euchôn thumiama vnto God which is called a cleane sacrifice not by blood but by godly actions Tertullian also expounds it of the preaching of the Gospell among all nations And so Hieronim vpon Esay saith The sound of the Apostles is gone throughout all the ends of the world euery where there is sacrifice offered to God And herein is accomplished the word of the Prophet namely in this that God is purely preached and purely called vpon in euery place Theodoret expounds it of the abolishing the Iewish sacrifices and of the seruing of God in spirit and truth as our Sauiour af firmeth in his speech vnto the woman of Samaria And whereas they obiect some Fathers who haue vnderstood it of the Eucharist wee haue alleadged both the same Fathers and others with them expounding it otherwise Againe if those places be well confidered we shall finde
according to the spirit now offereth Out of the house of this Israel he hath not taken any calues for in it are offered and sacrificed vnto God the sacrifice of prayse Where we see manifestly that Augustine shewing the difference between the sacrifices of the Iewes and of the Christians declares the Iewes to haue onely the shadowes of the sacrifice of Christ but vs to haue the true sacrifice which wee celebrate with praise and thankesgiuing And he addeth afterward saying In euery place incense is offered to my name And Saint Iohn expoundeth it in the Apocalyps the prayers of the Saints Thus haue wee hunted them out of their chiefest starting hole euen this place of Malachi clearing it from all pretence of the sacrifice of the Masse both by consent of Scripture and of the Fathers as also freeing the obiected testimonies of the Ancients from their corrupt expositions The fourth argument follows And it is Bellarmines who argues thus against vs for the maintaining of his Sacrifice If the Fathers had thought that the Eucharist were a Sacrament onely and not a sacrifice also meaning Propitiatory they could not haue spoken otherwise of the Eucharist then of Baptisme but the Fathers neuer call baptisme a sacrifice or say that to baptize is to sacrifice Therefore the word Sacrifice was vsed by the Fathers in a proper sence Whereby he doth clearely grant that the word Sacrifice attributed by the ancient Fathers vnto the Eucharist may be interpreted Metaphorically if once it could be shewed that the same Fathers haue applyed the same word Sacrifice vnto the Sacrament of Baptisme Otherwise their Iesuite Suarez would not so vrgently haue moued his Reader principally to Obserue against Heretickes so he calleth Protestants that the holy Fathers of 〈◊〉 times did neuer call the Ministry of baptisme by the name of a sacrifice although Metaphorically it might be so tearmed therefore it is a signe that when they tearme the Eacharist a 〈◊〉 they name it so properly Seeing then the parallell of Baptisme may giue our aduersaries their demanded satisfaction we desire them first to consult with St. Augustine who expounding that place to the Hebrewes chap. 10. Vnto them that sinne voluntarily after they haue obtained the knowledge of the truth there remaineth no more sacrifice for sinne sayth Illud ad Hebreos diligentius qui pertractant sic intelligunt vt non de sacrificio contribulati per paenitentiam cordis accipiendū sit quod dictum est non adhuc pro peccatis relinquitur Sacrificium sed de Sacrificio de quo tunc loquebatur Apostolus id est Holocausto dominicae passionis quod eo tempore offert quisque pro peccatis suis quo eiusdem passionis fide dedicatur et Christianorum fidelium nomine baptizatus imbuitur vt hoc significaret Apostolus nempè non posse deinceps eum qui peccauer it iterum baptizando purgari c. That it is not to be vnderstood of a sacrifice of a troubled spirit by repentance but of that sacrifice wherof the Apostle spake that is that the Holocaust or burnt offering of the Lords Passion which euery one offers at that time for his sinnes when he is dedicated by faith in the same passion and being baptized is endued with the name of a faithfull Christian that the Apostle might signifie thus much That he that sinned could not afterward by baptisme bee purged And let them looke vpon their Iesuite Salmaron who doth not vtterly reiect that interpretation And to the end they may rest sufficiently satisfied they may be contented to consult with their learned Reader of Spaine who renders the reason why most of the fathers did call Baptisme a sacrifice which they did sayth he Metaphorically that is figuratiuely his words are these Sed quaeris quid causae plerisque antiquorum fuerit vt Baptismum hostiam appellauerint ideoque 〈◊〉 non superesse hostiam 〈◊〉 quiae Baptismus repeti non potest Sanè quia Baptismo commorimur per hoc Sacramentum applicatur nobis hostia crucis ad plenam peccati remissionem Hinc illi per Eaptisu ū 〈◊〉 hostiam nuncupârunt post baptisma semel acceptum nullam hostiam esse reliquam 〈◊〉 sunt quia baptismus secundus non est Neither may we thi ke that the calling Baptisme a Sacrifice is a solecisme in Diuinity seeing the Apostle speaking of rebaptizing calles it a recrusifying of Christ as Salmaron obserues rightly out of Pope Clemens and their Iesuite Ribera consirmes it out of Chrysostome Theophilact Oecumenius and Damascene And how could our aduersaries doubt that the fathers would call Baptisme a sacrifice who haue so vsually called it the Passion slaying and crucifying of Christ. Baptisma estpassio Christi sayes Chrysostome Baptisme is the passion of Christ. Tingimur in passione Christi sayth Tertullian We are dipped in the passion of Christ. But how is it called a sacrifice or the Passion of Christ properly or figuratiuely Let their owne I esuite answere for vs in this point It is named a crucifying of Christ sayth he because it is a similitude of Christs Passion Wherefore by this Analogy betweene these two Sacraments of Baptisme and the Eucharist wee may conclude out of the restimony of St. Augustine recorded by their ancient Schoole-man Aquinas That names of things are giuen to the signes of the same things which are represented as for example the paintea image of Cicero wee vse to call Cicero and so the celebration of this Sacrament namely of the Lords Supper which is a representation of the Passion of Christ the true sacrificing is called an immolation Where we see their owne Doctor agreeing with Augustine and we consent with them both in this that the Eucharist may bee called a sacrifice as a Picture may be called by the name of the thing which it representeth A 〈◊〉 Argument which they alleadge followes and it is grounded on the words of Esay But yee shall be named the Priests of God Againe And I will also take of them for Priests and for Leuites sayth the Lord. And Them will I bring vnto my Holy mountaine and make them ioyfull in the house of Prayer their burnt offerings and their sacrifices shal be accepted vpon mine Altar This say they must bee vnderstood of the Christian Church wherein the Prophet Esaias fore-telleth that there shal be externall Priests Altars and Sacrifices whereby must needes be vnderstood the sacrifice of the Masse We answere first by deniall of the consequence for because the Prophet sayth there shall be in the Church of Christ Priests Altars Sacrifices therefore it must be an externall Priest-hood materiall Altars proper sacrifices this is a plaine Non sequitur For who sees not that the Prophet expressing the VVorship of God vnder the Gospell alludes vnto the ceremonies of the Law and by an externall Legall Priest-hood and sacrifice figuratiuely intimates that which is Spirituall and Euangelicall
of Christ was not of the seed of Dauid sed exsemine triticeo of the seed of wheat was sowed in the earth grinded in the mill baked in the ouen and at last torne a peeces with mens teeth Thus haue I laid open vnto thee Christian Reader a iust suruay and tryall of the sacrifice of the 〈◊〉 Masse which I doubt not appeares to thee as it is in it owne nature a Masse of impiety and that Mystery of iniquity foretold by Saint Paul which albeit it pretend the greatest honour and worship to Christ of any Ecclesiasticall seruice yet is there not a greater enemy vnto our King and Sauiour the Lord Iesus nor a more hellish traytour vnto his crowne and dignity wherein if euer The diuell hath transformed himselfe into an Angell of light couering his poysenous and deadly hooke with the baite of religion the most preualent Stratagem that euer Satan put in practise to hinder and oppugne the kingdome of Christ yet this is the Diana for which Demetrius and his companions are so importunate because by this Craft they get their gaine It may well bee stiled a Craft because it is a Mystery of iniquity whereby the Church of Rome is swollen so bigge with deuouring the gold treasure and inheritance of the Laity that the guttes of it are well nigh bursten This is that Helena for which the aduersaries of the truth doe so fiercely encounter which hath made the Kings of the earth drunken with the cup of her fornication This they labour so much to vphold which is the Pillar that vpholds them and for it they fight as the ancient Romanes were wont tanquam pro focis aris while on it depends their rich offerings vpon their Altars and the fatnes of their kitchin Take but away this one Pillar and their house will fall and the fall of it will be great for it will slay all the Lords of the Philistims Now if any true Orthodoxe Christian or soundmember of the Catholicke Church demand of me whether it be lawfull for him to be present at Masse albeit hee pretend that so hee keepes his heart to God I answere No for 〈◊〉 the Masse is full of so many impieties and abhominable blasphemies against the blessed person of the Sonne of God ouerthrowiug both the Word and Sacraments of our Lord Iesus Christ it is therefore vtterly vnlawfull for any Christian to be present at it or to communicate in that seruice Argument of Ridley and Bradford Secondly we cannot be partakers of Gods religion and Antichrist seruice whereof the Masse is a principall limbe a man cannot bee a member of the Church of Christ and of the Church of Rome as it now stands But he that frequenteth their Idolatrous assemblies makes himselfe a member thereof And therefore cutteth himselfe off from being a member of the Church of Christ. Argument of Bradford Thirdly to dissemble and halt in matters belonging to Gods glory is impious and vngodly but they who are present at Masse both hearing the name of God blasphemed and seeing many abhominations and yet hold their peace do notably dissemble Ergo They sinne egregiously against God Argument of Bradford Fourthly 〈◊〉 of the Masse impugneth diuers petitions of the Lords Prayer and so the practise of such is contrary to the dayly prayer they vse How can we say Thy Kingdome come when nothing in the earth doth more destroy the Kingdome of Christ then the Masse How can we pray Thy will be done when we do our owne wils and the wils of Idolaters flat against the will of God How can we pray Hallowed be thy name when wee seeme to approoue the Masse which is nothing but blasphemy against the whole Trinity How can wee pray Deliuer vs from euill which knowing the Masse to bee euill doe runne into it wherefore if wee meane as we pray we must not pertake in the Masse least wee approue of that in our practise which we condemne in our prayer Argument of Bradford Fiftly whatsoeuer giues occasion to the wicked to be more obfirmed and to the weake to stumble and fall is to be abhorred But Protestants going to Masse and by their presence giuing allowance to it do occasion the obstinate to be more intractable the weake Papists to be more resolute the wauering Protestant quite to fall Bradfords Argument Sixtly Daniel refused to be filled with the Kings meates which were polluted by Idolatry And so Iudeth likewise The Maccabees manfully gaue their liues in defence of the Ceremonies of the Law Ergo we ought much more to endure and suffer all things for the maintenance of the pure word of God and holy Sacraments Bishop Ridleyes Argument Seauenthly God commanded his people Israel by the mouth of his Prophet Amos Not to seeke Bethel nor to enter into Gilgall where Idolatry was vsed And againe My soule hath no pleasure in those that withdraw themselues sayth the Lord If any man prophane the Temple of the Lord him will God destroy for the Temple of God is holy which yee are All strange worship is counted whoredome by the Lord and they that follow it goe a whoring But they that goe to Masse enter into Bethel and Gilgal that is places of Idolatry they withdraw themselues from the faith in their outward behauiour they prophane their bodies which are Gods Temples being present at 〈◊〉 seruice they goe a whoring after a strange religion Ergo Protestants going to Masse disobey Gods command procure his displeasure will cause God to destroy them and diuorce themselues from God and his Church Philpots Argument Eightly The Apostle directly forbids all participation with such as are Idolaters in the eating of meat sacrificed to Idolls shewing that thereby the weake brethren are offended and the partakers make themselues Communicants at the Table of Diuells now a man cannot be partaker at the Lords Table and the table of Diuells But the Masse is an Idolatrous seruice a superstitious worship and the Altar thereof is the Table of Diuells howsoeuer it is to be hallowed with the inuocation of God the Father the Sonne and the holy Ghost Angels Apostles Martyres Confessors Saints and painted ouer with the lustre of religion whereas it is indeed nothing but a painted Iezabel a deceitfull Strumpet with a false complexion Ninthly God is the Creator both of soule and body therefore he is to be worshipped both in soule and body Know 〈◊〉 not that your body is the Temple of the holy Ghost therefore glorifie God in your body and spirit which are Gods whereas God hath giuen both so hee requires the seruice of both And Paul will not giue a tolleration to any man to dishonour God by his body I beseech you brethren by the mercies of God that you present your bodies a liuing sacrifice holy and acceptable vnto God God will not be content with reseruing the soule to him when men bestow the worship of their bodyes vpon Idols The soule
to goe in to bow with his Master in the house of Rimmon and therefore prayeth twice for mercy for it professing he will neuer worship any but the true God neither doth he onely pray for sinne past but in the sence of his owne weakenesse desireth mercy that 〈◊〉 may not bee drawne from his purpose and withsll stirreth vp the Prophet to pray for him that God would giue him grace and strength and for pardon if at any time hee should against his purpose bee drawne into his former sinne and in this sense the Prophet bids him goe in peace as if hee should say I will pray that God would keepe thee in thy godly resolution and for mercy and pardon if thou shouldest be drawne aside and so farewell The words of the Prophet Elisha Goe in peace are also diuerssy expounded Some thinke the Prophets words 〈◊〉 no grant made vnto his petition but rather a prohibition not to trouble himselfe about those matters as if he should haue sayd Content thy selfe require no such thing it would trouble thy conscience but goe in peace keepe a good conscience and labour for the peacetherof so as Polan obserues the words of the Prophet are Tantum dimittentis abeuntem non concedentis postulatum onely a valediction and not any concession or granting of his request Againe it appeares not by the words of the Prophet that he gaue any tolleration or dispensation vnto Naaman for Naaman makes in one verse two petitions one for permission to goe into Rimmons Temple the other for two mules load of earth to carry home with him to offer sacrifice vpon vnto the Lord. Now the Prophet makes the same answer vnto both and therefore doth either condescend to both or deny both but grant them both he did not for the one was cleane contrary to the law to giue Naaman leaue to sacrifice in Syria who was not a Priest whose office it was alone to offer sacrifice and moreouer Ierusalem was the onely place appointed for that action This request therefore the Prophet can by no meanes be thought to haue granted Ergo nor the other And vnto this sence I doe adhere for that the Prophet neither could nor durst giue any liberty to Naaman to be present at the Idolatrous worship of the Syrian Rimmon I am not ignorant of the opinion of some that the Prophet answers dispensando by the way of dispensation though not generally yet in that case onely to goe into the Idols Temple and to bee present at their Idolatry But Lyranus will haue it declarando by declaring it to be lawfull for Naaman to bee present in the Temple of Rimmon at Idolatrous seruice and sacrifice so it were onely for ciuill respect vnto the king his Master and of this opinion seemes 〈◊〉 to be who allowes a man to bee present by reason of some ciuill office so hee yeeld not to the least shew of Idolatry but I should rather commend the practise of the Protestant Princesat Augusta who brought Charles the fift their Emperour along as he was going to the Masse but left him at the Church doore as also of Valentinian who brought Iulian to the Temple of his Idols and when the doore-keeper sprinkled his gowne with the Idols water as the Pagans vsed Valentinian forthwith gaue him a blow on the eare Conclusion Thus hauing sufficiently refelled their strongest arguments and giuen answer to their chiefest pleas the conclusion shall bee this Seeing the Romish Masse hath quite ouerthrowne and thrust the Supper of the Lord out of the Church the holy Supper being an assembly a body of the faithfull vnited and knit together in one spirit strengthening our faith 〈◊〉 our charity kindling our zeale wherein is celebrated the memory of the death and passion of our Lord by a plaine and open rehearsall of the cause manner and benefits of the same whereby the faithfull are taught to acknowledge and call to mind the greatnesse of their sinnes and to admire and magnifie the great and vnspeakeable mercies of God whereby they are stirred vp to renounce and forsake themselues to giue themselues wholy vnto God to dye vnto their lusts and concupiscences and to liue vnto Christ who hauing once deliuered himselfe to the death of the crosse for to giue them life did yet further vouchsafe to giue himselfe to them in this sacrament as spirituall meate and drinke to feede their soules vnto eternall life and herein all the faithfull doe communicate together in the bread and in the cup in the body and in the blood of our Lord being taught thereby that they are diuers members of one mysticall hody whereof Christ is the head being quickned mooued and gouerned by one Spirit euen the Spirit of Christ liuing one life and hauing their hearts vnited one to another by loue Herein wee are seriously admonished of our bond and obligation to God the Father for sending his Son and God the Sonne fulfilling the will of his Father the remembrance of whose death wee shew forth till he come who as verily as the Minister giueth vs the bread and wine to be receiued with our hands which being eaten and drunken are conuerted into our substances and become nourishments of our bodies giueth vs his body and 〈◊〉 to be receiued with faith that we may eate and drinke them spiritually and that they may be turned into the life and substance of our soules making vs one with Christ and Christ one with vs. This was the holy Supper of the faithfull in the ancient Church and this is ours with the rest of the reformed Churches But in the Masse there are no footsteps of the holy Supper but all things are so changed as if the Lords Supper were abolished and the Masse were come in the stead therof for in the Masse there is a Prieft in a strange garment his face fixt vpon an Altar with a Clarke standing behind him muttering in a strange language interlarded with signes lifting vp a wafer in an affected and ceremoniall superstitious sort causing it to be worshipped dipping it in the wine eating it alone persuading the people that by thus much as hath beene done beeing at their request and bought with somepiece of money he hath sacrificed Christ for them What shewing foorth of the Lords death is there till he come Nay is there not an abolishing of the perfection value and efficacy of Christs death and sacrifice Is their not 〈◊〉 in robbing the lay-people of the cup Is not the Masse ful of abhominable blasphemies and grosse impieties Are not the deaths and sufferings of Saints and Martyrs rather reckoned vp then the death of Christ represented Is there not rather a breach of charity then any Symbole of loue when the Priest eates all himselfe the common people being excluded from it where is there any communion betweene the members or signification of our engrafting into Christ The scriptures neither authorising nor the Primitiue and Apostolicall
is carried about in the streetes to be worshipped and adored Neither do the fathers compare the Paschall Lamb to the Eucharist or Lords Supper but onely in these three respects first that as the Iewes did eate the one so do Christians the other Secondly as the Paschall Lambe did represent Christum moriturum Christ which was to die so the Lords Supper doth represent Christum mortuum Christ which hath dyed Thirdly as the one was in commemoration of the bodily deliuerance of Israell out of Egypt so is the other in commemoration of our spirituall redemption out of the iawes of Satan Touching the first namely the eating of the Paschall Lambe and the feeding on Christ in the Sacrament Chrysostome speaks Hoc mysterium tradidit c. Hee deliuereth this mystery when the Law was to cease and he dissolueth their principall solemnity to wit of the Paschall Lambe and cals them to a terrible Table saying Take eate this is my body Where note that he calles it a Table to be trembled at not because of the reall presence of Christ there as the Papists expound it but because of worthy or vnworthy communicating So Ierome Our Passeouer is sacrificed prouided that we eate it with 〈◊〉 bread of sincerity and truth Basil sayth Let vs celebrate the Passeouer not in the leauen of malice wickednes but in the vnleauened bread of sincerity and truth seeing Christ who is the true Lambe is offered in the euening that is in the end of the world whose flesh is meate indeede Secondly they compare it to the Eucharist in representing Christ. Tertullian Our Lord hauing declared that he desired to eate his Passeouer for it was indignity for the Lord to desire any thing but his owne gaue and distributed it to his Disciples and made it his body saying this is my body that is a figure of my body Thomas their owne Angelicall Doctor sayth Seeing Christ our Passeouer is offered let vs feast feeding on Christ not onely Sacramentally according to that of St. Iohn If you eate the flesh of the sonne of man c. but also spiritually by enioying his wisedome Lastly they are compared in respect of commemoration So Lyra. All whatsoeuer Moses hath written hath relation to Christ and therefore in the sacrificing of the Lambe there is a double sence the one is the state of the people comming out of Egypt this is the litteral and first sence the other is the fore-shewing and shadowing out of Christ who was to be crucified and this is the first in intention though last in accomplishment By which allegations it appeares plainly that the ancients seldome or neuer call the Paschall Lambe a sacrifice and in what respects they compare it to the holy Sacrament of the Lords Supper And thus much for answere vnto the second argument The third argument which is alleadged by the Romanists and whereupon they most depend is grounded on the prophesie of Malachy chap. 1. 11. For from the rising of the Sunue to the going downe of the same my name shall be great among the Gentiles and in euery place incense shall be offered to my name and a pure offering for my name shall be great among the Heathen saith the Lord of Hoasts Seeing the sacrifice of the Masse is so generally offered among all Gentiles therefore it must needs be that pure oblation foretold by the Prophet Malachy And that this Sacrifice may the better appeare Bellarmine alleadgeth these reasons First from the signification of the Hebrew word Mincha which properly betokeneth an externall Sacrifice made with oyle and incense and therfore cannot be vnderstood of Spirituall and internall sacrifices Secondly it is called a pure offering such as cannot be polluted but prayers may be polluted onely the sacrifice of the Masse cannot bee defiled by the illnesse of the Minister Thirdly the Prophet speaketh of such an offering as was not in vse among the Iewes saying I will not accept any offering at your hands but spirituall sacrifices were in vse among them Fourthly the Prophet speaketh directly to the Priests Thus saith the Lord of Hoasts vnto you oh ye Priests and reproouing their sacrifices bringeth in a new kind of offering which a new Priesthood should offer to God which cannot be meant of spirituall sacrifices To these we answer That the intent of the Lord by the Prophet is to oppose the Gentiles against the Iewes and shew the difference betweene the Leuiticall sacrifices which they defiled and the spirituall sacrifices which should bee offered not by one nation onely but by euery people vnder the new Testament Wherefore the Prophet doth comprehend the whole seruice of the Christian Church vnder these three heads 1. The knowledge of God by the preaching of the Gospell 2. Inuocation or calling vpon the name of the Lord by prayer 3. Liberality towards the poore in workes of charity The first is shewed in these words From the rising of the Sunne to the setting of the same my name shall bee great among the Gentiles The second in these words and in euery place incense shall be offered to my name The third is signified by the word Mincha or a pure oblation for as Zanchius obserues by the names of bread and wine all beneficence and liberalitie is signified in the Scripture So Iacob calls the Present hee sent his brother Esau Mincha and Abigail the present she brought to Dauid by the same name But I tye not my selfe precisely to this exposition of Zanchius vnderstanding by Mincha Beneficence or Liberality Therefore I answer to Bellarmin that if he will haue Mincha vnderstood properly and not 〈◊〉 then it would follow that the Prophet did speake in that place of the Iewish ceremonies which should bevsed among Christians but with more purity then among the Iewes but the Papists confesse that hee speaketh not of Iewish sacrifices but of the sacrifices of Christians Againe if he will haue Mincha to bee vnderstood Metaphorically then the Masse is but figuratiuely a sacrifice and not properly at most it will bee but flower or bread without any Transubstantiation as Mincha was And whereas Bellarmine inferreth that because Mincha signifieth properly an offering of flower or bread with oyle and incense therefore it cannot be vnderstood of the spirituall sacrifices of Christians how vnschollerlike and therefore how vnlike himselfe doth hee argue Who knowes not that many things are spoken figuratiuely being applyed improperly from their natiue significations to signifie things which indeed they are not I am a doore saith Christ I am the vine if these things be vnderstood literally and not Metaphorically we shall make but a bad construction But an example like this of the Prophet Malachy may bee that of the Prophet Esay where speaking of the Church of Christ among the Gentiles he faith And they shall bring all your brethren for an offering to the Lord out of all