CHAP. I. VVhat we vnderstand by visible Sa­crifice, and of the whole scope of this booke.

TO vnfold vnto thee deare Reader, the whole scope of this our booke, and to sett plainely and manifestly before thine eyes, the whole state of this controuersy; Of the exterior visible Sacrifyce of the Church of God, where of I intend by Gods grace to treate: It is necessary first to ex­plicate vnto thee, what a sacrifice in generall is; then to distinguish the different kindes of Sacri­fice one from an other; after to defyne or descry­be a proper exterior visible sacrifice; and lastly to sett downe the differences between Catholiques, and English Protestants, and Puritans, concer­ning visible sacrifice; that by this first Chap­ter, thou maist cleerly know what I treate of and see the said differences, and the whole scope of this booke, the more easily afterward to iudge of the truth, and to imbrace it. First, a Sa­crifice A Sacrifice in generall. in generall as it comprehendeth all kyndes of Christian Sacrifices, is described by S. Au­gustine in the 6. Chapter of his 10. booke of the Cittie of God, to be anie good worke (visible or [Page 10] inuisible) which is done to this end, that we may cleaue fast to God by holie societie, as hauing relation to that end of Goodnesse, by which we may become truly happie. So that euerie good deed, whether visible, or in­uisible, which we doe for the loue of God, with an intent to vnyte ourselues vnto him, or to stick closer vnto him, who is our happie life, may be called Sacrifice in generall tearmes, as holie thing, or fact donn or disposed of to the right end of goods, which is God. Vnder this generall kynd Fovver kin­des of Sacri­fices. of Sacrifice, (for asmuch as maketh for our pur­pose in this controuersie) we distinguish fower particular kyndes.

1. The first kinde of Sacrifice, is only inuisi­ble, The first kin­de of Sacri­fice. where of the Scripture speaking saith: A Sacri­fice to God is an afflicted spirit. Psal. 50. 19. and of this sort, are all those inward and inuisible opera­tions of our hearts, who tend to the honor and loue of God; as for example, the inward mortifi­cation of our inordinate appetytes, and desyres, according to the wordes of S. Paule, saying: VVee are killed for thy sake, all the daie. Rom. 8. 36. And these are called spirituall sacrifices: for that by the spirit, we inuisibly mortifie, and kill the inordina­te desires of the spiritt, and flesh; where of S. Paule further speaking, saith: If by the spirit, you mortifie the deedes of the flesh, you shall liue. Rom. 8. 13.

2. The second kynd of sacrifices, are all those The second kinde of Sa­crifices. outward pious actions, and good deeds, which represent vnto vs, the aforesaid inward affe­ctions [Page 11] of mens mindes, as flowers, and fruites doe the roote: of which kynde are, all the outward Sacrifices of Praise, iustice, faith, &c. in which sense, euery pious outward good worke, which is donn for the loue of God, is called a Sacrifice, as hauing his subordination vnto the end of good­nesse; wherevpon S. Paule calleth the giuing of almes for the loue of God, a Sacrifice; Phil. 4. 18. Heb. 13. 16. In this sense to praise God, or praie, is called a Sacrifice, Psal. 49. 14. Heb. 13. 15. &c. But (as S. Augustine in the 6. Chapter of his 10. booke, of the Cittie of God affirmeth) The workes of mercie, if they be not donne for the loue of God, are not a Sacrifice: Because they want the end vnto which all Sacrifices are ordeyned; which is, that wee may Adhere and cleaue vnto God by holy societie. These two kyndes of Sacrifices, are called gene­rall, because they may, and ought to be donn, or performed by all men generally (who are come to the yeares of discretion, and haue abilitie) with­out anie particular vocation, or election, more then the obligations of all mankynde.

3. The third kynde of Sacrifice, is the death, The 3. kynd of Sacrifice. and passion of our Sauiour vpon the crosse, which is generally called, the Sacrifice of our Redemp­tion; for by it we were redeemed: and therefore, it is called aboue all others, chiefly and principal­ly, a Sacrifice; as vpon which, all other Sacrifices, doe, or ought to depend, as commemorations, or applications of it vnto our selues: for though our [Page 12] Lord, and Sauiour Iesus Christ, by his Sacrifice vpon the crosse, redeemed all mankynde from euerlasting paines; yet he did not so redeeme man, as that he should haue nothing to doe, or performe on his part, for the obteyning of his sal­uation, but only to liue idlely: for so the sacred passion of our lord, should be a cloake for idlenes and sinne; but he redeemed mankinde condi­tionally; that man should doe these, and these things, thereby to applie the merit of the Sacri­fice vpon the crosse, vnto him selfe, and so be sa­ued; as witnesseth our Sauiour, saying: Not euery one, that saith lord, lord, shall enter into the Kingdome of heauen; but he that doth the will of my father, which is in heauen, he shall enter into the Kingdome of hea­uen; Matth. 7. 21.

4. The fowth kinde (proper to the faithfull, The fovvrth kinde of Sa­crifice. whereof we are to treate) is an oblation or gift giuen, or offered to God vpon an Altar by a priest the onely lawfull Minister, of a particular visible thing, wherein there is made some alteration, or change, to expresse the death of our Lord in Sa­crifice; and also to signifie the inuisible Sacrifice of our hearts to God, his Dominion ouer vs, and our subiection vnto him, and our vnitie in Reli­gion amongst our selues vnder one God, as witt­nes the Sacrifices of Noe, Gen. 8. 26. of Abraham, Gen. 15. 9. of Iacob, Gen. 31. 54. Gen. 33. 20. Gen. 14. of Iob▪ Iob. 1. 5. in the law of nature, and the Sacri­fices perscrybed by God vnto the people of Israel, [Page 13] in the written law; which Sacrifices were offered to God, by the antiēt fathers of the old law; as S. Au­gustine, (in the 5. Chapter of his 10. booke of the Cittie of God) affirmeth: To expresse or signifie, by them those thinges which are donn in vs, to this end only, that we may stick or cleaue vnto God, and giue councell vnto our neighbour, that he may tend vnto the same end; And then discrybing, what such a vi­sible sacrifice is, immediatly addeth, saying: There­fore, a visible Sacrifice is a sacred signe of the inuisi­ble Sacrifice of our hearts. So that a perfect visible Sacrifice, consisteth in it selfe of three partes; the exterior visible oblation, and actions which are called (as S. Augustine saith in the same Chapter) The signes of the true Sacrifice: the inuisible opera­tions, which are the Sacrifice of our heartes, the memory of the Passion of our lord, the acknow­ledging of God for our God, &c: and the good worke, whereby God is honored with the wor­shipp of Latria, and peace, and vnitie in Religion practises amongst our selues. Wherefore, this fowrth kinde of Sacrifice, whereof of I intend cheifly to treate, includeth the first, and second kynde, as the whole doth the partes, an hath rela­tion vnto the third, as a commemoration, or ap­plication of the vertue of it vnto our selues.

5. Whereas I saie, that an exterior visible Sa­crifice, is an oblation or gift giuen, or offered to God vpon an Altar, by a lawfull Minister of a par­ticular visible thing, wherein there is made some [Page 14] real alteration, or change, to expresse the death of our Lord in Sacrifice: this is so manifest in all the Sacrifices which were offered in the law of nature, and written law, that it needeth no other proofe-then the reading, and obseruing what was donn in those Sacrifices. And that this reall allteration, The Sacrifi­ces of the old lavv, expres­sions of the death of our Lord to co­me. and change which was made in their Sacrifices, either by killing of liuing things, or brusing of solid thinges, or shedding of liquid, was to ex­presse or shew forth the death of our Lord in Sa­crifice to come, S. Paule witnesseth, saying: These thinges happened to them in figure 1. Cor. 10. And S. Iohn. saying The Lambe was slaine from the begin­ning of the world. Reuel. 13. 8. not in itselfe, but in his signe, figure, effect, and vertue. Where vpon S. Augustine in the 18. Chapter of his first booke, against the Aduersaries of the law and the pro­phets, saieth: The Sacrifices of the old law, Were shadowes of the onely Sacrifice of the Sonne of God; not dispraising it, but signifying it, for as one thing may be signified by manie words, and manie tongues; so this one true and singular Sacrifice was before signified by manie figuratiue Sacrifices. And the lyke he hath in the 17. Chapter of his 10. booke of the Cittie of God: whereby it appeareth, that Sacrifices of the old law, were vsed to shew forth the death of our Lord in Sacrifice to come.

6. Secondly we saie, there is made some reall alteration or change in the thing offered, not only to expresse the death of our Lord; but also to [Page 15] signifie the inuisible contrition or Sacrifice of our hearts to God, his dominion ouer vs, and our subiection vnto him, which S. Augustine in the 5. Chapter of his 10. booke of the Cittie of God, not onely signifieth; but also in the 19. Chapter of the same booke further expresseth, saying: Vi­sible Visible Sa­crifice, signes of the inui­sible, as vvords of thinges. Sacrifices are signes of the inuisible, as sounding wordes are signes of things; wherefore as when we pray or praise, we direct the signefying words vnto him, to whom we offer the thing signified in our hearts: So when we see men offering (saith hee) we know that visible Sa­crifice, ought not to be offered vnto anie other, but vnto him, whose inuisible Sacrifice we our selues ought to be in our hearts. Thus S. Augustine, whereby we see, that exterior visible Sacrifice, is a signe of the in­uisible Sacrifice of our hearts to God, and of his dominion ouer vs, and our subiection vnto him, as sounding or articulate wordes, are signes of thinges. And therefore, as when men speake words to God, they ought to haue the same in­tention in their hearts, which their articulate or sounding wordes doe signifie: so lykewyse, when men offer exterior visible Sacrifice, they are oble­ged to haue an inward and inuisible Sacrifice of their hearts to God, thereby to acknowledge him for their Lord God, and to manifest his do­minion ouer them, and their subiection vnto him: because visible Sacrifices are signes of the God acknovvledged for God, by visi­ble Sacrifice. inuisible of our hearts, as wordes are of things, and ought not to be offered vnto any, but vnto [Page 16] him, whose inuisible sacrifyce we our selues ought to be in our hearts. And to whom man offereth the inuisible Sacrifice of his heart, him he acknow­ledgeth for his God, Creator, &c. And hath no other Gods before him, which God him selfe sig­nifieth, saying: Sonne giue me thy heart. Prouerb. 23. Wherevpon it cometh to passe, that the offering of visible Sacrifyce, is worshipp of Latria, or de­uine worshipp, which is due vnto God only, as I shall shew more at large hereafter.

7. Though we ought chiefly to adore, and serue God, with our myndes and spirits; because, God is a spirit, & they that adore him must adore him in spirit, and veritie. Ioh. 4. 24. yet because, the in­ward acts, and operations of the mynde, may be neglected, without anie notice taken, either by our selues, or others; as we see by daylie expe­rience, in the many things, which we doe forgett, and the distraction in our prayers; and because man is composed of bodie and soule; it there­fore pleased his Deuine Maiestie for the bene­fitt The cause vvhy God or­deyned visi­ble Sacrifice. of man, to ordaine, that these exterior corpo­rall actions of visible Sacrifyce, should be a sa­cred, publicke, and knowne sygne, of the inward operations, and affections of mans mynd to­wards God; thereby to oblege man, vnder the pe­naltie of hipocrisie, to publish the inward desyres, and inclinatiōs of his heart, in the seruice of God, vnder visible solemne sygnes; otherwise, as S. Chri­sostome, (in his 83. homily vpon S. Matth.) saith: [Page 17] If thou haddest not had a bodie, God would haue deli­uered VVhy visible things are instituted, to represent inuisible. vnto thee naked gifts, which should not haue been bodies; but because thy soule is ioyned to thy bodie, there­fore he hath deliuered vnto thee, intelligible thinges, vnter visible formes.

8. Thirdly, we saie, that exterior visible Sa­crifice is not only offered for the causes aboue Vnion in Re­ligion, and charitie pre­serued by Sacrifice. said, but also to signifie our vnion in Religion amongst our selues vnder one God, according to that common actiome: Those things which are one to a third, are one amongst themselues. All the faith­full sacrificing their hearts to God, haue one heart with God, and amongst themselues, whereof proceedeth the Cōmunion of Saincts, vnyted in Religion, and Charitie amongst themselues; for he who hath one heart with God, is one with God, and one with all those who truly, and really offer the inuisible Sacrifice of their hearts to God. Where­vpon, it cometh to passe, that there neuer was anie sacred Communion amongst men, but of meate offered in Sacrifice, as of meate offered to God, for a sacred exterior signe of common vnion of men with God, and amongst them selues, as I shall shew more at large in the next chapter.

9. Now seeing that God created man, and that it was necessarie for man to acknowledge God VVhy visible Sacrifice vvas institu­ted a signe of the inui­sible. for his Lord God, and to make a commemora­tion of the passion of our Lord, and to haue peace and vnitie with God and other men; and yet all men could not speake all languages, nor vnder­stand [Page 18] what should haue been said, if those things should haue been only acted in wordes: there­fore out of the infinite prouidence of God, for the benefitt of all nations, it was necessary that this his honor, and vnitie, which he would haue amongst all his seruants, should be performed in outward solemne visible signes, knowne vnto them all, that all might visibly see and know, vnto what they were visibly, and inuisibly obli­ged. And considering that for the good of man kind, it was necessarie, there should be some outward visible thing instituted, which might not only priuatly preserue in euerie one, the honor and loue of God and his neighbour; but also maintaine a publicke practise of the honor of God, memorie of the passion of our Lord, and vnitie amongst all his seruants; in what sacred outward visible signe could it better be expressed, then in a visible Sacrifice, representing the me­morie of the passion of our Lord, and the inuisi­ble Sacrifice of our heartes which were the actes, and sacred obseruations of our reconliacion, and peace with God by the sufferings of our sauiour vpon the Crosse.

10. If anie obiect, and say that the Scriptures, Hovv God doth desire Sacrifice, and not desi­re it. often affirme, that God doth not desire Sacrifice: this obiection, S. Auguctine answereth, in the aforesaid chapter, prouing by manie examples of Scripture; that when it is said, God doth not require Sacrifice; it is to be vnderstood, of the [Page 19] visible signe, (which is commonly called the sa­crifice) when it is without the inuisible Sacrifice of our hearts; for so it is but a false signe, and hi­pocrisie; such as was the sacrifice of Cain, who offered his goods, as a visible signe, but not his heart, in an inuisible Sacrifice; and therefore his sacrifice, was reiected, and Abells accepted; as witnesseth Rupertus, (in his 4. book vpon Gene­sis, and second chapter) saying: By faith, saith S. Paul, Abel offered a greater host then Cain; for in exterior worshipp, and religion, they both offered alike. And therefore, both of them offered rightlie: but Cain did not rightly deuide; for Cain whilest he offered his goods to God, kept himself vnto himself, hauing his heart fixed in earthly desires. Such portions, or outward gifts, God doth not accept of; but by himselfe saith (in the 23. of the Prouerbes) Sonne giue vnto me thy heart. Wherefore, Abel first offered vnto God his heart, and then his goods; and so offered by faith, a greater host then Cain: Who offered the outward Sacri­fice, which was the visible signe: but kept the in­ward, which God most esteemed, vnto himselfe.

11. The case standeth before God, with Sa­crifice, The case of Prayer, and Sacrifice alike. as it doth with prayer; God commandeth prayer; (Marke 14. 38.) And yet saith, that some kinde of prayer, is hipocrisie, (Math. 15. 7.) In like manner, God so affecteth Sacrifice, that vn­der penaltie of death, he prohibiteth it to be offe­red vnto anie, but vnto himselfe; (Exod. 22. 20.) and yet saith, that he will not haue Sacrifice offe­red [Page 20] vnto him; (Isay 1. 12.) The reason is, for that exterior prayer (which is cōmonly called prayer) is a signe of the interior prayer of the heart, which when it wanteth, is hipocrisie, as a false signe: So exterior visible Sacrifice, which is commonly called Sacrifice, is a signe of the interior, and when it is without this, it is hipocrisye, as a false signe. So God will prayer, and Sacrifice; and he will not prayer, nor Sacrifice: He will haue pray­er, and Sacrifice, when they are conioyned with the prayer, and Sacrifice of the heart: and he will not haue prayer, nor Sacrifice, when they are not accompanied with the heart: because they are hipocrisie, as making shew of that, which is not. Wherevpon, after the Prophet in the 50. Psalme, had said: A Sacrifice to God is an afflicted spirit, a con­tryte and humble heart, ô God, thou will not dispyse, &c. Hee addeth: Then shalt thou accept Sacrifice of iusti­ce, oblations and holocausts, then shall they lay calues vpon thyne Altar. When with the exterior visible Sacrifice of the Church, men shall offer the inui­sible Sacrifice of their hearts, by sorrow for the negligences of their liues past, contrition for their sinnes, and humiliation before God vnto whom that Sacrifice is offered; thē shall they offer a true and proper Sacrifice of justice, oblations, and holocaustes acceptable to God, and not otherwise: because the outward Sacrifices with out this inward, and inuisible; is but hipocrysie.

12. Visible Sacrifices (saith Saint Augustine in [Page 21] the place a fore reoyted) Are signes of the inuisible, Visible Sa­crifices are signes of the inuisible, as vvords are of thinges. as wordes are signes of things. Wherefore, when with­out anie iust necessitie men speake wordes, and haue other intentions in their hearts, then their words sound or signifie; it is but dissimulation, and contrarie to the institution of words, which were ordeyned, to expresse the intention of the heart. So when we offer visible Sacrifice, without the inuisible Sacrifice of our hearts, it is hipo­crisie, or dissembled sanctitie, which is double iniquitie: because visible Sacrifices, were instituted vnto this end, that they might be a publicke sacred visible signe, of the inuisible sacrifice of mēs hearts vnto God, as words were ordeyned, to expresse the sinceritie of mens myndes; and because man should alwaies haue an intention, and be euer rea­die to giue his heart, and soule to God, without dissimulation; therefore, he may neuer offer vi­sible Sacrifice, without the inuisible Sacrifice of his heart.

13. S. Augustine, expressing the excellencie of The excel­lencie of vi­sible Sacri­fice, conioy­ned to the inuisible. this visible sacrifice, when it is accompanied with the visible Sacrifice of our hearts, and how ac­ceptable it is vnto God, and vnto the Church triumphant in heauen, addeth in the same chap­ter, saying: When wee offer visible Sacrifice, together with the inuisible of our hearts: Then all the Angells, and the superior powers, and the more power­full spirits, through their goodnes, & piety, doe fauour vs, and reioyce with vs, and according to their power, [Page 22] doe helpe vs to offer this visible Sacrifice. Thus S. Au­gustine of the excellencie of this visible Sacrifice, when it is vnyted vnto the inuisible of our hearts; and how acceptable it is vnto God, and vnto the whole triumphant church in heauen.

14. The reason, why the triumphant Church in VVhy th' An­gells reioyce at th' offe­ring of visi­ble Sacrifice. heauen, which as S. Paule saith, doth consist Of the assemblie of manie thousand Angells, doth so reioyce at the offering of visible sacrifice, when it is ac­companied with the inuisible sacrifice of our hearts, is, for that they are, as they themselues say; fellow seruants, with those who serue God vpon earth: And seeing that men here vpon earth, can­not continewally without intermission think of God, and honor him with the honor, which is only due vnto him by a perpetuall and continewall sa­crifying of their hearts vnto him, as they in hea­uen doe, who Day and nyght crye holy holy, Lord God omnipotent; and so are eternally happie; therfore they doe reioyce, that yet sometymes men vpon earth will actually thinke vpon God and actually honor him with the honor of Latria, worshipp due only vnto him, and consecrate their hearts vnto him alone, who is their end, and chiefest good therby to become partakers of a little droppe of their happinesse; for as S. Augustine in the 22. chapter of his 10. booke of confessions saith. This is happie life to reioyce in God; of God, and for God this is it, and other is none.

Now the question is, whether Christians are [Page 23] bound to offer this 4. kynd of Sacrifice to God or no? The Puritans deny that in the Christian Church, there ought to be any such kind of exte­nall Puritans de­ny externall visible Sacri­fice in the Christian Church. visible Sacrifice offered vnto God. The mo­derate sort of Protestants, doe after a sort con­fesse it in words, and doctrine, though not in prac­tise, as his late deceased Maiestie in his answer to Cardinall Perron, related by Casaubon, saying, The 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 [Page 24] 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 [Page 25] 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 [Page 26] 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 the meritts of the sacrifice of our redemption vnto vs, as a commemoration therof, and a mea­nes to obtaine iustification and the gift of contri­tion, and pennance for our sinns, as is set doune, more at large in the 22. Session of the Councell of Trent. And in prouinge of this will consist the whole scope of this our booke following.

CHAP. II. The necessitie of visible Sacrificie, and the end, or cause why it was instituted, and vsed.

1. TWo things, haue alwaies been much re­commended The honor of God, and peace much re­commended to men by God. The honor of God, and peace maintey­ned by visi­ble Sacrifice. by God, and highly estee­med by men of all sects, and sortes, who firmely beueled that there was a God who exten­ded his prouidence ouer mankinde; first the honor of God, and peace with him; and se­condly vnitie, peace, and society amongst them­selues. And these two, haue alwaies been, chiefely mainteyned amongst men, by a particular, visible Sacrifice, first offered vnto God vpon an Altar, as a sacred signe of the inuisible Sacrifice of their hearts vnto him; and after eaten, or com­municated amongst themselues. By offering visi­ble Sacrifice vpon an Altar vnto God, they so­lemnely protested the sacrifice of their hearts vn­to him, publickely adored him with the honor of Latria, or deuine worshipp, which is due only vnto him; and visibly made profession of peace, vnitie, and societie with him, and amongst themselues: The Com­munion ma­de of meate, offered to God, in signe of vnion. and by eating of the same Sacrifice, wich had been offered vnto God, they ratified and establi­shed the same peace, and vnitie, as partakers of that meate, with they had offered vnto God for a [Page 29] sacred signe of common vnion, as is generally manifest by experience, in all sectes, and sortes of people, of former ages, who firmely beleeued, there was a God, and that his Prouidence was not wanting in the gouernment of mankind.

2. And to begin with the faithfull, who liued in In the lavv of nature, the faithfull offered visi­ble Sacrifice to honor God and main­teyne vnitie. the law of nature, written law, and law of grace: In the law of nature; after that Iacob, and Laban his father in law had agreed vpon a peace, firme freindshipp, and league, as before God there pre­sent, and beholding them; Iacob (for a conclusion of the peace) Offered victimes in the Mount, and cal­led his brethren to eate bread, who whē they had eaten, lodged there. Gen. 31. 54. Where, in confirmation of the peace concluded, Iacob offered visible Sa­crifice vnto God, as a sacred signe of the inuisible Sacrifice of their hearts, adored him with the ho­nor of Latria, or diuine worshipp, which is due only vnto him, &c. And after the sacrifice, called his Brethren to communicate, or eate of the vi­ctimes, the more to ratifie the vnitie, peace, and concord amongst themselues, by eating of the meate, which was offered to God in signe of vnion.

3. At the comming of the Children of Israel out of Egipt, in their last supper, they offered vi­sible Sacrificie vnto God in the Paschal Lambe, Sacrifice in the Paschal Lambe. thereby publickly to honor God, as their Soue­raigne Lord God, and to expresse the inuisible sacrifice of their hearts vnto him: And when they [Page 30] had donne, they communicated of it, the more firmely to maintaine peace, and vnity with God, and amongst themselues, by eating of meate which was offered vnto God, as a sacred signe of the vnion of their hearts in him. Exod. 12.

4. In like manner, after that Moyses had told his father in law Iethro (a Priest of the land of Ma­dian) Iethro offe­red Sacrifice. all things that our lord had donne for Israel, Iethro reioyced, and said. Now I know, that the Lord is great, aboue all Gods. Iethro therefore offered Holo­causts, and hosts to God, (thereby to adore him, with diuine honor, and to expresse the Sacrifice of his heart vnto him) And Aron and the Ancients of Israel came to eate bread with him before God. Exod. 18. To cōfirme vnitie, peace, and society amongst them­selues: and this was donne in the law of nature, before the written law was giuen.

5. In the written law, God said vnto the Chil­dren of Israel: To the place which God hath chosen In the vvrit­ten lavv, the faithfull of­fered visible Sacrifice to honor God, and main­taine peace, and vnitie. (which was Hierusalem) shall you come, and shall offer in that place Holocausts and victimes, (thereby, as by a sacred signe, to expresse the inuisible Sacrifice of their hearts, and to adore God, with the honor of Latria) and you shall eate there in the sight of the Lord your God. Deut. 12. To ratifie peace, vnitie, and concord amongst themselues. Againe, in the same chapter: Thither (to Hierusalem) shall you bring all the things, that God commanded you, Holo­causts, &c. There, shall you feast before the Lord your God: Where vpon it is said, that Elcana immolated, [Page 31] and gaue to Phenenna his wife, and to all her sonns and daughters, parts; and to Anna one part. 1. Kings, 1. 4. In like manner; Salomon and all Israel with him, did immolate victimes before our Lord; and Salomon killed peaceable hosts, which he immolated to our Lord, of Oxen, 22000. and of Sheepe, 120000. &c. and made in that time a solemne Festiuitie, and all Israel with him, for 14. daies. 3. Kinges, 8. 60. And this was donne in the old law to establish and preserue the vnitie, peace, and societie of men with God, and amongst themselues, as further witnesseth S. Au­gustine in the 5. chapter of his 10. booke of the Cittie of God, saying: What thing soeuer we reade, to haue been commanded by God, about the diuers, and sundrie Sacrifices in the ministrie, either of the Taber­nacle, or of the Temple, are written to signifie the loue of God, and our Neighbour: for vpon these two com­maundements (as it is written) doe depend the whole Law and the Prophets. Thus S. Augstine. Whereby it doth appeare, that the diuers and sundrie sacri­fices which were vsed in the old law, were al in­stituted by God, to this end only, to maintaine the loue of God, and of men amongst themselues, by the vnion of their hearts in God, which these Sacrifices did represent.

6. In the beginning of the new law, our Lord Sacrifice in­stituted in the lavv of grace. and Sauiour Iesus Christ, the Prince of Peace, offered his bodie, for a gift vnto his eternall father, and then gaue his said bodie, vnto the Children of his Church to eate, saying: Take eate, this is my bodie [Page 32] which is giuen for you. Luk, 22. as a sacred signe, of the inuisible Sacrifice of your hearts, and a pre­seruation of vnitie, peace, and society with God, and amongst yourselues, as were the gifts, and Sa­crifices of the written law, and law of Nature. And when he had donne, he established this manner of offering his bodie to God, for a gift in comme­moration of him, in lieu of all the Sacrifices of the old law, saying: Doe this (the same which he then did) For a commemoration of me. Luk 22. And so taught his followers to offer the inuisible sacri­fice of their hearts, to God, with him, who is their head, Lord, and Master: that though, for their owne sakes, and multitude of sinnes formely cō ­mitted, their inuisible sacrifice, might be lesse gratefull: yet by him, and through him, who is their head, it might be also most acceptable.

7. Our Sauiour, out of his infinite wisdome, hath bestowed himself vpon vs, for to be the on­ly VVhy our Sa­uiour vvould be our Sacri­fice. publick, sacred, solemne signe, of the inuisi­ble sacrifice of our hearts; not only to oblige vs, daily to offer sacrifice, and present God the Fa­ther, with his sonne, In whome he is well pleased: but also to offer ourselues with him, and by him; and not to offer him alone, who is our head, and re­teyne ourselues, who are, or should be his mem­bers, vnto ourselues, as witnesseth S. Augustine in VVith the sacrifice, vve are to offer also oursel­ues. the sixth chapter of his 10. book of the Cittie of God, saying: The Church doth frequent the Sacrifice of the Altar, which the faithfull know, where it is [Page 33] shewed vnto him, that in the oblation, which he doth offer, he is also offered himselfe. Againe, in the 20. chapter of his said booke, saying: Christ is the Priest, he offered, and he is the oblation or thing offered; the Sacrament of which thing, he would should be the dailie Sacrifice of the Church: whith Church, as bodie of him her head, hath learned to offer herselfe by him. Thus S. Augustine. With whom also agreeth, Euse­bius Caesariensis in the 10. chapter of his first booke of Euangelicall demonstration saying: Christ la­boring for all our saluations, offered as it were, a cer­taine victime, and a singular Sacrifice vnto his father: that we might offer ourselues to God himselfe for a Sa­crifice. So that amongst the other ends, why Christ our Lord instituted a visible sacrifice in his bodie and blood at his last supper, this was one, that we might together with him offer ourselues. Where­vpon, S. Gregorie the great, in his 37. homily vpon the Ghospell; and in his 4. booke of his Dialogues, and 59. chapter saith: It is necessarie, that when we offer Sacrifice; That we immolate ourselues to God in contrition of heart, for that we who celebrate the misteries of the passion of our Lord, ought to imitate that which we doe, for then it shalbe trulie an host for vs, to God, when we shalbe made ourselues an host. For whith cause, when Bishopps make Priests they saie vnto them, as is sett downe in the Pon­tificall: Vnderstand that which you doe imitate, that which you handle; to this end, that celebrating the mis­terie of the death of our Lord, you procure to mortifie [Page 34] your members from all vices, and concupiscences: Thus these Fathers; Whereby it doth appeare, that our Lord and Sauiour Iesus Christ, hath instituted a Sacrifice for vs in his bodie and blood, that we might in offering it, also offer ourselues in Sa­crifice to God, by an inuisible Sacrifice of our hearts.

8. In like manner our Lord also tooke the Cha­lice Sacrifice in­stituted in the chalice. after supper, saying: (euen as Protestants translate) This chalice is the new testament in my blood, which is shed for you. Luk. 22. as a sacred signe of the inuisible Sacrifice of your hearts to God, as were the Sacrifices in the law of Nature and writ­ten law, which were types and signes of this, and ended when this new Sacrifice of the bodie and blood of our Lord was brought in, and instituted by our Lord; as witnesseth S. Augustine in the 20. chapter of his 10. booke of the Cittie of God, saying: The manie and diuers sacrifices of the Saintes (in the old testament) were signes of this true Sacrifi­ce. This one Sacrifice was figuratiuely foretould by manie Sacrifices, as if one thing should be deliuered with va­rietie The Sacrifi­ce of the bo­die and blood of our Lord, succeded in place of all the Sacrifi­ces of the old Testa­ment. of wordes, least in being much commended, it might grow iedious. To this chiefe & true Sacrifice, all the false Sacrifices haue giuen place. Wherevpon S. Chrisostom vpon 26. the chapter of S. Mathew, saith: As the old testament had sheepe and calues (in their Sacrifices and Sacramēts,) see the new hath our Lords blood. For which cause, after that our Lord had offered Sacrifice; and administrated com­munion [Page 35] in his blood, he presently commaunded the Apostles, that they should not drinke of the Cuppe, without shedding it to God, or offering it in Sacrifice, saying: This doe yee (the same that he then did) as offen as you shall drinke, for the comme­moration of me. 1. Cor. 11. 15. Wholy forbidding them to drinke of the Cuppe in commemoration of him, without offering it first in sacrifice to God, as a sacred signe of the inuisible sacrifice of their hearts; least at anie tyme they should drinke in commemoration of him, and not of drinke which was offered to God, as a sacred signe of the common vnion of their hearts with God.

9. That this visible Sacrifice of the new law, was not onely instituted by our Sauiour, for a publicke exercise of the Sacrificing of our hearts to God, and a daily solēne adoration of him, with the worshippe of Latria, and commemoration of the passion of our Sauiour; but also for the pre­seruation of vnitie, peace, and societie amongst ourselues; S. Paule doth witnesse, saying: The bread which we breake, (after the manner of offering sa­crifice in bread) is it not the participation of the bodie of our Lord? for being manie we are one bread, one bodie, all that participate of one bread. 1. Cor. 10. 16. Wherevpon S. Augustine in his 57. Epistle, alled­ging this text, saith: The head of this bodie (the Church) is Christ, and the vnitie of this body, is com­mended in our Sacrifices, which the Apostle doth brief­ly signifie, saying: being manie, we are one bread, [Page 36] one bodie. Againe, in his 59. Epistle, and 5. ques­tion, hee saith: All things are vowed which are offe­red vnto God, especially the oblation of the holy Altar, by which Sacrament is preached and declared an other our greatest vow, whereby we vow to remaine in Christ, as in the coniunction or closing together of the bodie of Christ.

10. Exterior visible sacrifice, being instituted as a sacred signe of the inuisible sacrifice of our hearts: all those who offer Sacrifice as they should doe, offer to God the inuisible Sacrifice of their hearts: and thereby as S. Augustine here saith, doe preach and declare agreat vow or promise, which is to remaine vnited members in the misti­call body of Christ. Wherevpon S. Chrisostome in his 24. homilie, vpon the first Epistle of S. Paule to the Corinthians, saith; O my beloued, let vs haue care of the brethren, and let vs preserue that vnitie with them, which is in vs (in our owne bodies) for vnto this, that terrible and most fearefull sacrifice (of the new law) doth call vs, especiallie commaunding, that we should come vnto it, with concord and burning Charitie. Thus S. Chrisostome: Whereby it doth appeare, that the end, why Christ our Lord insti­tuted a visible sacrifice in the new law, was not only to preserue in Christians, the worshipp of Latria towards God, and the commemoration of his Passion, &c. but also to maintaine a perfect vnion amongst them.

11. Man on the one side being obliged (by [Page 37] the debt of his creation, conseruation, redemp­tion, and other benefits,) to honor, and loue God aboue all things, and his neighbour for Gods sake, as himselfe, as the holy scriptures doe aboundantly testifie. And on the other side, as Sacrifice is the publick exercise of the vvor­shipp of God. the said Scriptures doe witnesse, and experience doth daily manifest vnto vs, That the cogitations of mans heart, are bent vnto euill at all times, and to for­gett these his obligations, and institute of life, vn­lesse he, by some publique act, or daily exercise, be put in minde, and kept to the practise thereof: for this cause, God of his infinite mercies, hath or­deyned that a particular visible sacrifice, should be daily vsed in his Church, as a publicke exercise, and practise of the inuisible sacrifice of our hearts vnto him; a daily visible adoration of him, with the worshipp of Latria, a commemoration of the Passion of our Lord and a continual renewing of our loues, peace, and societie with him, and amongst ourselues; thereby to preserue in vs, the honor, and obligation, which we owe vnto God; and the loue of our neighbours as ourselues; so to liue together in vnitie, peace, and charitie, whilst An absurd thing that there should be Schooles of other things, & not of the vvorship due vnto God. we remaine vpon earth; and after death, to ascend vpp into heauen, to enioy the Kingdome, Which was prepared for vs from the foundation of the world.

12. And it were a thing verie absurd, that in the Church of God which is his Kingdome here vpon earth there should be visible Schooles, and publique daily exercises, of things of lesser mo­ment; [Page 38] and that of the visible Sacrificing of our hearts to God, publicke worshipp of Latria, solēne commemoration of the Passion of our Lord for vs, and the sacred vnion of our hearts with him, and amongst our selues, (wherein consisteth our tēporall, and eternall welfare) there should be no practise, more then in naked words only, which either men of diuers nations, who speake diffe­rent languages, or the vnlearned, could not vn­derstand. Neither would words only, without other visible actions, be sufficient, to teach the The necessi­tie of Sacri­fice. vulgar common people, the practise, dignity, ex­cellencie, and eminencie of these sacred things, as we finde by experience. Whereby it doth appeare, how necessarie it is, that in the Church of God there should not only be instituted pu­blicke Schooles, where all men, not in words on­ly, but in deeds, might see, the adoration due only to God; the Sacrifice of mens hearts, the commemoration of the passion of our Lord, and vnion with God, and amongst ourselues, daily practised; such as are, or should be the sacred temples, and Churches; but also that these exerci­ses, should be sett f [...]th, with great solemnitie, vnder solemne visible knowne signes, common to all; that all in euerie Cittie, towne and village might comply, with these their obligations to­wards God, and man: which is the exterior visi­ble Sacrifice I speake of; whose practise as we see by experience, is so appropriated vnto this vse, [Page 37] that wheresoeuer, we shall finde, either amongst Christians or infidells, anie company of men, seriously attending, to the offering of Sacrifice vpon an Altar, we presently know, that they are adoring some God, true or false, with the honor due only vnto God, and colleagued in vnitie of Religion, and societie amongst themselues, as is manifest by experience.

13. And because, that the offering of a parti­cular visible Sacrifice vnto God, vpon an Altar, was instituted by God, vnto those ends before rehearsed: therefore to communicate (as Prote­stants To commu­nicate, and not of things offered in Sacrifice, a prophane thing. and Puritans now doe) and not of hosts, or Victimes, first offered to God vpon an Altar, was, and is by the Scriptures, accounted a worke of the Sonnes of Belial. 1. Kings 2. 2. and an excee­ding great sinne. 1. Kings, 2. 17. Because (say the Scriptures) they distracted men from the Sacrifice of our Lord; and so hindred them, not only from the publicke practise, of the inuisible Sacrifice of their hearts vnto God, and the visible adoration of him, with the worshipp of Latria which is due only to him: but obliterated the memorie of his passion for vs, who was slaine from the beginning of the world, and infringed the solemne practise of peace, and vnitie betweene men and God and of men amongst themselues. For which cause S. Paul also commaundeth visible Sacrifice, to be vsed in the administration of the communion, saying, As often as you shall eate this Bread, and [Page 40] drinck the Chalice, you shall shew the death of our Lord vntil he come, 1. Cor. 11. 26. who dyed offe­ring vp himselfe, in a visible Sacrifice, as our ad­uersaries confesse.

To conclude, Prayer as affirmeth S. Iohn Da­mascen in the 24. chapter of his 3. booke ortho­doxae fidei, is an eleuation of mind to God, which vi­sible Sacrifice doth not only teach and expresse as words doe things, as I haue proued hertofore: but also addeth to the eleuation of the mind to God, a gift giuen or offered to God according to his commaund sayinge Thou shalt not appeare in my sight emptie Exod. 23. 15. and such a superexcellent gift, as the body and blood of his only sonne, in whome he is wel pleased; and withall an inuisible sa­crifice of our selues to God, accordinge to the ear­nest exhortation of S. Paul saying, I beseech you Brethren, by the mercie of God, that you exhibite your bodies a liuing host, holy, pleasing to God, your reasona­ble Sacrifice: Rom. 21. 1. wherby it cometh to passe, that the due offering of visible Sacrifice doth The offering of visible Sacrifice is excellent prayer. not only teach vs to pray as we ought; but also is in it selfe the most cōpleate prayer in the Church of God: and therfore called the publick office of the Church, as I shall further declare, in his place. In the meane space this is not only sufficient to shew the institution of visible Sacrifice; but also the necessitie and cause, why visible Sacrifices were instituted in the Church oft God and vsed amongst the faithfull, in the Law of nature, [Page 41] written law and law of grace, and the fruite or benefit we receaue by them.

CHAP. III. All the Gentills and Heathen people (Atheists, and Epicures onely excepted) offered visible Sacrifice vnto their supposed Gods.

1. THe offering vp of externall visible Sa­crifices Offering of Sacrifice ne­cessary for the preser­uation of vnitie and peace. vnto God, and communicating of the same after they were offered, was esteemed a thing so necessary to preserue in men, the honor of God, and vnity and concord amongst themselues, that not only the faithfull in all ages, vsed it to this effect, and purpose; but also all the Gentills and heathens, who were not All the Gen­tills (the Atheists and Epicures ex­cepted) offe­red Sacrifice. Atheists, or Epicures, and denied not God, or Gods, or his, or their prouidence ouer mankinde; as we shall finde by experience. For if we look into the acts, deeds, books, histories, or rela­tions of such Gentills, or Auntient or moderne heathen people, who are at this day, or haue been in the world in former Ages, we shall finde, that all (Atheists and Epicures only excepted) offered externall visible Sacrifice vnto some God, true, or false; as the Babilonians, Assirians, Chaldeans, [Page 42] Cananits, Philistians, Egiptians, Ethiopians, Greekes, Romans, Sarazens, Turcks, auncient, or moderne heathen people of Europe, Asia, Africa, and Ameri­ca, who all vniuersally, haue and had Priests, Al­tars, and externall visible Sacrifice, as witnesse all the Authors, who make anie mention, of the Re­ligion of these nations, whose testimonies in this short Treatise, would be to long to sett downe: and therefore, I referr the Reader vnto their owne wrytinges; as vnto the bookes of the old and new Testament; S. Augustine in his 18. booke of the cittie of God; Athanasius in his Oration against the gentilles, and Epiphanius in his first booke of heresies; vnto Cicero of the nature of the Gods; Herodotus, Diodorus, Siculus, &c.

2. And for later writers, I referr the Reader, vnto Geraldus, of the Gods of the gentilles; Chris­topher Richerius, in his booke of the manners of the Turckes; Septem Castrensis of the faith, and Reli­gion of the Turkes; Samuell Purchas, in his relations of the Religions obserued in all Ages; Lewis God­fry, in his 12. tomes of the history of the East In­dies, and others. Wherevpon Plato towards the end of his 10. Dialogue in his books of lawes, saith: The custome of the gen­tilles to of­fer Sacrifice in their ne­cessities. It hath allwaies been the custome of those, who were in danger, or wanted anie thing, or when their sub­stance increased, to consecrate something to the Gods, and vow Sacrifices. With whom agreeth S. Thomas in his 2. 2. quest. 85. Art. 1. saying: In euerie age, and amongst men of all nations, hath allwaies been [Page 43] offering vp of Sacrifice. Insomuch, that amongst all the heathen people that are at this daie, or here­tofore haue been (Atheists and Epicures only excepted) there is not, nor hath there been found anie so impious, and barbarous in the whole Globe of the earth, who haue not, or yet doe not offer some kinde of externall visible Sacrifice, thereby to acknowledge the soueraign­tie of some God, true, or false ouer them: which is so true, that euen at this daie, we maie saie vnto the Atheists, Epicures, and Puritans of this Age, (who haue no externall visible Sacrifice) as Plutark in his booke against Coletes, said vnto the Epicure Coletes, towards the end of his booke; If you trauell throughout the world, well you may finde, Citties with­out No Cittie vvithout Sa­crifice. walles, without writings, without Kings, not peopled, or inhabited, without howses, without money, or men or desirous of coyne, who know not what Theaters, or pu­blik Halls of bodly exercise meane: but neuer was there, or euer shall there be anie one Cittie seene, which vseth no Sacrifice, either to obtaine good blessings, or to auoid heauie curses, or calamities. Moreouer, the offering vp of Sacrifice vnto some God, was by the light of nature, so highly esteemed amongst the hea­thens, that if anie man committed any wickednes, or impietie in the Sacrifices, which were offered vnto the Gods, hee was to suffer death, for his of­fēce, as witnesseth, Plato, in the aforesaid Dialogue, saying. If any shall commit wicked impietie, or shall offend, either in his priuate, or publicke Sacrificinge [Page 44] worship of the Gods, he shall be condemned to death, as one, who sacrificed impurely.

3 This being the end, and vse of externall vi­sible Sacrifice, to preserue in men, the memory and honor of God, and vnitie, and society with him, and amongst themselues; and all prudent lawes, being chiefely instituted to the same end: we neuer read of any prudent Lawgiuer, or All the pru­dent Lavv­giuers insti­tuted the of­fering of Sa­crifice. Prince, though an infidell, or heathen that gaue lawes vnto any Common-wealth, or founded a Monarchie; but he instituted externall visible Sacrifices, to be offred vnto some supposed God. As Cham founder of the Monarchy of the Egiptiās, Chus founder of the Monarchy of the Ethiopians, Nemrod Belus founder of the Monarchy of the Babilonians, Ninus founder of the Monarchy of the Assirians, Ion, Cecrops, Deucalion, Licurgus Law­giuers to the Grecians, Numa Pompilius, the first, and principalst Statesman amongst the Romans. All which noble, and renowned personages (to vse Plu­tarcks words in his booke against Coletes,) made the people deuout, affectionate, and zelous to the Gods, in prayers, Oathes, Oracles, Prophecies, and Sacrifices, either to obtain good blessings, or to auert heauy, curses and calamities. Insomuch as Plato in the 8. Dialogue of his book of Lawes, (besides solemne Sacrifi­ces, Plato ordey­ned that 365 Sacrifices should daily be offred in Athens. vsed vpon great festiuall dayes ordeyned, that in the citty of Athens, there should be 365. Sacrifices offred euery day, in such sort, as that, some one, or other of the Magistrates, should alwayes [Page 45] bee offering Sacrifices to some of the Gods, for the pros­perities of the Cittie, of themselues and their goods.

4. Licurgus the Lawgiuer to the Lacedemonians, The frugall Sacrifices of Lycurgus. ordeyning sparing, and frugall Sacrifices to be offred vnto the Gods, made answere (as Plutark affirmeth in his life) That the honour due vnto the Gods, might neuer faile amongst them: and this these heathen men, and infidells did by the light of nature, which dictated vnto them, that there would be no constant vnitie, or ciuill society, or Religion amongst them, but by offering visible Sacrifice, vnto some true, or supposed God, or Gods, thereby to expresse the inward Sacrifice of their harts, and soules, and acknowledge visi­bly an vnion in one supreame Soueraigne, and amongst themselues. Moreouer, the Gentils, and The Gentills communica­ted of their Sacrifices. heathen people, not only offred Sacrifices, in honor of their Gods: but also did eate, or com­municate of their Sacrifices, to mantayn a more firme vnity, and society amongst themselues, and with their Gods, as the Scriptures witnesse saying: The Isralits falling in to Idolatry, offered Holocausts, and pacifique hosts (to the molcen calf) and the people sate downe to eate, and drinck, Exod. 32. 6. afer the manner of the Egiptiās, from whence they came, whose chiefe God in their tyme, was a Calf, as witnesseth S. Augustine, in the 18. Chap­ter of his 5. Book of the Cittie of God. Agayn: The people of Israel fornicated with the Daughters of Moab, who called them to their Sacrifices, and they [Page 46] did eate, and adore their God: Numb. 25.

5. And because the Gentills, and heathen peo­ple, did not only eate, of things offred vp in Sa­crifice vnto their Gods: but also estemeed, that The vnion amongst the Gentils by communica­ting of Sa­crifices. those who did eate of their Sacrifices, had vnion, peace, and society with them, and their Gods, or Idolls; therefore, both in the Old Law, and in the New, the faithfull were prohibited to eate of the meate, which was offred vp to Idolls: Exod. 34. 25. Act. 15. 29. and 1. Cor. 10. 21. where S. Paul saith to the faithfull: you cannott be partakers of the table of our Lord, and the table of Diuels. Wherevpon Nectarius Bishop of Constantinople, in his Oration Iulians craft to bring the Christians to Idolatrie. which he made, in the beginning of Lent, relateth, that Iulian the Apostata, desirous to compell the Catholicks of Constantinople, to an exteriour kind of participation, with Idolators, and infidells; caused all the bread, and meate, with was pu­blickly to be sold in Constantinople, to be offred vpp in Sacrifice, vnto the Gods, that so (saith he) they may all be compelled, to eate of meate immolated to Idols; or els perish with hunger. Wherevpon the Christians, seeking by the meanes of Theodorus the Martyr, to know what they might do, to saue the faithfull from perishing of hunger: Deuine answere was made, that insteed of bread, they should vse boyled wheate, for their meate, which the richer sort, for a whole weeke to­gether, bestowed vpon the poorer. So Iulian being ouercome by the continency, and constancy of the Chris­tians, commaunded that pure meate, with out any [Page 47] spott, should be brought again to the market.

6. And not only the Scriptures, and Eccle­siasticall histories, make mention, how the hea­tens honored their Gods with Sacrifice, and after did eate of the said Sacrifice, to maintayn freind­ship, and society amongst themselues, and with their Gods; but also heathen Authors themselues, as Homer, Virgil, Plutark, Macrobius, and Valerius Maximus, who writeth that in the feasts, which the Romā Septemviri, made in the Capitoll to Iupiter, which were after sacrificed, Iupiter was inuited to supper in a bedd, and Iuno, and Minerua sitting in chayres; to signifie, that eating the meate, with was offred in Sacrifice, they commu­nicated, and feasted with their Gods. And the same doth testify Plutark, in his Booke intituled, That there is no pleasant life according to Epicu­rus, saying; Kings, & Princes, keepe greate cheare in their royall Courts, and make certain royall, and publick feasts, for all commers: but those which they hold in the sacred Temples, at Sacrifices, and solemnities of the The solemne Sacrifice of the Gentiles. Gods, performed with fragrant perfumes, and odori­ferous incense where it seemeth, that men approach neare vnto the Maiestie of the Gods, and think they euen touch them, and be conuersant with them in all honor, and reuerence, such feasts yeild a more rare ioy, and singular delight, then any other, by the assured hope, and full perswasion, that God is there present, pro­pitious, fauourable, and gratious, and that he accepteth in good part, the honor and seruice donn vnto him. So [Page 48] Plutark: and Virgil in the 8. of his Eneides, affir­meth the same of Eneas, and his Troians, saying:

Whereby we see, that it was the custome of infi­dels, and heathen people, to take the flesh with was offered vp in Sacrifice to their God, from the Altar of their idolls, and bring it to the table of men, that those who offred might eate of it with their freinds and such as were inuited; after the manner of the Isralits, who as is set down, more particularly in the 1. Book of Kings, and 1. Chap­ter, offered Sacrifice vnto God, and after com­municated of the said Sacrifice amongst them­selues. And this is sufficient to shew, that all heathens, and Gentills, who were not Atheists, or Epicures, (and either denied not God, or Gods, or his, or their prouidence ouer mankind) offred Sacrifice vnto some supposed God, and commu­nicated of the same, thereby to giue diuine honor vnto their Gods, and maintaynvnitie, peace, and societie amongst themselues, and with their Gods.

CHAP. IV. Of all the visible outward actions of men, ex­teriour visible Sacrifice, is cheifly due vnto God, as God and Creator of all things.

1. IN all the kingdomes, and cōmon-wealths, which are vpon the earth, there is some par­ticuler visible, and known signe of dignity honor, and worship, belonging only vnto the Kings, or supreame Gouernors, as they are kings, Some visible knovvne signe of ho­nor due vn­to supreame Magistrates. or supreame Gouernors, which may not be giuen vnto any other, vnder penaltie of treason, and death, as Scepter, or Crown, or the like: and God not only being King of Kings Reuel. 9. 24. and Prince of the Kings of the Earth Reuel. 1. 5. but also God, and Creator of all things: Reuel. 3. 11. And ha­uing dominion ouer all. 1. Chronic. 29. 12. in reason, he must needes haue some one particular exter­nall visible known signe of adoration, honor, and worship due only vnto him, as he is God, and su­preamest Some visible honor due vnto God alone. Soueraign, by all men which liue vpon the earth, thereby publickly to acknowledg him for their God, and to practise together, their submission and obedience vnto him; and visibly to adore him with that diuine worship, with is due only vnto him. Which honor, and worship, vn­der penaltie of treasō against his diuine Maiestie, [Page 50] and temporall, and eternall death, may not be giuen vnto any creature subiect, or vassall of his; otherwise there should be lesse prouidence vsed, in prouiding, for the preseruation of the visible publick honor, worship and dignity of God, amongst men, then there is, for the meanest king prince, or publick gouernour, of any priuat cittie vpon earth; which is absurd. Wherevpon we inferr, that there is a particular, exterior vi­sible known signe, whereby men do, or ought pu­blickly, and visibly to acknowleg God, for their Lord God, and cheifest good, and publickly, and visibly preserue in them, the honor, dignity, and respect, which is due only vnto him, as their Lord God, Creator conseruer, and happy life &c.

2. That this particuler externall, visible known signe, is the visible Sacrifice I speake of (which S. Augustine discribeth to be a Sacrament, or sacred Sacrifice is only due vn­to God. visible signe, of the inuisible Sacrifice of our harts as is sett down in our first chapter) God himself doth witnes saying: He that Sacrificeth to Gods, shalbe put to death: but to our Lord only. Exod. 22. 20. for which cause, S. Paul reprehending the Gentils, for their Idolatry saith: They changed the glory of the incor­ruptible God, Rom. 1. 23. And how did they change it? by taking away the exterior visible Sacrifice, which was only due vnto God, as a sacred visible signe, of the inuisible Sacrifice of their harts, and bestowed it vpon the Image of a corruptible man, or The begin­ning of Ido­latry. of fowles, or fou-r footed-beasts; and so Idolatry be­gan, [Page 51] as witnes the Scriptures, saying: Idols neither were from the beginning, neither shall they be foreuer, for by the vain-glory of men they entred into the world, and therefore shall they come shortly vnto an end: for a father afflicted with vntimely mourning, when he had made a picture of his child soontaken away; now ho­noured him as a God which was then a dead man, and deliuered vnto those, who were vnder him ceremonies, and sacrifices: Wisd. 14. 15.

3. Thus (as the Scriptures doe witnes,) began Idolatry, by occasion of the passionate affection of a father, who sorrowing for the death of his child, caused a picture to be made in his memory and ordeyned. Sacrifices, which are due vnto God, to be offered vnto it, by his seruants, and followers. So Ninus erected the statua of his Father Belus Nembroth, Grandchild to Cham and first king of Babilon, in the midst of Babilon, and caused Sacrifice (which vnder penaltie of death, was due only vnto God) to be offered vnto it, by the Babilonians, as witnesseth Berosus in his 4. Book; S. Cyrill. in his 3. Book against Iulian: S. Hierome vpon the 2. Chapter of Osee, and S. Ambrose vpon the 1. chap­ter to the Romans; which the Scriptures also signi­fy, saying: Afterwards (that Idolatry was thus begun as is aforesaid, by the passionate affection of a father towards his child deceased) in proces of time, the wicked custome preuayling, this error was kept By vvhat meanes Ido­latry in­creased. as a law, and grauen things were worshipped, by the commandements of kings &c. And to the worshipping [Page 52] of these, the singular diligence of the Artificer, helped them forward, that were ignorant: for he willing to please him, that enterteyned him, vsed all his skill, to make the similitude of the best fastion. And so the mul­titude, allured by the grace of the work, took him now for a God, which a little before, was but honored as a man. And this was occasion to deceaue the world, for men seruing either passionate affection or Kings, did ascribe vnto stones, and stocks the incommunicable na­me of God, Wis. 14. 16. Wherevpon S. Cyprian in his book of the vanitie of Idols, saith: It is mani­fest, that they are not Gods, which the common-people worship, for in times past, they were kings, who in me­mory of their Royaltie, after death were worshipped of their kindred and seruants, and so had temples erected vnto their honor, and their statues were erected, to pre­serue the resemblance of the countenance of the dead, vnto which they immolated hosts, and appointed festiuall dayes in their honor, afterwards they were esteemed holy, which in the beginning were only vsed for their consolation.

4. From the Idoll Belus, or Bel of the Babilonians, arose by degrees, the Idolls of Baal, Baalim, Belze­bub, The origi­nall of the Idolls Belus, Baal, Baa­lim &c. Belfegor, &c. which were diuers standing Images of the same Belus, their names only changed, according to the diuers languages, of the Nations, as witnesseth S. Hierome vpon the 2. of Osee) vnto which they offred Sacrifice as the Scripture witnesseth, saying: They immolated to Baalim: Osee 11. 2. They did Sacrifice to Baal, and [Page 53] offered drink offerings, to strange Gods, to prouoke mee to wrath, Ierem. 32. 29. They Sacrificed vn­to the Idolls of Canaan, and the Lord was wrath with fury, against his people: Psal. 105. because they offered visible Sacrifice vnto Idolls, which is due only vnto the true God, as a sacred signe of the in­uisible Sacrifice of our harts vnto him; which may not be giuen vnto any creature. Wherevpon, when Manue the Father of Sampson, would haue offered Sacrifice vnto an Angel; the Angel said: If thou wilt offer Holocaust, offer it vnto our Lord, for Manue knew not that it was the Angel of our Lord. Iudges, 13. 15.

5. In like manner S. Augustin in his 49. Epist. saith: The holy Angels doe not approue of Sacrifice; but that Sacrifice, which according to the doctrine of true wisdome, and true Religion is offered only vnto that true God, whom they serue in holy societie. Wherevpon in the 4. Chapter of his 10. Book of the Cittie of God, he affirmeth that many things either by to No man, as man euer chalenged Sacrifice. much humilitie, or pestilent flattery, are vsurped from deuine worship, and translated vnto humain honor: yet so as that these men, vnto whom such honor is gi­uen, are notwithstanding, still esteemed men, although they be called worshipfull, venerable, and (if much) honourable: but who euer thought that Sacrifice ought to be offered vnto any, but vnto him whom either he did know or esteemed, or feined to be a God. And more­ouer in his 49. Epist: and 3. Quest: he saith: The true, and holy Scriptures do admonish vs, that Sacrifice [Page 54] is to be offered vnto the only true God, & not vnto anie corporall, or spiritual creature, who by how much the more pious they are and subiect to God; by so much the more they refuse, to haue that kind of honor done vnto them, which they know to be only due vnto God, Thus S. Augustin. Wherevpon, S. Thomas in his 2. 2. Quest. 81. art. 2. saith: The Sacrifice which is Outvvard Sacrifice doth express the invvard of the hart and mind. exteriourly offered, doth signifie the inward spirituall Sacrifice, wherewith the soul offereth herself vnto God, as vnto the beginning of her creation, and end of her happines: and therefore, as we ought to offer spirituall Sacrifice only vnto God: so we ought to offer exteriour Sacrifice only vnto him. This also, we see to be obserued, in euery common-wealth, that they honor their Prince, with some perticular signe, which if it should be giuen vnto any other, were treason.

6. For this cause, in the Catholick Church, they do not offer Sacrifice vnto any creature, what­soeuer, as S. Augustin in the 27. Chapter of his 8. book of the Cittie of God witnesseth saying: Who Sacrifice neuer offe­red to saints. euer heard the Priest of the faithfull, standing at the Altar, euen built and adorned to the honor of God ouer the body of a Martyr, saying in his prayers, I offer vnto thee Sacrifice o Peeter, or Paul, or Cyprian, when it is offered in memory of these Martyrs vnto God, who hath VVhy Christ our Lord vvould not haue Sacri­fice offered vnto him vpon Earth. made them both men, and Martyrs. And the 20. Chapter of his 10. Book, he addeth: Although IESVS CHRIST, the mediator between God and man beeing in the forme of God, might haue had Sa­crifice offered vnto him, as it was offered vnto his [Page 55] father with whome he is one God; yet liuing in the forme of a seruant, he chose rather to be a Sacrifice, then to haue Sacrifices offered vnto him, least that thereby, any one might take occasion to think, that it was lawfull, to offer 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 [Page 56] 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 [Page 57] 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 [Page 58] 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 [Page 59] 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 shalbe 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 bowed themselues, and adored God, and then the King. Dauid ado­red. 1. Chronic. 29. 20. Whereby it is manifest, that exterior visible adoration by bowing euen to the ground, may be giuen both to God, and men; and that nether it, nor any other outward visible signe (except the offering of visible Sacrifice) is such a signe of diuine worship, or Latria or so due [Page 60] vnto God alone, that they may not be giuen vnto men: which S. Augustin (in the 4. Chapter of his 10. book of the Cittie of God) further witnesseth, saying: There is not any man to be found, who dare say, that Sacrifice is due vnto any, but to God alone.

3. Whereas some obiect, that S. Iohn fell downe The obiectiō of S. Iohn adoring aunsvvered. at the feete of an Angel to adore him, Reuel. 19. 10. and 22. 8. And the Angel said; See thou do it not, for I am thy fellow seruant, adore God. This only prooueth, that S. Iohn, and the Angel were hum­ble, the one in adoring, and the other in refusing to be adored, and that adoration by bowing down to the ground, may be giuen vnto both God, and his creatures, vnlesse we should say, that S. Iohn being aduertised in the 19. Chapter, that he was an Angel, would yet notwithstandinh, in the 22. Chapter, adore him agayn, and fell down before his feete, and willingly, and wittingly commit Ido­latry, which is absurd, and contrary to the Text; the Angel saying twice vnto him, I am they fellow seruant, & one of thy Brethren; yet certayn it is, that Angels, are not fellow-seruants, and brethren to Idolaters: whereby it appeareth, that S. Iohn by twice falling before the feete of an Angel to adore him, did no euill act, nor committed any sinne.

4. Neither doth the Angel say that he refused The cause vvhy the An­gel refused to be adored by S. Iohn. to be adored of S. Iohn, because it was euill, or only due vnto God (which should be contrary vnto all the places of Scriptures before alleged) but the cause, why he would not haue S. Iohn to [Page 61] adore him, was, as there he saith: For I am thy fellow seruant, as contending with him in humility. Neither did the Angel say vnto S. Iohn, Adore. God, to condemne S. Iohn of ignorance, or idola­try; for then, the Angel, would not haue called him his fellow seruant, and brother, as he did twice; but to commend the eminencie of his sanctity, and greatnes which was of such excellen­cy, that out of duty or inferiority he needed not, nor ought not to giue adoration to any crea­ture, but to God alone. So S. Iohn humbling him­self before the Angell, and falling twice before his feete, to adore him, the Angel exalteth him, and calleth him, fellow seruant, and brother; ful­filling the words of our Sauiour, saying; He that humbleth himself; shal be exalted. Mat. 23. 12. And this text, together with the rest, inuincibly prooue, that it is lawfull to adore creatures, by falling before their feete, seeing S. Iohn the Euan­gelist, and the Patriarcks, and Prophets and Children of the Church of God did vse it; and that of all outward visible adorations, the adora­tion by offring of visible Sacrifice, is due vnto God alone.

5. Faustus an Heretick of the sect of the Ma­nicheans, All other outvvard vi­sible vvoor­shipp due vnto the Saint except Sacrifice. accused the Catholick Christians, of the Primatiue Church, of Idolatry, and superstition, for honoring Martyrs (euen as the Puritans of this age, do Catholicks at this day,) as S. Augustin in the 21. Chapter of his 20. book against him, [Page 62] witnesseth saying: Faustus doth calumniate vs, for the honor we do giue vnto the memory of Martyrs, saying, that we haue conuerted them into Idols. Where vnto he there answereth, as we now may say in his words vnto our calumniators: Christian people do celebrate together the memory of Martyrs, with a Religious solemnitie, to stirr vp imitation, to be made partakers of their merits, and to be assisted by their prayers, yet so, as that we do not offer Sacrifice vnto any Martyr: but to the God of Martyrs, although we erect Altars in the memory of Martyrs: for what Bishop, standing at the Altar, which is erected in the place where the bodyes of the Martyrs are, was euer heard to say; we offer vnto thee Peter, or Paul, or Cyprian: but that which is offered, is offered vnto God, who hath crowned the Martyrs, at the memory of them, whom he hath crowned. That by the admonition of the place, the affection of our minds, may be more inflamed with charity, towards those whom we ought to imitate, and towards God, by their assistance. We honor Martyrs, Hovv the Martyrs are to he vvor­shipped. with that worship of loue, and societie, wherewith holy men are worshipped in this life, whose hearts are pre­pared, to suffer the like for the truth of the Ghospell: only we worship the Martyrs more deuoutly, because we may worship them now securely, after their victory: for they being now conquerors, and enioying happie life, we may preach their praise, with more confidence, then we can the praise of those, who are yet fighting in this life: yet notwithstanding, we do not honor them, with that worship, which the Grecians call Latria, and in latin [Page 63] cannot be expressed in one word, seeing it is a worship properly due vnto Diuinitie. Neither do we teach that any ought to be honored with it, but only God. For seeing that the offering vp of Sacrifice, belongeth vnto this worship, in such sort, as that it is called their Idolatria, who exhibite it vnto Idols: in no sort we offer any such thing, or commaund to bee offered, either vnto any Martyr, or vnto any holy soule, or vnto any Angel. Thus S. Augustin.

6. The Grecian Idolaters, tooke the same ex­ception against the honor, and worship, which was done to the Saints deceased, which the Puri­tans do now; and Theodoret who liued about the The honor due vnto the saints. tyme of S. Augustin, in his 8. book of the cure of Greeke affections, asweareth them, saying: Our Lord God hath brought his dead into the Temples, in place of your Gods, whom he hath depriued of their glory, and giuen their honor vnto his martirs; for in lieu of the solemnityes of your Gods, Pan, Diana, Iupi­ter &c. are kept the feasts of Peter, Paul, Thomas, Ser­gius, Leontius, Antonius, Mauritius, and other holy Martyrs, and in place of that ancient pomp, filthines, and impudency, the feasts are kept modestly, chastly, and with much temperance: now they are not besmeared with wine, nor made vain by riotous banquets, nor dis­solute through loud laughter, but with attention and diuine Hymnes, and hearing holy Sermons &c. But yet, ô Grecians, we do not offer Hosts, or any Sacrifice to the Martyrs. Whereby we see, that amongst all the visible honors, or worships which may or can be [Page 64] donn by man, only visible Sacrifice, is due vnto God alone, the rest may be exhibited or giuen vnto creatures.

7. Our Sauiour said: Thou shalt adore the Lord thy God, and him only ( [...]) shalt thou honor, or serue with the worship of Latria, or diuine worship Latria due vnto God alone. Luk. 4. 8. Where it is to be noted, that in the Greek tongue, in which S. Luke writt; our Sa­uiour limiteth the worship of Latria only vnto God, and not adoration, for he doth not say, Thou shalt adore only the Lord they God, but he doth say, thou shalt only honor or serue him with the worship of Latria, such as is the offring of visible Sacrifice; and leaueth adoration free, to be also communicated vnto creatures, which S. Augustin in his 61. Quest. vpon Genesis obserueth, saying: Abraham rising vp adored the people of the land, Gen. 23. 7. The Question is, how is it written, thou shalt adore the Lord thy God, and him only shalt thou serue? seing that Abraham did so honor certain people of the Gentils, that he would also adore them; but it is to be obserued that in the same precept, it is not said: Thou shalt adore only the Lord thy God, as it is said, him only shalt thou serue: which in the Greek tongue is ( [...]) for such seruice is only due vnto God. Thus S. Augustine. Whereby it doth appeare, that adoration, may be vsed indifferently vpon occa­sion, either to God, or creatures; but not Sacrifice for that of all the visible actions of men, only vi­sible Sacrifice, as a sacred signe of the inuisibe [Page 65] Sacrifice of our harts, is due vnto God alone, and that without visible Sacrifice vnto some creature, Visible Ido­latrie cannot be commit­ted vvith­out visible Sacrifice. exterior visible Idolatrie cannot be committed, because it consisteth only in the offering of visi­ble Sacrifice vnto some creatures, as further also witnesseth Tertullian saying: If I should be called, to the Sacrifice of an Idol, I will not go, for it is the pro­per office of the Idol; neither will I assist, or any way help in such a work for if called to the Sacrifice of an Idol, I should stand by, I should bee guiltie of Idolatrie. If any one should giue wine vnto one that is offering Sa­crifice vnto an Idol, or if he help in some word, which is necessary to Sacrifice, he shalbe esteemed as Minister of Idolatrie. Thus Tertullian: With whome agreeth S. Augustine, in the 18. Chapter of his 1. Book against the aduersaries of the Law, and the Pro­phets, saying: There are few found, who haue been so bould, as to commaund, that Sacrifice should be offred vnto them, when out of their regall power, they might haue done it; but whosoeuer haue been so bould as to commaund it, by it, they would haue themselues to be esteemed Gods.

8. And because that of all the visible actions To vvhat thing anie offered Sa­crifice, that vvas estee­med as his God. of men, visible Sacrifice, is the only visible sacred signe of the inuisible sacrifyce of our harts to God, and the only visible honor, worship or Latria, which we owe only vnto God alone, as vnto our God, and Creator of all things, therefore vnto what thing soeuer, any man offered visible Sacri­fice, that was esteemed, and taken to be his God, [Page 66] and an act of Idolatrie, though it were no image, picture, grauen thing, nor similitude of any thing, as witnesseth the Scripture, saing: They haue Sa­crificed vnto the hoast of heauen, and haue offered drink offerings to strange Gods; Ierem. 19. 13. Again, They Sacrificed to strange Gods, to the Queene of Hea­uen (which was the Moone) Ierem. 44. 15. Where­vpon S. Paul, saith, that an Idol is not any thing, 1. Cor. 10. 19. how then commeth visible Idolatry? But by offring visible Sacrifice, vnto any thing whatsoeuer, which is not God; as S. Paul in the same place immediatly signifyeth, saying: the things which the heathens do immolate, to diuels they do immolate, and not to God: signifying hereby, that visible Idolatrie is only committed and an Idol is only made, by the offring of Sacrifice vnto any thing whatsoeuer, though it be as vgly, as much opposite, and as farr contrary to God, as is the deuil. Wherevpon S. Augustin (in the 21. Chapter of his 20. Booke against Faustus an here­tick) saith: The proud impietie of the Diuels, doth arrogate Sacrifice vnto them, that thereby they may be esteemed Gods, for Sacrifice is deuine honor, or honor only due vnto deitie.

9. By this which hath been said, it is sufficient­ly manifest vnto any indifferent reader, that of all the visible actions of men, the offering of visi­ble Sacrifice, is only due vnto God alone, seeing that vnto whatsoeuer thing, any man offereth visible Sacrifice, (though it be vnto as vgly a thing [Page 67] as is the Deuil yet he maketh that thing an Idol, or false God, and committeth Idolatrie, by gi­uing diuine honor, or the honor which is on­ly due vnto God, (which we call Latria) vnto it. Which S. Augustin (in the 22. Chapter of his said book against the said Heretick) further wit­nesseth, saying: Neither is it true, which Faustus saith that our former Iewes, though they had the Tem­ple of God, immolations, Altars, and Priesthood (like the Gentils) yet were they seperated from the Gen­tils, only by the diuision, or not admitting of grauen things, that is to say, of Idols: for they might (as many Idolatrie vvith out images. others do) without hauing of Idols, immolate to Trees, and Mountaines, and also to the Sunne, and Moone, and the rest of the Starres, which if they should do, they should serue with that worship, which is called Latria, the Creature, rather then the Creator, and thereby haue erred with no small error of impious superstition, though they should haue no grauen Images. And this is sufficient to shew that the offring of visible Sacrifice, is so appropriated vnto the honor of God, that of all the visible actions of men, it only is due vnto God alone, and that these Sectaries, who haue no visible Sacrifice offred vpon Altars, adore no God, with any visible honor, which is only due vnto him alone.

CHAP. VI. By the instinct of Nature, all people who fir­mely beleeued that there was a God, and his prouidence ouer mankind, offered external visible Sacrifice to some God true, or false.

1. GOd almightie hauing created all things of nothing, as a pious parent, and merci­full Gods proui­dence ouer his creatu­res. father, out of the storehouse of his infinite goodnes, and prouidence, hath bestowed vpon euerie thing in his creation, a naturall incli­nation, propension, or instinct, to vse meanes to attaine vnto his end, or cheifest good. As we see by experience euen in the elements, trees, plants, stones; wherevpon the Scriptures saye, that God by his prouidence doth gouerne. Wisd. 14. 3. And the function, or office of prouidence is, as Aristotle The proui­dence of God is to direct men vnto their lastend saith in the 6. of his Ethicks; and S. Thomas in his 1. part. quest. 22. art. 1. To order, or direct things to their ends; and th'end and happie life of man being God, as witnesse the 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 [Page 69] 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) [Page 70] 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 [Page 71] 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 [Page 72] 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 [Page 73] 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 poure out ther vowes before God, with perfumes and drinke offerings. Thus S. Ciprian, whereby it appeareth, that the an­cient Fathers beleued visible sacrifice to be due vnto God, by the law, and light of Nature.

5. Secondly, by the defects, which euerie one findeth in himselfe, natural reason doth dictate vnto euerie one, that he is subiect vnto some higher superior, whose helpe he hath need of; which superior, call him what you will, is God. And the same naturall reason, which telleth man, Reason tel­leth man that he must honor God, vvith such an honor as may not be giuen vnto any other. that he hath a God, vnto whom he is subiect, and of whose helpe he hath need, telleth him also, that he is bound to honor this God, with the highest kinde of honor, that can be giuē him vpon earth, and acknowledge this his subiection, by such in­ward affection, and outward signes or symbols, as neither are, nor ought to be giuen vnto anie other, which is the externall visible Sacrifice we speake of; which (as we haue proued in the 4. and 5. chapters) neither is, nor yet euer was, offered vnto anie, but vnto some true, or supposed God. Nature is the cause of these things, vvhich are donne after one manner.

6. Thirdly Aristotle in his 7. booke of his mo­rals to Eudemon, saith: That nature is the cause of these things, which are alwaies or for the most part donne after one manner; and fortune, or accident of [Page 74] these, which are seldome alike. Which wee find true by experience, in all naturall, and accidentall things: as in the naturall, and accidentall things of the sunne, moone, planets, and elements, all whose naturall motions, are constant, and after the same manner; and accidentall; variable, and changea­ble. Accident the cause of mu­tability. And seeing that all the sonnes of Adam, both faithfull, and infidels, who firmely beleeued that there was a God, or Gods, and his or their proui­dence ouer mankinde, haue all generally offered visible sacrifice vnto some God, true or false, as I haue proued in the former chapters; what rea­sonable man can doubt, that God of his infinite goodnes, & mercies towards mankinde, hath gi­uen vnto mankind, a naturall inclination, pro­pension, and instinct, to offer visible sacrifice vn­to him, therby to acknowledge him for his God, Corruption of nature, the cause vvhy all offer not sacrifice. and expresse the inward sacrifice of his hart vnto him; and that the defect of offering visible sacri­fice, in those who vse it not, is the corruption of nature.

7. Fourthly, we haue proued in our former chapters, that people of all nations (Epicures and The impossi­bility of all mē to agree, to offer visi­ble sacrifice, had not the lavv of na­ture dicta­ted it vnto them. Atheists only excepted, who denied God, or Gods, and his or their prouidence ouer man­kind) offered visible sacrifice, vnto some true, or supposed God. And the people of all nations, who were vpon the earth, could neuer meete to­gether, to make an accord, or agreement, to offer visible sacrifice, no nor yet the heads, or kings [Page 75] of all nations, could meete together, to make this general accord, that they would all offer vi­sible sacrifice; or if they should haue all mett to­gether, yet speaking diuerse languages, and being of diuerse dispositions, and humors, they would neuer haue all agreed. But suppose, that they should haue all concurred together in one assem­blie, and agreed to offer visible sacrifice: yet their diuerse dispositions, natures, interests, reasons of state &c. would not haue permitted them, to haue continued, for so manie thousand yeares, in this their agreement of offering visible sacrifice, without alteration, or change, if the dictamen of their consciences, law and light of nature, writ­ten in euery mans hart, had not persuaded or compelled them vnto it; as we see by experience in the contract, or agreements, which are made, but amongst some few nations, in other matters, from which they change, and fall from in few yeares.

8. This which hath ben sayd, is sufficient to conuince any indifferent reader, that the offe­ring The consent of nations, is from the lavv of na­ture. of exterior visible sacrifice vnto God, is due vnto him by the instinct, and law of nature. For (as Cicero a heathen man, in the first booke of his Tusculan questions, well obserueth) In euery thing, the consent of nations, is to be esteemed the law of na­ture. And againe in the same booke: The consent of nations, is the voice of nature. Wheruppon S. Au­gustin (in his 49. Epistle and 5. question) sayth: [Page 76] Those who are skilfull in the holy Scriptures of both The Pagans not to be bla­med for of­fering sacri­fice. Testaments, do not blame the Pagans, or heathen peo­ple, for that they build temples, ordeine Priests, and offer sacrifice (because these things are taught them by the light, and law of nature) but for that, they doe exhibite those things vnto Idols, and deuils. Thus S. Augustine. With whom agreeth S. Thomas 2. 2. quest. 85. ar. 1. saying: The offering of sacrifice, is by Sacrifice by the lavv of nature. the law of nature (for saith he) it proceedeth from na­tural reason that man should vse some sensible things and offer them to God in signe, or token of due subiec­tion, and honor: as they vse to doe, who offer some thing, vnto their temporal lords, in acknowledgment, or ma­nifestation of submission vnto their dominion; and this is that we call sacrifice. So S. Thomas.

9. And from this instinct of nature, proceeding The diuision of tongues, made no di­uision of sa­crifice. from reason, which we call the law of nature, written in the harts of all men, it came to passe, that after the building of the tower of Babel, and after that God had so confounded the tongues of all men, that they could not one vnderstand ano­ther to consult together, what kinde of religion they should follow, or after what manner, or way, they should honor God, or Gods; they all agreed, that God, or Gods, true or false, were to be ho­nored, and adored, with externall visible sacrifi­ce; as appeareth by the scriptures, and testimo­nies of all antient times: yet were they diuided, and scattered ouer the earth, into 55. or, as others write, into 72. distinct nations, and tongues; so [Page 77] that it had been impossible, for them all to agree in generall, in the offering of sacrifice, vnto their true, or supposed Gods, had not the light of nature, dictamen of their consciences, and wisedome giuen from aboue vnto all mankind in their creation, directed them.

10. And this dictamen, and light of nature, to Temples vvithout sa­crifice, a­theistical. offer sacrifice vnto their true, or supposed God, or Gods, was so inserted in the harts of al men, that Plutark a heathen man, taught by the light of nature, in his booke intituled, that there is no pleasant life according to Epicurus, saith: A temple without a sacred feast, or sacrifice, is atheistical, im­pious, and irreligious. So constantly were Sacri­fices, beleeued to be due vnto God, 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, [Page 78] 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, & shalbe 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 [Page 79] 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: [Page 80] 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. [Page 81] 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 shalbe 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.

[Page 82] 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 [Page 83] 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 common­wealth 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 [Page 84] 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 shalbe in the Tem­ple, the abomination of desolation, euen to the con­summation: Daniel 9. 27. Agayn. The continuall Sa­crifice shalbe taken away, and the abomination of de­solation shalbe set vp: Dan. 12. 11. And our Sauiour himself, setting down the tyme when this Pro­phecy of Daniel, shall be fulfilled, and when there shalbe 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 shalbe 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, shalbe 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 shalbe 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 [Page 85] 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, [Page 86] 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 our lord God, and maintayn our vnion, and society with him, and amongst our selues. And Antichrist at his comming, as S. Paul faith: shal exalt himself Antichrist shall take avvay publik Sacrifice. aboue all that's called God, or that is worshipped; so that he shall sit in the Temple of God, shewing himself as if he were God. 2. Thes. 2. It necessarily followeth that Antechrist shall not only as our Sauiour fo­retold (in the 24. of Mathew and the Prophet Da­niel in the 9. and 12. Chapters of his Prophecies) take away, the offering of externall visible Sacri­fice vnto the true God: but also from all Idolls, that there shalbe no externall visible Sacrifice, pu­blickly offered vnto anie Idoll, or diuell, but [Page 87] vnto him onlie; who will secretly worshipp the diuell Mahuzim; Daniel. 11. and so he shall pu­blickly exalt himselfe, as the Scriptures saie aboue all that is called God, or that is publickly worshipped. Wherevpon S. Ireneus in his first Booke against Heresies, and 25. Chapter saith; He shall put downe Idols, to perswade others, that he is God, and to magni­fie himselfe, who wil be an Idol, that will haue in it, the diuers errors of all other Idolls.

12. Moreouer S. Ireneus, speaking of the Cruel­tie In the time of Antichrist the faithfull vvho offer Sacrifice, shalbe forced to fly. of Antichrist, in putting downe the externall visible Sacrifice, in the Church of God, in his first Booke of Heresies, and 25. Chapter, saith: In the time of the tirannie of Antichrist, the saintes who offer pure Sacrifice vnto God, shalbe forced to flie awaie. And in the halfe of the weeke, shalbe taken awaie, the Sa­crifice, and the Host; and the abomination of desola­tion, shall be vnto the consummation of time. With whom also agreeth Hippolitus the Martyr (an ancient Father who liued about the yeare 220. after the natiuity of our Sauiour) in his booke of the cōsummation of the world saying: In the time The mour­ning of the Church af­ter sacrifice is taken avvaie by Antichrist. of Antichrist, the Church shall mourne, with great sorrowe because there shall be in it neither oblations, nor offerings, nor incense, nor worshipp, gratefull vnto God but the sacred Churches, shalbe like Cottages, the pretions Bodie and blood of Christ, shall not be extant in those daies; the Liturgie or Masse shalbe put downe, singing of Psalmes shall cease, and reading the Scripture shalbe taken awaie.

[Page 88] 13. And the like affirmeth S. Ephrem in his trea­tise of Antichrist, saing: Before the end of the world at the coming of Antichrist, the whole Church of Christ shall mourne with great sorrowe, for that the diuine oblation, and sanctification shalbe no more offered to God: then Sacrifice to cease in the time of An­tichrist. the holie misterie of Priesthod shall cease; after three times, and a halfe shall be fulfilled in the power, and worke of the wicked Antichrist, and all scandalls of the world benig consumed, as our Sauiour spoke by his owne proper mouth, then shall come the later daie. So S. Ephren who liued about the yeare 370. after the natiuitie of our lord. And with these aforesaid Fathers agreeth S. Chrisostom in his 49. homily vpon S Mattew saying: For three yeares and a halfe the Sacrifice of Christians shalbe taken away by Anti­christ, the Christians flying from him into the deserts, there shalbe none to enter into the Churches, or to offer Sacrifice vnto God. S. Hierome in his commentaries vpon the 9. of Daniel is of the same minde saying: Hippolitus putteth the last weeke in the con­summation of the world &c. whereof it is said: God will confirme the couenant one weeke vnto manie, and in the other three yeares, vnder Antichrist, the host and Sacrifice shall cease. Thus those Fathers of the extirpation of visible Sacrifice, out of the Church of God by Antichrist.

14. Now seeing that Antichrist at his coming (as both Scriptures and Fathers doe testifie) shall put downe external visible Sacrifice; in such sort, as that for a time, there shalbe no externall vi­sible [Page 89] Sacrifice, publickly offered to God vpon earth, and that Antichrist, is not to come, vntill Antichrist is to raigne three yeares and a halfe. the end of the world, as witnesseth our Sauouir in the 24. of S. Matthew; and Dan. 7. and to raigne but three yeares and a halfe before the consum­mation of the world, as affirmeth the aforesaid Hippolitus, in his said booke of the consummation of the world; S. Ireneus in his 5. booke, against Heresies towards the end; S. Hierome vpon the 7. Chapter of Daniel: S. Cyril in his 25. Catechesis: and S. Augustin in the 23. Chapter of his tenth booke, of the Cittie of God, and others: it is ma­nifest, Visible sacri­fice taken avvaie, the vvorld shall end. that externall visible Sacrifice, shalbe offe­to God, in the Church of God, vntill the end of the world; and it being wholy taken awaie, which is onely, cheifely, and aboue all thinges due vnto God, then shall come the consummation of the world by fire, wich shall burne, and destroy all these things, which are vpon earth. Man ceasing to honor God, with that honor, which is due only vnto him, as he is God, and Creator of all thinges, God will destroy man, out of the face earth, and all things els, which vpon earth, he created for man. So those who denie, and persecute the offe­ring Those vvho denie Sacri­fice, hasten their ovvne torments. vp of externall visible Sacrifice vnto God, doe but hasten the destruction of the world, and the euerlasting damnation of their owne soules, and bodies, to the verifying of the saying of the Pro­phet: The sinner is taken in the works of his owne hands: Psal. 9. 17. he is fallen into the pitt, which he [Page 90] made. Psal. 7. 16. and so doth but, as saith the A­postle; heape to himself wrath, in the daie of wrath: Rom. 2. 5. which our Sauiour himself also further signifieth saying: The bread which I will giue is my flesh, for the life of the world. Ioh. 6. 51. As when the life of a man is quite taken from his bodie, the bodie dieth, and by degrees, returneth vnto that which it was in his first creation, which is slime, dust, and ashes; so when the exterior visi­ble Sacrifice, and Sacrament, shall be quite ta­ken awaie, for which God spareth the world; then the world shalbe destroyed by fier, and shall re­turne to be as it was: In the beginning, when God created heauen and earth, and the earth was void, and vacant, a darknes was vpon the face of the earth; Gen. 1. 1. And shall so remaine, vntill God create a new heauen, and a new earth, which shall stand for euer. Isa. 65. 17. Isa. 66. 22.

CHAP. VIII. The reasons why our Sauiour would not take away, visible Sacrifice out of the Church but establish it in better termes.

FIrst, for that it shall be the worke of Anti­christ, Antichrist shall take avvay Sa­crifice. to put downe the daily Sacrifice as I haue prooued in the last Chapter, and there fore to make Christ, to put down all speciall ex­ternall [Page 91] 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 [Page 92] 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 shalbe 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 [Page 93] 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 [...]5. book against Heresies, saith: That Anti­christ Antichrist vvithout a lavv. shalbe 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 shalbe 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 [Page 94] 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; [Page 95] 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 shalbe saued in the law of Grace, all were, and shalbe 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.

[Page 96] 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 shalbe, 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 [Page 97] 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 [Page 98] 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.

[Page 99] 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 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 [Page 200] 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 wilbe 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 [Page 201] 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 wilbe 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 [Page 202] 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 [Page 203] 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 [Page 204] 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 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 cō ­mandeth 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 [Page 205] 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 shalbe 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 [Page 206] 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, shalbe 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, [Page 207] 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 [Page 208] 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 against Saunders saith: I confess that diuers of the old Fathers were of opinion, that the bread and wine brought forth by Melchisedech, was Sacrificed by him. And Doctor Whytaker in the 818. and 819. leafe of his booke against Duraeus; and Caluin vpon the 7. chapter to the Hebrewes, confesse, that the auncient Fa­thers, were of opinion, that Melchisedech sacrificed in bread and wine. Wherefore seeing that our Sauiour was to be a Priest, vntill the end of the world, of the order of Melchisedech, and to fulfill [Page 209] the type in the Sacrifice of Melchisedech, and Melchisedech offered Sacrifice in bread and wine, no indifferent man cann doubt, whether our Sa­uiour were to be a Priest, or no, to offer his body, and bloud in Sacrifice, vnder the formes of bread and wine, vntill the end of the world: seeing that hee instituted such a Sacrifice, and com­manded, such a kind of Sacrifice, to be vsed in commemoration of him, vntill the end of the world, and such a Sacrifice hath been vsed novv amongst Christians 1600. yeares. Wherefore I conclude this chapter with the wordes of S. Atha­nasius in his oration de fide maiore, cited by Theo­doret in his second Dialogue, saying: It is a bodie wherevnto he said, sitt at my right hand; vnto which bodie, the diuell, the wicked powers, and the Iewes Christ a Priest by of­fering his bodie. were enemies, by which bodie he was a high Priest, and an Apostle, so tearmed for that misterie, which he de­liuered vnto vs saying: This is my bodie which is bro­ken for you; and this is my blood of the new Testament, not of the old, which is shed for you. Thus S. Athana­sius. And this is sufficient to shew that our Sa­uiour was to be a chief Priest of the order of Mel­chisedech to offer vnbloudie Sacrifice in his bodie and bloud, vnder the forme of bread and wine, vntill the end of the world, to the fulfilling of this Prophecie, which saith: Thou art a Priest foreuer, according to the order of Melchisadec. Psal. 109. 4.

CHAP. X. At the coming of the Messias, vnbloudy Sacri­fice in the body, and bloud of our Sauiour, was to be offered euery where, vpon Al­tars, amongst the conuerted gentils.

1. THe Prophet Malachie, speaking of the sta­te of the Churche, after the coming of the Messias, and conuersion of the Gen­tils, sayth: Who is there among you, (Iewes) that will kindle fire at my altar for naught; I haue no will in you, saith the lord of hoasts; and gifts I will not re­ceaue of your hand; for from the rising of the sunn, euen to the going downe, great is my name among the Gentils, and in euery place there is sacrificing, there is offered to my name a cleane oblation: because my name is great among the Gentils. Malach. 1. 10.

2. Here first we haue, that after the coming of Sacrifice vvas to cease among the Ievves at the comming of the Messias. the Messias, the visible externall Sacrifice, which the Iewes offered vpon Altars, should cease; which we finde true by experience. For it is to be noted, that it was not lawfull for the Iewes, to offer Sacrifice in anie place, but at Hierusalem. Deut. 12. 11. which being destroyed, by Vespasianus and Titus, soon after the Passion of our Sauiour, and the Iewes exiled from thence, they haue ben euer since, without any visible externall Sacrifice, to [Page 211] the verifying of the words, which were spoken by the Prophet Osee, saying: Many dayes shall the children of Israel fitt, without king, and without sacri­fice, and without altar, &c. Euen vnto the last daies, in which they shalbe cōuerted vnto Christianitye. Osee. 3.

Secondly, that amongst the Gentils conuer­ted Sacrifice in all nations amongst Christians. to Christianitie, in euery place, shalbe offered Sacrifice vpon Altars, which we see also fulfilled by experience, in Europe, Asia, Africa, and America.

3. Thirdly, in the Hebrew tongue, in which the Prophet Malachy writt the Sacrifice which was to cease amongst the Iewes, and the Sacrifice which was to be offered amongst the gentils con­uerted vnto Christianitie, are both expressed by one, or the same hebrew word Mincha, which signifieth an vnbloudy Sacrifice, or Sacrifice of fine flowre: for so it is expressed, Leuit. 2. 1. saying: When a soule shall offer, an oblation of Sacrifice to our Lord, fine flowre shalbe his oblation; where for obla­tion of Sacrifice, in hebrew is putt this word Mincha; so the sense of the Prophecie is, Great is my name among the Gentils, and in euery place there is offered to my name, a cleane vnbloudy oblation, or sacrifice. Which we see, alsoe fulfilled by expe­rience, in the offering vpp, of the most immacu­late bodie of the sonne of God, after an vnblou­die manner, all ouer the world, amongst the gen­tils conuerted vnto Christianitie. And there neyther is, nor euer hath ben, amongst Christians, [Page 212] anie other externall visible Sacrifice, offered to God, but it; as appeareth by the Liturgies or Masse-bookes of all ages and countreis, and the bookes of antient Fathers.

4. Fourthly: the Hebrew word Mincha, is by The Gentils vvere to of­fer a proper Sacrifice to God. the iudgement of both Catholicks, or Puritans taken in the first place, where it speaketh of the sacrifice of the Iewes, for a proper externall visi­ble sacrifice, offered to God; and the text is so playne, that it can not be denied. Therefore in the second place, where it speaketh of Christian sacrifices, it intendeth a proper, externall, vi­sible sacrifice offered to God: seeing that in both these places, the sacrifice is expressed, by one or the same word.

5. Fiftly the sacrifice of the Iewes, which God The conuer­ted Gentils vvere to of­fer sacrifices vpon altars. reiected, was a sacrifice offered to him vpon Al­tars as is manifest by this text of Malachy, where he speaketh of an Altar: and by that of Osee, the 3. chap. where it is sayed; that the Iewes shalbe without Sacrifice, and without altar. Wherefore it can not be denied, but that the Sacrifice, which is so acceptable to God amongst the gentils, con­uerted to Christianitie, must be a sacrifice offered vpon Altars, seeing they are both expressed by one or the same Hebrew word; and so is the Sa­crifice of the body, or bloud of our lord, a Sacrifice vpon an Altar.

6. Sixtly: the Prophet sayeth, There is offered A cleane oblation. to my mane a pure, or cleane oblation; not only [Page 213] cleane, and pure before men, but before God to whom it is offered: and so is the oblation of the immaculate body, or bloud of the sonne of God, which is offered euerie where amongst the Gen­tils, conuerted vnto Christianitie; and there nei­ther is, nor hath binn amōgst Christians, anie other pure, or cleane oblation, which can minister oc­casion of doubting.

7. Seuenthly: though this pure and cleane obla­tion, shalbe offered vp in euery place, amongst One host or oblation though offe­red euerye vvhere. the conuerted Gentiles; yet it shalbe but one, and the same host, or oblation, offered in euery place; for the text sayth, it shalbe 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 shalbe 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 [Page 214] 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 [Page 115] 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 [Page 216] shalbe 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, [Page 218] 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 drie it at the fire, and bruise it after the manner of meale, and so shalt thou offer thy first fruits. Leuit. 2. 14. Malachie the last of the Prophets foretelling, how God would reiect the sacrifices of the Iewes, and haue a cleane obla­tion, or vnbloudy sacrifice offered vnto him, euery where amongst the cōuerted gentils, sayth: A gift I will not receaue at your hands, Mal. 1. 10. Where the Prophet accompteth a cleane obla­tion, an vnbloudy sacrifice, and a gift offered to God by Priests vpon an Altar, as all one.

3. S. Paul also maketh mention of these two kinds of sacrifices, and calleth th'vnbloudy sacri­fices, gifts offered to God in sacrifice by Priests, saying: Euery high Priest, taken from amongst men, is appointed for men, in these things which appertayne to God, that he may offer gifts and sacrifices for sinne. Heb. 5. 1. Agayne: Euery high Priest is appointed to offer gifts, and hosts. Heb. 8. 3. where distingui­shing the two kinds of sacrifices, which where of­fered by Priests in the Church of God, from the beginning of the world, he calleth the vnblou­dy sacrifices gifts, and placeth them in the first rank, as a more excellent kind of sacrifice, then hosts offered with carnall effusion of bloud.

4. Moreouer, that cleane and vnbloudy sacri­fices are called gifts, S. Hierom. vpon the 25. chap. [Page 219] of Ezechiel, and 15. and 17. verses, doth witnes, saying: that gifts were things of wheate flower, or barley flower, or oyle offered to God in sacri­fice. Wherevpon Theophylact vpon this 8. chap. to the Hebrewes, and 3. verse sayth: If we would di­ligently examine the difference betweene gift and host, it is this, that an host is offered with bloud and flesh: but gifts consist of fruites, and other such things as are vnbloudy. With whom agreeth our aduersarie Sa­muel Purchas a Puritan, in the 6. chap. of his 1. booke of his relations of the religions obserued in all ages, saying: Of sacrifices there were from the beginning two kinds, th'one called gifts, or oblation of things without life: th'other victimes, or slayne sacri­fices of birds and beasts. Where it is manifest, that gifts offered to God by Priests, appointed (as Saint Paul saith) for that purpose, and vnbloudy sacri­fice are all one.

5. These gifts, or vnbloudy sacrifices were al­so VVhat gifts vvhere vn­bloudy sacri­fices. of two sorts, that is to say, of things solide, as bread, wheate, new corne, &c. or of things liquid, as of wine, oyle, &c. If they were of solide things, then the manner was in signe of the inui­sible sacrifice of the hart, to breake or bruise them: if of liquid things, then the manner was also in signe of contrition, and the inuisible sacri­fice of the h [...]t, to poure them fourth before God: as appeareth in the solide, and liquid vnbloudy sacrifices, or sacrifices of giftes, which where offered to God in the law of nature, and written [Page 220] law. So the vnbloudy sacrifice, or sacrifices of gifts were distinguished from the generall offerings, gifts, oblatiōs and tenths of the peole: first, for that the sacrifice of gifts, or vnbloudy sacrifices were broken or shedd; th'other offered whole: these were offered vpon an Altar, by Priests appoynted for that purpose. Heb. 5. 1. th'other offered at the Altar by any one. Math. 5. 24. these were publike sacred visible signes of the inward con­trition, and sacrifice of the harts of them, who offered, as is proued heretofore; th'other, priua­te dewties, and donations, &c. So that not all manner of gifts or oblations were vnbloudy sa­crifices, or sacrifices of gifts: but those which were broken or shedd to God vpon an Altar, by a lawfull Priest, to signifie the inuisible sacrifice of our harts.

6. This distinction putt downe of bloudy and vnbloudy sacrifices, or sacrifices of gifts; it is easy to proue, that our Sauiour at his coming was Our Sauiour established the sacrifice of gifts in his Churche. to offer vnbloudy sacrifice, or gifts, and to esta­blish them in his Churche: for after the coming of the Messias, all the bloudy sacrifices were to cease; as witnesseth the Prophet Dauid in the 39. Psalme: Prophet Malachie in his first chapter: S. Paul. Heb. 10. and the Fathers cited in the last chapter to this purpose. But our Sauiour was not to take away all kind of particular exterior visible sacrifice, as I haue proued in the 8. 9. and 10. chapters of this booke: therefore the vnbloudy [Page 221] sacrifice, or sacrifice of gifts, were to be establi­shed in the Church of God, in the new law.

7. Moreouer, the Prophet Malachie speaking of the sacrifice, which shalbe established in the new law, saith, it shalbe a gift, and cleane oblation: Ma­lach. 1. wherevpon Lactantius who liued about the yeare 290. in the 25. chapter of his 6. book of diuine institutions, sayth: There are two things which ought to be offered vnto God, gifts and sacri­fice; gifts for euer, sacrifice for a tyme; with whom agree the ancient Fathers cited before in the last chapter, and many more, who shalbe cited here after in the ensuing chapters.

8. And as for the time, when our Sauiour was Our Sauiour at his last Supper offe­red gifts to God. to offer the sacrifice of gifts, or vnbloudy sacri­fice, and to establish it in his Churche: it must needs be then, when he changed the Sacra­ment of the old law, and instituted the Priests of the new, which was at his last Supper, as appeareth by Iudas Iscariot who vvas a Priest and Bi­shop, as witnesseth S. Peter Act. 1. 20. And yet could not be made before the last Supper; nor yet after, seeing that presently after the last Sup­per, hee went forth, and betrayed our Lord: Luc. 22. and no man euer made a Priest, or Bishop, but he instructed him, what he was to doe.

Secondly, our aduersaryes in the book of their consecration of Priests, doe cōfesse, that the consecration, and administration of the Sacra­ment of the new law, doth belong vnto the office [Page 222] of the Priests, of the new lavv: but at the last Sup­per our Sauiour not only consecrated, and admi­nistred the Sacrament of the new law himselfe, as our aduersaries confesse; but also gaue vnto the Apostles authoritie to consecrate, and admi­nister the Sacrament of the new law, saying: Do this (the same which he then did) for a commemo­ration of me; and therefore he then made them Priests, and gaue them authoritie, to offer vn­bloudy Sacrifice, or the sacrifice of gifts, and established the said kind of sacrifice to be vsed in his Church. This sett downe, lett vs examine what our Lord did at his last Supper.

9. First, he tooke bread, which was a meate or thing vsed in the sacrifice of gifts, and vnbloudy sacrifice, Gen. 14. 18. Secondly, he blessed the bread, Math. 26. 25. and so made it holy and con­secrated to God, as al things offered in sacrifices are. Thirdly, he brake it, Math. 26. 26. with was accustomed to be donn, in all sacrifices of gifts, or vnbloudy sacrifices, as I haue proued in the 1. paragraphe of this chapter. Fourthly, he chan­ged the substance of the bread, into his substan­tiall bodie, saying of that with was bread, when he tooke it first into his hands, This is my body, and so made a change of the substance of bread, into the substance of his bodie, as I shall proue more at large here after, to shew the power, and omni­potencie of God, who can change, and alter things created, at his will, and pleasure, which [Page 223] ostension of the power of God, is vsed in all Sa­crifices, as I haue shewed in the 2. chapter. And lastly, he gaue his body for a gift to God for vs; thereby to signifie, the Sacrifice of our hearts, and our subiection vnto him, and his dominion ouer vs, as is vsed in particular externall visible Sacri­fices, saying: This is my body which is giuen for you. Luk. 22. By which words, it is plaine, and mani­fest that the bodie, which our Sauiour deliuered in the Communion to the Apostles, was a parti­cular gift, and vnbloudy Sacrifice giuen to God for vs, to signifie the sacrifice of our harts &c.

10. In like manner our Sauiour at his last Supper took wyne, which also was vsed in vn­bloudy sacrifices, or sacrifice of gifts, as witnes­seth the Scripture in the sacrifice of Melchisedech, Gen. 13. and after blessed it, as witnesseth S. Paul. 1. Cor. 10. So that it was holy, and consecrated wy­ne to God, as is the wyne of all sacrifices; and changed the substance of that which before vvas wyne, into the substance of his bloud, saying: This is my bloud. Math. 26. 28. To shew the omni­potent power of God who is able to alter, and change all things created at his will and pleasure; vvhich alteration by some change of the thing offered, is vsed in all sacrifices; and lastly, to shed his bloud to God for vs, therby to signifie the in­uisible contrition, and sacrifice of our harts, and his dominion ouer vs, and our subiection vnto him, saying: This is my bloud, which is shed for you. [Page 224] Luk. 22. not after a carnall, or cruell manner; but after the manner of a gift, cleane oblation, and vnbloudy sacrifice, as witnesseth the practise and experience of all ages; no Christian Catholik man euer affirming, that our Sauiour at his last supper shed his bloud after a carnal cruell manner: but after the manner of gifts, and cleane vnbloudy Sacrifices, to the fulfilling of the Prophecies cited before in the 8. and 10. Chapters.

11. Our aduersaries confesse that our Lord at his last Supper administred the communion vnto the Apostles: and it is neuer read of any sect, or sort of people in former ages that they communi­cated together, and not of meate offered in Sacri­fice to God, except the Epicures and Atheists, as I haue proued in the 6. Chapter of this book. Wherefore seeing that our Sauiour at his last supper administred the holy communion; it is manifest, that he offered first sacrifice in the meate which he deliuered in the communion, before he deliuered it; and bloudy Sacrifices being to cease in the new law, as I haue proued; it necessarily followeth that our Sauiour at his last supper offered vnbloudy Sacrifices of gifts, and administred the communion of the same: and that these gifts, or vnbloudy Sacrifices were his body and bloud, vnder the species of bread and wyne: seeing he in plaine and expresse ter­mes sayth of them: This is my body which is giuen for you Luk 22. This is my body which is broken for you. [Page 225] 1. Cor. 11. This is my bloud which is shed for you. Luk. 22.

12. And after that our Sauiour at his last sup­per had offered a Sacrifice of gifts, or an vnblou­dy Sacrifice in his body and bloud, and had communicated the Apostles of the same, he pre­sently by an expresse command established the said kind of Sacrifice in his Church, for a comme­moration of him saying: Doe this (the same which he then did) for a commemoration of mee Luk 22; And this doe ye for the commemoration of mee 1. Cor. 11. 24. Whereupon the Catholik anciens Fathers beleeued that our Sauiour at his last supper offe­red vnbloudy Sacrifice, or Sacrifice of gifts in his body and bloud; and therefore sometymes call the Sacrifice of the new law Gifts, sometymes vnbloudy sacrifice, as all one thing, as I will shew more at large in the next chapter,

CHAP. XII. The ancient Fathers beleeued that our Lord at his last supper offered vnbloudie sacri­fice in his body and bloud, and esta­blished the same in his Church.

1. FIrst, all the Catholick ancient Fathers, we­re The Fathers, Bishops or Priests. either Bishops or Priests, or both, and either daily, or often vsed and practised Liturgies, or publick Church seruice books which teach the offering of vnbloudie Sacrifice in the body, and bloud of our Lord in their Churches, and the administration of the Sacra­ment: as the protestant Bishops, and ministers of England vse the book of the order for the administration of the Lords supper in their Churches: so they could not, but beleeue and teach, that our Lord at his last supper offered vnbloudie Sa­crifice, or Sacrifice of gifts in his body, and No antient books of the administatiō of the Com­munion, but teach vn­bloodie Sa­crifice. bloud, and established the same in his Church; vnlesse our aduersaries will make them atheists, and hypocrites to say and doe one thing, and be­leeue another. For there neither is, nor euer was before the rebellion of Luther, amongst anie sect or sort of Christians (reputed heretickes to both [Page 127] parties only excepted) any book of the admini­stration of the holie communion, but those which teach how to offer vnbloudie Sacrifice, in the body, and bloud of our Lord, and how to ad­minister the communion in the same.

2. This is first manifest by the practise, and proceeding of our Aduersaries themselues; Protestant Bishops and Priests, are nevve in­uentions. who vvhen they did resolue in the 2. yeare of King Edvvard the sixt a child to forsake the Ca­tholique Religion, and faith in this point, and to haue a Religion vvherein there should be noe offering of vnbloudie Sacrifice, or receauing the bodie and bloud of our Lord from the hand of a Priest, or Altar; could not finde before the time of the Rebellion of Luther anie one Bishop, or Priest, who had taken such orders, or was orday­ned a Bishop, or Priest of such a Religion (know­ne and reputed hereticks to both parties onely excepted) by whom they could, or might haue such Bishops and Priests made; nor yet anie book in the whole Christian world in the ages be­fore Luther, where in they might, or could fin­de the formes, or manner of making, and con­secrating such kind of Bishops, or Priests. But seeing they would needs haue such a kinde of Bishops, and Priests, and such a kinde of Re­ligion, they were forced to inuent a new forme and manner of making, and consecrating Bi­shops and Priests, conformable vnto their de­syres; as appeareth by their book intituled, The [Page 228] forme and manner of making, and consecrating Bi­shops, Priests, and Deacons.

3. And this their forme and manner of ma­king those their Bishops, Priests, and Deacons is so dissonant from all the manners and formes vsed before the rebellion of Luther, that in the 36. Article of their owne religion, established by act of Parliament, they confesse, that this their said booke, is a booke, Lately sett forth in the time of Edward the fixt, and confirmed at the same time by authoritie of Parliament, and neuer before either The making of Protestat Clergie, a late inuentiō set forth, or confirmed by anie Councell, or Par­liament, but then diuised, as witnesseth the sta­tute it selfe, of the 3 and 4 yeare of Edward the sixt, in the 12, act: saying: Be it enacted by the Kin­ges Highnes &c. that such forme and manner of making Protestant Clergie de­uised in the time of Ed­vvard the sixt. and consecrating of Archbishops, Bishops, Priests, Deacons, and other Ministers of the Church, as by six other men of this Realme learned in Gods law, by the Kings Maiestie to be appointed, and assigned, or by the most number of them, shalbe deuised for that purpose and sett forth vnder the great Seale of England, be­fore the first daie of Aprill next coming, shall by vertue of this act be lawfully exercised and vsed, and none other, anie other statute law, or vsage to the contrarie in anie wise notwithstanding. Thus this statute: whereby we see that before the time of Edward the sixt, all the Archbishops, Bishops, Priests &c. were so ordained, to offer vnbloudy Sacrifices in the bodie and bloud of our Lord: that our ad­uersaires [Page 229] could not finde a forme or manner of making Archbishops, Bishops, Priests and who should not offer vnbloody sacrifice: but were for­ced to inuent, and deuise, as the statute saith, a new one; and this so contrarie to the 3. Creeds and promises of God vnto his Church, that Tho­mas Rogers a Protestant Glosser vpon the articles of their Religion in his book intituled, The En­glish Creed, at the end of the 36. article ingeni­ously The Protes­tant Cler­gie no Ca­tholiques. confesseth: that this article (of the conse­cration of Protestant Archbishops, Bishops, Priests &c.) is noe article of the Catholique Church, as a thing no where to be found amongst Catho­lique Christians, but then deuised by Protestants.

4. And after that they had deuised a forme, and manner of making Archbishops, Bishops, Priests &c who should not offer Sacrifice: in all the ages before Luther (except only knowne and reputed heretickes, atheists, and Epicures to both parties) they could not finde a book where the office of these kind of men was sett downe with­out offering of sacrifice: but were also forced to inuent a new book of offices, for their said Bishops and Priests, called, The order for the ad­ministration of the Lords supper neuer heard of to haue been vsed amongst anie sort of men before Luther (except aboue excepted) as witnesseth the said book, or Order for the administration of the Lords supper, sett downe in the end of their booke of common praier: and the statutes of the 5. and 6. [Page 230] yeare of Edward the sixt; and first yeare of Queen Elizabeth, and experience it selfe: our aduersa­ries not being able to finde anie such book sett forth for the administration of anie Lords supper amongst anie sect or sort of men, from the be­ginning of the world vntill the rebellion of Luther, knowne and reputed heretickes, atheists and Epicures to both parties onely excepted.

5. The Apostles themselues beleeuing that our Lord ordained them Bishops, and Priests to offer vnbloudy Sacrifice, or Sacrifice of Giftes in his bodie and bloud, for a commemoration of The forme of making Bishops, and Priests, set dvvne by the Apostles him, sett forth also a forme, or manner of con­secrating other Bishops and Priests, to offer vn­bloudy Sacrifice, or Sacrifice of Giftes in his body and bloud, for a commemoration of him in the 8. booke of their constitutions: where in the consecration of a Bishop, the Consecrator saith: Giue vnto him (that is consecrated) ô All­mightie Lord, by thy Christ, the participation of the holie Ghost, that he may haue power to remitt sinnes, according to thy command, and of loosing all bands, according to the power which thou hast giuen vnto the Apostles, and of pleasing thee in meekenes, and puri­tie of heart, by offering vnto thee alwaies without fault and without sinne, a pure and vnbloudie Sacrifice, which by Christ thou hast established the misterie of the new Testament, as a fragrant smell of sweetenes. For as the Apostles saie in the last chapter of their said booke: The only begotten Christ did not [Page 231] take this honor to himselfe, but was instituted a cheef Priest by his Father, who being made man for our sakes, and offering a spirituall host (his spirituall bodie) to his God and Father, before his passion, and ordained vs onlie, that we should doe the same when there were others with vs whereof some also beleeued in him: but whosoeuer doth beleeue, was not forth with made a Priest or obtained the degree of Episcopall dignitie. And we offering a pure and vnbloudie Sacrifice as our Lord ordained, haue chosen Bishops, & Priests, and seauen Deacons. Thus the Apostles in their con­stitutions: and for the proofe of their authenti­calnes, I referr you to the preface of Franciscus Turrianus, sett before them. The forme and man­ner of making or consecrating Bishops, and Priests thus established, there was neuer anie Ca­tholick Priest ordained, who was not ordained to offer vnbloudie Sacrifice, or sacrifice of guifts in the bodie and bloud of our Lord, as witnesse all the Pontificals, or bookes sett forth for the ordayning of Bishops and Priests in the Church of God; nor ever a catholique Bishop or Priest who had not for office the offering of vnbloudie Sacrifice, or sacrifice of guifts in the Church of God. Whereupon S. Basill Bishop of Capadocia (as witnesseth Amphilochius in his life) desired of God that he would giue him wisdome, and vnderstanding to write a Liturgie, or publicke Church-seruice booke with his owne hand wherin he might offer vnbloudie Sacrifice to God; and con­tinueing [Page 232] in his praier, our Lord appeared vnto him in a vision and saied: According to thy peti­tion, let thy mouth be filled with praise in such sort as by thy proper wordes, thou maiest offer vnbloudy Sa­crifice. Againe in his Anaphora, he praieth saying: Thou ô Lord make vs worthie that wee maie stand before thee with a pure heart and minister vnto thee, and may offer vnto thee this reuerend and vnbloudy Sacrifice for the remission of our sinnes.

6, So likewise S. Chrisostome, Bishop of Con­stantinopole, not only in his Liturgie praieth vnto God that he may assist at his fearefull Sanctua­rie, and finish the vnbloudie Sacrifice without offence: but also affirmeth that Christ as Lord of all, hath de­liuered vnto vs the celebration of this solemne and vn­bloudie Sacrifice. And sometimes calleth it, vnblou­die Sacrifice, sometimes guifts, which was so exten­ded all ouer that world in his time, that in his homily vpon the 95. Psal. he saith: In euerie pla­ce there are Altars, as God foretould by the Prophet (Malachie) for expressing the Ecclesiasticall sinceritie (of the new lawe) and laying open the ingratitude of the People of the old law, he saith vnto them I haue no will in you, saith the Lord omnipotent, and hosts I will not receaue at your handes; for from the rising of the sunne vnto the goeing downe, my name is glo­rified among the Gentils, and in euerie place sacrifice is offered vnto my name and a pure Sacifice. See how plainelie how manifestlie he hath sett forth that mysti­call Table which is the vnbloudy Sacrifice &c. The [Page 233] pure Sacrifice is certainely the chiefe mysticall Table, the heauēly and most venerable Host. so S Chrysostome.

7. In like manner, the rest of the ancient Fa­thers The antient Fathers agre able to the ancient Li­turgies. doe also call the Sacrifice of the new law, somctimes guifts, and sometimes vnbloudie sacrifi­ces. As S. Dionisius Areopagita in the 5. chapter of his Ecclesiasticall Hierarchy, saying: The Bishop after that he hath shewed the guifts of the diuine workes, cometh to cōmunicate them himselfe and also inuiteth others. Againe: The Bishop doth shew the couered guifts, and that which in them is one, he diui­deth Vnbloudie Sacrifices called gifts. into manie. S. Clement in the 12. chapter of his 8. booke of constitutions, speaking of the sa­cred host after consecration saith: Wee beseech thee (ô Lord (fauorablie to looke vpon these guifts sett before thee. And in the 13. chapter, he ear­nestly beseecheth God, to receaue the said Guifts offered for all Bishops, Priests, Kings and the peo­ple there presēt and the whole Church. Theodoret in his 2. Dialogue saith, What doe You call the guifts which are brought before the inuocation of the Priest? Answereth: It is made of such like seede. And after the sanctification, how doe you call those things? Answereth: The bodie of Christ.

8. S. Ireneus in the third chapter of his 4. booke of heresies saith: Christ taught the new ob­lation of the newe testament, which the Church recea­uing Gifts in the nevv Testa­ment. from the Apostles offereth throughout the whole world to God, who giueth vs for nourishment, the first fruits of his gifts in the new Testament. So like­wise, [Page 234] the 318. Fathers in the first general great Councel of Nice in the 5. cannon, according to the Greeke copie, call the sacrifice of the new Lawe, A most pure gift offered to God. Where we may obserue, that those ancient Fathers doe call the sacrifice and Sacrament of the new Lawe Gifts of the diuine workes, and a most pure guift, be­fore they were receaued in the communion as being the bodie and bloud of our Lord indepen­dant of the faith of the receiuer.

9. And in like manner the ancient Fathers doe call the sacrifice of the new Law, an vnblou­die sacrifice; as Eusebius Bishop of Caesarea in the 10. chapter of his first booke of Euangelicall de­monstrations saying: We are taught by the most high Priest of all to offer vnto the supreame God throughout our whole life vnbloudie and reasonable victims sweete vnto him. S. Gregorie Nazianzen in his first oration Iulian the Apostata hated vn­bloudy Sa­crifices. against Iulian the apostata shewing the auersion which this apostata had from the sacrifice of the Altar, saith: He profaned his hands that he might wash them from the vnbloudie sacrifice, by which we communicate Christ, and his sufferings, and diuinitie.

10. S. Cyrillus Alexandrinus, in declaratione Anathematismi 11. saith Wee offer the holie quic­kening, and vnbloudie sacrifice in the Church, belee­uing the bodie and pretious bloud which is sett before vs, to be not of a common man, and like vnto vs, but of the word. Againe in his booke, de adoratione in spirituli. 13. The table trulie of proposition hauing [Page 235] bread vpon it, did signifie our vnbloudie host where­with we all are blessed, whilst we eate that bread which is from heauen; that is to saie Christ.

11. And it was a thing, so generally receaued in the Church of God, and so vniuersally belee­ued of the whole primitiue Church, that our Sa­uiour at his last supper instituted an vnbloudy Sacrifice, cleane oblation or gifts in his bodie and bloud to be offered by Bishops and Priests for a commemoration of him; that three of the 4. first generall Councells, which euer were celebrated in the Church of God, call the Eucha­rist or thing deliuered in the communion, the vnbloudie sacrifice: as the great generall Councell of Nice which was the first generall coūcell which euer was celebrated in the Church of God, saying In the time of the first generall coū ­cell of Nice, they offered vnbloudy sa­crifice. in the third booke and title of the diuine table: Lett vs vnderstand the Lambe of God which taketh awaie the sinnes of the world, to be placed vpon the table sa­crificed after an vnbloudie manner by Priests.

12. In like manner S. Cirill Archbishop of Alexandria chiefe of the generall Councell of Ephesus in the 26. Epistle set downe in the first part of the same Councell writeth after this man­ner vnto Nestorius the heretick: for whose con­demnation In the time of the Coun­cell of Ephe­sus, they offered vn­bloudie sacrifice. that Councell was called; saying: I cannot omitt this, that whilst we declare, the death of the onlie sonne of God, and his resurrection from death, we also confesse his assumption into heauen, and celebra­te the vnbloudie sacrifice in the Church, and approach [Page 236] vnto the misticall blessings, by which meanes we are sanctified, as being made partakers of the holie flesh, and pretious bloud of Christ the Sauiour of vs all. Nei­ther doe we receaue it as common flesh; God forbidd we should doe so, nor yet as the flesh of a holie man &c. But we receaue it as trulie quickening flesh, and as proper flesh of the word it felfe (which was incarnate.) Thus S Cyrill Chiefe in the generall Councell, to the he­retick Nestorius.

13. And in the 4. generall Councell which In the time of the Coun­ced of Cal­cedon they offered vn­bloudy sa;crifice. was that of Calcedon, Ischyrion, Deacon of Alexan­dria preferring in the third act of the Councell a bill of complaint vnto the Councell against Dios­corus Archbishop of Alexandria a wicked man (amongst other things) accuseth him of this as of agreat crime: that whereas in Lybia for the ste­rilitie of the countrey, wheate would not grow, the most pious Emperor; allowed wheates first that (as he saith) the vnbloudie host might be offered of it; and secondlie for the reliefe of Pilgrims, and the poore of the prouince: Dioscorus would not permit the holie Bishops of the countrie to receaue the said wheate, but would forestall, it and buy it vp with great summes of money; and in time of famine, sould it againe at most deare rates; and by these meanes, neither the terrible, and vnbloudie sacrifice (as there it is ter­med) was celebrated nor the Pelgrims or poore relee­ued. Thus Ischyrion in his complaint against Dios­corus the hereticke, vnto the generall Councell of Chalcedon. Whereby it is sufficiently manifest, [Page 237] that three of the fower first Generall Councels called the Eucharist, the vnbloudie sacrifice, and esteemd that our Sauiour at his last supper of­fered vnbloudie sacrifice, or gifts vnto God.

14. To this we may add the second Councel of Nice, in the third Tcme of the sixt section, saying: The 2. Councel of Nice. None of the Apostles, or of our famous fathers called our vnbloudie Sacrifice which is donn in commemora­tion of Christ our Lord and all his dispensations, the image of his bodie. Againe, a little after in the sa­me place, the said Councel saith: Neither our Lord, or the Apostles, or Fathers euer called the vn­bloudie Sacrifice, which is offered by the Priest, an Image or signe. So these fower generall Councels. Whe­reby it is manifest vnto anie indifferent Reader, that our Sauiour at his last Supper offered in his bodie and bloud, a proper and speciall, visible, ex­ternall vnbloudie Sacrifice; and ordayned that a proper, and speciall, visible, externall, vn­bloudie Sacrifice representing the inward and inuisible Sacrifice of our hartes, should be offered vnto God in his Church by Bishops and Pristes, thereby to honor God with diuine worshipp, or Latria only due to him; make commemoration of the passion of our Sauiour for vs, and preserue peace vnitie, and societiewith God and amongst our selues. After vvhat manner our Sauiour died for all.

15. For though our Sauiour died for all and his Sacrifice vpon the Crosse is of such a value and vertue that it alone (for as much as is re­quired [Page 238] on the behalfe of our Sauiour for the re­demption of mankinde), was sufficient to redee­me a thousand worlds, if there were so manie: yet because this Sacrifice of redemption was donn but once; and neither could, nor needed to be donn anie more; and our Sauiour did not, neither was it conuenient that he should so redeeme mankinde by his death, and passion, as that man on his part should haue nothing to doe for his saluation, but only idlely to beleeue, that Christ died for him, and assure himselfe that he should be saued: therefore he ordained that all those who would be saued should not onely beleeue the whole articles of the Faith which he planted vpon earth; S. Iohn saying in his second Epistle; Euerie, one that reuolteth, and persisteth not in the doctrine of Christ, hath not God, but also that they should doe those thinges which he hath com­maunded, comparing the rest vnto fooles, saying: Euerie one that heareth these my wordes, and doth them not, shalbe like a foolish man that built his hous vpon the sand. Matth. 7. Wherefore all those who are of yeares of discretion, and will not be nombred amongst these fooles, and perish eter­nally, are to offer vnbloudie Sacrifice to God, thereby to honour God, with the worship of Latria, due only vnto him, applie the Sacrifice of the Crosse vnto them, make commemoration of the Passion of our Lord, and fulfill his Cōmands. For as our Sauiour commanded the Apos­tles [Page 239] to teache, and baptize, saying: Teach yee all Nations, baptizing them in the name of the Father, and of the Sonne, and of the holie Ghost. Matth. 28. 19: so also he commaunded them to offer vnbloudie Sacrifice, saying, after he had giuen his bodie for vs: Doe this for a commemoration of me Luk. 22.

16. If our Sauiour by his Sacrifice of Redemp­tion vpon the Crosse should haue redeemed all If our Saui­our had re­deemed all men vvith out doing anie thing on their parts, he had destroied all morall ver­tues. men absolutely, without requiring any thing to be donn on their partes, but only to beleeue; he had destroyed all morall vertues, as patience, obedience, humilitie, iustice, fortitude, tem­perance &c. and also those theologicall vertues of charitie, and hope; and had been a meanes to plante idlenes, sloath, sinne, and the workes of the Diuell amongst men: which is absurd; seeing that as S. Iohn saith: For this appeared the Sonne of God, that he might dissolue the workes of the Diuell. 1. Ioh. 3. 8. And the sinn of sloath is to be pu­nished with euerlasting tormentes. Matth. 25. 26. And this is sufficieot to shew, how the auncient Fathers beleeued, that our Lord at his last supper offered vnbloudie Sacrifice in his Bodie, and bloud, and established the same in his Church.

CHAP. XIII. The whole Christian world before Luther, be­leeued that our Sauiour at his last sup­per offered vnbloudie Sacrifice or Sacrifice of Gifts, in his bodie and bloud, and es­tablished them in his Church.

1. THe whole Christian world which was Vnbloudy sa­crefice dila­ted ouer the vvorld. before the Rebellion of Martin Luther, beleeued that our Lord at his last Sup­per offered vnbloudie sacrifice, or sacrifice of Giftes, in his bodie and bloud, and established them to be vsed in his Church vntill the end thereof; as witnes all the Apostles, and Apostolicall mens Liturgies, or publicke Church seruice Bookes, both ancient, and moderne which haue been vsed before the rebellion of Luther in anie coun­trie, prouince, cittie, or parish in anie part of the Christian world, or by anie knowen sect, or sort of men, (knowen and reputed hereticks to both parties only excepted:) all which bookes were made, chieflie to expresse what passed at [Page 241] the last supper of our Lord, and to retaine in the Christian world a pious memorie, and comme­moration of him according to his commaund, saying: Doe this (the same which he then did) in commemoration of me. In execution whereof, all those Liturgies, or publicke Church-seruice-bookes were putt forth either by the Apostles themselues, or Apostolicall men; as witnes the bookes themselues; vnto which bookes howsoe­uer some prayer, names of Saintes, or the like may be added, which is commōly donn according to the necessitie of the time, and the worthines of Saintes, arising vpp in the Church of God: yet by the consent of both the Greeke and Latin Church, and all Christian Catholick men (in this point of the commemoration of the Passion of our Lord, and expression of what passed at the institution of the B. Sacrtment) there is noting added of moment, or substance.

2. And this doth appeare by the bookes them­selues, All catholick publick Church-ser­uice bookes agree in sa­crifice. which though they haue been dispersed in all ages and times, since they were made through Christendome, and were penned by di­uers of the Apostles, or Apostolicall men; yet in matter of the Sacrifice, and Sacrament of the new Law they all agree in one, and so vniformely expresse, the commemoration commaunded to to be obserued, by our Lord at his last supper, by diuine Gifts, or vnbloudie Sacrifice in his body and bloud; as though they had all in this point, been [Page 242] penned at diuers times, by one man, and vsed in one citty or Church: which could neuer haue been, if anie of the said bookes had in this point been corrupted. For to corrupt them all, in those mysteries which the Christian Catholickes haue euer esteemed to be sacred, and all their corrup­tions to agree in this point, they being for the most part daily and publickly vsed, and practised in all the Curches of Christendome, and no knowne Christian Catholick man to take notice of such a generall corruption, was a thing impos­sible; as we see by experience in thinges of lesser moment, and more rarelie practised, and of mea­ner account and reckoning. Neither could the whole Christian Catholick Church (the promises of God vnto his Church considered) so suddenly decaie after the death, and Passion of our Lord, that in all Christendome there should be no knowne publick practise, of the right administra­tion of the Sacrament of the bodie and bloud of our Lord.

3. And if wee looke in to the first Liturgie or publicke Church seruice booke which was ma­de The Christi­an vnbloudie sacrifice be­gunn at Hie­rusalem. in the Apostles tymes for the Church of Hie­rusalem, where the Ghospell first began, and from whence it was to be spredd, and preached vnto all nations, according to the wordes of our Lord: Luck 24. 47. Act. 1. 8. as into the Liturgie which was made by S. Iames the Apostle for the Church of Hierusalem, whereof he was instituted Bishop [Page 243] by the Apostles, as witnesseth Eusebius in the 22. chapter of his 2. booke of histories; which Litur­gie is also confirmed to be his by the 32. Canon of the 6. generall Councell, by Proclus Bishop of Constantinople, in his Tradition of the Diuine Litur­gie, and S. Cirill Bishop of Hierusalem in his 5. Cate­chesis both which liued aboue 1200. yeares past, and see what will be found there, it will directe vs in all the rest.

4. In this Liturgie the Priest saith: Lord, thou S. Iames his Liturgie. hast granted that we should confidentlie approach vnto thy holie Altar, and offer vnto thee this reuerend and vnbloudie Sacrifice for our sinns &c. Let it please thee, that these Giftes which we offer with our handes, maie be acceptable vnto thee &c. Doe not turne awaie from vs sinners handeling tbis fearefull, and vnbloudie Sa­crifice &c. Let it please thee o Lord that we maie be ministers of thy new testament, and sacrifice of thy im­maculate misteries, and admitt vs approaching vnto thy holie Altar according to the multitude of thy mer­cies, that we may be worthie, who would offer vnto thee Giftes, and sacrifice for our selues, and for those sinnes which the people haue committed through ignorance. Grāt vs ô Lord that we maie offer vnto thee with all fe­are, and a pure concience this spirituall and vnblou­die Sacrifice &c. We bend our knees vnto thy goodnes haue mercie vpon vs ô Lord, seeing that we worship, and tremble when wee are to aproache vnto tby holie Altar, to offer this fearefull, and vnbloudie sacrifice for our sinnes, &c. We offer vnto thee this venerable, [Page 244] and vnbloudie sacrifice, &c. Send vpon vs and vpon these giftes, thy holie Spirit.

5. And setting downe the wordes of conse­cration, he saith: Iesus Christ the night in which he was betraied, or rather, the night in which be deliue­red himself for the life, and saluation of the world, taking bread into his holy, immaculate, blamelesse, and immortall hands, looking vp into heauen, and shew­ing to thee God, and father, giuing thankes, sanctify­ing, breaking, he gaue vnto vs his disciples and Apos­tles, saying: Take ye and eate, this is my bodie which is broken for you, and is giuen for the remission of sinns. In like manner after he had supped, taking the Chalice, and mingling wine and water, and looking into heauen and shewing to thee God and Father, giuing thankes, Sanctifying, blessing, filling with the holie Ghost, he gaue vnto vs his disciples saying: Drincke yee all of this; This is my bloud of the new Testament, which is shedd for you, and for manie, and is giuen for the re­mission of sinnes; doe this for a commemoration of me; for as often as you shall eate this bread, and drinke this Chalice, you doe shew forth the death of the Sonne of man, and doe confesse his resurrection vntill he come.

6. And further telling vs, what these Giftes, and vnbloudie Sacrifices were, he saith: Christ our Lord doth come forth, that he may be immolated, and giuen for meate to the faithfull. And putting a parte of the consecrated bread into the Chalice, mingling them together he saith: The vnion of [Page 245] the most pretious bodie and bloud of our Lord and God, and Sauiour Iesu Christ. And sygning the consecra­ted bread, he saith: Behold the lambe of God the Son­ne of the Father, who taketh awaie the sinnes of the world, slaine for the life and saluation of the world. Thus S. Iames the Apostle; and much more to this effect in his Liturgie, or publick Church-seruice booke, which he made for the Church of Hierusalem, whereof he was Bishop.

7. And the like hath all the rest of the Litur­gies, or publicke Church-seruice-bookes which were made by the rest of the Apostles, and Euan­gelistes, or Apostolicall men, for the countries, and Prouinces which they had vnder their char­ge, or which they had conuerted vnto the Chris­tian Catholicke faith, to the publishing, and di­lating the vnbloudie sacrifice or sacrifice of Giftes in the bodie and bloud of our Lord; which was be­gun in Hierusalem by our Lord, and the Apostles, all ouer the world, for a commemoration of our Lord, to the fulfilling of the prophecies in that kinde. As the Liturgie, or publick Church-ser­uice Booke of S. Peter made for the Romans, and these westerne partes of the world. The Liturgie of S. Matthew made for the Ethiopians and fur­ther partes of Asia, and Africa. The Liturgie of S▪ Marke, made for the Egiptiens and Grecians; and so forth as they are sett downe by Margarinus in his sixt Tome of his Bibliotheca Patrum. And in the first and laste Tome of the Bibliotheca Patrum, [Page 246] sett forth by the Deuines of Colen.

8. Of these Liturgies, and publique Church-seruice bookes, the afore said Proclus Bishop of Constantinople, in the place afore cited writeth thus: Verie manie Pastors, and Doctors of the Church, who were famous for pietie, and some of those who suc­ceded the Apostles, haue deliuered vnto the Church in writing, the exposition of the mystitall Liturgie. Amongst whom S. Clement doth challenge the first pla­ce, who was a disciple of the Prince of the Apostles, and declared his successor by the Apostles themselues, and S. Iames the first Bishop of Hierusalem. Afterwards Basill the great finding that manie men thought the for­mer Liturgies to long, brought it into a more com­pendious forme. Not long after, our Iohn who of his golden eloquence, was called Chrisostome, hauing consideration of the infirmitie of men, that they might haue no excuse tooke awaie manie things, and prescri­bed a briefer forme &c. After our sauiour was assump­tod into heauen, the Apostles before they were dispersed ouer the world, being of one minde, and liuing together, gaue themselues wholy vnto praier, and finding great consolation in that mysticall sacrifice of our Lords bodie, they sunge the Liturgie at large with manie praiers. Thus Proclus Bishop of Constantinople, who liued aboue 1200. yeares past. And thus the vnbloudy sacrifice, or sacrifice of the bodie and bloud of Lord after an vnbloudie manner, which was be­gun at Hierusalem by our Lord and the Apostles, was after dispersed and planted all ouer the Chris­tian [Page 235] world by the Apostles, and Apostolicall men their Successors, and hath continued vntill this daie, as we may finde by experience.

9. For our aduersaries to saie, that all these Li­turgies, or publick Church-seruice bookes, which All the Li­turgies could not be cor­rupted. haue been vsed by all nations, countries, and peo­ple who haue bin conuerted by the Apostles themselues, or Apostolicall men, whose names would be to tedious to reherse, haue in this point of the Sacrifice, and Sacrament been corrupted, without assigning when, or where, or by what men, or meanes so maine sundrie, and diuers na­tions separated by place, gouernment, tongues, in warrs one with another, deuided manie times in other pointes of Religion, could become so generally corrupted in one, and the same point, and that a thing, which they for the most part all practised daily; is (as the Prophet saith) but to excuse excuses in sinne. Psal. 140. 4.

10. Neither may our aduersaries say, as they vse to doe in other thinges, that the Pope hath brought vpp this, as new doctrine. For first, it was foretould by the Prophets in the old law, be­fore there were anie Christian Popes. Secondly, manie of these nations, who vse vnbloudie Sacri­fice in the bodie and bloud of our Lord are so farr distant from him, as that vnlesse it were in these late-yeares, that nauigation, and trauelling into strange countries hath bin more in vse, they did scarcely know whether there were such a man or [Page 246] [...] [Page 235] [...] [Page 146] no; and manie of thē remaine yet in schisme, and heresie, deuided from the Pope; as the Grecians, Nestorians, Eutychians, and other heretickes in Egypt, the Muscouits, and Russians.

11. Moreouer, the afore said Proclus in the place aboue cited affirmeth, that by thse praiers of the Liturgie, They expected the coming of the holie Ghost, that by his diuine presence he might make the bread, and wine mixt with water, which was prepared for the Sacrifice, the self same bodie and bloud of our Saui­our Iesus Christ, which religious rite is trulie obserued vntill this daie, and shalbe vntill the end of the world. Thus Proclus Bishop of Constantinople about 1200. years agoe; whereby it is manifest, that this doc­trine of offering vnbloudie Sacrifice in the bodie and bloud of our Lord, and communicating of the same, is no new doctrine, nor inuented by anie man, but instituted by our Lord at his last sup­per in Hierusalem, and published ouer the world by the Apostles, and Apostolicke men, at the conuersion of nations, as was foretould by our Sauiour. Act. 1. As farther witnesseth S. Hierom. in his commentaries vpon the first Chapter of Prophet Malachie, saying: In euerie place there is offered an oblation, not an vncleane one, as was offe­red by the people of Israel: but a cleane one, as is offered vp in the ceremonies of the Christians.

CHAP. I. Our Sauiour at his laste supper insti­tuted an vnbloudie Sacrifice, or Gifts in his bodie, and bloud, to be offered to God, in com­memoration of him.

OVr Sauiour coming into this world, not to destroie Religi­on, or take awaie the honor, or worshipp due vnto God, and the peace, vnitie, and society of men with God, and amongst themselues; but to plant a more eminent Religion, increase the honor of his eter­nall Father, and establish a more perfect peace, vnion, and societie between God and men, and of men amongst themselues, that they myght be The end of Christs co­ming vvas peace, and vnitie of men vvith God and amongst themselues. one, as he and his Father are one, according to his word saying: That they all may be one as thou Fa­ther in me, and I in thee, and they also in vs may be one. Ioh. 18. 21. To effect this his vnion, as soon as he had ended the externall visible Bloudie Sacri­fice of the Pascall Lambe, wherewith the Children of the Church were vnyted, and communicated [Page 8] in the ould law, he presētly instituted the exterior, visible and vnbloudie Sacrifice, or Giftes of the new Law in his bodie, and bloud, vnder the spe­cies of bread and wyne, that his Church should not no for a little tyme, be without a Law, Religi­on, and particular exterior Sacrifice, or God, with­out Sacrifice the meanes of vnitie. his visible honor of Latria, or diuine worship due onely vnto him, or the Children of his Church, without that meanes of vnitie with him and amongst them selues, which he desired. For after that the Sacrifice of the Pascall Lambe was ended, before he arose from the table, taking bread he gaue thankes, and brake, and gaue to the Apostles, Our Sauiour instituted Sacrifice in his last supper. saying: This is my bodie which is giuen for you. Luc. 22. 20. Where first it is necessary to obserue that our Sauiour doth not saie, this is my bodie which is giuen to you, as a Sacrament only to eate; but which is giuen for you to God, as a Gift, or vn­bloudie Sacrifice offered, or giuen to God.

2. Secondly, it is necessarie to obserue, that of the two kindes of Sacrifices, which had been vsed in the Church from the beginning of the world, the one was called Giftes, or vnbloudie, as I haue proued at large in the 11. Chapter of the first part: and the other bloudy; both which were to be fulfilled by our Sauiour at his comming, who came not to breake the Law but, to fullfill, Mat. 5. and to perfect those things which in the Law of nature, and written Law were done in types, and figures of vs: as witnesseth S. Paul 1. Cor. 10. and [Page 9] Heb. 7. therfore our Sauiour here at his last sup­per, to shew that he instituted an vnbloudy Sacri­fice Why our Sauiour said This is my Bo­dy vvhich is giuen for you. of Gifts, to be vsed in his Church in the new Law, to the fulfilling of the Types, and Prophe­cies of the Law of Nature, and ould Law concer­ning vnbloudy Sacrifices, or Sacrifices of Gifts, said: This is my Body which is giuen for you: and doth not say, This is my Body which is Sacrificed for you: The better to expresse himselfe, that here at his last supper, he instituted Gifts, or Vnbloudy Sacrifices in his Body, to be giuē to God for vs, in his Church, vntill the end of the world, to the fulfilling of the Types, and figures, and Prophecies in the Law of Nature, and ould Law, concerning Gifts, or vn­bloudy Sacrifices. Wherupon the Scriptures, indif­ferently doe vse the wordes, Christ gaue himself Christ to giue his Body for vs, and to offer Sa­crifice, is all one. for vs; And Christ offered himself for vs, is all one, saying: Iesus-Christ gaue himself for our sinnes. Gal. 1. Againe: Iesus-Christ gaue himfelf, a Redemption for all. 1. Tim. 2. 6. Againe: Iesus-Christ gaue himself for vs, that hee myght redeeme vs from all iniquitie. Tit. 2. 14. Whereby we see, that to saie: This is my Body, which is giuen for you: And, This is my Bodie which is offered in Sacrifice for you, is all one accor­ding to the phrase of Scriptures: only to saye: This is my Bodie which is giuen for you, doth more fittly, and properly explicate, the Sacrifice of Gifts, or cleane oblation, and vnbloudie Sacrifice, which our Sauiour as high Priest of the Order of Melchi­sedech, was to establish in his Church vntill the end [Page 10] of the world, according to the Prophecies, Psal. 109. 4. Heb. 7. 11. and 12. Mal [...] 1. 10.

3. Thirdly, it is necessarie to obserue, that our Sa­uiour doth not saie here: This is my body, which shalbe giuen for you as, to be giuē afterwards vpō the Crosse: but, which is giuen for you, as at that pre­sent time. For we must obserue, that when our lord gaue himselfe vpon the Crosse; He gaue himself (as S. Paule saith, Tit. 2. 12.) à Redemption for all. So here, to distinguish from the giuing or offering him­selfe vpon the Crosse, and to take awaie al suspi­tion, or imagination, that here he should speake of the giuing of his bodie vpon the Crosse, he saith: This is my bodie which is giuen for you, as in an vnbloudie Sacrifice and not for all men, as in the bloudie Sacrifice of the Crosse. And after that our Or Sauiour comman­ded the of­fering of vnbloudie Sacrifice in his bodie. Lord had offered Gifts, or vnbloudie Sacrifice, in his bodie to God, and communicated the Apostles of the said Gifts, or Sacrifice, he then gaue them a command, saying: Doe this for a commemoration of me; and instituted an vnbloudie Sacrifice, cleane oblation, or Sacrifice of Gifts in his bodie, to be vsed in his Church, and gaue the Apostles, and their Successors rightly ordayned, authoritie to offer an vnbloudie Sacrificie, or cleane oblation, or Gift, in his body for commemoration of him, vntill he come to Iudgment, to the verifying of that which was spoken by the Prophet Malachie, saying: From the rising of the Sunn, euen to the going down, great is my name amongst the Gentils, & in euery place [Page 11] there is Sacrificing, & there is offered to my name a cleane oblation.

4. In like manner, our Sauiour, Taking the Cha­lice, he gaue thanks, and gaue to the Apostles, saying: Our Sauiour instituted an vnbloudie Sacrifice in his bloud. Drink ye all of this, for this is mi [...] my bloud of the new Testament, which is shed for many, vnto remission of sinnes: Math. 26. or: This is my bloud of the new Testa­ment, that is shed for many Mar. 14. or: This is the Chalice the new Tectament in my bloud, which is shed for you. Luc. 22: as it is in ihe original greek, and as Protestants and Puritans translate these texts. Where first wee are to obserue, that he doth not say, this is my bloud which is shed to you, as in a cōmunion only to eate, but which is shed for you to God, as an vnbloudie Sacrifice, where there was no carnall, but spirituall effusion of bloud.

5. Secondly, we must obserue, that when our Sauiour shed his bloud vpon the Crosse, he shed it for all the world, as witnesseth the Scripture 2. Cor. 5. 14. 2. Cor. 5. 19. 1. Ioh. 4. 14. and there­fore to distinguish here, this his shedding of his bloud at his last Supper, from that shedding of his bloud vpon the Crosse, he saith: This is my bloud which is shed for many, or, which is shed for you, and doth no say, This is my bloud, which is shed for all, Our Sauiour vpon the Crosse shed his bloud for all: & at his last Supper for many only. to shew that here at his last Supper, he did not shed his bloud for all men, as he did vpon the Crosse, but for many; as for these only of his Church &c.

6. It is to be noted, that the bloud, which was here shed, was in a Chalice, according to his words, [Page 12] saying: This is the Chalice, the new Testament in my bloud: that vpon the Crosse was shed out of his side, Vpon the Crosse our Sauiours bloud vvas shed out of his side; at his last Sup­per, in a Chalice. as witnesseth the Scripture, saying: One of the Sol­diers with a speare opened, his side, & presently there came forth bloud, & water. Ioh. 19. 34.

7. The Euangelists, here set down the actiōs of our Sauiour; what our Sauiour did at his last Supper, and what he would haue his Church to do, in com­memoratiō of him; and not what the Iewes were to act, or execute vpon him at his Passion: and therefore they say, IESVS tooke bread, and blessed, and brake, and said &c. and do not here speake of what the Iewes were to do at his Passion.

8. It is to be noted, that the Sacrifice of our Saui­our vpon the Crosse, was a Sacrifice of Redemption, which was to be applied vnto vs by Baptisme, the Sacraments, Faith; Hope, and Charitie &c: and that this Sacrificie of his last Supper, is a Sacrifice of Re­ligion, commemoration, and application of that, as a principal meanes, where by we may become partakers of the fruit and benefit of that vpon the The Sacrifice at the last supper, is not a Sacrifice of Redemptiō, but of com­memoratiō, or applicatiō of it vnto vs. Crosse: and therefore our Sauiour, saith▪ This is my bloud which is shed for many vnto remission of sinnes: for as many, as shall worthily vse it, by way of ap­plication, and commemoration of the Sacrifice of the Crosse vnto them selues, as our Sauiour witnes­seth immediatly adding: This do ye as often as you shal drink for the commemoration of me. 1. Cor. 11. 25.

9. It is much to be noted, that by these words, This do ye, as often as you shall drinke for the comme­moration [Page 13] of me: Our Sauiour, did not only giue au­thorite vnto the Apostles, and their Successors rightly ordeyned, to offer vnbloudy Sacrifice in Our Sauiour comman­ded a Sacri­fice in the Chalice. his bloud; but also commanded them, that they should not drink of the Chalice in commemora­tion of him, without first offering it in Sacrifice to God, saying: This do ye (that is shed my bloud to God for you, or for many) as often as you shal drink for the commemoration of me; absolutly forbidding them, to make commemoration of him, in the Chalice, or to drink of it in memory of him, without shedding it, or offering it first in Sacrifice vnto God, for many vnto the remission of sinnes.

10. And the causes why our Sauiour here bindeth the Apostles, and theirs Successors, not to drinke of the Chalice in commemoration of him, before they offered it in Sacrifice to God were, first for that our Sauiour offering of him felfe in Sacri­fice for vs, was the chiefe part of his Passion; in such sort as if our Sauiour had died, and yed had not offered his death in Sacrifice for vs; wee had re­ceaued no benefitt by his Passion: and therfore he forbiddeth the drinking of the Chalice in com­memoration of him, before it be offered in Sacri­fice. A sinne te cōmunicate not of things offered in Sacrifice. Whervpon the sonnes of Hely are called son­nes of Beliall 1. Kings. 2: because they would eate of the meate which was prepared for the comme­moration of our Lord, before it was offered in Sa­crifice; and so left out the commemoration of the chiefest part of the Passion of our Lord which was [Page 14] his volontarie offering of himselfe in Sacrifice for vs. Secondly in the ould Law the Iewes did not drink of these Sacrifices, or commemoration of Christ to come, but only eat, as is manifest, num. 15. 5. 7. 10. num. 28. 8. 14. In somuch as, that there The cause vvhy our Sauoiur cō ­manded a Sacrifice in the Chalice was the penaltie of death imposed vpon those Priests, who should drink wine, whilest they were seruing in the Tabernacle: Leuit. 10. 9. And amongst all the Iewes, it was esteemed a profane thing, and a token of idolatrie, to drink of their drink offerings: Deut. 32. 30. Hest. 14. 17. Cor. 10. 7. Therefore our Sauiour said: This do ye (that is, shed my bloud to God for you, or offerr vnbloudy Sacrifice in my bloud for you) as often as you shall drink, for the commemoratiō of me. Otherwise if our Sauiour, had not giuen them, an expres com­mand, to offer the Chalice in Sacrifice, before they drunk of it; either they would not haue offe­red Sacrifice in the Chalice, or els they would not haue drunk of it; not to trangress the old Law, where they vsed not to drink of their drink offe­rings in the Sacrifices, and communion; but of a cup of ordinary wine, after the Sacrifice and communion was ended, as appeareth by the ri­tual of the Iewes.

11. And if we examine the institution of the B. Sacrament, set down by S. Paul, we shall find also, that our Sauiour at his last Supper, instituted an vnbloudie Sacrificie in the Sacrament of his bodie, and bloud; S. Paule saying: Our Lord Iesus, in the [Page 15] night he was betraied, tooke bread, and giuing than­kes, brake, and said (as it is in the originall greeke, and as Protestants and Puritans translate it) take, eate, this is my bodie, which is broken for you, this doe in remembrance of me. 1. Cor. 11. 24. Where first we may obserue, that he doth not saie: This is my bo­die which is broken to you, as in a Sacrament; but which is broken for you to God, as in a Sacrifice, after the manner of vnbloudie Sacrifices, which we­re deuided, and brokē, as I haue shewed in the 11. chapter. Secondly, our Sauiour, saith: This is my bodie which is broken for you, to expresse himselfe, that he then offered Gifts, or vnbloudie Sacrifice for vs to God: and commanding the Apostles, to obserue that kinde of Sacrifice in his Church, addeth: Doe this in commemoration of me.

12. If our Sauiour, in administratiō of the com­munion, If our Saui­our had not intended a Sacrifice, he vvould not haue vsed the vvordes proper to signify a Sacrifice. had not intended to offer vnbloudie Sa­crifice, or Gifts, he would not (when all the world vsed to offer Sacrificie in their Communion) haue vsed these wordes so often, which are proper to signify an vnbloudie Sacrifice, or Gifts; as: This is my bodie which is giuen for you. This is my bodie which is broken for you. This is the bloud of the new Testament which is shed for manie. This is the Chalice, the new Testament in my bloud, which is shed for you: but haue left them out: for if he had not intended to offer Sacrifice, these wordes would haue bin better left out, and the sense of his wordes, would haue bin more cleare, and manifest, if he had said thus: [Page 16] Taking bread, he gaue thankes, and gaue to them, say­ing: Doe this for a commemoration of me. And then there would haue bin no dispute, or difficultie about the text; but these former words being in the text, and these aforesaid texts, being thus sett downe in the Greeke Bibles, and the Protestantes and Puritans themselues translating them after the afore said manner, in their English Bibles, and the ancienet Fathers vnderstanding them to be spoken of vnbloudie Sacrifce, and the whole know­ne Nothing more mani­fest in the Bible, then, that our Sa­uiour at his laste Supper instituted a Sacrifice. world (Atheists and Epicures only excepted) vsing them to communicate of things offered in Sacrifice, as I haue proued in the 3. Chapter of the first part; there is nothing more manifest in the Bible, then that our Sauiour, in the admini­stration of the communion at his last Supper, in­stituted an vnbloudie Sacrifice in his bodie and bloud.

13. To this which hath bin said, if we add the A Sacrifice commanded by S. Paule in the Com­munion. words of S. Paule, where he commandeth vs, say­ing: As often as you shall eate this bread, and drinke the Chalice, you shall shew the death of our Lord vntill he come. 1. Cor. 11. 26: and our Lord not dying against his will, but voluntarily, and willingly offe­ring The offe­ring of him­selfe in Sa­crifice, the chiefest act in the Pas­sion of our Lord. vp himself in Sacrifice for vs, Isa. 53. 7. Ioh. 10. 16. 19: how can anie Christian man with reason doubt, whether we should offer Sacrifices or no, in commemoration of his death; especially seeing, that as I haue said before the offering of himselfe in Sacrifice for vs, is the chiefest act, whereby we [Page 17] receaue benefit by his sacred Passion: for if our Sauiour had dyed, and had not offered, or giuen his life for our Redemption, we had receaued no benefit by his sacred death. Whereby we see, that of all the absurdities, this is one of the greatest, to graunt (as Puritans do) that we ought, in the ad­ministration of the Sacrament, to make a com­memoration of the Passion of our Sauiour for vs, and yet deny, that we ought to offer Sacrifice in his commemoration; when the offering of himself in Sacrifice for vs, is the chiefest thing in his Pas­sion, and the greatest benefit we haue receaued by his death, and so manifestly expressed and commanded in the Scriptures, that we ought to shew forth his death, and giue his bodie to God for vs, as often as we shall consecrate the Commu­nion, as that it can not be denied: and that to communicate, and not of things offered vp in Sacrifice; is by the Scripture accounted a great sinne. 1. Kings. 2. and contrarie to the practise of all Natiōs, as I haue shewed in the first part. Whe­refore our Aduersaries, if they would speake, or proceede consequenter, they should either deny, that they ought to make a commemoration of the Passion of our Lord, in their Lordes Supper: or els vse an externall visible Sacrifice in their Lordes Supper, to shew forth the Sacrifice of our Lord vpon the Crosse. And this is sufficient to mani­feste vnto anie indifferent Reader, that our Lord at the institution of the most blessed Sacrament, [Page 18] instituted an vnbloudy Sacrifice or Gifts in his bo­die and bloud, vnder the species of bread and wine, to be offered vnto God in commemoration of him.

CHAP. II. How these wordes, this is my body which shalbe deliuered for you, import also a Sacrifice in his bodie.

1. IF we read this Text of S. Paule, according to the vulgar latin translation, which saith: This is my bodie which shalbe deliuered for you. 1. Cor. 11. 24. it agreeth in one, with that of S. Luke, which saith: This is my bodie which is giuen for you: and with that of the greeke translation, which saith: This is my body which is broken for you; when the Scriptures saie; This is my body which is giuen for you; or, This is my body which is broken for you, in the present tense, they intend, that it is then giuen vnto God for vs, after the manner of Gifts, and vnbloudy Sacrifice: and where the Scriptures saie: This is my body which shalbe deliuered for you; or, This is my bloud which shalbe shed for you; in the future tense; they intend, that it shalbe shed for vs, after the manner of vnbloudy Sacrifice, in the Church, vntil the end of the world.

2. For proof wherof as I haue said before, it is [Page 19] first to be noted, that here in the words of cōsecra­tion, and administration of the blessed Sacrament, Our Sauiour speaketh of the actions of his Church and not of the Ievves. our Sauiour speaketh of his owne actions, and the actions of those, who were to make a commemo­ration of him, and not of the actions of the Iewes, and therefore saith: This is my body which shalbe deliuered for you, in commemoration of me. So that when the Apostles were to make a cōme­moration of our Sauiour (as they did for the most part euery day, Act. 2.) they were to deliuer that same body to God for vs, and to offer Sacrifice with that body, and not with anie other; and therefore presently after these wordes; This is my body which shalbe deliuered for you (to God) he addeth; Do this in commemoration of me; to signify, that the same body which he then deliuered, should be deliuered also to God for vs, in his Church, vntill he come againe. And this is manifest by the text it selfe: for S. Paule, who setteth it downe, relateth what S. Paule re­lateth vvhat our Sauiour did, and not vvhat the Ievves vvere to doe. our Sauiour did at his last Supper, and not what the Iewes were to doe, against him in his Passion; saying: Our Lord Iesus, in the night he was betrayed, tooke bread, and giuing thankes, brake, and said: Take ye and eate, this is my body, which shalbe deliuered for you, in the commemoration of me.

3. Secondly, at his Passion, and in the Sacrifice vpon the Crosse, his body was not deliuered by himselfe, to be crucified, but by Iudas, and the The Ievves deliuered our Sauiour to be cruci­fied. Iewes, Iudas saying: What will you giue me, and I will deliuer him vnto you: Matth. 26. 15. And the chiefe [Page 20] Priests, and ancients of the People, brought him bound, and deliuered him vnto Ponce Pilate, Matth. 27. 1. and Pilate hauing scourged Iesus, deliuered him vnto them, for to be crucified: Matth. 27. 26. So here he could not speake of the deliuering of his body to be crucified: for then (when he saith: Doe this in commemoration of me) he should command them, to deliuer his body to the Iewes, or desyre to be crucified againe: which is absurd: but hee saith: This is my body which shalbe deliuered for you, to God in his Church, for a commemoration of me: which accordingly, whe fynd true by experience: for the same substantiall body which he deliuered then, according to the Catholique faith, hath bin euer since, and is at this tyme deliuered for vs in commemoration of him, all ouer the world, to the fulfilling of these his words: This is my body which shalbe deliuered for you, and of the Profecies, and Promisses, and also of this his command, Doe this in commemoration of me.

4. Thirdly, if our Sauiour, had not intended a Sacrifice in his last Supper, and that his true, reall, and substantiall body, should not be in it; he would not haue spoken these words: This is my body which shalbe deliuered for you: but haue left them out, and haue said, take ye and eate this bread in commemora­tion of me, and so it had bin a cleare case, that he had neither offered Sacrifice, nor giuen his body in the communion. But he being God, and truth it selfe, and sent into the world to teath vs the truth, [Page 21] and he saying in the communion: This is my body which shalbe deliuered for you, this doe ye for a comme­moration of me: no indifferent man can deny, but that our Sauiour commanded vs to giue, or deli­uer his body to God for vs, in the commemora­tion which we were to make of him, or that S. Paule, and the Apostles offered not Sacrifice in the body of our Lord, and also taught the Corinthians to offer Sacrifice in the body of our Lord; seeing he saith, that he deliuered vnto the Corinthians, that manner of administrating of the commu­nion, which he receaued from our Lord. And in like manner; though the Greekes, for the most part say of the Chalice, which is shed for you, and the Latins, for the most part say, which shalbe shed for you, as Luke 22. 20. yet they both in effect saye one thing, and importe a Sacrifice in the bloud of our Lord: the greekes intending by these wordes, that Hovv is shed and shalbe shed, cōcurr in one. the bloud of our Lord is shed for vs vnto God, at that present time; and the Latins, that it shalbe shed to God for vs in his Church, vntill the end of the world.

5. Fourthly, our Aduersaries cannot deny; but that our Sauiour in these wordes, taught S. Paule to consecrate, and administer the holie com­munion; and S. Paule the Corinthians, and did not teach what the Iewes did, or were to doe, when they were to crucify our Lord; the text is so plaine: So that these wordes: This is my body which shalbe deliue­red for you; or bloud which shalbe shed for you; haue re­lation [Page 22] vnto the consecration, and administration of the communion, and not vnto the Passion of our Sauiour vpon the Crosse, inflicted vpon him by the Iewes. Whereby it is most manifest, that here our Sauiour saith; This is my body which shalbe delibered for you, and bloud which shalbe shed for you, when you consecrat the communion, make com­memoration of me, or celebtate the memorie of the last Supper; and so giueth Bishopps and Priests and expresse command, not to administer the holie communion, without offering Sacrifice in his body and bloud to God for vs; which according Christ deli­ured his body for vs: and offered his body in Sa­crifice for vs all one. to the phrase of Scripture, is all one with offering Sacrifice: the Scriptures saying: Christ was deliuered vp for our sinnes. Rom. 8. 25. God spared not his owne sonne: but for vs deliuered him, Rom. 8. 31. Christ loued me, and deliuered himselfe for me, Gal. 2. 20. Christ loued the Church, and deliuered himselfe for it, Gal. 2. 25. for Christ was offered in Sacrifice, or offered himselfe in Sacrifice for vs.

6. Fiftly, that here our Sauiour doth not speake of his body, and bloud, as it was to be deliuered, or shed vpon the Crosse for our Redemption, is manifest, for that, there vpon the Crosse, his body Christ­s' bloud shed vpon the Crosse for all; at his laste supper for manie. was deliuered, and his bloud was shed for all man­kynd, as S. Paule witnesseth saying: Christ dyed for all. 2. Cor. 5. 14. as he shed his bloud vpon the Crosse, he is the propitiation for our sinnes (who are of his Church) and not for ours only, but also for the whole worlds, Ioh. 2. 2. reconciling the world vnto himselfe. [Page 23] 2. Cor. 5. 19. as he deliuered his body, and bloud vpon the Crosse, he is Sauiour of the world, Ioh. 4. 14. whervpō the beleeuing Samaritans said: We beleeue, and doe know that this is the Sauiour of the world in­deed, Ioh. 4. 41. But at his last Supper, to shew that he doth not speake of the giuing, or deliuering of his body vpon the Crosse, or the shedding of his bloud vpon the Crosse, he doth not say: This is my body which shalbe deliuered for all: but, this is my hody which shalbe deliuered for you, who are of my Church, for to the Apostles he spoke it. And like­wise, This is my bloud of the new Testament, that shalbe shed for manie vnto remission of sinnes, Matth. 26. 28. And againe, This is my bloud of the new Testament, that shalbe shed for manie. Mark 14. 14. Whereby it is manifeste vnto anie indifferent Reader, that here, at his laste Supper, our Sauiour doth not speake of the deliuering of his body, or shedding of his bloud, at it was vpon the Crosse, but at it is in the Liturgie, or Masse, seeing he limiteth this deliuering of his body vnto the Apostles, and this shedding of his bloud vnto manie, and not vnto all.

7. Our Sauiour here made, and established the new Testament in his bloud, saying of his bloud: Our Lord at his last sup­per, made his Testa­ment. This is my bloud of the new Testament. Mar. 14. Whervpon Tertullian in the 40. chapter of his 4. booke against Marcion saith: Christ established his Te­stament sealed with his bloud, in the mention of the Cha­lice; and Doctor Featly a Puritan, in the 8. chapter of his Grand Sacriledge, avoucheth that Christ calleth [Page 24] the cup his Testament, or laste legacie. But the old Te­stament was not made, or confirmed without a Sa­crifice, The old Te­stamēt vvas dedicated vvith Sa­crifice; and therefore the nevv. as witnesseth Moyses Exodus 24. and S. Paule, Hebr. the 9. Therefore neither was the new Testa­mēt made or established without a Sacrifice; seeing that the old, was a type of the new, and to be ful­filled in it.

8. The dedication, or making of a Testament, ought to be a mans owne free act, and will, and A Testamēt ought to be a mans ovvne free vvill. not the act of an other man, or mens. And the death of our Lord vpon the Crosse, and the shed­ding of his bloud vpon the Crosse, was the act of the Iewes, as witnesseth the Scriptures, saying to the Iewes: You by the handes of wicked men, haue cru­cified, and slaine Iesus of Nazareth. Act. 2. 23. Againe, You did kill Iesus, hanging him vpon a tree. Act. 5. 30. Wherefore, the shedding of his bloud, at his Pas­sion, could not be the dedication of his Testa­ment: seeing that it was not his owne act, but the act of the Iewes; not could be his owne act, see­ing that it is not lawfull for any man to kill him­selfe. Whereby, it is manifest, that here at his last Supper, our Lord made his Testament, and be­queathed his bodie, and bloud vnto his Church, to be offered in an vnbloudy Sacrifice to God for vs, and receaued in the communion vntill he come againe.

9. It is manifest to experience, that S. Paule Manifest by experience. taught the Corinthians, and Grecians to offer vn­bloudy Sacrifice, in the body, and bloud of our Lord, [Page 25] and to communicate of the same: for that the Co­rinthians, and Grecians, euen from their first con­uersion vnto the faith by S. Paule (which was many yeares before he writh his first Epistle to them, Act. 18. 21. and 1. Cor. 16.) vsed vnbloudy Sacrifice, and communicated of the same, as I haue proued in the 12. chapter by three of the fower first ge­nerall Councells, that is to saie; the Councell of Nice, Ephesus, and Calcedon, which for the most part consisted of Grecian Bishopps. And before anie of these generall Councells, was the Prouinciall Councell of Ancyra, in the lesser Asia, not farr from Corinth, which for the most part consisted of Gre­cian Bishopps of those Prouinces, vnto which S. Paule had preached, before he writh this Epistle to the Corinthians; as of the Bishopps of Antioch, Cae­sarea, Galatia, and Phrigia, Act. 18. 22. and 23. yet these Bishopps offered vnbloudy Sacrifice, in the body, and bloud of our Lord, as appeareth by the 2. Canon of the said Councell, which decreed, that if a Priest, or Deacon in the time of persecution, should offer incense vnto an idoll, and after reco­uer himselfe, and fuffer constantly for the faith; then he should reteine the honor of his sea, and place; but not be admitted aine more, either to offer Sacrifice, or assist at the offering of Sacrifice, or holy Liturgie.

10. Who can better tell vs, what manner of communion, S. Paule taught the Corinthians, and Grecians, & what is the sense of these words, in S. [Page 26] Paules Epistle, which concerne the holy commu­nion, then the Corintbians and Grecians themselues, who not only receaued this Epistle from S. Paule but also saw his practise, and example a yeare, and a half together, Act. 18. 11. when the custome of Priests was for the most part, to administer the communiō euery day, Act. 2. 42. And amongst the Corinthians, who can better tell vs, what S. Paule did, and taught in this point, then S. Dionisius Areo­pagita who was converted by S. Paule, not only S. Dionisius Bishopp of Corinth. many yeares before he writh this Epistle, Act. 17. but also was the first Bishopp of Corinth, vnto whom S. Paule writt this Epistle (as withnesseth Eusebius in the 22. chapter of his 4. booke of Histories) yet he in the 3. chapter of his Ecclesiasticall Hierarchie, setting downe the manner, and forme which was vsed in his time, in the administration of the cōmu­nion, sheweth that they vsed to communicate of the body, and bloud of our Lord, offered to God in Sacrifice, as they doe in the Catholicke Church at this day; saying: The Bishopp assoone as he hath said holy prayers, vpon the diuine Altar, beginneth to incense it: and proceedeth to set down a short Ri­tuall, or forme of a solemne manner of offering vnbloudy Sacrifice to God, in the body, and bloud of our Lord, and a communion of the same, per­formed by a Bishopp, and diuerse Priests, Dea­cons, and other Officers to assist him, as is vsed in great solemnities, euen vnto this day, in all our Cathedrall and principall Churches, as is to be [Page 27] seene more at large, in the said 3. chapter of his Ecclesiasticall Hierarchie, and the practise of all solemne Sacrifices, in everie Cathedrall Church.

11. Now seeing that S. Paule speaking of the ad­ministration of the blessed Sacrament, saith to the Corinthians: I receaued of our Lord, that which also I haue deliuered vnto you, many yeares agoe, when I was with you, Act. 18. 11. and the Corinthians, and Grecians administrated the communion, in the body, and bloud of our Lord offered in vnbloudy Sacrifice; it is manifest that both S. Paule taught the Corinthians, to offer vnbloudy Sacrifice in the bo­dy, and bloud of our Lord, and so to communi­cate of the same, and that our Sauiour himself instituted an vnbloudy Sacrifice, and communion in his body, and bloud.

12. Moreouer, not only S. Paule had bin at The faith at Corinth, be­fore the vvrittē vvorde of this E­pistle. Corinth, before he writt this Epistle, and taught them by practise, what they were to doe in the communion, and what to beleeue: but also Prisilla, and Aquilla, Act. 18. 18. Apollo, Act. 19. 1. Stephanus Fortunatus, and Achaicus, were at Corinth, and in­structed them by practise, what they ought to doe in the communion, and what to beleeue before this Epistle was written, as appeareth, 1. Cor. 16. which considered, and seeing that the Corinthians, euen in the infancie of their Church, offered vn­bloudy Sacrifice in the body, and bloud of our Lord, and communicated of the same, as I haue proued in the 12. chapter by the consent of many Coun­cells, [Page 28] and Fathers of the primitiue Church; who can doubt, whether S. Paule taught the Corinthians, and Grecians, to offer vnbloudy Sacrifice in the bo­dy, and bloud of our Lord, and to communicate of the same, that is not willing to be deceaued? seeing that it is more hard, and vncertaine, for men to gather, and vnderstand a thing deliuered by an Epistle only, and that in this point briefe, and short; then both by seeing it donn, and practi­sed many yeares, and by an Epistle also both to­gether; when an Epistle only, may with greater facilitie be altered, and changed, then a Religion which is settled, and established in manie citties, and prouinces, as wee see by experience.

CHAP. III. The Scriptures, and all knowne Christian-mens bookes, who writt of this subiect before Luther (reputed hereticks to both par­ties only excepted) teach a Sacri­fice in the body, and bloud of our Lord.

1. THe Scriptures are so plaine, for the insti­tution of an vnbloudy Sacrifice, or Sacrifi­ce The Scriptu­res manifest for Sacrifice. of Gifts in the body, and bloud of our Lord, that S. Augustin, speaking of the old Testa­ment (in his Oration against the Iewes, seth downe [Page 29] in the beginning of his 6. Tome) saith vnto them; Search the Scriptures, for they beare testimonie of this cleane Sacrifice, which is offered vnto the God of Israel, noth of your nation only, from whose handes he foretold, that he would not receaue: but of all nations, who saie, come lett vs ascend vnto the mountaine of God: not in one place, as it was commanded you, in the earthly Hie­rusalem; but in euery place, euen vnto Hierusalem it Sacrifice of­fered in eue­ry place in S. Augusti­nes tyme. selfe. And in like manner, preaching vnto the Christians (in his first Sermō vpon the 33. Psalme) he saith: Faithfull men, who haue read the Ghospell, do know, the Sacrifice of the body, and bloud of our Lord, dilated ouer the whole globe of the earth. Thus S. Au­gustine, both vnto the Iewes, and faithfull Chri­stians, whereby we gather fower things; first, that in the opiniō of S. Augustine, both the old, and new Testament speake plainely, and manifestly enough of an vnbloudy Sacrifice, or Sacrifice of the body, and bloud of our Lord, which was to be vsed in the new Law. Secondly, that the Sacri­fice of the body, and bloud of our Lord, was in S. Augustins time, Dilated ouer the whole globe of the earth, and beleeued of all faithfull men. Thirdly, VVhy our Aduersaries read Scrip­tures, and find not Sa­crifice for Christians. that the cause, why our Aduersaries doe not, or will not beleeue, that we ought to vse, an vnblou­dy Sacrifice in the body and bloud of our Lord, is not, for that the Scriptures doe not sufficiently speake of it: but for that, they are blynded with obstinacie, and obduratiō of heart with the Iewes; and so though they read the Bible euery day, and [Page 30] heare it read many times; yet as our Lord said: Seeing they see not, and hearing they heare not; neither doe they vnderstand &c. for their heart is waxen grosse, The Ievves deny Chri­stian Sacri­fice. Matth. 13. 13. Fouerthly, our Aduersaries in de­nying, that we ought to offer Sacrifice in the body and bloud of our Lord, doe take parte with the Iewes, and Gentils, against the faithfull Christians of all former ages.

2. Againe S. Augustine in his said Oration a­gainst the Iewes, saith vnto them, as we in his wor­des S. Augustins speech to the Ievves, ap­plied to our Aduersaries. may saie vnto our Aduersaries: Least you should thinke (ô Iewes) because you doe not offer Sacrifice, and that God will not receaue Sacrifice at your hands, that Sa­crifice is not to be offered vnto God, which he indeed doth not stand in neede of, who wanteth not any of our goods: yet that he is not without Sacrifice, which is not profitable vnto him, but vnto you: he addeth and faith, from the rising of the sunne, euen vnto the goeing dow­ne, my nane is made famous in all nations, and in euery place, there is offered a cleane Sacrifice vnto my name, for great is my name in the Gentills, saith the Lord om­nipotent. What wilt thou answere to this (ô Iewe?) open thine eyes, yet at last, and see the Sacrifice of the Chri­stians, to be offered from the rising of the sunne, vnto the goeing downe, not in one place, as it was appointed for you; but in all places; not vnto any God what soeuer, but vnto that God, who foretolde these thinges, the God of Israel. Thus S. Augustine against the Iewes; whereby we see, that the whole Catholicke Church, dilated ouer the world, in S. Augustins time, not only offe­red [Page 31] Sacrifice to God in the body, and bloud of our Lord, as they doe now; but also beleeued, that they were taught so to doe by the Sriptures.

3. And not only in these bookes, S. Augustine speaketh of the Sacrifice of the Christians, offered S. Augustins often repeti­tion of the Sacrifice of the body, and bloud of our Lord. vnto God, in the body, and bloud of Christ: but also often in his other workes, he calleth the Eu­charist the Sacrifice of the body, and bloud of Christ: as in the 25. chapter of his first booke against Cresconius, saying: The only Sacrifice of the body it selfe, and bloud of our Lord. And in 27. chap­ter following: The Sacrifice of the body, and bloud of Chist. And in the 8. chapter of his 22. booke of the Cittie of God, he telleth vs, how one of his neighbours, Hesperius by name, a Tribune, finding his cattle, and seruants to be molested by euill Spirits, came vnto his Priests, in his absence, and desired, that some one of them, would come thi­ther, and by his praiers dryue away these wicked The Sacri­fice of the body of our Lord, expel­led vvicked Spirits. Spirits: One went, and offered there (saith S. Augu­stine) the body of Christ, praying as well as he could, that the 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 [Page 32] 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, [Page 33] 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 [Page 34] 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 [Page 35] 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 Passion, Resurrection from hell, and Ascension into heauen; we doe offer vnto thee, this immaculate [Page 36] host, reasonable host, vnbloudy host, this holy bread, and Chalice of eternall life; and beseech, that thou wouldest receaue this oblation in thy high Altar by the handes of thy Angells, as thou hast vouchsafed to receaue the Gif­tes of thy child Abell, and the Sacrifice of our Patriarch Abraham, and that which the high Priest Melchisedech offered vnto thee. Which wordes are also vsed in the in the offering of Sacrifice in the body and bloud of our Lord, in the Catholicke Church, even vntill this daie.

8. S. Hierome, who, as we haue placed them, is the sixth amonst the antient Doctors of the Catho­lick S. Hierome of the Sacri­fice, and Sa­crament. Church, so constantly beleeued a Sacrifice, and communion in the body and bloud of our Lord, that in the 5. chapter of his 3. booke against the Pelagians, he saith; Christ hath taught his Apostles this: that these who haue daily confidence in the Sacrifice of his body, may bouldly saie; Our Father which art in heauen, as the Catholicke Church vseth, euen vntill this daie, in the daily Sacrifice of his body. Vpon the first chapter to Titus: A Bishopp is to offer pure victimes euery daie to God, for his owne sinnes, and sinnes of the People. In the 19. chapter of his first book against Iouinian: Priests ought alwaies to offer Sacrifice for the People. In the 3. chapter of his book against Vigilantius, defendeth the Bishopp of Ro­me, who (as he saith) offered Sacrifice to God ouer the venerable bones of Peter and Paule. In his 150. Epistle: Moyses hath not giuen vs true bread: but our Lord Iesus he is the guest and the banquet, he is he that eateth and [Page 37] who is eaten: we drincke his bloud, and without him we cannot drincke it, and daily in his Sacrifices, we tread forth the new redd wine of the branch of the true vine, and of the viniard of Sorac, which is as much as to saie, chosen; and out of these we drinck new wine of the Kingdome of the Father. In the Preface of his 5. book vpon the Prophet Ieremie, alluding to the communion of Christians, he saith: The People of God shall eate the bread which was borne in our village of Bethlem, where he sometimes liued a religious life, in a monasterie. Vpon the 3. chapter of So­phonias; Priests serue the Eucharist, and distribute our Lords bloud to his People. In his Epistle to Heliodorus he saith: God forbidd that I should speake any sinister S. Hierome his respect to Priests. thing of those, who succeeding to the Apostolicall degree, doe make the body of Christ with their holy mouthes, by whom we also become Christians. Againe in his Epistle to Euagrius, he saith: At the praiers of Bishopps, and Priests, the body and bloud of Christ is made. Which eminencie, and dignitie of consecrating the body and bloud of our Lord, who is the lambe without spott, and the light of heauen, so penetrated his heart, that though a Priest, yet out of his pro­found S. Hieromes humilitie. humilitie, and venerable respect to so great a Mysterie (as is the consecration of the body and bloud of our Lord) would not venture to conse­crate, or offer Christian Sacrifice, as witnesseth S. Epiphanius in his Epistle to Iohn Bishopp of Hieru­salem, translated out of greeke into latin by S. Hierome himselfe, and fett downe both amongst [Page 38] S. Hieromes Epistles, and in S. Epiphanius his wor­kes, where he saith: That after he had seen that there were a multitude of holy bretheren, or fryars gathered together in a Monastery, and the holy Priests Hierome and Vincent (who liued amongst them) out of their modestie and humilitie, would not exercise the offering of Sacrifice, due vnto their function, nor labour in this Sacrifice the chiefest sal­uation of Christians. part of the Ministrie, which is the chiefest saluation of Christians; he ordayned S. Hieromes brother a Priest to supply the necessitie of the monasterie, for the of­fering of Sacrifice, and the administration of Sacra­ments: as further witnesseth S. Hierome in the 3. chapter of his Epistle to Theophilus, against Iohn of Hierufalem, and Epiphanius aboue cited.

9. By this which hath been said, it is so mani­fest, that all the six aforesaid ancient Doctors of the Catholick Church not only held and taught a Sacrifice in the body and bloud of our Lord, and a communion of the same, but also that this their opinion was agreable to the Scriptures, that it is without all controuersie. Before all those Do­ctors, flourished Optatus Mileuitanus, who writing Optatus Mi­leuitanus. of the furie of the hereticall Donatists, against the Eucharist of the body and bloud of our Lord, consecrated by Catholicke Priests, saith in his 2. booke against Parmenianus. That your aforesaid The furie of the Dona­tists against the Sacrifice, and Eucha­rist of Ca­tholickes. Bishopps might violate all holy thinges, they comman­ded the Eucharist to be cast vnto doggs; not without a manifestation of the iudgement of God, for the same doggs becomming madd, with their teeth tore theire [Page 39] Maisters, as theeues and guilty of the holy body. &c. Againe in his 6. booke describing yet more at large, the furie of these heretickes, against the Sacrifice of the body and bloud of our Lord, offe­red by Catholick Priests, saith: What is so sacrile­gious, as to breake, raise, or remoue the Altars of God, vpon the which you also sometimes offered? wpon which the vowes of the People, and the members of Christ are borne; where Almightie God is inuocated, where the holy Ghost being desired, doth descend; from whence many take the pledge of eternall saluation, the defence of faith, and hope of Resurrection, &c. for what is the Altar, but the seate of the body and bloud of Christ? All these things your furie hath either raised, or broken, or remoued, &c. What had Christ offended you, whose body and bloud did dwell there (vpon the Altar) for a certaine time? What haue you offended against your­selues, that you should breake these Altars, vpon the which for many yeares before vs, you offered as we thinke holily? whilest that you doe wickedly persecute our han­des there, where the body of Christ doth dwell, you strike your owne, whereby you imitate the Iewes. They cast their handes on Christ vpon the Crosse, and you stri­ke him vpon the Altar. And afterwardes▪ This wicked deede is doubled, whilest you breake the Chalices, the beares of the bloud of Christ; whose species you haue tur­ned into masses or lumpes, prouiding marchandize for wicked fayres. Thus Optatus.

10. S. Cyprian, liued abond the yeare 240. and S. Cyprian his beleefe of this Sacri­fice. he in his 63. Epistle, proueth against the Aquarij [Page 40] (certaine hereticks who were in his time) That Ie­sus-Christ our Lord God, was author, and teacher of this Sacrifice, of his body and bloud, which in his time, was vsed, and beleeued throughout the Christian world, as there he proueth at large, and by the same places of Scripture, which Catholic­kes at this day, alleadge against the different opi­nions of their aduersaries; adding also in the sa­me Christ at his last Supper offered him­selfe in Sa­crifice. Epistle, saith: Who is more the Priest of the high God, then our Lord Iesus-Christ, who offered Sacrifice to God the Father, and offered the same, which Melchise­dech had offered, that is bread and wine, to witt his bo­dy and bloud. Againe, Iesus-Christ our Lord God, he is the chief Priest of God the Father, he offered first him­selfe to God the Father, and commanded that (which he then did) to be donne in commemoration of him. Mo­reouer, he there saith, to the Aquarian Hereticks, who would only vse water, and no wine in the Sa­crament of the Chalice: The bloud of Christ, where­with Christ bloud seene in the Chalice. we are redeemed and quickned, cannot be seene to be in the Chalice, when wine, whereby the bloud of Christ is shewed, is not put into the Chalice. And ci­ting the wordes of consecration, as they are sett downe by S. Matthew, in the 26. chapter of his Ghospell, addeth: Hereby we finde, that the Chalice which our Lord offered, was mixt; and that it had bin wine, which he called his bloud: whereby it doth appeare, It vvas first vvine, and after his bloud. that the bloud of Christ, is not offered, if there be no wi­ne put into the Chalice, neither is our Lords Sacrifice celebrated, with lawfull sanctification, vnlesse our obla­tion, [Page 43] and Sacrifice shalbe answerable to the Passion; wherein our Sauiour shed bloud and water, &c. Iohn. 15. 34. Againe; As with this common wine, the mind is sett at libertie, the spirits freed, and all sorrow Christian drinck, the bloud of Christ. banished: so by drincking the bloud of our Lord, and the healthfull cupp, we cast awaie the memorie of the old man, and doe forgett our former worldly conuersation, &c. Againe: How shall we shed our bloud for Christ, who are ashamed to drinck the bloud of Christ. This, and much more to this effect, hath S. Cyprian in one afore said Epistle, besides what he hath dis­persed through his other workes.

11. Alexander the first, was made Bishopp of Rome, in the yeare 121. and suffered a most cruell martyrdome, for the faith in Rome, when the faith of Christ, flourished amongst the Romans, as our Aduersaries confesse: and he in his first Epistle vnto all Catholicks, repeating the wordes of con­secration, addeth: With such hostes God will be de­lighted and pleased, for nothing can be greater in Sacrifices then the body and bloud of our Lord: neither is there any oblation more to be desired then this, for this exceedeth all oblations, which is to be offered vnto God, with a pure conscience, and to be receaued with a cleane heart, and to be worshipped of all. Thus S. Alexander.

12. S. Clement (of whom S. Paule maketh men­tion, Philippians 4. 3.) in the 57. chapter of his 2. book of Apostolicall constitutions saith: Lett the Bishopp pray in these wordes; conserue ô Lord thy People safe, and blesse thine inheritance, &c. Afterwards lett [Page 44] Sacrifice be made, all the People expecting and praying insilence; and Sacrifice being donn, lett euery order a part receaue the body of our Lord, and the pretious bloud, approaching in order, with modestie, and re­uerence, as vnto the body of the king, before they receaued it. Thus these most ancient Fathers, of the Sacrifice of the body, and bloud of our Lord instituted by our Sauiour, and continued in the Church of God, as they prooue, by the same Au­thorities of Scriptures, which the Catholicks al­leadg at this day. And all Christian mens books, and workes, who haue written of this subiect, are so conformable, to the doctrine of those before cited Fathers in this point of the Sacrifice, of the body and bloud of our Lord: that our Aduersa­ries (knowne and reputed hereticks to both par­ties only excepted) are not able to assigne, or bring forth any book written before the rebellion of Luther, which denieth the offering of Sacrifice to God, in the body, and bloud of his only Sonne, amongst Christians. And this is sufficient to pro­ue, that the Scriptures, and all knowne Christian mens bookes, who writt of this subiect, before Luther (knowne and reputed hereticks or enor­mish erroneous men to both parties only excep­ted) teach a Sacrifice in the body and bloud of our Lord.

CHAP. IV. Remission of sinnes, and other blessings are, and may be obtained, by the Sacrifice of the body, and bloud of our Lord.

1. THe Sacrifice of our Redemption, which The Sacrifice of the Crosse, like a Par­don at the end of a Par­liament. our Lord offered for vs vpon the Crosse, is like vnto a generall Pardon, at the end of a Parliament; which is in it selfe sufficient, to pardon all his Majesties subiects for the offences there in specified, were they tenntymes more then they are: yet actually, it pardoneth not any one of them, but those who vse the meanes, which his Majesties lawes require in that case, for the apply­ing his gratious generall pardon vnto themselues; which is to sue out a writt of pardon, or the like. So the Passion of our Lord, and his Redemp­tion vpon the Crosse, is in it selfe sufficient to re­deeme tenn thousand worlds (if there were or could be so many) from euerlasting paines, and from the punishment imposed vpon man, for ori­ginall and actuall sinne; as wittnesseth S. Iohn say­ing: Christ is the propitiation of our sinnes, and not for ours only; but also for the whole world: yet actually (according to the common concurse of God) it redeemeth not any one man, from euerlasting torments, but those who vse the meanes, to ap­plye the Passion of our Lord, and his Redemption [Page 46] vpon the Crosse to themselues, expressed in the Law of God, as withnesseth S. Paule, saying: Christ was made to all that obey him, cause of eternall salua­tion. Heb. 5. 9.

2. And amongst the many meanes, which Al­mightie God hath left vnto mankind, to apply the Sacrifice of our Redemptiō, and merits of Christs Passion vnto vs, this is one, the offering of a cer­taine, and particular, externall visible Sacrifice vnto God, representing the inward Sacrifice of our hearts and the Passion of his Sonne, thereby to acknow­ledge him for our God and supreame Soueraigne Lord, and apply the meritt of the said Passion vnto ourselues, for the remission of our sinnes; as is manifest by the practise of the Church of God, euen from the beginning, or first plantation there of vpon earth: for Abel, Noe, Abraham, Isaack, Iacob, Iob, and the Children of Israel, offered par­ticuler visible Sacrifice to God, in commemora­tion of the Passion of our Lord to come, for the remission of sinnes by his Passion; who was presen­ly promised, vpon the fall of Adam, Gen. 3. 5. and in vertue, Slaine from the beginning of the world. Apoc. 13. 12. Whervpon S. Iohn saith: He hath re­deemed vs to God in his bloud, out of euery tribe, and tongue and people, and nation. Apoc. 5. 9. And there is no saluation in any other. Act. 4. 14.

3. In proofe here of, By faith (in Christ to come) Abel offered a greater host to God, then Cain, by which Abel by Sa­crifice obtai­ned testimo­ny of Iustice he obtayned testimony, that he was just. Heb. 11. Noe [Page 47] built an Alter to our Lord, offered holocaustes vpon the Alter. And our Lord smelled a sweete sauour, and said: I will no more curse the earth for men: and God blessed Noe, & his Sonnes. Gen. 8. & 9. Iob (when the daies Noe by Sa­crifice obtai­ned blessing. of feasting which his Children made, were past) arising vp early, offered holocausts for euery one of them: For he said, least my Sonnes haue sinned. Iob. 1. Our Iob offered Sacrifice for the remis­sion of sinnes Lord said to Eliphaz the Themanite, my furie is wrath against thee, and against thy two friends: take therefor seauen oxen, and seauen Rams, and goe to my seruant Iob, and offer holocaustes for your selues, and my seruant Iob shall pray for yow &c. that the folly be not imputed Eliphaz by Sacrifice and prayer ob­tained re­mission of sinnes. vnto you, Iob 42. In the written Law, God often commanded the Priests, and People, to offer Sa­crifice for the remission of their sinnes, saying: If the multitude of Israel be ignorant, and through igno­rance, doe that which is against the commandements of our Lod &c. they shall offer for their sinnes a Calfe &c. and the Priest praying for them, our Lord wilbe propitious vnto them. Leuit. 4. 13. If a Prince sinne through ignorance &c. he shall offer an host to our Lord, a Buck of the goates without spot, &c. and the Priest shall praye for him, and for his sinne, and it shalbe forgiuen him. And if a Soule of the People of the Land, shall sinne through ignorance, doing any of these things, that by the Law of our Lord are forbidden, and offending, &c. he shall offer a shee goate without spot, &c. The Priest shall praye for him, and it shalbe forgiuen him. Leuit. 4. 27. and the like is said of many other Sacrifices, offered for sinne, in the 4. 5. [Page 48] and 6. chapters of Leuiticus; which manner of offe­ring Sacrifice, for the remission of their sinnes, continued in the Church of God, amonst the Peo­ple of Israel, vntill this last Supper of our Lord.

4. At the last Supper of our Lord, our Sauiour did not take away out of his Church Priesthood, and Sacrifices for the remission of sinnes, in such Our Sauiour constituted a Sacrifice for the remis­sion of sinne. sort, as that he would haue no more exteriour visible Sacrifice offered vnto God, for the remission of sinnes. This is contrarie to the Law, and the Prophets, wcich he came to fulfill, and not to brea­ke. Math. 5. but translated the Priesthood, from the order of Aron, vnto the order of Melchisedech. Heb. 7, and chāged the Sacrifice of brute beasts, which were offered in commemoratiō of him, for the remissiō of sinnes in the old Law, into the Sacrifice of his bo­dy, and bloud, vnder the species of bread, and wi­ne, for the remissiō of sinnes in the new Law; to the fullfilling of the Law, and the Prophets, concer­ning Priesthoop, Sacrifices, and the remission of sinnes by Sacrifice, offered in commemoration of him; when taking bread, he blessed, brake, and gaue it to his Disciples, and said: This is my body which is broken for you. Cor. 11. for the remission of sinnes, as wittnesseth Origen in his 35. Tract vpon S. Mathew. S. Chrysostome, vpon the 26. of S. Mathew, and S. Damascene in the 14. chapter of his 3. book, Orthodoxae fidei: who all citing this text, in the places aforesaid, and there vnto, as the true sense, and meaning thereof, and words of our [Page 49] Lord, For the remission of sinnes which are not put into the Bible, at the consecration of the bread, because they are annexed vnto the consecration of the Chalice, Math. 26. yet the Liturgie, or publick Church-seruice book, sett forth by S. Iames the Apostle, hath these wordes of our Lord thus: This is my body which is broken, and giuen for you, for the remission of sinnes, S. Marke, in his Litur­gie readeth: This is my body which is brokē for you, and distributed in the remission of sinnes, S. Basil, S. Chry­sostome, and the Aethiopians in there Liturgies read: This is my body which is broken for you in the remis­sion of sinnes.

5. in like manner our Sauiour taking the Cha­lice, He gaue thankes, and gaue to the Apostles saying, The Chalice offered for the remis­sion of sinnes drincke ye all of this, for this is my bloud of the new Te­stament, which is shed for many vnto remissiō of sinnes. Math. 16. and then offered Sacrifice in his body and bloud vnder the species of bread, and wine for the remission of the sinnes of many, according to his words: and when he had donn, he established the remission of sinnes, by the giuing of his body, and shedding of his bloud vnto God, vnder the species of bread, and wine, saying: This doe for a commemoration of me. Luk. 22. And, This doe ye as often you shall drinck for the commemoraton of me. 1. Cor. 11. And so fullfilled the Law, and the Pro­phets, concerning Sacrifice for the remission of sinnes, by establishing in his Church, that one, pure, and cleane oblatiō, or host of his body and bloud, [Page 50] vnder the species of bread and wine, for the re­mission of sinnes, in place of the many, and diuer­se Sacrifices, which were vsed in the Law of nature, and written Law of Moyses.

6. And that this change of Sacrifice for the re­mission of sinnes, might be the better known Propitiato­rie Sacrifice not taken avvay but changed. our Lord did not speake only once of it, but di­uerse tymes, and said: This is my body which is bro­ken for you, for the remission of sinns; as wittnes the Liturgies, before cited, and S. Damascene in the 14. chapter of his 3. booke, Orthodoxae fidei: and also said: This is my body vhich shalbe broken, or de­liuered for you, for the remission of sinnes, as wittnes Origen, and S. Chrysostome in the places before ci­ted. And this diuersitie of words, our Lord vsed Propitiato­rie Sacrifice commanded to expresse, that he both then broke his body to God, for the remission of sinnes; and also com­manded, that it, and no other body should be broken to God for vs, for the remission of sinnes, in his Church, and so made voyde all the Sacrifi­ces of the old Law, and established this of the new; and therefore also he said of the Chalice: This is my bloud of the new Testament, which is shed for many, for the remission of sinnes; and, This is my bloud of the new Testament, which shalbe shed for many vnto the remission of sinnes, as wittnes the greeke and la­tin Bibles: for the greeke Bibles read these words in the present tense, and the latines in the future tense, to signify vnto vs, that our Lord, then at his last Supper, offered Sacrifice to God the Father [Page 51] in his body and bloud for the remission of sinnes; and withall gaue an expresse command, that no other kind of Sacrifice, should be offered for the remission of sinnes in his Church, but the Sacrifice of his body and bloud; which we see fulfilled.

7. As faith in Iesus-Christ to come, and the Sa­crifice of our Lord vpon the Crosse to come, did Saluation at all tymes by vertue of our Lords Passion. not hinder the faithfull in the Law of nature, and written Law, from the offering of Sacrifice to God in the commemoration of Christs Passion to co­me, for the remission of their sinnes: so neither may it doe in the Law of grace: seing that Christ, was slaine from the beginning of the world. Apoc. 13. 8. and by vertue of his Passion, the faithfull in the Law of nature, and written Law, were saued as they are now, as our Aduersaries together with vs confesse; though now, the faithfull in the Law of grace, haue better meanes: because the Law brought nothing to perfection: but, an introduction to a better hope. Heb. 7. 19. And, Iesus is made a surty of a better testament. Heb. 7. 22. which he should not be, if in the new Testament, he had not instituted (as he did) a propitiatorie Sacrifice for sinne in better termes.

8. And not only the Scriptures, at the institu­tion All high Priests ordai­ned to offer Sacrifice for sinne. of the blessed Sacrament, doe affirme that our Lord offered a propitiatrie Sacrifice, in his bo­dy and bloud for the remission of sinnes: but also S. Paule, saith: Euery high Priest, taken from amongst men, is appointed for men, in these things which ap­pertayne [Page 52] to God, that he may offer Gifts, and Sacrifice for sinne. Heb. 5. 1. wherefore seeing that our Sa­uiour was a high Priest according to the order of Mel­chisedech. Heb. 5. 10. it is certaine that he offered Gifts, and vnbloudy Sacrifice for the remission of sinne: seeing that euery high Priest did it. And considering that he ordayned the Apostles Bi­shoppes, The Apostles high Priests. and his Priests at his last Supper; Act. 1. it necessarily followeth, that at his last Supper, he both offered Gifts, and vnbloudy Sacrifice for the remission of sinnes: and also ordayned the Apost­les Bishoppes, and high Priests, for to offer Gifts, and vnbloudy Sacrifice for the remission of sinnes: and seeing that at his last Supper, there is mention made of no other Gifts, giuen, or broken to God for the remission of sinnes, but his body, and bloud, vnder the species of bread, and wine: it manifestly followeth, that our Lord at his last Sup­per, instituted an vnbloudy Sacrifice, or Sacrifices of Gifts, in his body, and bloud, vnder the species of bread, and wine to be offered in his Church, for the remission of sinnes; because he then taught his Church what she should doe herin.

9. And not only the ancient Fathers when they haue occasion to speake of the last Supper of our The Fathers affirme that our Lord in­stituted a Sacrifice for the remis­sion of sinnes Lord, affirme that our Sauiour offered vnbloudy Sacrifice in his body and bloud, for the remission of sinnes, as S. Clement, in the 12. chapter of his 4. book of Apostolicall constitutions: S. Alexander in the 2. chapter of his Epistle vnto all Catholicks: [Page 53] S. Irenaeus in the 23. chapter of his 5. book of here­sies: Origen in his 35. Tract vpon S. Mathew: S. Cy­prian, in his 63. Epistle: S. Chrisostome in his 28. homily vpon S. Math: S. Augustine in the 24. chap­ter of his 1. book, De Peccatorum meritis: but all the publicke Liturgies, or Church seruice bookes, for the administration of the communion, which ha­ue bin vsed by any nation, or people in the Church of God before Luther (reputed heretickes only excepted) affirme, that our Lord at his Last Sup­per, instituted a Sacrifice in his body, and bloud for the remission of sinnes: as the Liturgies, or books of the administration of this Sacrament, sett forth by S. Peter, S. Iames, S. Marke, S. Basil, S. Chrysostome, &c. and all the whole Church of God (the promises of God considered) could not decaie in the right vse, and beliefe of this Sacrament.

10. Our Sauiour comming to fulfill the Law, Our Sauiour came to full­fill the Lavv, and the Pro­phets con­cerning Sa­crifice. and the Prophets, as he wittnesseth Math. 5. and all the Sacrifices in the Law of nature, and Law of Moyses, being figures, and shadowes of this one, and only Sacrifice of the body, and bloud of our Lord, as wittnes the Scriptures, saying: Priests that offer Gifts according to the Law, serue vnto the ex­ample, and shadow of heauenly things. Heb. 8. 5. for the Law had a shadow of good things to come. Heb. 10. 1. And all these things hapened to them in figure. 1. Cor. 10. for the Law brought nothing to perfection: but an introduction to a better hope. Heb. 7. 19. Wherevpon S. Augustine, in the 20. chapter of his book, against [Page 54] the Aduersaries of the Law, and the Prophets, saith: Israel according to the flesh, did serue in the shadowes of the Sacrifices where with the singular Sacri­fice The Sacrifi­ces in the ould Lavv, shadovves of the Sacrifice in the nevv. was signifyed, which now the Israel, according to the spirit, doth offer. Againe in the same chapter he saith: Our Lord hath sworne, and it shall not repent him: Thou art a Priest for euer according to the order of Melchisedech, to commend that healthfull Sacrifice, wherein his holy body, and bloud is shed for vs, where of the Sacrifices, which were commanded, to be immo­lated of vncleane beastes, were shadowes. Whervpon it followeth, that the Sacrifice of the body, and bloud of our Lord, was not only to be a propitia­torie Sacrifice, for the remission of sinnes; but also a Sacrifice of Thanksgiuing, peace, laud, and prayse, and for the obtayning of all those things, for which the diuerse, and sundrie Sacrifices of the Law of nature, and written Law, were vsed, to the fulfilling of the Law, and Prophecies, con­cerning these Sacrifices.

11. Wherefore, seing that in the Law of nature, and Law of Moyses, there were not only propitia­torie The diuerse Sacrifices of the old Lavv fulfilled in the Sacrifice of the nevv. Sacrifices, for the remission of sinnes; but also of Thanksgiuing, and for peace, as also vpon vowes made for the obtaining sōme good thing, to the honor of God, and good of personnes, as is sett downe in the 7. chapter of Leuiticus, and other places; as also for cessation of plauges, or other punishments, as is specifyed in the 2. of Kings, and last chapter: and in like manner for the pre­seruation [Page 55] of the temporall life of men, which Onias the high Priest practised, in the fact of He­liodorus, 2. Machab. 3. and the people of Israel for the preseruation of the life of Darius, and his chil­dren; Esdras, and 6. chapter: what Christian man, can with reason deny, that the Sacrifice of the body, and bloud of our Lord (wherein all these Sacrifices are to be perfectly fulfilled) may not be offered to God, for the obtaining of all, or any one of these, or like benifits; especially, seing that it hath bin the practise of the Catholicke Church in all ages, as appeareth by all the Liturgies, or publicke Church seruice books of ancient tymes, where in the manner of offering the body, and bloud of our Lord to God, vnder the species of bread, and wine, is sett down, not only for the re­mission of sinnes; but also for the obtaining those other particuler blessings, comforts, and consola­tions, as is to be seene, in the said books at large.

12. S. Augustine so constantly beleeued this S. Augustine, of the remis­sion of sinne by Sacrifice. doctrine, that in his 57. question vpon Leuiticus, he saith: By these Sacrifices (of the old Law) this only Sacrifice (the new) was signifyed, wherein is true remission of sinnes: from taking the bloud of which Sa­crament in nourrishment, there is no restraint; but ra­ther an exhortation vnto all to drinck it. And speaking of the practise, and vse of this meanes, for the re­mission of sinnes, in the 12. chapter of the 9. book of his confessions, saith: That the Sacrifice of our redemption was offered for his Mother, for the re­mission [Page 56] of her sinnes after her death: and yeal­ding the reason, why the Sacrifice of the body, and bloud of our Lord, was offered for her, in the next chapter, addeth: All though shee was so quicke­ned, and renewed in Christ (whilst she remained yet amonst vs) that thy name was praysed both in her be­leefe, and lyfe: yet I dare not affirme, that after thou hadest regenerated her, by her Baptisme, there issued no word out of her mouth, against thy commandement. And in the 25. chapter of his 10. book of the cittie of God, he saith: that at the tyme of the vniuer­sall iudgment, it wilbe necessary, that some be purged by the fyer of the iudgmēt: because then, Noe man can offer Sacrifice for his sinnes; shewing, that the offering of Sacrifice in the body, and bloud of our Lord for the remission of sinnes, shall not cease vntill the end of the world, and then adding, saith: For all who offer Sacrifice for their sinnes, are commonly in the sinne, for the remission whereof they doe offer Sa­crifice, and when they haue offered, and it shalbe accep­table to God, then their sinnes are forgiuen.

13. S. Cyprian, liued about the yeare 240. yet S. Cyprian, and the vvhole Ca­tholick Church, of the remis­sion of sinne by Sacrifice. speaking of the practise of the Catholick Church of his tyme, in his 66. Epistle, saith: The Bishopps which were before vs, haue religioussy, and prudently decreed, that none of the brethren departing out of this lyfe, should name for his Executour, or Ouerseer a Cler­gy man, and if any did, there should be no offering for him, nor Sacrifice celebrated for his ease, or rest. In the yeare of our Lord 121. S. Alexander, the first, was [Page 57] made Bishopp of Rome; yet he in the 2. chapter of his first Epistle vnto all Catholicks, repeating the words, of the institution, of this Sacrifice, of the body, and bloud of our Lord, for the remission of sinnes, presently addeth, saying: Crimes, and sinnes are blotted out, by offering these Sacrifices to God. And to conclude; the remission of sinnes, by the offe­ring of the Sacrifice of the body, and bloud of our Lord, was so generally beleeued to be a matter of faith; that in the most flourishing tyme of the Church, A [...]ius was condemned of heresie, for denying amongst other things, the offering of Sa­crifice for the dead. As wittnesseth Epiphanius in his recapitulation of all heresies: S. Augustine, in the 53. heresie of his book of heresies: and S. Damas­cene, in his book of 100. heresies. And if it were the faith of the Catholick Church, to beleeue, that we might offer the Sacrifice, of the body, and bloud of our Lord, for the remission of the paines, and punishment due vnto some sinnes after death: no man can with reason deny, but that also, it was the faith of the same Church, to offer the Sacrifice of the body, and bloud of our Lord, for the remis­sion of the sinnes of the liuing.

14. And it was not only the custome of the Catholick Church, to offer the Sacrifice of the bo­dy, and bloud of our Lord, for the remission of Sacrifice of­fered for other blessings. sinnes; but also for obteyning of other benefits. Tertullian in his book to Scapula, saith, that in his tyme, They offered Sacrifice for the health of the Empe­ror: [Page 58] as we doe many tymes for our Soueraigne Lord king Charles, his Queene, and Children. S. Augustine in the 8. chapter of 22. book, of the cittie of God, relateth how one of his Priests offe­red the body of our Lord in a hous that was pos­sessed with euill Spirits; and the wicked Spirits ceased to trouble the hous any more.

15. S. Chrysostome vpon the 95. Psalme, setting downe the practise of the Catholick Church, in S. Chryso­stome, of the custome of the Church, in offering Sacrifice. offering Sacrifice, saith: In euery place are Altars, and Doctrine: This God foretould by the Prophets: for ex­pressing the Ecclesiasticall sinceritie, and manifesting the ingratitude of the Iewes, he saith vnto them: I haue no will in you saith the Lord omnipotent; neither will I receaue hostes from your hands; for from the rysiing of the sunne, vnto the goeing downe, my name is glori­fied amongst the Gentills; and in euery place, Sacrifice is offered to my name, and a pure Sacrifice. See how fully, and plainely, he hath interpreted the mysticall table, which is the vnbloudy Sacrifice, and calleth pure incense, the holy prayers, which are offered with the Sacrifice; for this incense doth recreate God; not that which is ta­ken from the rootes of the earth; but that which is brea­thed from a pure heart. Lett my prayer therefore, be deliuered as incense in they sight: dost thou see, how it is graunted to this Angelicall Sacrifice, to shyne most brightly in euery place? dost thou not see, how neither the Altar, nor the Canticle is comprehended, within any limits? In euery place incense is offered to my name. Therefore most certainly, the principall mysticall table, [Page 59] and the heauenly, and the most venerable host, is the pure Sacrifice. There is also amongst vs diuers kinds of Sacrifices: for the Law of the ould Testament, had di­uers hosts, some for sinne, others which were called holo­caustes; others, Sacrifice of praise; others of health; others for the cleansing of Leapers; briefely, there were others, and many, and diuers, for those who were censured to innumerable expiations. Great was the number of the Sacrifices of the ould Law, and aboue measure; all which the new grace entring vpon, doth comprehend in one Sacrifice; by appointing one and a true host: thus S. Chrysostome. With S. Chrysostome agreeth S. Leo, in his 8. Sermon vpon the Passion, saying: Now (ô Lord) the carnall Sacrifices ceasing, the one oblation of thy body and bloud, doth fulfill the diuersity of hostes, (in the old Law) and as there is one sacrifice for all the victimes (of the old Law) so now there is one King­dome of all nations. Whereby we see, that the Sacri­fice of the body, and bloud of our Lord, may be offered to God, for the obteyning of all, or any of those blessings, or benefits, which were assigned vnto all, or any of the Sacrifices of the old Law, or Law of nature: because they are all fulfilled in this one, and healthfull Sacrifice, to the fulfilling of the Law, and Prophets concerning Sacrifice.

16. And by this Sacrifice, appeareth the beauty, The beautie of the Church, in offering Sa­crifice for her necessi­ties. and excellency of the Catholick Church: for that dispersed, throughout the world, not only she daily offereth her selfe to God, with the body, and bloud of our Lord, and commemoration of his [Page 60] Passion: but also humbly preferreth all her peti­tions, and prayers, desiring, that by the merits of Sacrifice of her deare Lord vpon the Crosse, and The manner hovv Sacrifi­ce obtaineth remission of sinnes. the Gift of his body, and bloud there present; God would bestow vpon her Children grace, and the Gift of penance for ther sinnes, or the like. And if they put no impediment on their part, God be­stoweth vpon them grace, to doe penance for their sinnes, and therefore saith: This is my bloud of the new Testament, which is shed for many vnto remission of sinnes. Math. 26. euen [...]o [...] as many, as put no impediment, or stopp to the grace, and gift of penance, which should be obtained by it, or to the other blessings, which by meanes of the said Sa­crifice, they shall desire, at the hands of God: sup­posed they be expedient for the saluation of their soules, wherein, there should be no difficultie amongst Christian men: considering, that they were promised, by the Sacrifices of the ould Law, when grace and fauour did not so much abound: Sacrifice and prayer of more force, then only prayer. and that our Lord saith of prayer only: Aske, and it shall be giuen you, for euery one that asketh, receaueth. Math. 7. How much more then, shall this be veri­fyed, when feruent praier is ioyned with the gift of the body, and bloud of our Lord, and the commemoration of his Passion, by which God, Hath reconciled all things vnto himselfe. Coloss. 1. 20.

CHAP. V. How our Sauiour commanded, that we should giue to God for vs, the same body, and bloud which he gaue, and shed; and how all the hosts offered in Sacrifice, or giuen in the communion, are one, and the same.

1. WHen our Sauiour instituted the communion, and gaue commande­ment Our Sauiour said not, preach this, or beleeue this: but doe this. to the Apostles, to make a commemoration of him, he said not, as puritans would haue it: Preach this, or beleeue this, or appre­hend me in heauen by faith. For it is supposed that euery one, before he come, either to consecrat, or receaue the communion, beleeueth all the Ar­ticles of his faith: but taking bread, he gaue thanks, and brake, and gaue to them, saying: This is my body, which is giuen for you, do this in commemoration of me: and so commanded them, to consecrat his body, and to giue his body to God for vs, in com­memoration of him, and not another body, or thing. Wherevpon it cometh to pass, that the bo­dy, which our Sauiour gaue then to God for vs, and the body, which euer since hath been giuen to God for vs, or shall be giuen for vs, or recea­ued in the Catholick communion, vnto the end [Page 62] of the world, is all one body, hosts, or things; though giuen to God for vs, and receaued at diuers tymes, and in diuers places, by a multitude of people. Insomuch as, all the Christian Catholick Priests, who offer Sacrifice, and all the Christian Catholick communicants, who either haue, or shall receaue, or offer Sacrifice in the Church of God (for as much as concerneth the hosts, or thing offered in Sacri­fice or receaued) do offer, and receaue all one host, all one body, euen the same which our Sauiour then gaue to the Apostles, and the same which now sitteth at the right hand of God the Father in heauen, though not after the same manner; but vnder the species of bread, and wine.

2. For the better vnderstanding whereof, it is necessary to obserue, that these words Sacrifice, Oblation, Gifts, Communion, &c. are somtymes ta­ken in the Scriptures, and Fathers for the thing sacrificed, offered, giuen, or communicated; and somtymes for the actions in the Sacrifice, Oblations, Gifts, or Communion; so when we saye, that the Sacri­fice, Oblation, Gift, or Communion of all Christian The thing sacrificed, is one euery vvhere, though the actions be diuers. Catholicks, is all one, we intend the thing sacrifi­ced, offered or giuen, and not the actions: for the actions whereby the Sacrifice is consecrated, offe­red or giuen are diuers, and many; euen as many as there are men, who consecrate, or receaue; and so the Sacrifices, Oblations, Hosts, and Communions, may be saied to be many, though the substantiall thing consecrated, offered, and giuen in the com­munion [Page 63] be one, and the same body, according to these wordes of our Sauiour saying: Doe this, the same which he then did, who consecrated his true, and reall body, and gaue it to God for vs, and vnto euery one of the Apostles in the communion; if we will beleeue the expresse Text it self.

3. And this S. Paule excellently explicateth out of the 39. Psal. saying: Christ comming into the world, he saith, host, and oblation thou wouldst not; but abody thou hast fitted to me: Holocaust for sinn did not please thee: then said I, behold I come. In the head of the One body in place of all the Sacrifi­ces of the ould Lavv. book it is written of mee: That I may do thy will ô God; saying before: because hosts, and oblations, and holocausts, and for sinn thou wouldst not: neither did they please thee, which are offered according to the Law (of Moy­ses) then said I: Behould I come, that I may do thy will ô God. He taketh away the first, that he may establish that which followeth. Thus S. Paule Heb. 10. 5. where the Apostle doth excellently shew, that when the hosts, oblations, holocausts, and sinne offerings, which were vsed in the ould Law, should be abro­gated, and taken away out of the Church, as they were, at our Sauiours last Supper, after that he had eaten the Paschall Lamb: then presently a The Sacrifi­ces of the old Lavv ended, presently the Sacrifice of the nevv be­gun. body should succeed in all their places, of such ex­cellency, and perfections, that it should be worthy, and fitt to be offered to God; which we find true by experience: for assoone as our Sauiour had ended the Paschall Lamb, and in it all the Sacrifices of the ould Law, he presently took bread, and bra­ke, [Page 64] and gaue thanks, and said: Take ye and eat, this is my body, which is giuen for you, to God, in place of all the Sacrifices of the ould Law, and establishing the giuing of his body to God for vs, added: Do this in a commemoration of me, and so as S. Paule here saith: he took away all the former Sacrifices of the ould Law, to establish the giuing of his body to God for vs, which was to follow after they were abro­gated, or ended.

4. Though in the ould Law, there were many Sacrifices, Holocausts Oblations, and Hosts: yet in the new Law all the Sacrifices, Oblations, and Hosts should be but one; as S. Paule saith: A body thou hast fitted to me, one body in all the Sacrifices of the new Law, though offered in euery place, amongst the con­uerted One host at the last Sup­per, vpon the Cross, and daily Sacri­fices of the Church. Gentils, as was foretold by the Prophet Ma­lachie; which here also S. Paul further signifyeth, saying: Christ offering one host for sinnes for euer, fitteth on the right hand of God: for by one oblatiō, hath he con­sumated for euer them that are sanctifyed: shewing that in the new Law, there are not many Hosts, Oblations, or Holocausts to be offered; but only one Host, the body of the Sonne of God, which was giuen for vs to God at his last Supper, and vpon the Crosse, and shall be giuē to God for vs in his Church, vntill the end of the world, according to the words of our Sa­uiour, saying: This is my body, which is giuen for you, (to God) doe this for a commemoration of me, as S. Paul addeth vntill he come to Iudgment, 1. Cor. 11. Wherevpon S. Augustin in the 20. chapter of his [Page 65] 10. book of the cittie of God, saith: Christ is the Priest, he it is that offereth, and he is the oblation: The Christ both the Priest, and the ob­lation. Sacrament of which thing, he would that it should be the daily Sacrifice of the Church; which being the body of him, her head, hath learned to offer herself by him, and of this Sacrifice, the many, and diuers ancient Sa­crifices of the Saincts, were signes; that whilst this one Sacrifice, was figured, or sett forth by many, one thing might, as it were be expressed, by many words, and be much commended without tediousnes. To this chiefe, and true Sacrifice, all the false Sacrifices haue giuen pla­ce. Thus S. Augustin, where the Sainct manifestly and clearely sheweth, that Christ himself is the oblation in the daily Sacrifice of his Church, succee­ding in place of all the Sacrifices of the Saincts in ould Law, and that the Church which is his body, hath learned to offer herself by him to God in ths one, and yet daily Sacrifice of his Church; which is the same that the Catholick Church doth teach at this day.

5. Moreouer S. Augustin in the 20. chapter of the 17. book of the cittie of God, reciting this same place, which S. Paul hath before cited, out of the 39. Psal. saith: To be partakers of this table, is to begin to liue; for in another book which is called Ecclesiastes, he saith. There is no such good belonging to man, as that he shall eat, and drinck; which we may easely vnderstand, to belong vnto the being partaker of this table, which the Mediator himself, or Priest of the new Testament, ac­cording to the order of Melchisedech, doth bring in, of [Page 66] his body and bloud; for that Sacrifice hath succeeded, in place of all those Sacrifices, of the ould Testament, which The Sacrifi­ce of the bo­dy and bloud of our Lord, succeeds all the Sacrifi­ces of the ould Lavv. were immolated in figure of this to come: for which cause we also do acknowledge, that voyce of the same Mediator, speaking by way of Prophecy, in the 39. Psalme: Sacrifi­ce and oblation thou wouldst not; but a body thou hast fitted to me; for in place of all these Sacrifices, and obla­tions (of the ould Law) his body is offered, and admini­stred to the communicants. So S. Augustin: where he sheweth most playnely that, this same body of Christ, is offered in Sacrifice, and deliuered in the communion vnto all the communicants. Againe in his book vpon the Psalmes, expounding these words of the 39. Psal. alledged here by S. Paul, he saith: Sacrifices and oblations thou wouldst not. What Christians are not vvithout Sacrifice. then? are wee therefore in this tyme, sent away with out Sacrifice? God forbid. But a body thou hast fitted to me, therefore thou wouldst not the other, that thou mightest perfect this &c. and so shewing that this body is that, which is sacrificed, and giuen in the commu­nion, addeth: In this body we are, of this body we are partakers, that which we haue receaued we know, and you that doe not know, shall know, and when you haue learned; I pray to God, that you may not take it to your condemnation: for he that eateth and drincketh vn­worthily, eateth, and drincketh judgment to himfelf. So S. Augustin.

6. Primasius Bishop of Vtica in Africa, and a dis­ciple of S. August. vpon the 10. to the Hebrewes, saith: In the Sacrifices of the Altar, the host is one, and [Page 67] not many, though it be offred vp by many, in diuers pla­ces, and at diuers tymes: the diuine power of the vvord The Sacri­fice offred by many is one, though offe­red in diuers places, and at diuers tymes. doth make that there are not many Sacrifices, but one, all though it be offered by many &c. Neither is there now, one greater Sacrifice, and an other lesser, or one of­fred to day, and another to morrow; but allwayes the selfsame, hauing equall magnitude. Wherefore this Sacrifice of Christ is one, and not many; for if it should be otherwise, because it is offered in many places, there should be many Christs: which God forbidd: one Christ therefore is in all them places. And as that which is of­fred euery where, is one body, and not many bodies: so also the Sacrifice is one. Thus Primasius.

7. And in like manner S. Chrysostome vpon the 10. to the Heb. saith: The holy oblation, by what Priest soeuer it be offred, is the self same, which Christ gaue to his Disciples, this hath nothing less in it then that All Priests offer the same obla­tion, or host. had; because men do not sanctify it, but Christ himself, who before had consecrated that. And in his 24. Hom. vpon the first to the Corinthians, speaking of the Christian Sacrifice, which was vpon the Altar, saith: This body, when it was placed in the manger, was reue­renced The same body vpon the Altar, vvhich vvas in the manger, and adored by the Magi. by the Magi, who though wicked, and Barbarous men (by nation) yet left their contrey, and home, and vndertook a long voyage: and when they came, they adored with great fear, and trembling. Let vs Cittizens of heauen, imitate at least these Barbarous people: for they though they saw him in a manger, and in a cottage, and not in such state, as thou seest him now: yet they approa­ched vnto him, wit great reuerence: and thou dost [Page 68] not see him in a manger, but vpon the Altar, not held by a woman, but by a Priest assisting, and a number of Angels flying about these things, which are sett before thee. And the same Saint vpō the 10. chapter to the Hebrews, and 17. Hom. speaking more at lardge, of our Christian Sacrifice, saith: This Sacrifice (which now we vse in the Church) is an example of that, which Christ offered, euen the self same: for we offer alwayes the same; not now truly another, but alwayes the same; wherefore the Sacrifice is one for this reason. Because it is offered vp in many places, are there not many Christs? No indeede, but one Christ euery where, who is wholy Christians offer al­vvayes the self same Sacrifice. heere, and wholy there; one body, and euen as one body is offered in many places, and not many bodyes; so there is one Sacrifice. He is our Bishopp, who offered that host, which doth cleanse vs, and we offer euen the same, which was then offered, which cannot be consumed. This is done in commemoration of him, which was then done; for he said: Doe this (the same that he then did) in re­membrance of me. Thus S. Crysostome. Where still we see, that the same body or host is offered in all Catholicke Sacrifices, and receaued in their com­munions; in such sort, as that all Christian Catho­licks receaue equally the same body of our Lord in the communion. Wherevpon the same S. Chry­sostome in his 18. Homily vpon the 2. Epistle of S. Paule to the Corinthians, saith: Sometimes there is no difference betweene the Priest, and the people, as for example, when they receaue the terrible misteries: for we admitt all equally vnto them; for it is not in the new [Page 69] Law, as it was in the ould, where the Priest did eate somethings, and the people others; where it was not lawfull for the people to eate of those things, of which the Priest did. In the new Law it is farr otherwise; seeing that one body, and one cuppe is sett before all men.

8. And the like affirmeth S. Ambrose in his first praier for preparation to Masse, saying: O Lord Ie­sus-Christ, with what contrition of heart, with what fountaine of teares, with what reuerence and feare, with how great chastitie of body, and puritie of minde, this di­uine and heauenly Sacrifice is to be performed, where thy flesh is in veritie taken, where thy bloud is in veritie drunken, where the highest are ioyned to the lowest, where the holy Angells are present, where thou art the Christ the Priest, and the Sacri­fice. Priest, and the Sacrifice after a wonderfull and vnspea­keable manner established. Thus S. Ambrose: with whom also agreeth Theodoret vpon the 8. chapter to the Hebrewes, saying: It is manifest to those who are learned in diuine things, that we doe not offer an other Sacrifice: but we celebrate the memorie of this one, and healthfull (Sacrifice) for this our Lord himselfe commanded vs saying: Doe this in commoration of me. So Theodoret: whereby it appeareth, that the want of beleeuing that the same body or host is giuen to God in all Christian Catholick Sacrifices, and is receaued by all in the communion; is not any de­fect in the Scriptures, but the want of learning (as Theodoret saith) in diuine things.

9. In like manner our Sauiour instituted, and commanded, that we should offer in Sacrifice vnto [Page 70] God, and communicat of the same substantiall bloud, which he shed for vs to his heauenly Father, and gaue in the communion, When taking the Cha­lice he gaue thanks, and gaue to the Apostles, saying The same bloud of our Sauiour euery vvhe­re offered. (as Protestants and Puritans translate) drink ye all of this for this is my bloud of the new Testament, which is shed for many, for the remission of sinnes, Math. 26. 27. and then gaue a commandement, saying: This doe ye, as often as you drink it, in remembrance of me. 1. Cor. 11. 25. and so ordayned, and commanded the Apostles, not that they should shed for vs to God, or communicat of any new thing, but the same bloud, which he then shed for vs: and there­fore he saith: This do ye, and not a resemblance of this, or do a thing like this. Wherevpō S. Paul saith: The Chalice of blessing which wee bless, is it not the communication of the bloud of Christ. 1. Co. 10. 16. Herein consisteth the excellency of the Sacrifice, and communion in the Catholick Church, that all The excel­lency of the Sacrifice, and com­munion in the Catho­lick Church. offer one, and the same Sacrifice, and communica­te of one, and the same substantiall body, and bloud of Christ vnder the species of bread, and wine. And therefore all who worthily commu­nicate in the Catholick Church, are all one, be­cause they are all vnited corporally, and spiritually to the one, and the same body of the Sonne of God, and so become as S. Peter, saith: Partakers of the diuine nature. 2. Pet. 1. 4. and be (as S. Paul saith) members of Christs body, of his flesh, and of his bones. Ephes. 5. 30. Wherevpon S. Chrisostome in his 2. Hom. vpon the 2. Epistle to Timothie, saith: The [Page 71] holy oblation, whether Peter offer it, or Paul offer it, or any other Priest, is the self same, which Christ himself gaue to his Disciples, vvhich Priests now also doe conse­crate; this hath nothing less then was in that.

10. If our Sauiour had not intended, that the Apostles should consecrate, and giue to God the same body, which he did, and also giue the same body in the communion, which he did, but a peece of bread, or the like, as I haue said before; hee would not haue said: This is my body, vvhich is giuen for you, or, This is my bloud of the new Testament vvhich is shed for many, for remission of sinnes, but Our Saui­ours vvordes in vaine, vn­lesse he had spoken of his true and reall body. haue left them out, and the sense would haue been better and more cleare thus: Iesus took bread, and blessed, and brak, and gaue to his Disciples, and said, take ye, and eate; do this for as commemoration of me; and taking likwise the Chalice, he gaue thanks, and gaue to them, saying, drinck ye all of this; this doe ye as often as you drink it. And then it had been a clear case, that our Sauiour had instituted a Puritan communion, to eat a peece of bread, and drink a supp of wine in remembrance that Christ dyed for vs, and be thankefull. But seeing that our Sa­uiour gaue his body to God for vs, and gaue his body and bloud in the communion, and com­manded vs to do the same; there is no place left, for any Catholick Christian man to doubt, whe­ther the body, or thing, which our Sauiour gaue to God for vs, at his last Supper, offered vpon the Crosse deliuered in the communion, and which [Page 72] is now offered, or giuen to God in the Church of God, and deliuered in the communion, be one and the same substantiall body: vnlesse we either deny the playn Text of Scripture, and the con­sent of the Catholick Church, for these 1600. yea­res, or the omnipotency of God, and say that he cannot effect it, and so hath deceaued his Church, for these many hundred yeares togeather, both which is absurd, and not befitting the thoughts of any Christian.

11. Moreouer our Sauiour, promised to giue bread to eate, which should be his flesh, saying: The Our Sauiour promised to giue bread to eate, vvhich should be his flesh. bread vvhich I vvill giue, is my flesh, &c. Ioh. 6: but he did no promise, to giue his flesh to eate, cut into peeces; for that was the errour of the Ca­pernits: but his whole flesh, and body; and so pro­mised that his whole flesh, and body should be in diuerse places distributed, or giuen by himselfe, and caried in his owne hands, who is both able to doe what soeuer he promised, Rom. 4. 20. and vvill vvatch vpon his vvord to doe it, Ierem. 1. 12. As we find by experience he did, in the institution of the communion, according to the plaine, and ex­presse Text of Scripture, saying: Iesus tooke bread, and blessed, and brake, and gaue to his Disciples, and said: Take ye, and eate, this is my body, Math. 26. And the Scriptures cannot be broken, as our Sauiour him­selfe said, Ioh. 10. 35.

12. That one, and the same substantiall body of our Lord, may by the omnipotency of his will, [Page 73] not only be Sacramentally in diuerse places at the same tyme, as it is in the blessed Sacrament; but also visibly and personally, is manifest; for our Ad­uersaries confesse, that the body of our Lord, hath The body of our Lord both in hea­uen and earth at the same tyme. alwayes bin in heauen, since the tyme of his Ascen­tion: yet the Scriptures say, that since the tyme of his Ascension, S. Paule being in prison, our Sauiour, stood by him, and said, be constant &c. Act. 23. 11. and seing that our Sauiour stood by S. Paule in the prison, and spoke vnto him, standing by him; Our Sauiour stood by S. Paule. certainly he was vpon earth: vnlesse our Aduersa­ries, will make our Sauiour to haue so long leggs, as that being in heauen, he may also stand vpon the earth, which is absurd: and then he should not be cōtained in heauen, as our Aduersaries affirme.

13. At the vocation of S. Paule, S. Luke, saith, that the men who were in the companie of S. Paule when our Lord spoke vnto him, Heard a voice: but S. Paule heard our Sauiours voice. saw noe man, Act. 9. 7. so there was a man present to be seen; otherwise, it were in vaine, for the Scriptures to saye: They saw no man, when there was none to be seen. Againe, S. Ananias, said vnto S. Paule: The God of our Fathers hath preordina­ted the, that thou shouldst knowe his will, and see the S. Paule heard our Sauiours voice, from his mouth. just one, and here his voice from his mouth, Act. 22. 15. all which words import, the personall presence of our Lord vpon earth, for otherwise S. Paule, could not haue heard our Lords voice from his mouth, if he had bin in heauen: neither would the Scrip­tures haue said, that he had heard his voice from [Page 74] his mouth, if our Lord had appeared only in a vision, or resemblance, and not in his proper per­son: for that had not bin his mouth; but a resem­blance of it. Wherefore seing that S. Paule heard our Lords voice from his mouth, it is manifest, that our Lord was personally vpon earth.

14. The cause why our Lord appeared to S. Paule, was as our Sauiour then said: To this end, that Our Sauiour ordained S. Paule Mini­ster of the Ghospell. I may ordaine the a Minister, and wittnes of these things, which thou hast seen, as were the rest of the Apostles, who were made Ministers of the Ghos­pels, and wittnesses of the Resurrection, not from heauen, or in a vision only; but by our Lords per­sonally appearing vnto them vpon earth. Where­vpon S. Paule saith: Am not I an Apostle, haue not I seen Christ Iesus our Lord, 1. Cor. 9. 1. which argu­ment had not bin sufficient, to proue that he was an Apostle, had he not seen our Lord in person here vpon earth; as did the rest of the Apostles: but only in a vision: for S. Ananias also saw our Lord after his Ascension in a vision, Act. 9. 10. yet he was not an Apostle.

15. Moreouer S. Paule, affirmeth that he saw our Sauiour, as the rest of the Apostles saw him, S. Paule savv our Sa­uiour, as the rest of the Apostles did. which was corporally here vpon earth, saying: Our Lord was seen of Cephas; after of the eleuen: Then was he seen of more then fine hundred Brethren: mo­reouer he was seen of Iames, and last of me, 1. Cor. 15. 15. where he putteth no difference, betweene his manner of seeing our Lord, and the manner, in [Page 75] which the other Apostles, and Disciples saw our Lord, which was in his proper person. Wherefore seing that our Lord is alwayes personally in hea­uen, and shalbe personally in heauen vntill the daye of judgment as our Aduersaries confesse; and yet the Scriptures so often affirme, that S. Paule (since his Ascension) saw him vpon earth, heard him speake standing by him, heard his voice from his mouth, was ordained Minister of the Ghos­pell by him, and wittnes of his resurrection from death, as were the rest of the Apostles; and the an­cient Fathers, with one voice so constantly affir­ming, that the body of our Lord after consecra­tion is in the blessed Sacrament of the Altar; who without Testimony of Scriptures or Fathers shall affirme, that one, and the same true, reall, and substantiall body, cannot by diuine power, be in diuerse places at one, and the same tyme, that is not very incredulous.

CHAP. VI. One, and the same substantiall body, and bloud of our Lord, in the holy Sacrament, is in di­uerse places, and vnder diuerse dimen­sions, at the same tyme. Our Saui­ours proui­dence in pre­uenting er­rour in this Sacrament.

1. OVr Sauiour foreseeing, that there would come a tyme, when there should arise men, who would call themselues Chri­stians, [Page 76] and yet both deny the offring of visible Sa­crifice, in his body, and bloud, and also that God, by the power of his will, could putt one, and the same, his substantiall body, in diuerse places, and vnder diuerse dimensions, (at the same tyme) to preuent their incredulitie, at the institution of the blessed Sacrament, not only said once, of the thing, which he deliuered in the communion vnto the Apostles, This is my body which is giuen for you: This is the Chalice, the new Testament in my bloud which is shed for you, Luk. 22. but also to establish this truth, of the being of his one, true, reall, and substantiall body; and bloud in all the Christian Sacrifices, and Sacraments, which were to be of­fred, and communicated throughout the whole world, that there might neuer be any more que­stion, or doubt of it amongst Christians, who should professe the doctrine of Iesus-Christ, spoke Our Sauiour spoke often of this Sa­crament. often of this Sacrifice, and Sacrament, at his last Supper, and Sacrament, and said vpon diuerse occasions: This is my body; This is my body which is giuen for you; This is my body which is broken for you; This Chalice is the new Testament in my bloud, drinke ye all of this; for this is my bloud, of the new Testament, which is shed for many, for the remission of sinnes; This is my body, which shalbe deliuered for you; Drinke ye all of this, for this is my bloud of the new Testament, which shalbe shed for many, vnto remission of sinnes; This is the Chalice, the new Testament in my bloud, which shalbe shed for you: as not only doe wittnes, the [Page 77] greek, and latin Bibles, Math. 26. Mar. 14. Luk. 22. 1. Cor. 11. and both the greek, and latin Fathers, in their seuerall workes: but also the practise of both the greek, and latin Church, in their seue­rall Liturgies, or books of the consecration, and administration of this Sacrament; and no where, either in the greek, or latin Bibles, or in the greek or latin Fathers, or in the ancient Liturgies, or Signe neuer read amōgst the vvords of the insti­tution of the Sacrament. books of the consecration, and administration of this Sacrament, are the wordes of the institution of this Sacrament, read: This is only a signe of my body, or: This doth only signifie my body, as our Ad­uersaries would haue them to saie, or signifie: but euery where, both in the greek, and latin Bibles, and in the greek, and latin Fathers, and ancient books of consecration, and administration of this Sacrament, where the wordes of the institution of this Sacrament are read, or alleadged, they are read and alleadged: This is my body: This is my bloud &c.

2. And though the Grecians, alwayes in their The greek Bibles, reade the vvordes of the insti­tution in the present ten­se. Bibles, and for the most part in theire books of the consecration of this Sacrament, and other books, read the words of the institution of this Sa­crament in the present tense, as: This is my body, which is giuen for you, or which is broken for you, and: This is my bloud of the new Testament, which is shed for many: and the latines for the most part, both in their Bibles books of consecration, and other books, read them in the future tense, as: This is my [Page 78] body which shalbe deliuered for you, and my bloud which shalbe shed for you: yet neither of them find fault with the other, or reprehend the diuersitie in rea­ding: because our Lord, at the institution of this Sacrament, spoke often of his body, and bloud, and not only said, that it was his body, and bloud, which he then gaue, broke, and shed to God for vs, and deliuered in the communion vnto the Apostles; but also said, that the same his body, and Our Sauiour instituted a Sacrifice in his body to the fulfilling of the Lavv, and Pro­phets. bloud, should be deliuered, and shed to God for vs, as a cleane oblation, or vnbloudy Sacrifice, in his Church vntill he come to the fullfilling of the Law, and the Prophets.

3. In the ould Law, there were cleane, or vn­bloudy Sacrifices, Leuit. 2. 1. 4. and 5. Leuit. 5. 11. and these things were donn in figure of vs, 1. Cor. 10. 6. For the Law brought nothing to perfection; but an introduction to a better hope, Heb. 7. 19. And the Prophets, speake of Priests, Leuites, and vnbloudy Sacrifice, or a cleane oblation to be established in the new Law; as Isaie 61. 6. Isaie 66. 21. Ieremie 33. 18. Psal. 109. 4. Daniel 9. 27. Malachie 1. 11. And therefore our Lord said of his body, and bloud in the institution of this Sacrament: This is my body, and bloud which is giuen, and is shed for you now, and shalbe giuen, and shed for you in the commemoratiō of me: To fullfill the Law and the Prophets, concerning Priests, Leuites and vn­bloudy Sacrifice.

4. The Grecians, in their Bibles, reading alwayes [Page 79] these words in the institution of this Sacrament, in the present tense, doe demonstrate, that our Our Sauiour at the insti­tution of the Sacrament, did not spea­ke of his bo­by as vpon the Crosse. Lord, at the institution of this Sacrament, did not speake of the giuing or breaking of his body, or shedding of his bloud vpon the Crosse, but of his then breaking of his body, and shedding of his bloud, at the institution of the communion, to the verifying of his words, spoken in the present tense; and the sayings of the ancient Fathers, who affirme that he was then at his last Supper, both the Priest, and victime, host, or gift, and both the banquet, and the guest; as of S. Cyprian in his 63. Epistle; Origen in his 35. Tract vpon S. Matthew; S. Gregorie Nissen in his Oration of the Resurrec­tion; S. Ambrose in his first preparation to Masse; S. Chrisostome in his 28. Homilie vpon the 1. to the Corinthians; S. Hierome in his 2. question, of his 150. Epistle vnto Hedibia, and in his Commenta­ries vpon the 80. Psalme, and vpon the 11. chap­ter of Osee; S. Augustine in the 20. chapter of his 10. book of the cittie of God, and in his 2. Ser­mon vpon the 33. Psalme, saying: Christ carried himself after a certaine manner, when he said: This is my body: because, he carried himself vnder the species of bread. Neither was was his body broken vpon the Crosse, as wittnes both Sriptures, and Fathers; Iohn. 19. 39. Exod 12. 46. S. Chrisostome vpon the 10. chapter of the 1. to the Corinthians, and Theophilact, and Oecumenus in the same place: neither will our Aduersaries be able to finde these [Page 80] words, is broken, put for shalbe crucified in the whole Bible; for though the Prophet Isaie saie: He was brused for our iniquities; or as the Septuagint read: He was made infirme or weake for our iniquities; yet no where doe they saie: He was broken vpon the Crosse; or put these words, is broken, for shalbe cruci­fied, as both one: because the Scriptures saie, that he was not broken vpon the Crosse, and cannot be contrary vnto themselues. Neither was the tyme of our Lords Passion, then begun, as our Ad­uersaries also confesse, and therefore our Lord, could not then saye, and saye truly: This is my bo­dy which is broken for you, intending that it was bro­ken for them vpon the Crosse, or in his Passion.

5. Neither is it any way probable, that our Lord, who was truth itselfe, and descended down Not proba­ble that our Lord vvould vse equiuo­cation in his last vvill, and testa­ment. from heauē, to teach men the way of truth, should in the making of his Testament, instituting of a Sacramēt, and administrating of the communion, and going to his Passion, not only equiuocate, and put the present tense so often for the future, and vse analogie of tymes, in a thing which did con­cerne all mens saluations, contrary to the com­mon custome of speech, and vnderstanding of reasonable men: but also, leaue the consecration of a Sacrament to be made, or recorded to all fu­ture ages, in words, which of themselues should not be true.

6. Neither is it any way probable, that the 3. The Euāge­lists vvould not put dovvne the last vvill, and Testa­ment of our Lord, other vvise then he spake it. Euangelists, and S. Paule, or any of them, would [Page 81] haue penned these words of the institution of this Sacrament, in the present tense, without any further exposition, had not our Lord, both spo­ken, and intended that they should be vnderstood in the present tense: seeing that words are institu­ted to signify the reall intention of mens minds, especially in last wills, and Testaments, in matters of Sacraments, and serious affaires, which concer­ne all mens soules, and not for to saye one thing, and think another.

7. This Sacrament, is published, to be worthily receaued of all those, who shall receaue it vnder penalty of euerlasting fyer, and damnation, 1. Cor. 11. which cannot be without a true faith, and be­lief in this Sacrament: and how cann they haue a The danger of vsing e­quiuocation in the last vvill and te­stament of our Lord. true faith, or beliefe of this Sacramēt who knowe not by faith, but by coniecture only, what this Sa­crament is, or what our Lord instituted, as witt­nesseth experiēce. For when our Aduersaries saie, that these words of the institution of this Sacra­ment: This is my body, which is broken for you, are to be vnderstood thus, This is a signe of my body which shalbe crucifyed for you: how doe they knowe that these words, a body, is taken in this place for a signe of a body, is for shall, and broken for crucifyed, but by a meere coniecture: seing that neither Scriptures, nor Fathers, nor practise of the Ca­tholick Church of former ages, doe tell them so, nor yet any dictionary, or lexicon in any lan­guage.

[Page 82] 8. The same greek Bibles in the same places, doe affirme, that our Sauiour speaketh of his owne actions about the communion, and what he would haue the Apostles to doe, in the consecra­tion of the communion, and not what the Jewes were to inflict vpon him, at his Passion, as I haue proued at large in the 1. and 2. chapters of this book.

9. The greek Fathers who vnderstood greek, and knew the mind of our Sauiour, and his sense, and meaning of these his words of the institution of this Sacrament, as well as our Aduersaries, doe arffirme, that our Lord, then at the institution of The greek Fathers af­firme, that our Lord at his last Sup­per institu­ted a Sacri­fice in his body and bloud. this Sacrament, offred Sacrifice, in his body, and bloud, as S. Irenaeus, saying: Christ (at his last Sup­per) taught the new oblation of the new Testament, which the Church hauing receaued from the Apostles, doth offer vnto God, throughout the wholeworld, which was the Sacrifice, of the body, and bloud of our Lord, as I haue proued in the former chapter. S. Chrysostome, in his 24. Homily vpon the 1. to the Corinthians: Christ (at his last Supper) comman­ded himselfe to be offred in lieu of the slaughter of boa­stes: and in the 27. following: In steed of the bloud of beastes, he brought in his owne bloud. S. Gregorie Nis­sen, in his Oration of the Resurrection: Christ, after an vnspeakable, and hidden manner of Sacrifice, preoc­cupated the violent force of his death, and being the Priest, and the Lambe of God, offred himselfe an obla­tion and victime for vs. When was this donn? when he [Page 83] exhibited his body to be eaten, and his bloud to be drun­ke by his familiar freinds. Whervpon Theodoret vpon the 109. Psalme, saith: Christ did begin the Priesthood (of the new Law) in the night, when he vndertooke the Crosse, when he took bread and brake, &c. And Occumenus vpon the 5. to the Hebrews saith: Christ deliuered the forme of his Priesthood (of the new Law) vnto Priests in the mistical banquet and Supper. So the grecians Fathers.

10. The first amongst the Fathers who cite these words of the institution of this Sacrament, The first Fa­thers vvho alledged the vvords of the insti­tution of this Sacrament. are S. Alexander of the latin Church, and S. Iustine Martyr of the greek Church: the words of S. Ale­xander I haue sett downe in the 3. chapter: S. Iustine Martyr writt a 2. Apologie, for the Christians vnto Antoninus Pius the Emperor, and Senate, and people of Rome, in the yeare of our Lord 150. or as Eusebius in his Cronikle saith in the yeare 143. In which Apologie he plainely and mani­festly proposeth vnto the Emperor, Senate, and people of Rome, the faith of the Christians in his tyme, concerning the Eucharist, saying: These who amongst vs are called Deacons, giue vnto euery one of the Assistants to take of this bread, and wine and water, made the Eucharist, and also to carrie to the absent. And this meate is called amongst vs the Eucha­rist, whereof it is not lawfull for any to be partaker, but those who beleeue, that our doctrine is true, and haue been washed with the lauer of remission of sinns, and re­generation, and doe liue according to the ordinance of [Page 84] Christ, for we doe not take these things as common bread nor common drinke; but after the same manner, that Christ Iesus our Sauiour was made flesh by the word of God, and had flesh and bloud for our saluation; so also haue we been taught that the food (whereof by change our flesh and our bloud are nourished) made the Eucha­rist, by the word of prayer proceeding from him, is the flesh and bloud of the same Iesus made flesh. For the Apostles in their commentaries called the Ghospells, haue related vnto vs, that Iesus hath ordained them to doe so: that hee took kread, and making it the Eu­charist, he said: Doe this in commemoration of me: This is my body. And taking likewise the Chalice, and ma­king it the Eucharist, he said: This is my bloud. And gaue them to the Apostles only. Thus S. Iustine to the Emperor, Senate, and people of Rome in the yeare 143. or 150. Whereby we may obserue, that not only the faithfull of these tymes beleeued that the same flesh, and bloud which was incar­nate, was in diuers places, and vnder diuers di­mensions at the same tyme in the Eucharist, or communion: but that this command of our Lord, Doe this for a commemoration of me, was taken, euen in the infancy of the Church, to be a command, giuen vnto the Apostles, and their Successors, in the Church of God, to consecrate the true, reall and substantiall body, and bloud of our Lord, vnder the species of bloud, and wine; and that the words of our Lord in the institution of the communion, which are spoken in the present ten­se, [Page 85] as This is my body which is broken for you, or in the future tense, as This is my body which shalbe deliuered for you, are both to be vnderstood of his body in the Sacrifice, and communion; and not vpon the Crosse; as This is my body which is broken for you, now, and This is my body which shalbe deliuered for you, to God in the commemoration of me. Wherevpon S. Chrysostome, in his 24. Homily vpon the 1. to the Corinthians, saith to the communicants in the holy communion, Thou art not nourrished of one body; and he of an other: but we are all nourrished of the same body, one and the same substantiall body of our Lord, being in all the Christian Communions, vnder the species of bread, by the will and power of our Lord.

11. Somme also of the greek Fathers, alledge Sōme greeck Fathers, read the vvords of institution in both ten­ses. these words, of the institution of this Sacrament, in the future tense, as This is my body which shalbe deliuered for you, and yet also vnderstand thereby, that one, and the same substantiall body, of our Lord, should be giuen to God, for vs in all Christian Sacrifices, and be administrated in the communion, to all the communicants: as S. Ire­naeus (who liued about the yeare 180.) in the 23. chapter of his 4. book of heresies; S. Dionisius Alexandrinus (who liued about the yeare 250.) in his Answer vnto the obiections of Paulus Samosate­nus (an heretike) sett downe in the 3. Tome of Bibliotheca Patrum; Theodoret, vpon the 1. to the Corinthians, and 11. chapter; S. Chrysostome in his [Page 86] 83. Homily vpon S. Mathew, &c.

12. The latin Bibles, more manifestly to demon­strate vnto all men that our Lord at his last Sup­per, spoke diuers tymes of his body, and bloud, and that the same his substantiall body, and bloud may be in diuers places, and vnder diuers di­mensions, The Latins read the vvords of in­stitution, in both senses. at one, and the same tyme; read those words, in the institution of this Sacrament, in both tenses, and say of the body: This is my body which is giuen for you, 10. Luk 22. And also, This is my body which shalbe deliuered for you; This doe ye for the commemoration of me, 1. Cor. 11. playnely, and manifestly to shew: that one and the same sub­stantiall body of our Lord, both was then giuen to God for vs, and shall at all tymes be giuen to God for vs, when wee make commemoration of our Lord.

13. So likewise, the Greeks in their Bibles, Noe contra­diction be­tvveen the greek, and latin Bibles in the vvords of the insti­tution of the Sacrament. read alwayes these words, in the institution of the Chalice, in the present tense, and the Latins (without contradicting or gaine saying, what the greeks read) doe alwayes read them, in their Bibles in the future tense, (Math. 26. Mark. 14. Luk. 22.) manifestly to declare vnto all Christians, that the same substantiall bloud of our Lord, which was shed to God for vs, in the institution of the com­memoration of our Lord; the same substantiall bloud shall also be shed to God for vs, in all the commemorations which we shall rightly make of him: because God speaking of one and the same substantiall bloud, said so.

[Page 87] 14. When our Lord said: This is my body which is broken for you. And, This is the Chalice, the new Testament in my bloud, which is shed for you, he spo­ke of the institution of his commemoration, and when he said: This is my body which shalbe deliuered for you, and, This is the Chalice, the new Testament in my bloud which shalbe shed for you, he spoke of the commemoration which the Apostles, and their successors, should make of him, in his Church: and so gaue a command, not only that the Apostles, and their successors, should break, and shed the same his true, reall, and substantiall body, and bloud to God for vs, in the commemorations, By the Lavv of God, no­thing is to be offred in Sacrifice to God, or re­ceaued in the commu­nion, but his body, and bloud. which they were to make of him: but also, that they should not break, or shed, any other body, or bloud, but his, in the commemorations, which they were to make of him: and so made a Law, that only his body, and bloud, vnder the species of bread, and wyne, should be offred to God in Sa­crifice, and receaued in the communion of Chri­stians, and nothing else; and abrogated the Priest­hood, and Sacrifices of the ould Law, and esta­blished a Priesthood, and Sacrifice in his body, and bloud, vnder the species of bread, and wine, according to the order of Melchisedech in his Church, to the fulfilling of the Law, and Pro­phets. Wherevpon, the Apostles in their tyme, decreed, in their 3. Canon, saying: If any Bishopp, or Priest, contrary to the ordinance of our Lord, should offer any thing vpon an Altar, as hony, milke, or syder, [Page 88] insteed of wine, or any compounded thing, or any kind of birds, or beasts, or beans, or pease, transgressing our Lords constitution, lett him be degraded.

15. The ould Law as S. Paule saith, brought nothing to perfection: But an introduction to a better hope. Heb. 7. 19. to be performed in the new, where Iesus is made a suerty to a better Testament. Heb. 7. 22. Wherevpon, our Sauiour coming to performe this hope, and better Testament, chan­ged all the Sacrifices of the ould Law, which were Christ chā ­ged the Sa­crifice of the ould Lavv. in sheepe, Bullockes, Birds &c. into the Sacrifice of his owne body, and bloud; and therefore said at the institution of the Eucharist: This is my body which is giuen for you, and also: This is my body which shalbe deliuered for you; most plainely, and mani­festly to expresse, the change of all the Sacrifices of the ould Law, into the only Sacrifice of his bo­dy, and bloud; and declare his prohibition, to offer any thing in Sacrifice vnto God, but his body, and bloud; and therefore, said: This is my body which shalbe deliuered for you: This is my bloud which shalbe shed for you; to prohibit the offering of any thing in Sacrifice to God, but his body, and bloud, and the same body, and bloud which he then offred, or gaue to God. Wherevpon S. Au­gustine in the 20. chapter of his 17. book of the cittie of God, saith: The Sacrifice of Christs body, and bloud, succeeded in place of all those Sacrifices of the ould Law. Againe, in the same chapter: For all those Sacrifices, and oblations of the ould Law, Christ body is [Page 89] offred, and administrated in the communion, to the communicants. And in his 2. Sermon vpon the 33. Psalme, he saith: In the ould Law was the Sacrifice ac­cording to the order of Aron: but afterwards, Christ in­stituted a Sacrifice, according to the order of Melchise­dech, of his body, and bloud. And the like hath S. Cy­prian in his 63. Epistle to Cicilianus: S. Ambrose in the 4. chapter of his 5. book of Sacraments: S. Hierome, in the 2. chapter of his 17. Epistle; and in his 126. Epistle: S. Ephanius in his 55. heresie: Theodoret vpon the 109. Psalme: S. Leo in his 8. Sermon vpon the Passion: And S. Damascene in his 14. chapter of his 4. book, Fidei orthodoxae.

16. And whereas our Aduersaries, saye, that God cannot, put one, and the same substantiall God can best tell, vvhat he can doe. body, and bloud in diuers places, and vnder diuers dimensions, at one, and the same tyme; who can better tell, what God can doe, then God himselfe; and the consent of all the Catholicke Fathers, who haue treated of this subiect. And seeing that God said, it was his body, which he deliuered in the communion, and all Christians, who liued before Luther (reputed Heretiks to both parties only excepted) beleeued it to be his body, (as I haue proued in the 3. chapter) what Christian can doubt of it?

17. The Latin Fathers, to preuent the infide­litie of our Aduersaries, in this point, do also in The greek, and latin Fathers, al­leage the vvordes of the [...]nstitu­tion [...] of the Sacrament, as our Lord spoke them. their other workes, and books, reade the words of the institution, of this blessed Sacrament, some­tymes [Page 90] in the present tense, and also sometymes in the future tense, and yet doe not contradict one another, or finde fault, at the differing, and di­uersitie of reading: because our Lord, at the in­stitution of this Sacrament, spoke many tymes of his body, and bloud, and so accordingly as he spoke of them, they repeate his wordes, and allea­ge them sometymes in the present tense, and so­metymes in the future tense; as S. Augustine in the 24. chapter of his book, De peccatorum meritis; S. Hierome in his commentaries, vpon the 1. Cor. 11. S. Ambrose vpon the 22. of S. Luk. S. Cyprian in his 63. Epistle: and S. Alexander, in the 2. chapter of his first Epistle vnto all Catholickes; yet S. Alexander was made Bishopp of Rome, in the yeare 121. And though these aforesaid Fathers in the places aboue said, alleage the wordes of our Lord, in the institution of this Sacrament, in the future tense; yet they all, as it were with one voi­ce affirme, that in these wordes, our Lord insti­tuted a Sacrifice in his body, and bloud, to be offred to God, in commemoration of him, in his Church, as I haue proued at large in the 13. chap­ter of the first part.

18. And to conclude, it is so manifest vnto the judgements of our Aduersaries, that our Lord, Our Aduer­saries cor­ruption of the Testa­ment of our Lord. at his last Supper, gaue his body to God for vs, and shed his bloud, and that one, and the same substantiall body, and bloud of our Lord, by the omnipotency of his word, and will, may be at one, [Page 91] and the same tyme, in diuers places, and vnder diuers dimensions: that our Aduersaries themsel­ues cannot finde any meanes, how they may avoid, or disproue it; but by disannulling, cor­rupting, and adding to the last will, and Testament of our Lord: as by interpreting, my body, signe or figure of my body: is, shall: broken, cruci­fied; or the like: by which meanes, they may pro­ue any thing true, be it neuer so false, and any thing false, be it neuer so true: and their error heer in, is so much more the greater, for that they practise it, vpon the laste will, and Testament of our Lord; when S. Paule, saith: A mans Testament being confirmed, no man disannulleth, or addeth the­reunto. Gal. 3. 15. And this is sufficient to proue, that one, and the same body of Christ is in diuers places, and vnder diuers dimensions in the blessed Sacrament.

CHAP. VII. How our Sauiours is chiefe Priest, or agent in offring vnbloudy Sacrifices, and administring Sacraments.

1. TO lett thee vnderstand (deare Reader) how our Sauiour, being in heauen, doth, Christ head of his Church, and chief Priest. and shall offer vpon earth, vnbloudy Sa­crifices, in his body, and bloud, vnder the species of bread, and wine, to God the Father, and is a [Page 92] chiefe, and high Priest vpon earth, according to the order of Melchisedech, vntill the end of the word; it is necessary to obserue: first, (as S. Paule saith) that Christ is head of the Church, himselfe the Sauiour of his body, Eph. 5. 23. Secondly, that our Sauiour is chief, or high Priest in the Church of God, according to S. Paule, Heb. 5. 5. 9. So that whatsoeuer is well done, by mortall Priests, in the Church of God, is done by his authoritie, and power, giuen vnto mortall Priests, his mini­sters, VVhatsoeuer is rightly do­ne in the Church, is chiefly done by Christ. and seruants, according to the words of S. Paule, saying: Paule the seruant of Iesus-Christ. Rom. 1. 1. Againe; what is Apollo, and what is Pau­le? The ministers of him in whom you beleeued, and to euery one as our Lord hath giuen: I planted, Apollo wa­tered, but God gaue the increase. 1. Cor. 3. 4. Third­ly, that the power, and authoritie of Christ Iesus is alwaies invisibly present, at all the actions of mortall Priests, his ministers, and seruants, chiefly, and principally effecting, and doing whatsoeuer they doe rightly, or well in his Church; according to his word, saying: I am with you all daies, euen to the consummation of the world. Math. 28. 20. Againe; Neither he that planteth, is any thing, nor he that watereth; but he that giueth the in­crease, God. 1. Cor. 3. 7. So that when mortall Bishopps, or Priests, who are rightly ordeyned, doe offer Sacrifice, or administer Sacraments in Church of God, it is Christ Iesus, that chiefly, and principally, as head of his Church, and high [Page 93] Priest, doth offer the Sacrifice, and administer Christ by his omnipoten­cy vvorketh the affects in the Sacri­fice and Sa­craments. the Sacraments, and by the omnipotency of his power, worketh the exchanges, fruits, or effects they haue, or do produce. Wherevpō S. Iohn. saith: Christ is he that baptizeth. Iohn. 1. 33. Againe: Iesus abode with the Apostles, and baptized. Io. 3. 22. Howbeit, (as the same Apostle saith) Iesus did not baptize; but bis Apostles, Io. 4. 6. So our Saui­our said vnto his Apostles: Receiue ye the holy Ghost, whose sinnes ye forgiue, they are forgiuen. Iohn. 20. 21. 22. Yet God said: I am, I am he, that take cleane awaie thine iniquities. Isa. 43. 25. Isa. 44. 22. Ier. 31. 34. So when Bishopps, and Priests rightly ordeyned, doe offer Sacrifice, and consecrate the body, and bloud of our Lord; it is our Lord him­selfe, who chiefly doth offer Sacrifice, according to his former words before alleaged. And S. Au­gustine in his 4. Sermon of the Innocents, saying: What cann be more reuerend, or more honorable, then to rest vnder that Altar, vpon which Sacrifice is celebra­ted vnto God, in which our Lord is the Priest, according as he said: Thou art a Priest for euer.

2. As God said: Be light made, and by the om­nipotency Similitudes, of Gods ope­ration, by his vvord. of his worp, Ligt was made, and conti­nueth in his functions, and operations euen vntill this day: and as God said: Led the earth shoote forth greene herbes, and such as may seede, and fruit trees, yealding fruite after his kinde, &c. And by the omnipotency of his word: It was so donn, and the earth brought forth greene herbes, such as seedeth accor­ding [Page 94] to his kinde; and trees that beareth fruite: and shall doe vntill the end of the world: euen so in the vnbloudy Sacrifice, and Sacrament of the body, and bloud of our Lord: Our Sauiour taking bread, blessed, and brake, and gaue to the Apostles, saying: This is my body which is giuen for you; doe this for a commemoration of me: and by the omnipotency of Gods word, the Apostles, and their Successors, rightly ordeyned, receaue power, and authoritie to giue his body (euen that which sitteth at the right hand of God) for vs, and shall haue power vntill the end of the world, as it doth with the light to shine, and the earth to shoote foorth green herbes, and trees.

3. S. Iustine Martir, who liued with the Apo­stles schollers, and presently after the Apostles S. Iustine of the Sa­crament. tymes, in his 2. Apologie, which he made in be­half of the Christians, vnto Antoninus Pius the Emperor, Senate, and people of Rome, declaring vnto vs what was the faith of the Christiās of these primitiue dayes in this point, saith that The Eucha­rist was made the flesh, and bloud of Iesus by the word of prayer proceeding from him, at the institution of this Sacrament. For the Apostles (saith he) in their commentaries, which are called their Ghospells, haue re­lated vnto vs, that Iesus hath ordained them to doe so. That he took bread, and making it the Eucharist, he said, doe this for a commemoration of me: This is my bo­dy: And taking likewise the Chalice, and making it the Eucharist, he said: This is my bloud; thus S. Iustine, [Page 95] where he sheweth, that in the infācy of the Church the faithfull beleeued the Eucharist to be made the flesh and bloud of our Lord, by the omnipo­tency of his word, and prayer, spoken at the insti­tution of this Sacrament, as chief agent in offring vnbloudy Sacrifice, and in the consecra­tion thereof.

4. S. Irenaeus in the 2. chapter of his 5. book of heresies, saith: When the mixt Chalice, and the bread broken doth perceaue the word of God, it is made the Eucharist of the bloud, and body of Christ. Againe in the same chapter: The bread, and wine receauing the word of God, is made the Eucharist, which is the body, Hovv con­stantly in S. Irenaeus ty­me, they be­leeued in the reall presence. and bloud of Christ. Thus S. Irenaeus, who liued with S. Polycarpe, scholler to S. Iohn the Euangelist, and in his tyme, when as yet some of the Apostles schollers were liuing, and the actions of our Saui­were fresh in the memorie of men, the realitie of the body, and bloud of our Sauiour, was so vni­uersally and constantly beleeued to be in the B. Sacrament, or Eucharist by the omnipotency of The body, and bloud of our Lord, is in the B. Sa­crament, by the omnipo­tency of his vvord, and not by faith only. his word that in his 4. book of heresies, cap. 34. he alleageth against certaine heretikes, who de­nied Christ to be the Sonne of God, the reall being of his body, and bloud in the Sacrament, or Eucharist by his word; to proue thereby that Christ was the true Sonne of God; who by his word could effect it, and make good what he said; which otherwise he could not doe, vnlesse he were the Sonne of God, saying: How will it be manifest [Page 96] to these (heretikes, that deny Christ to be the Son­ne of God) that the bread vpon which thankes are giuen, is the body of their Lord, and the Chalice his bloud, if they doe not saye Christ to be the Sonne of the builder of the world, that is to saye, his word, by which trees beare fruite, fountaines flow, the earth first doth giue the blade, afterwards the eare, and then full whea­te in the eare. Againe, how do they saye, that the flesh doth comme to corruption, and not receaue life, which is nourrished of the body, and bloud of our Lord; therefore, either lett them change their opinions, or absteine from offring Sacrifice in these things, which are before spokē of; (that is to saye, the body, and bloud of Christ) our opinion (who hold Christ to be the Sonne of God) is consonant to the Eucharist; and againe, the Eucharist confirmeth our opinion; for we offer vnto him Sacrifice, these things which are his, preaching agreably The omni­potency of Gods vvord, vvorketh the change in the bread the communication, and the vnitie of the flesh, and the spirit; for euen as the bread which is of the earth recea­uing the vocation of God, is now no more common bread, but the Eucharist, consisting of two things, the earthly, and the heauenly; so also, our bodies receauing the Eucharist, are now no more corruptible, hauing ho­pe of the resurrection. So S. Irenaeus, where we see, that in his tyme, the Catholiks did so little doubt, that the body, and bloud of Christ, was in the B. Sacrament, by vertue of his word, that they vr­ged it to proue, Christ to be the Sonne of God, and taught it, as a consonant opinion, to saye, that Christ was the Sonne of God, because his body, [Page 97] and bloud was in the Eucharist, by vertue of his word: and againe, that his body, and bloud was in the Eucharist, because Christ was the Sonne of God.

5. In the like manner, the rest of the Fathers, in their succeeding ages, affirme that the body, S. Cyprian of the chan­ge in the bread, by the omnipo­tency of the vvord of God. and bloud of Christ, was in the B. Sacrament, by the omnipotency of his word; as S. Cyprian in his book of our Lords Supper, saying: The bread which our Lord gaue to his Disciples, was not changed in out­ward forme or shape, but in nature, by the omnipotency of the word, it is made flesh. As in the person of Christ, the humanitie was seene, and the diuinitie laie hidd; so after an vnspeakable manner, the diuine essence doth poure itselfe into the visible Sacrament, that men might vse a religious deuotion about the Sacraments, and might haue a more simple, or sincere accesse vnto the truth, euen vnto the being partakers of the spirit, whose body, and bloud the Sacraments are.

6. Eusebius Cesariensis liued in the yeare 320. Eusebius, of the change by the po­vver of God. and he (as it is sett downe in the 3. book, and 45. chapter of the Pararells of Damasus, saith: Many Priests while they are in sinne, do worke the holie things (or offer Sacrifice) neither doth God turne awaie from them; but by his holie spirit, doth consecrate the Gifts, sett before them; and bread certainely is made the pretious body of our Lord, and the cupp the pretious bloud of our Lord. S. Cyrill, hovv Christ vvorketh the change in the bread

7. S. Cyrill of Hierusalem liued in the yeare 370. and he in his 4. Mystagogica saith: Seeing that Christ [Page 98] himself doth say, and affirme after this manner of the bread; This is my body; who euer heereafter dare doubt? And he likewise saying and affirming, This is my bloud; who I saie, cann doubt, and say, that it is not his bloud? Heretofore at Cana in Galilea, only by his will, he chan­ged water into wine, which is neere vnto bloud, and is he not worthy to be beleeued, that hath changed wine into his bloud? He being inuited to a corporall marriage, wrought a wonderfull miracle; shall we not much more easily confesse that he gaue his body, and bloud to the Children of his Spouse? Wherefore with assurednesse, lett vs take the body and bloud of Christ; for vnder the species of bread, the body is giuen thee, and vnder the species of wine, the bloud is giuen, that hauing receaued the body, and bloud of Christ, thou mayest be made par­taker of his body, and bloud: we shalbe bearers of Christ, after that we haue receaued his body, and bloud into our membres.

8. S. Gregorie Nissen, brother to S. Basile the great, S. Gregorie Nissen of the change in in the bread by the vvord of God. liued in in the yeare 380. and he in his 37. Ora­tion catechetica, saith: As Christ by eating bread, made it is diuine body; so likewise heere, bread being sanctified by the word, and praier (as the Apostle saith) and not by eating and drinking, becometh the body of the word, changed by the word, saying: This is my body.

9. S. Ambrose (who liued in the yeare 370.) in S. Ambrose of the chan­ge in the bread, by the omnipo­tency of Gods vvord. the 9. chapter of his book, of those, who are be­gunn to be instructed in the mysteries, saith: If human blessing (of Moyses, Elias, and Elizaeus) was of such force, as that it could alter nature, what shall we [Page 99] saie of the diuine consecration, where the words them­selues of our Lord, and Sauiour doe worke, for this Sa­crament, which thou doest receaue, is made by the word of Christ. If the words of Elias were of such force, that they could call fire from heauen, shall not the word of Christ, be sufficient to change the species of the Ele­ments? Of the workes of the world thou hast read, that because he spake the word, they were made; he com­manded, and they were created: therefore, the word of Christ, which could make of nothing, that which was not; cann it not change those things which are, into that which they were not? for the difficultie is not lesser, to giue new natures to thinges, then to change natures. Againe in his 4. book, and 4. chapter of the Sa­craments, speaking of the Sacrifice, and Sacra­ment of the Altar, he saith: This bread, is bread be­fore the words of the Sacraments: but assoone as conse­cration is added vnto it, of bread it is made the flesh of Christ. This we affirme; how cann that which is bread, be the body of Christ? by consecration. And with what words, and speeches is consecration? with the wordes of our Iesus: for in the rest which are said, praise is giuen vnto God praier is made for the people, for kings, &c. but when we come, that the venerable Sacramēt should be made, then the Priest doth not vse his owne wordes, but the wordes of Christ. Therefore, the word of Christ doth worke this Sacrament. What word of Christ? euen that by which all things are made. Our Lord commāded, and the seas were made; our Lord commanded, and all creatures were begotten. If therefore, there be so great [Page 100] force in the wordes of our Lord Iesus, that these things could begin to be, which were not; how much more will they be able to effect, that those things may be, which are, and be changed in an other. But heare the Prophet saying: He said, and they were made; he commanded, and they were created. Therefore, that I may answere thee, it was not the body of Christ before consecration; but after consecration, I tell thee, that then it is the body of Christ. Againe, vpon the 38. Psalme, he saith: It is the word of Christ, which consecrated the Sacrifice, which is offred. Thus S. Ambrose.

10. In like manner S. Chrisostome in his Homily, S. Chriso­stome of the change of the bread into the bo­dy of our Lord, by the povver of God. de proditione Iudae, saith: It is not man, that doth ma­ke these things, which are exposed for consecration vpon the table of our Lord, the body and bloud of Christ: but he who is crucified for vs, Christ: The words are pro­nounced with the Priests mouth; and they are consecra­ted by the grace, and vertue of God. He said: This is my body; by these words, the things exposed are consecra­ted. And as that voice which said, increase and multi­plie, and replenish the earth, was said but once, yet at all tymes hath this effect for generation, nature concurring: so this word but once said, and yet it giueth strength to the Sacrifice which is vpon all the tables of the Church, euen vntill this daie, and shall doe vntill his coming to judgment. Againe, in his 83. Homily vpon the S. Matthew, he saith: We (Bishopps, or Priests in the consecration of this Sacrament) hold but the place of Christs Ministers, for he who doth santify, or make the chāge, is Christ himselfe. Thus S. Chrisostome.

[Page 101] 11. S. Hierome vpon the first chapter to the Ga­latians, saith: Although some thinke me worthy of re­prehension, S. Hierome of this chan­ge. for that in my book which I writt of the preseruation of virginity, young woemen ought to flye from wine, as they doe from poyson; yet it doth not re­pent me of what I said; for I rather contemne the effect or worke of wine, then the creature it selfe. And I took liberty to giue this counsell vnto a virgine, warme with a heate proper vnto her yeares, least vpon occasion of drinking a little, she might drinke much, and perish: otherwise I did know, that wine was consecrated into Christ his bloud. Thus S. Hierome.

12. S. Augustine in his 3. book, and 4. chapter, S. Augustine of the chan­ge in the Sa­crament, by the povver of God. De Trinitate, saith: We doe not say, that the articulat words pronounced with the tongue, or the signe of let­ters, written in skinns, is the body and bloud of Christ: but that only which is taken from the fruites of the earth and is consecrated by mysticall prayer, &c. It is not sanctifyed, that it may be so great a Sacrament; but by the spirit of God, working inuisibly, seeing that God doth worke all the things, which by corporall motion are made in that worke.

13. Againe in his book of sentences, ad Prospe­rum, cited by Gratian, in his 2. distinction, he saith: In the species of vvine, and bread vvhich vve see, vve doe honor inuisible things, that is to saie, flesh and bloud; neither doe vve equally esteeme of these two species, af­ter consecration, as before consecration; for before con­secration, vve faithfully confeffe, that they are bread, and wine, as nature hath formed them; but after conse­cration, [Page 102] they are the flesh, and bloud of Christ, vvhich the blessing hath consecrated. S. Cyrillus Alex. of the change in the Sacra­ment, by the povver of God▪

14. S. Cyrillus Alexandrinus (who liued in the yeare 430.) in his Epistle, ad Calosirium, saith: Doe not doubt vvhether this be true (that the body of our Sauiour is in the Sacrifice, and Sacrament of the Altar) Christ manifestly saying: This is my body; but rather receaue the word of our Sauiour in faith; for seeing he is truth, he doth not lye. Therefore, they are madd, vvho saie, that the mysticall blessing doth cease, from the sanctification, if any part thereof should remaine vntill the daie following: for the most holy bo­dy of Christ, vvillnot be changed, but the vertue of the blessing, and the quickning grace is continually in it: for the quickning vertue of God the Father is the only begotten vvord, vvhich is made flesh, not ceasing to be the vvord, but making quickening flesh. So these ancient and prime Fathers of the Church of God. Whereby it is sufficiently manifest to any indiffe­rent reader, that not only the true, and reall body, and bloud of our Sauiour, is in the Sacrifice, and Sacrament of Christian Catholikes; but that it is there, by vertue of the omnipotency of Gods word, and not by the faith of him that receaueth it, as Puritans would haue it.

CHAP. VIII. How in generall, our Sauiour by his omnipo­tency, together which Priests his instruments, and Legates, doth consecrate his true, reall and substantiall body, and bloud in the blessed Sacrament.

1. GOd hath two Kingdomes here vpon God hath tvvo King­domes vpon earth. earth, the one, the temporall Kingdome of this world, of which it is, sayd: The earth is our Lords, and the fulnes thereof: the round world, and all that dwell therein; Psalm. 23. 1. Tho­ther Kingdome is the spirituall Kingdome of Christs Church militant here vpon earth: of which it is said: The sonne of man shall send his Angells, and they shall gather out of his Kingdome all scandalls, and them that vvorke iniquitie. Math. 13. 41. And both these Kingdomes, and all that is wrought in them, were miraculously at the first founded, and established by the omnipotency of the will, and Both Gods Kingdomes, are miracu­lously foun­ded. word of God: according to the words of the Pro­phet, saying: God spoke, and they were made. Psal. 32. 9. and this first foundation of these Kingdomes, and establishing them in their operations, was miraculous, because they were not before: but being thus founded, and established, now their ordinary operations, are not miraculous: because God hath giuen vnto either of them, their seuerall [Page 104] ordinary natures, dispositions, properties, and qua­litis, which they are ordinarily to reteyne, and keepe, vnto the end of the world: God hauing so ordeined, and decreed by the omnipotency of his will, and woord.

2. For the better vnderstanding hereof it is ne­cessary to obserue, that mirakles, as S. Augustine, in VVhat is mi­raculous and vvhat natu­rall. the 14. chapter of his 6. book of the Trinitie, saith: Are these things which are donne contrary to the vsuall course of nature, either in diuine or humane things: and the nature of all things, is the common and vsuall course of all things: wherevpon Aristotle (in the 7. book of his moralls to Eudemon) saith: Nature is the cause of those things, vvhich are alwayes, or for the most part donn after one manner. So those things, which are vsually, or commonly donn, in either of these Kingdomes, we doe not call mira­culous, but naturall: and though the things which be vsually or commonly donn in the Kingdome of Christs Church, here vpon earth, be superna­turall, and miraculous, in respect of the things which are commonly, and vsually donn in the temporall Kingdome of this world, for that they are neuer, or rarely donn in it, not cann be donn in it, without a miracle, and alteration of the com­mon course of things, in the temporall Kingdome of this world: as if for example a man who were no Priest in the spiritual Kingdome of Gods Church, but a laye man only in his temporall Kingdome, by pronouncing the words of absolution, after [Page 105] confession, or by reading the words of consecra­tion, ouer the bread, and wine fittly prepared, should truely, and really forgiue sinnes, or conse­crate the body, and bloud of our Lord: this I saye were a miracle: because these things are nei­ther ordinarily, nor vsually donne by laye men of Gods temporall Kingdome: nor can be donne, vnles God contrary to the ordinary course of ab­solution from sinnes, and consecration, doe supply the defects: yet those (the institution, and orde­nance of God supposed) are no mirakles, when they are donn in the Church of God by Priests, who are instituted by God for that purpose, be­cause they are commonly, and vsually donne by them: so likewise if a Priest by doing any act, which precisly belongeth vnto the spirituall King­dome of Christs Church herevpon earth, should bring forth a tree, or plant; this were a mirakle: because that by the exercice of Christian reli­gion, trees, or plants, are not ordinarily, or vsually brought forth: yet that the earth bringeth forth trees, and plants, is no miracle; because the earth vsually, and commonly doth it.

3. Secondly it is necessary, to obserue, that as all All the vvor­kes of God, miraculous in the foun­dation of his Kingdomes. the workes of God, in the foundation of his tem­porall Kingdome here vpon earth, are aboue na­ture, and naturall reason, supernaturall and mira­culous, as the creatiō of the heauens, earth, Sonne, Moone, Starrs, &c. of nothing: so likewise are all the workes of God, in the foundation of his spi­rituall [Page 106] Kingdome, of the Church of Christ, here vpon earth; supernaturall, and miraculous, and aboue the reach of humane sense, and naturall rea­son: as that God should haue a Sonne, a Virgin shold remaine a Virgin, and yet bring forth a Child; God to die vpon a Crosse, men to be borne againe by Baptisme, and cleansed from their sin­nes, the body of the Sonne of God, to be in the Sacrament of the Altar &c. wherevpon S. Paule saith: faith must not be in the wisdome of men: but in the pow­er of God. 1. Cor. 2. 5. Wherefore, seing that all the workes of God, in the foundation of his spirituall Kingdome, which is the Church of Christ herevpon earth, are miraculous, and su­pernatural, and aboue the reach of common sense, and naturall reason: it must needs be, that also the The institu­tion of the communion, miraculous. institution of the communion, which is a Sacra­ment, and worke of God in the foundation of his Church, must also be a worke of supernatural power, and vertue, aboue the reach of humane sense, and naturall reason: and therefore, it should be a vaine thing; to goe about, to giue a reason in na­ture, how our Lord did, or doth consecrate his reall, and substantiall body, and bloud in the blessed Sacrament, but only by similitude, in the foundation, conseruation, and preseruation of his temporall Kingdome: so by the way of similitude, from that which our Aduersaries doe belieue, to bring them vnto that, which they belieue not, that they may saue their soules.

[Page 107] 4. This obserued, we doe not alwayes flie vnto miracles, in euery particuler act, or spirituall ex­ercise The actes of Christian religiō, novv not miracu­lous. of our religion; as when euery child is bap­tized, or when euery Priest doth consecrate: be­cause God by the omnipotency of his will, and woord hath established his spirituall Kingdome, of his Christian Church after this manner: so that now this supposed, her ordinary actions, and ope­rations are not miraculous: but according to the common, and vsuall course of the acts, and ope­rations, which God hath established, in the spiri­tuall Kingdome of his Church, and according to that spirituall nature, which God hath giuen vnto her, at her first foundation. So that, whereas before Baptisme was instituted by our Lord, if any one should haue pronounced the words of Baptisme, and haue powred water vpon a man, who neuer was baptized, it would haue had no power, or ver­tue to remit sinnes, or to make him a child of the spirituall Kingdome of God; and so the first insti­tution was miraculous: because the water, and the words had not this power before: but now, since that God Almightie, by the omnipotency of his power, hath instituted Baptisme, and established it in his Church, and giuen vnto it, this spirituall vertue, and power to clense men of their sinnes, make them Children of this spirituall Kingdome which is his Church, and Heires which Christ of eternall life; now this is no miracle: but it is the spirituall nature, and propertie of Baptisme, which [Page 108] God who hath giuē the nature, and properties vnto all things, which they haue, hath giuen also vnto it: and therefore, now this being supposed, it is no miracle, that when a man is baptized, his sinnes are forgiuen: but it should be a miracle, that a man should now be baptized, according to the rights of Baptisme, and his sinnes should not be forgiuen: because God hauing once giuen this spirituall ver­tue vnto Baptisme, and hauing made it, the na­ture, propertie, and qualitie of Baptisme, cannot take it away, without altering the course of the nature, propertie, and qualitie of Baptisme, which is a miracle.

5. Lykwise when our Lord instituted the B. Sacrament, he took bread, blessed, gaue thanks, and said: This is my body, and by vertue of his omnipotency, consecrated it, or made it his true, reall, and substantiall body; and when he had donn, said vnto Bishopps, and Priests rightly or­deyned: It is the pro­pertie of Priests rightly or­deyned, to consecrate the body, and bloud of our Lord. Do this (the same that he then did) for a commemoration of me, and by vertue of his omnipo­tency, they do the same, that he then did. The first institution was supernaturall, and miraculous: but afterwards, Bishopps, and Priests, did, and do consecrate the same body, and bloud which our Lord then did, without any new miracle: because he who created all things of nothing, and hath gi­uen vnto euery thing, that nature, propertie, and qualitie which it hath, hath also giuen Bishopps, and Priests rightly ordeyned this propertie, and [Page 109] qualitie. So now it is not a miracle, that Priests do consecrat the true, reall, and substantiall body, and bloud of our Lord; but it should be a mira­cle, if now that the Eucharist is established, they do that which our Lord then commaunded them to doe, and yet should not consecrat his true, reall, and substantiall body, and bloud: because that then, our Lord should suspend or alter the pro­perties, and qualities, which he hath giuen to Bishopps, and Priests, which would be a miracle.

6. In like manner in other things: In the begin­ning God created heauen and earth, and the earth was void, and vacant. Gen. 1. 2. and neither brought forth hearbs, nor trees, nor grasse, nor plants, nor euer would haue donn, if God had then lett it alone, and neither haue said, nor donn, any more vnto it: but afterwards God said: Lett the earth In the be­ginning it vvas mira­culous, that the earth should bring forth hearbs plants, and trees. shoot forth green hearbs, and such as may seed, and fruit trees, yeilding fruit, after his kind, such as may haue seed in it self vpon earth: and it was so donn. Gen. 1. 11. this was a supernaturall, and miraculous work of God: but euer since, it hat been naturall vnto the earth, to bring forth hearbes, and fruit trees, without any new miracle: because God, who is the giuer of all the properties, and qualities, which things haue, gaue also vnto the earth this, to bring Novv it is proper to the earth to bring forth hearbs, and trees. forth hearbes, and fruit trees. And it should be a miracle, if the earth should not do it.

7. And the like we may say of the hauing of Children, and creation of soules: God created man, [Page 110] to his own image, to the image of God he created him, male and female he created them. Gen. 1. 27. that is, he created their soules: for Adam he formed of the slyme of the earth, and Eue of a rib taken out of Adams side, Gen. 2. And vpon their first crea­tion, they had no children, nor could haue, or begett any vntill God, said: Increase, and multiply, and replenish the earth. Gen. 1. 28. And this first was a miracle, that God should giue that power vnto men, and woemen, to be his instruments, of bringing forth soules into the world: but now that the generatiō of men is established, it is no mi­racle, but agreeable to the vsuall course of nature, that God in the generation of men, doth creat soules: but if nature concurring, men, and woe­men should bring forth bodies without soules, it would be a miracle: because God should suspend, or alter the course of nature, which he hath esta­blished in the creation of soules in the generation of men.

8. So as men and woemen, God, and nature concurring, bring forth soules into the world vn­til this daye, and shall doe vntil the end by vertue of these words once spoken, saying: Increase, and multiply. Gen. 1. 28. So Bishopps, and Priests rightly ordained, in bread and wine fittly prepa­red, haue hitherto, and shal vntil the end of the world, consecrate the true, reall, and substantiall body, and bloud of the Sonne of God, by vertue of these words, once said: Doe this (the same that [Page 111] he then did) in commemoration of me. And in due consideration, it seemeth as hard a thing, that men, and woemen, should be God Almigties in­struments, to bring forth so many millions of soules into the world, which before were not: as for Bishopps, and Priests to be his agents, and in­struments of making one body, that was before, to be in diuers places, and vnder diuers demen­sions.

9. If our Puritans beleeue, that by vertue of these words, Increase and multiply, once spoken, Almigtie God doth so concourr in the generation of men, as that they haue soules: I see noe diffi­cultie, why they should not beleeue, that Bishopps and Priests rightly ordayned, by vertue of these words, once said: Doe this (the same which he then did) should not haue power, and authority as The cause vvhy Prote­stans, and Puritans deny the reall presen­ce in the B. Sacrament. agents, and instruments of God, to consecrate his true, reall, and substantiall body, and bloud: if it be not, but because they want the Sacrament of order, and know that these words, Do this, were not spoken vnto them. And therefore knowing that they haue no authority, or power to con­secrat, and yet resolue to be as they are; not to fall into manifest idolatry, and to teach the people, to esteeme, and adore a peece of bread for God; of two euils, haue chosen the lesser; and therefore say that after consecration, there is nothing but bread, and wine, our Sauiours words effect no­thing▪ the whole busines cōsisteth in taking bread, [Page 112] and apprehending Christ in heauen, by the hand of faith, and be thankefull. Otherwise if we should seeke to pry, and dyue into, by naturall reason, how, and when, and after what manner, God crea­teth soules in the generation of men, and infuseth them into their bodyes; or of what substance they are of, or how they being spirituall, informe the body and make one man with the body, what operations they haue, where the will, vnder­standing, and memory are placed, and how they are diuided, seeing the soule hath no parts, how the soule mooueth the body, and preserueth it from corruption, how it affordeth ability te see, heare, smell, touch, and tast; in what gulf the me­mory putteth all these species of things, which she reteyneth, from whence they come, when they are called for, and where some lye hid, which can­not be found, when we would, and how, and where we find then; we shall find no lesse difficulty in these things, then in knowing how a body, that already is, may at the same tyme be in diuers pla­ces, and vnder diuers dimensions, and species by the will, and power of God.

10. And if none should beleeue, that he had a soule vnlesse he did know certainly, and manifestly all these, howes; then few would attaine vnto the be­liefe, that he had a soule, thoug all men should study Aristotles book de anima, or what soeuer books they could find to that purpose all their liues yet what is more familiar vnto a man, thē his soule, [Page 113] wherewith he liues, and mooues: whereby we see, ho absurd a thing it is, not to beleeue the miste­ries of our faith, vnlesse we cann certainly, and manifestly know by reason, how euery thing in particular is: for then it were not a mistery of faith, but a thing manifest to our senses: whereas faith, Is an argument of things not appearing (to the senses) Heb. 11. Wherefore as in the creation of all As in the founding of his earthly Kingdome God spake, and things vvere so do­ne: so in founding his spirituall Kingdome, vvhich is his Church. things, and establishing his earthly Kingdome, God spake the word, and we beleeue that they were made of nothing, by the omnipotency of his word, though we know not how God made them, or could make them of nothing, more then by the omnipotency of his word: so here establi­shing the B. Sacrament in his Church, he took bread, and blessed, and said: This is my body, and likwise wine, and said: This is my bloud, and we be­leeue, that the bread was changed into his body, and the wine into his bloud, by the omnipotency of his word, though we know not how God could change bread into his body, or vvine into his bloud, and putt them into so little a roome, and vnder the species of bread, and vvine, but by the omnipotency of his vvord. And as after, God had created the earth, and mankind, he said to the earth: Let the earth shoote forth green hearbs, and such as may seed, &c. and to man: Increase, and multiply, and vve beleeue, that both the earth, and man by the omnipotency of his vvord, receaued vertue, and power to do that vvhich he said, though we do [Page 114] not know, vvhere this power lyeth, or in vvhat part, or hovv these things come to passe, more then by the omnipotency of his vvord: so after that God had instituted this Sacrament, and consecra­ted his body, and bloud, he said to Bishopps, and Priests rightly ordained: Doe this, and This doe ye, and vve beleeue that Bishopps and Priests rightly ordained, haue power to consecrate the body, and bloud of our Lord, though vve doe not knovv, vvhere the power lyeth in Priests, or hovv it co­meth to passe more then by the omnipotency of the vvord of God.

11. Besides that vvhich I haue said in the for­mer Chapter, S. Iohn Damascene in the 14. chapter of his 4. book Orthodoxaefidei, explicateth this point at large, saying: Our Lord breaking the bread, gaue it vnto his Disciples, saying: take, eate this is my body &c. S. Damas­cene of the manner hovv the bo­dy of our Lord cometh to be in the Eucharist. If then the word of God be quickning, and full of efficacy, and all that our Lord hath willed, he hath done: if he hath said, lett light be made, and it was done: if he haue said, lett the firmament be made, and it vas donn: if by the word of God the heauens haue been established, and all their vertues by the spirit of his mouth: if the heauen, and the earth, and the water, and the fier, and all their ornaments, and man himself, who is so famous a liuing thing, haue been perfected by the word of our Lord: if God the word itselfe, willing it, was made man, and was formed of the pure, and immaculate bloud of the holy alwayes Virgin, without seede, and flesh vnited hypostatically with him: could he not make the bread his [Page 115] body, and the wine and water his bloud? He said in the beginning, lett the earth bring forth green hearbes, and euen vntill this day, by the fall of raine, the earth doth bring forth her proper plantes, aided, and fortified by the commaundement of God. And God hath said, This is my body: doe this in commemoration of me: and this by the omnipotency of his commaund, will be donn vntill he come. Thus S. Damascenus, of the change of the bread and vvine, in the consecration of the blessed Sacrament, by the omnipotency of God. Eusebius Emissenus in his Sermon of the body of our Lord, speaketh to the same effect, saying: When the creatures of bread, and wine, are placed vpon the Altar to be blessed, before they are consecrated by the inuocation of the holy Ghost, there is present the sub­stance of bread, and wine; but after the words of Christ, there is Christs body and bloud; and what great matter is it, if he who could create all things by his word, could conuert, and change these thinges, which he had crea­ted, into other natures.

12. If our Aduersaries will grant as common­ly The spiri­tuall king­dome more excellent then the temporall, and there­fore more probable to be founded by the om­nipotency of God. they do, that God by the omnipotency of his word, established this earthly, and worldly king­dome, and all things that are therein, which for the most part is so possessed by wicked men and diuels, that our Sauiour himself, doth not lett to call the diuel: Prince of this world. Ioh. 12. 31. and 14. 30. and S. Paul to call him: God of this world. 2. Cor. 4. 4. How can any man, thinke it absurd, for vs to say, that the same God, by the omnipo­tency [Page 116] of his vvord, hath established the misteries of our faith, and the kingdome of his Church vpon earth, which he hath purchased, and planted with his bloud, and hath espoused vnto himself foreuer. Osee 2. 19. seeing, that they confess our Sauiour to be God, and in the mistery of the holy com­munion, to haue taken bread, blessed, and said: Take ye, and eate, This is my body, and likwise to haue taken the Chalice, giuen thanks, and gaue to them, saying: Drink ye all of this, for this is my bloud.

13. This vvas the argument, which mooued the ancient Fathers, to beleeue the reall presence of the body, and bloud of our Lord in the blessed Sa­crament, the omnipotency of the vvrd of God, as I haue abundantly proued in the precedent chapter. For as S. Augustine in his 3. epistle to Velosianus saith, in the vvonderfull vvorkes of God, and high misteries of our faith: All the rea­son of the deed, is the omnipotency of the doeer. Where­vpon S. Chrisostome in his 83. Homily vpon S. Matthew, exhorteth all Christians, saying: Lett vs beleeue wholy in God, and lett vs not contradict him, although that which he saith, seeme contrary to our rea­son, and our sight. Lett his word haue more authority with vs, then our reason, or our eyes &c. Lett vs not behold only the obiects which are there proposed (in the blessed Sacrament) but lett vs imbrace his words, for his words cannot abuse vs; but our sense is easily decea­ued. His word hath neuer failed; but our sense is mista­ken [Page 117] euery hower. Wherefore seeing that the word itselfe saith: This is my body; let vs be persuaded, and beleeue it, and we shall see it with the eyes of our vn­derstanding. Thus S. Chrisostome; vvith vvhom agreeth Gaudentius in his 2. Tract of the reason of the Sacraments, saying: When our Lord gaue the consecrated bread, and wine vnto his Disciples, he said vnto them: This is my body. Lett vs beleeue him I praie you, whom we haue beleeued; Truth doth not know what it is to lye.

14. Wonderfull are the vvorkes of God in his earthly kingdome of this vvorld; yet seeing that our Lord descended from heauen, and vvas in­carnate, to erect a spirituall kingdome, farr more excellent, then is this materiall kingdome of the earth, euen so excellent, as that he saith: I will dwell, and walke in them, and I will be their God, and they shall be my people. 2. Cor. 6. 16. What mar­uell, if in this his spirituall kingdome, he vvorke more vvonderfull things, then he did in that ma­teriall; seeing that he erected this, for his frien­des, and founded that, for all sortes of men, and vvoemen, and beastes. And this is sufficient to shevv in generall hovv our Lord, by the omnipo­tency of his vvord, consecrateth his body and bloud, vvith Bishopps, and Priests his Officers, and Legates.

CHAP. IX. Of the certainty of the presence of the true, reall, and substantiall body, and bloud of our Lord in the blessed Sacrament, after con­secration, by the omnipotent power of God.

1. FIrst: these are as vve may saye the proper­ties The quali­ties, and conditions of God. of God. 1. To doe all things what soeuer he would. Psal. 113. 1. Secondly, He is faithfull in all his words. Psal. 144. 14. Thirdly, Able to doe what soeuer he promised. Rom. 4. 21. Fourthly, With him all things are possible. Math. 19. 26. Fifthly, There shall not be impossible with him any word. Luk. 1. 37. Sixtly, The word, which proceedeth from his mouth shall not returne vnto him voyd, but it shall doe whatsoeuer he would, and shall prosper in those things, for which he sent it. Isai. 55. 11. Seauenthly, He will watch vpon his word, to do it. Ier. 1. 12. Eightly, He is truth it selfe. Io. 14. 6. And to conclude, it is impossible for God to lye. Heb. 6. 18.

2. Secondly, our Sauiour in plaine, and ma­nifest The promi­ses of Godt, o giue his flesh and bloud for meate, and drink. words promised, that He vvould giue meate that perisheth not, but endureth to lyfe euerlasting; bread that descended down from heauen; that if any any man eate of it (worthily) he dye not; liuing bread, that came down from heauen; bread which is his flesh, the flesh of the sonne of man, drink vvhich is his bloud: [Page 119] meate in deede, drink in deede, himself to eate; and so forth, as it is sett down in the 6. chapter of S. Iohn.

3. That our Sauiour in the 6. of S. Iohn, spea­keth of the B. Sacrament, the ancient Fathers doe abundantly wittnes, whose authorities are cited at large, by Bellarmin, in his book of the S. Iohn in his 6. chap. vvriteth of the B. Sacrament. Eucharist. Maldonate vpon the 6. of S. Iohn, and Doctour Saunders in his book, That our Lord in the 6. of S. Iohn hath spoken properly of the Eucharist. I will content my selfe, for the further proofe hereof, which the words of S. Augustine, in the 1. chapter of his 3. book, de consensu Euangelista­rum, where after that he hath cited, the words of our Lord, at his last Supper, as they are set down by the rest of the Euangelists, saith: That S. Iohn in that place, hath not spoken any thing of the body, and bloud of our Lord: but in an other, he doth manifestly wittnes that our Lord had farr more copiously spoken hereof; which was this 6. of S. Iohn, for no where else hath he spoken of the Communion. Againe in the last chapter of his 4. book, he saith that S. Iohn, doth rarely write that, which the rest doe: Yet when he commeth to the Lords supper it selfe, which none of the rest passed ouer with silence, he extendeth himselfe much more copiously, out of the Cellar of our Lords breast, where he vsed to repose his head. And in the 20. chapter of his first book, De peccatorum meritis, he saith: Let vs heare our Lord speaking this of the Sacrament of his holy table; except you eat may [Page 120] flesh, &c. So that it cannot with any reason be denyed, that S. Iohn, in his 6. chapter speaketh of of the blessed Sacrament.

4. Moreouer, this is the condition, and nature of God Almighty, that he neuer giueth, or per­formeth The condi­tion of God, is to giue more, then he promi­sed. lesse then in cleare, and manifest words he promiseth: but for the most part, more then he promiseth, as becometh the liberalitie, and mag­nificence of his infinit mercies: for he that gi­ueth more then he promiseth, doth not deceaue, but he who giueth lesse, is a deceauer, and an im­postor. So it is blasphemie, to affirme, that Christ who is true God, should giue lesse, then he promised in so manifest, and plaine termes, and these so often repeated. Wherefore, seing that he often promised with cleare, and manifest words in the 6. of S. Iohn, that he would giue li­uing bread, bread that came down from heauen, bread which is his flesh, for the lyfe of the world; meate which is his flesh, and drinke which is his bloud; meate which who soeuer eateth worthily, hath lyfe euerlasting, and abideth in Christ, and Christ in him; it cannot without blasphemy be affirmed, that Christ hath not truely, and really performed those things, which he hath so often, and so plainly, and clearly promised, and that rather more then lesse, then his words import; which cannot be, vnlesse he giue his true, reall, and substantiall body, and bloud, himself vnder the species of bread, and wine vnto vs for meate: [Page 121] for whatsoeuer inferior thing, he should giue, which should be lesse then himself, the same should also be lesse then his promise.

5. And the want of performance (if any such thing could possibly be) were so much the more Our Saui­ours assu­rance in gi­uing his flesh. remarkable; for that our Sauiour, with a double assurance, or as it were with a kind of oath, af­firmeth, saying: Amen, Amen, I say to you; vnlesse ye eate the flesh of the sonne of man, and drinke his bloud, ye shall not haue lyfe in you. Io. 6. 53. Wherevpon S. Augustine in his 41. Tract. vpon S. Iohn, sayth: Truth sayth, Amen, Amen, I say vnto you; what a thing is this, that our Lord shoul, saye: Amen, Amen, I say vnto you? He commendeth it very much, which he so pronounceth; seing that if it be lawfull so to saye: Amen, Amen, I saye vnto you, is his oath.

6. Wherefore, seeing that it is impossible for God to lye and alter all these his afore sayd properties, and conditions, it necessarily followeth, that our Lord at the institution of the communion, gaue his true, reall, and substantiall body, and bloud vnto the Apostles in the communion: and institu­ted that his true, reall, and substantiall body, and bloud should be administred in the communion, to the fulfilling of those his wordes here spoken in the 6. S. Iohn, and also at the institution of this Sacrament: where he doth not only saye: This is my body, and this is my bloud; but, This is my body, which is giuen for you: and, This is my body, which shalbe de­liuered for you: This is my bloud, which is shed for many: [Page 122] and, This is my bloud, which shalbe shed for many.

7. If after all these faire wordes, and large pro­mises, of receauing from our Sauiour, this hea­uenly God cannot faile to ful­fill his many and serious promises. food, and diuine meate, we should receaue from him, only a peece of bakers bread, and supp of vintners wine, which notwithstanding all that it hath from him, or on his part, is euen after con­secration, but a peece of bread, and supp of vint­ners wine, without any reall qualitie, entitie, sub­stance, flesh, body, or bloud of his in it, more then is in other bakers bread, and vintners wine (which is the assertion of our Aduersaries) who could with reason thinke, or beleeue that Christ were God, faithfull in his words, and iust in all his promises?

8. That the Puritans saye, they receaue the true, reall, and substantiall body, and bloud of The Prote­stans, and Puritans communion, a meere imagination or fiction. our Lord by faith, eate his flesh and bloud by faith, imagine him there, though he be as farr of in deed, and truth, as it is to heauen; thats no­thing to the purpose. For first, these are their own words, which are no where to be found in the Scriptures. Secondly, we do not looke for the actions of men, what they do, or ought to doe, when they communicate or receaue: but for the actions of God in preparing, and giuing the thing they are to receaue, before they receaue it. Third­ly, faith or imagination can not make a thing really absent, to be really present, as is manifest by experience, and to beleeue that a thing which is [Page 123] indeede absent, is really and indeed present; is but a deceipt in the imagination, and a false faith, which cann neuer make that which is not present, to be present. Fourthly, suppose that these sayings of the Puritans, were true; then the words, and promises of Christ were false, and so he should not be true God; for these are not his words, promi­ses, workes, and actions, but theirs: wherefore if they saye true, then our Lord hath not fulfilled his promises, and so was not true God, not faith­full in all his words. But seeing that he was true God, and Sonne of God, and truth it selfe, it neces­sarily followeth that he fulfilled these his promises so solēnely made, and gaue his true, and reall flesh to eate, and bloud to drinke in the Communion.

9. And this was as I haue said heretofore the ar­gument Christ vvas God, because he could chāge bread into his body of S. Irenaeus, to proue against some here­tiks (who denied Christ to be God) the changing of bread into his body, and wine into his bloud, saying in the 34. chap. of his 4. book of heresies: How vvill it be manifest to these (heretikes who deny Christ to be the Sonne of God) that the bread vpon vvhich thankes is giuen, is the body of their Lord, and the chalice his bloud; if they do not saye, Christ to be the sonne of the biulder of the world, that is to say, his vvord, by vvhich trees be are fruite, fountaines flow, the earth first doth giue the blade, afterwards the eare, then full vvheate in the eare. Thus S. Irenaeus, who liued why lest yet some of the Apostles schollers were liuing, and the actions of our Sauiour, and the [Page 124] Apostles were fresh in the memory of men. And from hence it is, that euen in the primitiue Church, none denyed, that Christ gaue his true, flesh, and bloud in the Communion, but those who denied him to be God; as witnesseth S. Hila­rius in his 8. book of the Trinitie, saying: Christ said, my flesh is meat indeed, and my bloud is drinke indeed, he that eateth my flesh, and drinketh my bloud, remaineth in me, and I in him. There is no place left to doubt of the truth of the flesh, and bloud (of our Lord in this Sacrament) for now by the profes­sion of our Lord himselfe, and by our faith (or accor­ding to our faith) it is truly bloud, and these things being taken (into our handes, as was the custome of the primitiue Church) and swallowed downe do wor­ke this, that vve may be in Christ, and Christ in vs. And is not this truth? It falleth out verily that it is not esteemed true by those, who deny, Christ to be God.

10. From hence it is, that when our Lord first preached of this blessed Sacrament, in the 6. of S. Peter be­leeued the reall presen­ce, before he vnder­stood it. S. Iohn, S. Peter (as witnesseth S. Augustine, vpon the 54. Psalme) did not then vnderstand (how our Lord would giue vs his flesh to eate, and his bloud to drinke) but he beleeued the words to be good, which he did not vnderstand, and that they should eate his true flesh, and drinke his true bloud: because Christ was God, and Sonne of God: and therefore casting of all doubts, and misbeleef against this Sacrament, and firmely beleeuing, that they should eate his true flesh indeed, and drinke his [Page 125] bloud indeed; answered: Lord vnto whome shall we goe, thou hast the words of eternall lyfe; and we beleeue, and haue known, that thou art Christ the some of God. Ioh. 6. 68.

11. The reason why S. Peter answered thus, was; because the Jewes, and many of the Disciples, The reason of S. Peters ansvver to our Sauiour, vvhenothers beleeued not his vvords spokē about this Sacra­ment. who murmured at our Sauiours words (and sayed: This saying is hard, that they should eate his flesh, and drinke his bloud) did not beleeue, that he was God, but only man, saying: How cann this man giue vs his flesh to eate? who if they had beleeued, that he was God, and Sonne of God, would haue made no difficulty, in beleeuing that he would giue them his flesh to eate, and his bloud to drinke; knowing that with God, all things are possible. Math. 19. 26. and that there shall not be impossible with God any word. Luk. 1. 37. And therefore S. Peter said: Thou hast the words of eternall life, and we beleeue, and haue known, that thou art Christ the Sonne of God. According to the profession of his faith formely made, saying: Thou art Christ the Sonne of God. Math. 16. 16. And therefore he, and the rest of the Apostles (only Iudas excepted) beleeued, that he both could, and would giue The institu­tion of the Sacrament, often repea­ted in the Scriptures, least there might be any doubt. them his flesh to eate, and bloud to drinke.

12. And least there might be any doubt made, whether our Sauiour gaue his body, and bloud in the Communion, or no; S. Matthew, S. Luke, S. Marke, and S. Paule, when they speake of the insti­tution of the communion, doe all affirme, that our [Page 126] Lord took bread, and blessing, said: Take ye, and eate, this is my body; and likewise the Chalice, say­ing: Drinke ye all of his, for this is my bloud. In­somuch as amongst them all, accounting both the body, and bloud (least there might be any doubt made of the deliuering his body to eate, and his bloud to drinke) they repeate it eight times in the words of institution, besides other places.

13. And to take awaie all doubtes, and distrust, that our Lord in the institution of the commu­nion, did not giue his body to eate, and bloud to drinke, according to his promise in the 6. of S. Iohn, our Lord did not only saye: Take ye and eate, this is my body, and: Drinke ye all of this, this is my bloud: but also added a reason, or cause, why he would haue them to eate, and drinke that holy VVhy our Sa­uiour vvould haue the A­postles to re­ceaue the communion. communion, saying: for this is my body; as wittnes­seth Alexander the first, who was made Bishopp of Rome in the yeare 121. in the 2. chapter of his 1. Epistle to all Catholikes. Origen in his 35. tract vpon S. Mattheuw, S. Ambrose in the 5. chap­ter of his 4. book of Sacraments. S. Marke in his publike Liturgy, &c. And againe: For this is my bloud, as wittnesseth S. Mattheuw. Matth. 26. 28. S. Ciprian Epist. 63. S. Hierome Epist. 150. &c. where our Lord doth assigne vnto the Apostles, as a cause, or reason, why he would haue them eate, and drinke of that vvhich he had prepared for them in the communion; for, or because it vvas his body; for, or because it was his bloud: shewing [Page 127] vnto them, that the motiue, which moued him so much to desire the institution of this blessed Sa­crament, and that they should eate, and drinke of it, was because it was his body, and bloud, and that he might feede them with his body and bloud to the fulfilling of what he had promised in the sixt of S. Iohn.

14. Moreouer, all the people, and nations, vnto All nations vnto vvhich the Apostles preached, be­leeued the reall presen­ce. which the Apostles preached (which would be to long to reckon vpp) beleeued that our Lord, both then did, and now doth giue his body to eate, and his bloud to drinke, in the Communiō; as is mani­fest by their chronicles, histories, recordes, mo­numents, bookes of common prayer, and practi­se; and it is not possible, that all the nations, vnto which the Apostles preached, being so infinite many, and so farr distant one from another, di­uided by diuerse languages, principalities, and kingdomes, should all fall into one, and the same errour, as we see by experience, and into an er­rour Hovv im­possible it is, for the reall presence to be inuented by any man. so hard to be embraced, a [...] it is to beleeue, that vnder the species of all litle peece of bread, was the body of the Sonne of God, which sitteth at the right hand of God the Father in heauen, and vnder the species of a litle wine, was the bloud of the Sonne of God, and adore, and respect them as his true, reall, and substantiall body, and bloud: when at the first speaking of it by our Lord, it seemed a thing so improbable, that not only the Jewes murmured at it, but also many of the Dis­ciples [Page 128] were scādalised to heare of it, insuch sort as, at the hearing of it only, they went backe, and walked no more which our Lord. Iohn 6. And yet notwithstanding all this, can it be imagined, by any vnderstanding man, that after the death of our Lord, all the whole Christian world, without a teacher, and without a master, would beleeue these things, of themselues, and no man to take notice, either when, or where, or hovv, they fell into these supposed grosse errours, as the Comike sayeth: These things are not well deuised, Dauus.

15. And because the ancient Fathers of the primitiue Church, most firmly beleeued, that the Great syn­ners not communi­cated, vntill after many yeares of pe­nance. same body, and bloud of our Lord, which sitteth at the right hand of God the Father in heauen was in the B. Sacrament, after consecration; there­fore they did not communicate great sinners as adulterers, drunkards, apostatas, and the like, vn­till after many yeares of penance, as wittnesseth the Councel of Iliberis celebrated in the yeare 305. throughout: the Councel of Arles held in the yeare 314. can. 14. and 23. the Councel of Ancira gathered the same yeare: the first great Councel of Nice. Can. 10. 11. 12. and 13. according to the greeke copie: which they did, for the great respect they had to the most sacred body, and bloud of our Lord in the communion: Not to giue that which is holy vnto doggs, nor cast pearles before swine; according as our Lord had giuen comman­dement. Matth. 7. 6.

[Page 129] 16. If these ancient Fathers, of the primitiue Church, had beleeued, that in the blessed Sacra­ment, after consecration, there had been no reall entity, or quality, more then is in bakers bread, and vinteners wine, and that by taking a peece of bread, and apprehending Christ in heauen, by the hand of faith, they might haue receaued worthily; they would neuer haue reteyned penitent synners so long from the holy Communion, as somety­mes three yeares, sometymes fiue, sometymes tenne, and sometymes vntill their deaths, and that in tyme of seuere persecution.

17. Moreouer, about 80. yeares after the na­tiuity Diuers ac­cused of he­resie in the primitiue Church, for denying the reall presen­ce. of our Lord, Simon Magus, and Menander; were accused by S. Ignatius, for denying that the Eucharist was the flesh of our Sauiour Iesus-Christ; as wittnesseth Theodoret in his 3. dialogue. And about the yeare 250. Paulus Samosatenus Bishopp of Antioche, amongst other things, was condem­ned of heresie, by the Catholik Church of his ty­me, for affirming that the bloud of our Lord, in the B. Sacrament, was corruptible, and mortall bloud, because our Lord sayd of his bloud: Take it, and deuyde it amongst you: How (sayd he) cann it be incorruptible bloud, if it bee deuyded, and powred out? As wittnesseth Dionysius Alexandrinus in his Epistle to the said Paul, set down in the 3. to me Bi­bliothecae Patrum, and may be gathered out the profession of faith, set downe by the Fathers of the Church of that tyme, and sent vnto Paulus [Page 130] Samosatenus, sett down by Bini in the 1. Tome of the Councels, fol. 162.

18. These things considered, what shal we saye, vnto the promises of God vnto his Church, which The promi­ses of our Lord made voyd, if his body, and bloud should not be in the B. Sacra­ment. S. Augustine in the 2. chapter of his 1. book against the Epistle of Parmenianus, caleth: The thunders of the diuine testament, which God gaue in promise vnto Abraham, Isaac, and Iacob, whose God he affirmed him­selfe to be, saying: I am the God of Abraham, the God of Isaac, and Iacob, this is may name for euer. And what was sayd to Abraham: In thy seede shalbe blessed all nations? Gen. 12. 22. What is sayd to Isaac? In thy seed shalbe blessed all the nations of the earth. Gen. 26. What is said to Iacob? I am the God of A­braham thy Father, and the God of Isaac; be not affrayd &c. they seed shall be as the sand of the sea, to the west, and to the south, and to the north, and to the east, (in Europe, Asia, Africa, and America) and in thee, and in thy seed shalbe blessed all the natiōs of the earth. And least the Iewes should thinke, that this is spoken of them, the Apostle declareth, what is intended by the seed of Abraham, saying: To Abraham, and to his seed were the promises made, and he doth not saye, to seeds, as in many; but as in one, to thy seed, which is Christ, Gal. 3. Wherefore seeing that it was promised which so great authority, and published by so great a truth, and now they do contradict it, who wilbe called Christians. Thus S. Augustine, of the promises of God to his Church, which he calleth the thunders of God.

19. What shall we saye of these, and many more [Page 131] the lyke promises of God vnto his Church, set down in both Testaments; as that it shall possesse the gates of her enemies. Gen. 12. The mountaines shalbe moued, and the litle hils shall tremble; but my mercy shall not depart from thee, and the conuenant of my peace shall not be moued. Isa. 54. Our Lord hath sworne by his right hand, and by the arme of his strenght, if I shall giue thy wheate any more, to be meate to thine enimies. Isa. 62. All the ends of the earth shall remember, and be conuerted to our Lord. And all the families of the Gentils shall adore in his sight. Psal. 21. 37. In his dayes shall arise iustice, and abundance of peace, so long as the moone endureth. And he shall rule from sea to sea, and from the Riuer (of Jordan where he was baptized, and began to preache) vnto the end of the world. Psal. 71. 6. The gates of hell shall not preuaile against it. Matt. 16. 18. The holy Ghost shall abide with her for euer. Io. 14. 16. The house of God, the Church of the liuing God, the pillar, and ground of truth. 1. Tim. 3. 15. Goe, tea­che all nations, be hold I am with you all dayes, euen to the end of the world. Matth. 28.

20. What shall we saye vnto our 3. Creeds: the The three Creeds not alvvaies true, if the body, and bloud of our Lord should not bee in the B. Sa­crament. Apostles creed, wherein the Apostles themselues taught Christians, to beleeue in all ages, and tymes, as an article of our faith, the Catholik Church, or that Church which was generally dilated ouer the world? The Nicen creed, which was made in the 1. generall Councel, which euer was in the world, by 318. holy Bishops, which teache vs to beleeue, [Page 132] that there is but one true Church, and that Church to be Catholik, or generally dilated over the world, and founded by the Apostles? Athanasius his Creed, which saith: Whosoeuer wilbe saued, it is necessary aboue all things, that he hould the Catholike faith, which faith except a man keepe whole, and inuiolate, without all doubt he shall euerlastingly perish. Whē now for 1600. yeares, there hath ben no Church or faith, Ca­tholike or generally dilated over the world, but theirs, who beleeued, that our Sauiour at his last Supper, gaue his body to be eaten, and his bloud to be drinken, and haue beleeued that they in the Communion, haue receaued the true, reall, and substantiall body, and bloud of our Lord, and ha­ue honored it, and respected it, as his true body, and bloud; as I haue proued heretofore, and shall proue more all large hereafter.

21. If the true, and reall body, and bloud of our Lord be not in the blessed Sacrament, hovv could the Christians of those ages, saye: I beleeue the Catholik Chuch, or faith, when there vvas no Catholik Church, or faith, in those ages, which held not the true, and reall presence of our Lord in the blessed Sacrament, after consecration, and before receauing? Were not the articles of our faith true in all ages, and tymes, since they were deliuered by the Apostles? What shall we saye vnto all those promises of God vnto his Church, and vnto our three Creeds? Shall we saye, that God hath failed in his promises, now for 1600. [Page 133] yeares? How shall we perswade men to beleeue him hereafter? Or induce men to beleeue, that the Scriptures are true?

22. §. What shall we saye of our three Creeds? shall we saye, that the Apostles Creed hath not alwayes ben true, since it was made? Or shall we saye that our 3. Creeds haue been hitherto false? Or rather shall we not saye: Our Lord is faithfull in all his words. Psal. 144. 14. God is true, and euery man (that speaketh contrary to his word and promises) is a lyar. Rom. 3. 4. and beleeue as an article of our Creed, that the true, reall, and substantiall body, and bloud of our Lord is in the blessed Sa­crament after consecration, by the omnipotency of the word of God, and so make good the pro­mises of God, our 3. Creeds, and the honor of the Catholik Church of former ages.

23. If thou beest a Christian, and esteemest Christians bound to ho­nor their Parents. that thou art bound to keep the ten commaun­dements, and honor they carnall Father, and Mother; how much more art thou bound to ho­nor God, who is Father of all Fathers, and the Catholik Church, who is Mother of all Mothers, who are, or shalbe saued. So do but beleeue thy Creed, which teacheth thee to saye, I beleeue in God the Father Almighty, and in Iesus-Christ his only Sonne our Lord: and not to saye, I beleeue mine owne witt, judgment, knowledge, or lear­ning, and perswade they selfe, that thou art bound to honor Father and Mother, and then thou wilt [Page 134] finde, that it is as certaine, that the true, reall, and substantiall body, and bloud of our Lord is in the blessed Sacrament after consecration (when it is consecrated aright, by a Priest lawfully ordained) as are certaine the articles of they Creed, or that the promises of God are true; or that thou art bound to keep the fourth commandement.

CHAP. X. The Amen, or conclusion of this book, and how all faithfull communicants haue vsed to saye Amen, to the body, and bloud of our Lord in the blessed Sacrament, before they communicated.

1. OVr Sauiour foreseeing the infidelity, which vvould arise amongst men to­wards the end of the world, against this article of the reall presence of the body, and bloud of our Lord in the Eucharist, after consecration, Confirma­tion of the reall presen­ce by oath. affirmed vnder a kind of oath, that we shoud eate his flesh, and drink his bloud, saying: Amen, Amen, I say to you, vnlesse you eate the flesh of the Sonne of man, and drinke his bloud; you shall not haue life in you. He that eateth my flesh, and drinketh my bloud hath life euerlasting, and I will raise him vp at the last daye. Io. 6. For as S. Augustine in his 41. Tract vpon the Ghospell of S. Iohn saith: Amen, Amen, is after a certaine manner, Christs oath. And [Page 135] this our Sauiour did to establish in men, a confi­dent assurance of the deliuering of his true, and reall flesh to eate, and bloud to drink in the Com­munion. For to thinke, that Christ our Lord, who came down from heauen to teach men the truth, should vse a kinde of oath in so serious a matter, as did concerne the euerlasting life, or death of all his Auditors, and yet equiuocate; right­ly considered, is too great an impietie, to enter into the heart of any one, who professeth himselfe a Christian: so that it cannot be doubted, but the end, why our Lord vsed this his kind of oath, or earnest asseueration, was to assure the faithfull, that The cause vvhy our Sa­uiour con­firmed the reall pre­sence by oath. he would giue them his true, reall, and substantiall flesh to eate in the Eucharist: for as S. Hierome in his commentaries vpon the last chapter to the Ga­lathians, saith: In the ould Testament God confirmeth his words, by a certaine custome of swearing, saying: I liue saith the Lord, &c. and our Sauiour in the ghos­pell by the word, Amen, doth pronounce these things to be true which he saith.

2. This Doctrine, being thus established by our Lord, vnder his kind of oath; the Apostles also according to the example of our Lord, fore­seeing Preuention against fu­ture diffi­culties. the difficulty, which in future tymes would arise about it, taught the Children of the Church of God, in the celebration of this Sacrament, ei­ther presently after the words of the consecration of the body, and bloud of our Lord; or before the Communion, or both, to add to their acclama­tions, [Page 136] and consent, by saying Amen, either to the words of consecration, or els to the Priest, when he should call the Eucharist the body of Christ: thereby to instruct all her faithfull children, con­stantly to beleeue, the being of the true, reall, and substantiall body of our Lord in the Eucharist, after consecration, before Communion; and cou­ragiously to professe this their beliefe, by accla­mations of, Amen, to the confusion, and shame of all those, who at any tyme thereafter should deny it. As wittnesseth the practise of the Church in all ages, euen from the Apostles tymes, both in the publike Liturgies, or Church seruice books, and the workes of the ancient Fathers.

3. And as for the Liturgies; the Liturgy of S. Iames the Apostle, sett fort for the Church of Hierusalem, saith: Iesus taking bread into his holy, im­maculate, Amen to the reall pre­sence taught by S. Iames. inculpable, and immortall hands, looking into heauen, and shewing to thee God, and Father, gi­uing thankes, sanctifying, breaking, he gaue vnto vs his Disciples, and Apostles, saying: Take ye, and eate, this is my body, which is broken for you, and giuen for the remission of sinnes. Wherevnto the people aswere with a lowde voice, Amen, to demonstrate that they beleeued the Eucharist after the consecration, to be the true, and reall body of Christ; for, to say, Amen, is as much as to saye: It is true. And the like they answere after the consecration of the chalice, the Liturgie saying: Then the Priest taketh the chalice, and sayth: In like manner also, after he had [Page 137] supped, taking the chalice, and mixing it with wine, and water, and looking into heauen, and shewing to thee God, and Father, giuing thankes, sanctifying, blessing, filling with the holy Ghost, he gaue it to vs his Disciples, saying: Drinke ye all of this, this is my bloud of the new Testament, which is shed for you, and for many, and is giuen for the remission of sinns. Where vnto the people answere with a lowde voice, Amen: constantly to shew their faith, and be­liefe of the true, reall, and substantiall bloud of our Lord in the Eucharist after consecration, and before they receiued it.

4. Amen, is an Hebrew word, vsed in confir­mation VVhat Amen signifyeth. of a thing spoken of before, and signifyeth true, or truth; as it is true, or be it so. As witnesseth the Scripture, saying: The Leuites shall pronounce, and saie to all the men of Israel, with alowde voice, cur­sed is the man that maketh a grauen thing (or idoll) and shall put it in secret, and all the people shall answere and saye; Amen: Cursed is he that honoreth not his Fa­ther, and Mother, and all the people shall saye, Amen. Cursed is he that remoueth his neighbours bounds, and all the people shall saye, Amen; &c. as is sett down, Deut. 27. So likewise S. Paule saith: To God be ho­nor, and glory for euer, and euer, Amen. Rom. 16. 27. Againe, The holy Ghost be with you all, Amen. Apoc. 22. 5. So that the saying, of, Amen, doth signify the free consent, and confirmation of the thing spoken of before, or propounded to be donn. Wherefore, seeing that both our Sauiour, and the [Page 138] faithfull in all ages, added, Amen, to the words spoken of the flesh, body, and bloud of our Lord in the Eucharist: it is most manifest, that both it was the true flesh, and bloud of our Lord, which they spake of, and the faithfull in all ages, beleeued it to be the true flesh, and bloud of our Lord, euen that which was borne of the blessed Virgin Mary: for as S. Paule saith: He that supplieth the place of the vulgar, how shall he saye, Amen, vpon thy blessing? if he know not what thou saiest? 1. Cor. 14. 16. Where­vpon S. Hierome in his Commentaries vpon the last chapter to the Galathians, saith: Moreouer, that Amen, doth expresse the consent of the hearers, and is a seale of the truth; the first Epistle to the Corinthians doth teach vs, where S. Paule saith: But if thou blesse with the spirit, he who supplieth the place of the com­mon people, how shall he say, Amen to thy blessing, be­cause he knoweth not what thou saiest: whereby he decla­reth, that an vnlearned man, cannot answere that it is true, which is said (as Amen signifyeth) vnlesse he vnderstand that which is taught. Wherevpon the Priest in the primitiue Church, before he admi­nistred the Communion to the vulgar common people, admonished them, that it was the body, and bloud of Christ: as witnesseth Pelagius (who liued in the tyme of S. Hierom) in his commenta­ries The people aduertised of the reall presence. vpon the first Epistle to the Corinthians, and 11. chapter, saying: When we receaue the Sacrament, we are admonished by the Priest, that it is the body, and bloud of Christ.

[Page 139] 5. Not only in the Liturgiy of S. Iames, which was vsed for the administration of this Sacrament Amen to the reall presen­ce ansvvered by all na­tions at Hierusalem, the people answered, Amen, to the words of consecration, and to the Priest, when he saith: The body of Christ, or bloud of Christ: but also in the rest of the Liturgies, or publik Church ser­uice kooks: as in the Liturgie of S. Peter, which was made for the latine Church; the Liturgie of S. Marke, made for the greeke Church; the Litur­gie of S. Basil, made for the Church of Capadocia; the Liturgie of S. Chrisostome, made for the Church of Constantinople; in the Liturgie of the Ethiopians made by S. Matthew, the Priest representing the person of our Sauiour, saith: This is my body; the people answere, Amen, Amen: so we beleeue it to be, and confesse, and do praise the Lord our God, this is truly thy body. The Priest saith, &c. This is my bloud of the new Testament, &c. The people answere, Amen, Amen, Amen; we beleeue it and confesse, and and doe praise the Lord our God, this is truly thy bloud &c. The Priest saith: This is the body holy, honorable, and vitall of our Lord, and Sauiour Iesus-Christ, which hath been giuen for remission of sinnes, and the obtey­ning of life euerlasting, to those who take it truly; Amen: This is the bloud of our Lord, and Sauiour Iesus-Christ, holy, honorable, and quickening, which hath been gi­uen for the remission of sinnes, vnto all those who shall truly receaue it, Amen. This is truly the body, and this is truly the bloud of Emanuel our God, Amen: I doe beleeue it, now and for euer, Amen.

[Page 140] 6. To this end, that the people might answere, Amen, to the words of consecration, and confirme VVhy an­ciently the vvords of consecration vvere spoken a lovvde. their beliefe of the true, reall and substātiall being of the body, and bloud of our Lord in the Eucha­rist after consecration, in the primitiue Church, the words of consecration were pronounced with a lowd voice, that all the people present at the Sa­crifice of the body, and bloud of our Lord, might answere, Amen, to the confirming, and professing of their faith, which continued as it seemeth, vn­till about the yeare 700. about which tyme, di­uerse men reteyning the words of consecration, would sing them vp, and down the streets as The occasion vvhy the vvords of consecration are spoken vvhich a lovv voice. they walked, and in other indecent places, vnfitt for such sacred words; and also certaine shep­heards, who had retained the words of consecra­tion by heart, erected a stone for an altar, and placed bread, and wine thereon, pronounced the words ouer them, as they had seen Priests to doe: wherevpon, fire came down from heauen, consu­med the bread, and wine, and stone, and so as­tonished the shepheards, as that for a longe tyme after they could scarce speake, as witnesseth So­phronius in the 196. chapter of his Prato Spirituali; Remigius Antisiodorensis in his exposition of the Masse, and Alcuinus in his book De diuinis officijs: for remedy whereof, and such like prophanesse, the latin Church hath brought vp the custome, to pronounce the sacred words of consecration with a lowe, though a distinct voice. Yet neuer [Page 141] thelesse, euen vntill this day, when the Priest doth communicate himselfe, before he receaue, houl­ding the Eucharist in his handes, he saith: The body of our Lord Iesus-Christ keepe my soule to euerlasting lyfe, Amen: and after communicateth himselfe. And when he communicateh any other, before he deliuer the Eucharist, he holdeth it in his hāds, and saith: The body of our Lord Iesus-Christ keepe thy soule to life euerlasting, Amen.

7. In the Liturgie, or Masse of S. Ambrose, sett forth for the Church of Milan, the Priest publikely sheweth the consecrated host vnto the communi­cants, and saith with a lowde voice, The body of Christ; and the people before they receaue, in confirmation, that they beleeue it to be the bo­dy, before it be deliuered vnto them, and to pro­fesse their faith in this point, answere, Amen. The same custome was vsed also in the administration of the chalice when the Communion was distribu­ted in both kinds: as appeareth by the 49. question of a book dedicated to Orosius, by some attributed to S. Augustine, which saith, that before the Priest administrated the Chalice vnto those who com­municated in both kinds, he said: The bloud of our Lord Iesus-Christ: and he that communicated, in profession of his faith, that he beleeued it to be the very bloud of our Lord, independant of his faith, and before he communicated, answered, Amen. So the whole Church of God, hauing at all tymes, euen from the first foundation thereof by the A­postles, [Page 142] vsed publik acclamation, in the confir­mation of their beliefe of the reall presence of the body, and bloud of our Lord in the Eucharist be­fore receauing, and independant of the faith of the receauer: I leaue it to the discretion of every vnderstanding man, to thinke, how absurd it is, now after 1600. yeares, for any man, who desireth to beare the name of a Christian, to deny it.

8. Moreouer, the Catholik Church, hath al­wayes had so great a care, to preserue in all her The decree of Apostles, that none should re­ceaue, vvith­out ansvve­ring, Amen. children, the beliefe of the true, reall, and sub­stantiall body of our Lord in the Eucharist before receauing; that the Apostles, amongst other things decreed, that none should receaue the Eu­charist, without professing it to be the body, and bloud of Christ, by answering Amen, to the Priest, or Deacon, when he calleth the Eucharist, before receauing, the body or bloud of Christ: as witnesseth S. Clement in the 13. chapter of his 8. book of Apostolicall constitutions, saying: Lett the Bishopp deliuer the oblation to the people, saying: The body of Christ, and lett him who receaueth it, saye Amen: but lett the Deacon hold the chalice, and admi­nistring it vnto others, lett him saye the bloud of Christ; the chalice of life; and he who doth drink it, lett him saye, Amen. Thus the Apostles; whereby we see, that this answere of Amen, by the people vnto the Priest, affirming the Eucharist to be the body, and bloud of Christ before receauing, is an Apostoli­call constitution; conformable to the words of [Page 143] our Lord, saying: Amen, Amen, I say vnto you, vn­lesse you eate the flesh of the sonne of man, and drinke his bloud, you shall not haue life in you. If the Sonne of God affirme, vnder Amen, Amen, that the meate he would giue, should be his flesh, and the drinke his bloud: what are the Sonnes of men who deny it; but deceaued people?

9. This practise, of the profession of the body, and bloud of our Lord, to be in the Eucharist, be­fore receauing by the common people, being thus established in the Church by the Apostles, it cōtinued as a generall custome amognst the laiety and whole Church in succeding ages, as witnes­seth S. Iustine Martyr in his second Apologie to S. Iustine Martyr, of the ansvve­ring, Amen. the Emperour Antoninus Pius, the Senate, and people of Rome; who setting down the manner, and custome, which the Christians vsed in their Communion, saith: At the end of prayers, we salute one an other with a kisse. Then is offred vnto him, who is chiefe amongst the bretheren, bread, and a cupp mixt with wine and water; which after that he hath re­ceaued, he giueth praise and glory to the Parent of all things, in the name of the Sonne, and holy ghost; and giueth thanks a good space, that he is esteemed by him worthy of these things; which being rightly performed, or finished, all the people which are present, doe giue the blessing to the prayers, and thanks-giuing, saying: Amen. And Amen in the Hebrew tongue, is as much as to saye, be it donn After that both the Prelats haue giuen thanks, and all the people haue giuen their bles­sing [Page 144] (by saying Amen) those who amongst vs are called Deacons, giue vnto euery one that is present, &c. And we take it to be the flesh, and bloud of Iesus-Christ. Thus S. Iustine, who liued with the Apostles schol­lers: whereby it appeareth, that euen from the first plantation of the Church of Christ vpon earth amongst the nations, the laiety, and common people vsed to aswere, Amen, to the blessing, and consecration of the Eucharist; thereby publikly to declare, that they most firmely beleeued it to be the body, and bloud of Christ, independant of the faith of the receauer.

10. Not longe after S. Iustine Martyr, liued Dio­nysius Alexandrinus, who in his Epistle to Xistus Dionysius Alexandri­nus. Bishop of Rome, recorded by Eusebius, in the eight chapter of his 7. book of histories, maketh mention of the answering, Amen, to the words of thanks-giuing, and consecration, by the laiety, and common people, saying: that a certaine bro­ther, who had for a longe tyme been esteemed a faithfull man amongst them, and receaued the Communion: because he had been baptized by wicked heretiks, with teares, and sorrow desired of him, that he might be baptized againe accor­ding to the custome of the Catholik Church; Which verily (saith he) I durst not doe: but tould him, that the daily Communion, whereof he did participate with the faithfull, was of force sufficient to purge his soule; for he who had heard the thanks-giuing; he who together with the rest, had pronounced, Amen; he who had ap­proched [Page 145] to the table; who had stretched forth his hands to receaue that holy foode, who had receaued it; who had been for so longe a tyme partaker of the body, and bloud of our Lord Iesus-Christ, I durst not wholy renew his Baptisme. Thus S. Dionisius.

11. S. Cirill of Hierusalem in his 5. Catechesis, S. Cirill of Hier. maketh also mention of this custome, saying: Thou presenting thy-self to the Communion, doest not come with thy handes extended, or thy fingers open: but ma­king thy left hand serue to thy right, as a seate, or throne as he who ought to receaue the king, and contracting together the palme of thy hand, receaue the body of Christ, answering, Amen. And after thou hast sanctifyed thine eyes by the touching of the holy body, receaue, or be par­taker of it with confidence, vsing great eare, that thou loose none of it; for all that thou doest loose, account it as the losse of one of thy proper members, &c. Hauing communicated the body of Christ, present thy-selfe to the chalice of his bloud, not stretching forth thy hands, but incline in manner of adoration, or worshipp, saying Amen: and this donn, sanctify thy-selfe, and partici­pate of Christ. Thus S. Cirill. For the better vn­derstanding whereof, it is to be noted, that the Grecians receaued the body of our Lord, into the palmes of their left hands, and covred it with the right, and so the left hand was as a seate or throne to the blessed Sacrament, vntill the communicant receaued it; which he did not presently, but after some pious meditation, or considerations: yet at the deliuring of the Eucharist into the palme of [Page 146] his hand, the Priest said (according to the consti­tutions of the Apostles) The body of Christ, and he who receaued it answered, Amen, and afterwards communicated himselfe.

12. S. Ambrose also in the fift chapter of his 4. book of Sacraments affirmeth that it was the cus­tome S. Ambrose. of all those who receaued, to professe the Eucharist to be the body of our Lord; his words are these: It was truly, a great, and venerable thing, that God rayned Manna to the Iewes from heauen: but vnderstand, which is greater, Manna from heauen, or the body of Christ? The body of Christ certainly, who is the inlarger of heauen, &c. Therefore, thou doest not say Amen in vaine, when thou takest it; now confes­sing in spirit, that thou receauest the body of Christ. The Priest saieth vnto thee: The body of Christ, and thou saiest, Amen, that is to saie, true. That which thy tongue doth confesse, lett thy affection hould.

13. S. Leo also the great, speaking of this an­swering S. Leo. by Amen to the Eucharist, when it was cal­led the body of Christ, in his 6. Sermon of Fas­ting in the 7. Month, saith: Seeing that our Lord doth say; If you doe not eate the flesh of the Sonne of Mann, and doe not drinke his bloud, you shall not haue life in you: you ought to communicate after such asort to the holy table, as that you doubt nothing at all, of the bo­dy, and bloud of Christ, for that is taken by the mouth, which is beleeued by faith. And in vaine doe these answere, Amen, who dispute against that which is ta­ken. Thus S. Leo.

[Page 149] 14. This custome of answering Amen to the Priest, when he called the Eucharist the body of Christ, was so vniuersally practised in the primiti­ue Church; that Cornelius, who was a holy Martyr, and made Bishop of Rome about the yeare 254. Nouatus the heretik chā ­ged the an­svvere of Amen. in his Epistle to Fabius Bishop of Antioche, set down by Eusebius in the 35. chaper of his 6. book of Histories, amongst other things, accuseth No­uatus an Arch-heretike, of a most greevous offen­ce; for that when he had offered Sacrifice, and should distribute vnto euery one part of the Sa­crament, he would take the hands of the commu­nicants, between both his hands, and would not lett them goe, vntil he had bound the communi­cant with this oath: Sweare vnto me by the body, and bloud of our Lord Iesus-Christ, that thou wilt neuer forsake me, nor returne to Cornelius. And the mise­rable man (saith S. Cornelius) who was to receaue, did not taste of the blessed Sacrament, before he had bound himselfe vnto him after this manner. And he who should receaue the Sacrament, said this (in lieu of Amen, which he ought to haue said) I will from this tyme for­ward, no more returne to Cornelius. Thus S. Cornelius in disciphering the wickednes of the heretike No­uatus: whereby we see, that euen in the primitiue Church, both the Eucharist was beleeued to be the body, and bloud of Christ, before receauing: and that the whole Church of God in all ages, vsed to acknowledge it to be the body, and bloud of Christ before they receaued.

[Page 150] 15. S. Augustine in his 29. Sermon vpon the words of the Apostles maketh also mention of this testimony, which all the faithfull haue euer giuen to the body, and bloud of Christ in the Eucharist, before receauing, saith: You know, ô faithfull men, what testimony you haue giuen vnto the bloud which you haue receaued; for certainly you saie, Amen. Where­vpon The ansvve­re of Amen, crieth a­gainst the Aduersaries of the reall presence, lyke the bloud of Abel. S. Augustine in the 10. chapter of his 2. book against Faustus a Manichean heretike, who contem­ned the bloud of Christ in the Eucharist, compa­reth the crying of the bloud of Christ out of the mouths of the faithfull, who answere Amen vnto it, before they receaue it, vnto the crying of the bloud of Abel, which was shed vpon earth by his brother Cain, saying: God saith to Cain, what hast thou donn? The voice of thy brothers bloud crieth vnto me, from the earth. Euen so the diuine voice in the Scripture (saying, This is my bloud) doth reprehend the Iewes: for the bloud of Christ hath alowd voice vpō earth, when Amen is answered vnto it, by all nations, at their receauing of it. This (of Amen) is the cleare, or manifest voice of the bloud which the bloud itselfe, out of the mouth of the faithfull redeemed by the same bloud, doth expresse. Thus S. Augustine: whose words we may vse word for word against our Aduersa­ries, changing only Jewes, for Puritans.

16. Wherefore, I humbly beseech the, Reader, whosoeuer thou art, that shalt read these our books, and doest not beleeue the reall presence; seriously to consider with thyselfe, in what a la­mentable, [Page 151] and miserable estate thou liuest; seeing that (as S. Augustine saith) not only all faithfull people, who euer receaued the communion in the Church of God, crie against thee, as guilty of the bloud of our Lord; but also the bloud of Christ itselfe, out of the mouthes of the faithfull who haue receaued, euen as did the bloud of Abel against his brothe Cain: and haue compassion of thyselfe, yet whilest there is tyme: lett not thy senses de­ceaue thee, nor the obstinacy of thy will hinder thee; nor yet sloath or negligence, so lull thee a sleepe, that thou wilt not heare the crye of all faithfull people, and nations. If life please thee, doe not contemne life, when it is offred vnto thee in the bread of life, but prepare thy heart to re­ceaue it worthily, that thou maist liue eternally.