A discourse of proper sacrifice, in way of answer to A.B.C. Jesuite, another anonymus of Rome: whereunto the reason of the now publication, and many observable passages relating to these times are prefixed by way of preface: by Sr. Edvvard Dering Knight and baronet. Dering, Edward, Sir, 1598-1644. This text is an enriched version of the TCP digital transcription A81339 of text R22886 in the English Short Title Catalog (Thomason E51_13). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 287 KB of XML-encoded text transcribed from 79 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A81339 Wing D1108A Thomason E51_13 ESTC R22886 99871855 99871855 155184 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A81339) Transcribed from: (Early English Books Online ; image set 155184) Images scanned from microfilm: (Thomason Tracts ; 9:E51[13]) A discourse of proper sacrifice, in way of answer to A.B.C. Jesuite, another anonymus of Rome: whereunto the reason of the now publication, and many observable passages relating to these times are prefixed by way of preface: by Sr. Edvvard Dering Knight and baronet. Dering, Edward, Sir, 1598-1644. Glover, George, b. ca. 1618. Jansson van Ceulen, Cornelius, b. 1593. [48], 106 p. : port. Printed for Francis Eglesfield, and are to be sold at the signe of the Marigold in Pauls-churchyard, Cambridge : 1644. A printing of and reply to a previously unpublished work. Frontispiece port. signed: Cor. Iohnson pinxit. G. Glover sculps. Reproduction of the original in the British Library. eng A. B. C. -- Controversial literature -- Early works to 1800. Church of England -- History, (17th century) -- Early works to 1800. Catholic Church -- Controversial literature -- Early works to 1800. Sacrifice -- Early works to 1800. Lord's Supper -- Early works to 1800. Great Britain -- History -- Civil War, 1642-1649 -- Early works to 1800. A81339 R22886 (Thomason E51_13). civilwar no A discourse of proper sacrifice, in way of answer to A.B.C. Jesuite, another anonymus of Rome: whereunto the reason of the now publication, Dering, Edward, Sir 1644 49452 252 1110 0 0 0 0 275 F The rate of 275 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-08 TCP Assigned for keying and markup 2007-08 Apex CoVantage Keyed and coded from ProQuest page images 2008-03 John Latta Sampled and proofread 2008-03 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion D●s Edoardus Dering in Comitatu Kancij pro Comitatu praedicto Ao Dni ● Surenden-Dering miles et Baronettus , et miles ad Parliamentum . 1640. A DISCOURSE of PROPER SACRIFICE , IN WAY OF ANSWER to A. B. C. JESVITE , another Anonymus of Rome : Whereunto the reason of the now Publication , and many observable passages relating to these times are prefixed by way of Preface : by Sr. EDWARD DERING KNIGHT and BARONET . Augustin . de Doctrina Christiana . Cum audierit Sacrificium , non excedit cogitatione illud quod fieri de victimis pecorum , terrenisque fructibus solet . Ea demum est miserabilis animae servitus : signa pro rebus accipere — Bellarmin . de Miss. lib. 1. cap. 17. Apostoli ( Domino inspirante ) non utebantur nominibus Sacerdotii , Sacrificii , Templi , Altaris . Plaut. in Poenul . — Semper Sacruficas , nec unquam Litas . CAMBRIDGE , Printed for FRANCIS EGLESFIELD , and are to be sold at the signe of the Marigold in Pauls-churchyard . 1644. ALMAE MATRI CANTABRIGIAE VOTA SVA : Suus Alumnus EDOARDUS DERING de Morinis . QVin haud possum non ambire : equidem & haec Ambitio pium filium decet , quâ se erga Matrem optimam , officii adhuc debiti , & beneficii olim recepti , memorem testetur . Itaque salve Academia inter inclytas celeberrima : inter orthodoxas purissima : inter omnes optima . Qui● quid bonarum literarum h●usi , uberibus debetur tuis : quòd non ulteriùs & penitiùs hausi , illud ingeni●li mei debetur stricto ●ngiporto . Tu interim omnigenae scientiae non exantlandus Oceanus : Tibi literaturae Antistites tributarios suos fontes acceptos debent : & in justum homagium solvunt . Post hos Antesignanos , ordine meo ( hoc est , infimo ) agnoscas ( oro ) alumnum tuum , ad tuam lucem facem meam accensurum , & tuis poculis sacris utpote irrigatum . Nec me tibi debeo unicum , quippe Magna parens nobis , totam familiam stirpémque Deringanam successivis aetatibus ab olim atque etiamnum enutriisti . Seniorem filium meum nuper Sidniensem , modò Emmanuelensem , in Maternitatis vestrae tutelam genui , sed apud Batavos jam Lugdunensem tutiùs elocavi . Ego almum lac Magdalenensis hausi , sed pro captu meo , non pro ●oto atque ubere Matris . Pater meus è collegio Christi ; Avus Petrensis ; Proavus Clarensis fuêre . Vnum adhuc ( pro-tritavum ) Penbrochianum narravit mihi patruus meus Georgius Dering vobiscum apud Jesuanos socius . Caeteri omnes vel Cantabrigienses erant , aut Musas non salutârant . Sed quorsum haec ? nempe ut vester , vestrum favorem quasi haereditario adire poterim qui novo merito non valeo . Inter jam undique tot clades , & fragores cruentissimi civilis belli Deus O. M. sospitet Cantabrigias . Nec unquam , quod hodie de Athenis Atticis , dicatur de Anglicis : Scilicet inter 70. per totam Graeciam dialectos , omnium pessimam esse Athenarum : * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Interim , lamentis vix ejulare possum , quàm penitus mihi animus ingemit , de aetate hâc nimis ferreâ , quâ insula florentissima , pessum itura , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} peritura est : & territae Musae Athenas suas nesciturae sunt : Quippe flagrante diutiûs bello , aut morituras , aut abituras vereor . Sed gentem suam sat acriter eventilatam , tandem quasi postliminiò sub alarum tutelâ iterum est recepturus Deus noster , Deus misericordiarum . Et tunc unusquisque novatorum nuperus ductor ( sub cujus regimine calamitates nostrae enatae sunt ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} factus sibi ipsi despicatui erit . Ostensurus quid sit {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} atque pati . Interea tamen si Reverentia Academica , si dignitas , salus , & quies vestra ad incitas reductae fuerint , ut Parnassiacae laurus proximam brontiam perferre non poterint , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} tamen : quia fidenter dico non deerit tibi aliquis & in illâ tempestate Lysander , qui regni Angliaci alterum oculum eruendum negabit : ergò {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Frigidis hisce notationibus , Te patronam tantam invocare , non est verecundiae nostrae : Non defendas ut protectrix , sat erit si indulgeas condonatrix . Quippe Academicam majestatem decebunt Hermogenis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , aut Longini {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Grandiloquentia , & sublime dicendi genus quod poterit {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ▪ Sed oratio nostra ( * sic●t illa Timaei ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , atque {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Accipe tamen ( Alma ) observantiam meam , non quâ debitum solvam , sed quâ Tu ( Mater ) accipiendo nova officia {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} merearis de Alumnorum tuorum observantissimo ED. DERING . Surendenâ Deringorum mense Junio . Ann. 1644. & civilium furorum 3o . ¶ PREFACE . Reader , § . 1. THe date of Midsummer 1640. was birth-day to the manuscript whereof the Presse is now delivered 1644. Shortly after the issue of it from my hand , my Countrey having put upon me the honour of their trust unto this Parliament , time was then no more mine own , nor any rest of mind or body since . I have unhappily travelled ; but now at last being returned into the Parliament quarters , and by their clemency suffered to draw breath here , where ( unto me ) it is the sweetest air in the land , I find both liberty and leisure : and have therefore yielded to their loving importunity , who wish a publication of that , which is not dressed forth with such industry as I would have used , if at first I had intended so publick exposure . § . 2. Upon my present re-perusall of it , some alterations in some expressions I would willingly make , not varying the sense and scope between the priest and me : but he hath a copy , and this must therefore be verbatim , lest he take advantage to quarrell at circumstances , who will not ( it seems ) reply to the substance . § . 3. The occasion of this discourse was thus : From the illuding fallacies of Romish superstition , God with mercy was working the deliverance of a friend and neighbour of mine , who by a divine blessing upon my weak endeavours was in time wonne home from the shadows and the darknesse of Romane idolatry , into the bright sunshine of the Gospel of Christ : and with him his eldest sonne , a sober , hopefull young man was converted also . Before this work was effected , my friend with caution and good discretion , did desire to heare a conference between one whom then he highly trusted and my self , to which end he brought unto my house two strangers , indeed stout champions for Babel . But God by the inward motions of his spirit did gently ( yet powerfully ) out-work all their art . The Jesuite still pretended great confidence , and did undertake upon two severall points in controversie ( 1. Proper Sacrifice . 2. Papall Supremacy ) to maintain the Romish assertion ; wherein he promised to confine his pen within three sheets for each point , but borrowing one fortnight and taking six moneths , he sent at last six sheets of one , and not one line of the other Theam . His Argument and my Answer are both subjoyned , word for word . § . 4. But some will intercept me with a question : What ? have you been so long in the Court and in the Camp , now in stead of some great Court ▪ Controversie , to disclose a stale contest with a Jesuite ? Is this a work for these times , whilst two sides do bloudily strive in the rage and fury of a civill Warre ? Is Church and State almost gasping , and can a leisure be found for pen-work ? I answer : First , it is indeed the present issue of thunder and tempest , but was begotten in a quiet serene . Next , it is a part of the present work in hand , for all our difficulties are created , or enlarged , or both , by the Servitours of Rome : and then to strike with a pen is as necessary as with the pike . Here is a sad breach between a good King , and good people , and a sad curse will be upon their hearts who have contrived , and who do foment it : But the crafty Papist , at this time , is wise enough to take his own interest into consideration ; and who can shew any argument to induce me to think , that a Papist ( quà Papist ) can contribute assistance , but to enlarge this breach , and to mature our ruine ? All the Romane party in the world doth look upon this Parliament , and upon Scotland , as upon such opposites to them , so contradictoriall , so deadly , that one must fall ; both cannot stand and thrive together : The Religion of Rome , and the Reformation of England , can never hence-forward dwell together in this Island . And now our wofull experience hath discovered , that our wise complying Clergy have been but foolish builders . They who thought to tie all together have failed of their project ; and ( poore inconsiderate men ) with pains and care have made the breach farre wider . § . 5. These men will ( as formerly ) murmure at my honest endeavours : for many there are among them who do really distast that any mans pen should travell abroad , unlesse it be one of their own wing . What makes a lay man to step within their sevenfold {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ? Why should a Gentleman salute the Scholars Muses ? We allow him to be a Master of Art in hawking , hunting , and horsematches : but from Academick studies , especially from Theologicall considerations , O away , — procul , ô procul ite profani : This was made plain unto me when I went to chuse a Colledge and a Tutour for my eldest sonne : There wanted not some in the Universitie , kindly , but with a covert meaning to forewarn me of the charge ; more plainly they expressed themselves , that scholarship is a detriment to elder Brothers . Indeed the Piety of the times did then work high , and I do confidently believe , that a part of the mystery then in working was to draw us all into an indisputed blind obedience : but first into ignorance as the sure way thereto . If ( said a Parish-Minister ) the Gentry were ignorant enough , then the Clergie would be rich enough . Another , Let us get the Laitie to Confession , & the Clergy power will then be great enough . As for soul-feeding ( the least part of their care ) my once neighbour-Vicar shall speak for himself , and I hope there are no more of so reprobate a badnesse : in a dispute upon the allotting of some number of parishioners which he claimed , it was argued that his Parish-church could not contain half the souls which he demanded : Why ( said the Vicar ) what is that to you ? Let them be laid to my parish , let them pay me their tithes , and then let them go to the devil to Church if they will . This was made known to Archbishop Laud ( whose Curate the Vicar was ) but yet the Vicar was thought honest enough , because he would read the book of sports , and would yield to all that came upon him in the name of authority : a O curvae in terris animae & coelestium inanes ! § . 6. These things , and many other of the like nature , made me heartily endeavour to put that fatall Archbishop on toward his triall : which ( as the great affairs give time ) will shortly have it 's deserved issue : and I doubt not but as Justice is sacred , so also will the care of his great Judges be . I forbear to say in how dear esteem I was with many thousands upon that endeavour of mine : I remember ( and I feel some bitternesse of mind to remember ) how I lost that esteem . It is true that I ever reputed the common praise of common people to be but b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a certain noise of tongues : yet I have since found more cause to acknowledge , that God hath a hand even in their mouths , and that there is ( sometimes ) a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , somewhat Divine , even in the great unitie of popular concurrences . § . 7. In May , 1642. the publick affairs did seem every day to grow into danger : I began sadly with my self to weigh whither we were going . I saw the Divisions would shortly draw out into parties . I lay private in a most happy obscurity , and then by some of my most inward friends did try if I could begge peace and protection of the Parliament : so unwilling was I to have been opposite to the great Senate of the land , that I had nothing in my thoughts before a readmission to their favour , as some speciall friends can testifie : but for an active concurrent assistance , for entering into reall service with either of them , truth to confesse , I did not then like one side or the other so well , as to joyn my self with either . A composing third way was my wish , and my prayer . Thus in my weak understanding , I was bold in frequent argument to oppose either side whilst I resolved to assist neither . All my care was , not to trespasse against my inward thoughts , and I hope I have in no one action been guilty thereof . Yet even he that watcheth the light of reason to be ruled by it , and is carefull to observe and follow the inward dictates of his conscience , shall to others seem changed , when being constant and the same man , he still followeth one and the same warrantable guide . And therefore , with the good Emperour , I say , c If once I be convinced that I think or do amisse , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , rejoycingly I will change my opinion : for I follow Truth : which whosoever really doth , may unto others seem to change often , and yet be constant still . § . 8. Of la●e I am come into the Parliaments protection ; since when my thoughts have often insisted upon the strangenesse of the quarrell between the King and the two Houses ▪ The Professions , Declarations , and Protests , are on both sides the same , or so neare that reason can hardly find the point in quarrell : Protestant Religion , Laws , Liberty , Priviledges , &c. Why do they differ ? Why are they not agreed ? may not a great part of the cause be , that the King divideth from the Parliament ? Oh but he had great cause so to do . But what if one should say , the King had mo●e cause to go away then he hath now to stay away ? If it be admitted , that the King went away upon great cause , may it not be argued , that there is now greater cause to return ? perhaps it will be granted , but withall replied , that his personall danger , will make the advice of his return a sinnefull counsel . If I did not love his person well , I durst not thus expresse my self . But upon that ground I say , that he may be personally as safe or safer at Westminster , then at Oxford . That he may have the same ample splendor of a Court , or greater : That he may have all the same Officers , or some of them better . I know that at Oxford they say , if the King come hither his life ( which God preserve ) is like to be the forfeiture of that rashnesse , or else , as Damascen relateth that the Mosyni do in Asia , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , so these will shut him up and feed him in the Tower . Good men cannot do so : nay good men can not say so , or think so . No : King-killing never was but among papists , it was first allowed by a Pope , and hath continued with his successours . § . 9. The first Regicide among Christians allowed , was that of the Emperour Mauritius . This was severely inveighed against and that publickly by the Patriarch of Constantinople . But pride and covetousnesse ( the Saints which the Bishop of Rome then served ) taught the crafty murderer Phocas to please the Pope in both his lusts : for his pride he gives him the title of Vniversall Bishop , and feeds his covetousnesse with rich bribes : so the bloudy parricide is blest by a holy father . Maurice had before given the oecumenicall title to John of Constantinople , & now Phocas withdraws it thence , and placeth it upon Boniface of Rome . It is observed by Historians that both these Emperours , so overforward to grace Bishops , with unallowable & Anchristian titles , died miserably : d quod & mysterio non caret , as one sayes . § . 10. The last of massacred Kings were the famous Henries of France . Henry the third stabbed in the belly by a Jacobin frier , encouraged by the Prior of his covent , and by Commolet and other Jesuits . In lesse then 4. years after this , Peter Barrier of Orleance came to Melun ( where our Queens father then was ) with a sharpe two-edged knife purposely resolved to have killed the King , as he had formerly confessed to one Aubrey a priest , and to father Varade then rectour of the Jesuits : who confirmed him in his purpose , and assured him that if he died for it he should have a Martyrs crown in heaven for reward . Within foure moneths after this in the Kings chamber at the Louvre , a young fellow ( John Chastel ) a Novice of the Jesuites , encouraged by them , did aim the stabbe of his knife into the Kings belly , but ( by Gods providence ) the King at that instant stooping down to receive the Lords of Ragny and Montiguy the knife ranne into his upper lippe and mouth , and breaking out a tooth missed his life , the villain had his deserved execution , and the order of Jesuits thereupon banished out of France . § . 11. But unhappy Henry readmitted them , and founded a Colledge for the bloud-suckers , and appointed his heart to be buried with them ; which relique they longed for with such impatiency that they would not stay till it was cold , but sent the devill Ravillack to take out life and all . Ravillack confessed his intended parricide to father Aubigny of that Order , and shewed him the knife prepared , and at execution he confessed that the book of Mariana the Spanish Jesuite was the motive to his villany , onely giving this reason of the fact , because the King did tolerate two religions in France . And thus by two Jesuited knives , the last of the line of Valois , and the first of Burbon were both brought to their bloudy winding-sheets . But I must not forget to note one {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a high pitch of Papall villany in the story of Henry 3. more then in that of Henry 4 : which is to prove Boniface the second and Sixtus Quintus ( Size-Cinque as the best of Queens called him ) both to be of the same race of bloudy Judas : He in selling the life of the Lord Anointed , these in applauding the deaths of the Anointed of the Lord ; for Boniface approves the murder of the Emperour Maurice , and Pope Sixtus in a solemne Oration extolled the Frier that massacred the King of France . § 12. And now , my sacrificing Jesuite , stand forth and let us occasionally here try a veny . Good Antagonist , what say you to your bloudy brethren of the black robe ? Kings have been murdered before , but where was the doctrine of King-killing before there were Jesuites ? Where may we find the commendatory Orations for parricides but among Popes , Papists , and Jesuites ? No sect of hereticks , no Turk , Jew , or Pagan , no , nor even those of Calicute , who adore the devil , did ever maintain by the grounds of their religion , that it was lawfull to murther Prince or people , for quarrell of Religion . § . 13. But because you have not made good your undertaking in the second point ( viz. for Papall Supremacy ) you see I have courteously argued it for you , by confessing that 1000. years since ( good prescription ) Phocas gave your great Master the Pope that great title of Vniversall Bishop : you have the story wherefore he gave it , it was the price of bloud : and it is withall a mark of Antichrist : Will you believe a Pope herein ? You do acknowledge Gregory the great to be as much a Pope as Vrban the eighth , and to be as infallible as any : I will acknowledge with you that he was as good as any Successour of his these thousand years : dare you be tryed by the unerring chair whilst he held it ? or is your faith changed ? Mark what he sayes , answer it if you can . Thus he writes to the Emperour Mauritius upon occasion that John of Constantinople did use that title of Vniversall Bishop : f Ipsa Domini nostri Jesu Christi mandata superbi atque pompatici cujusdam sermonis inventione turbantur : the very commands of our Lord Jesus Christ are broken by the invention of a certain proud and pompous appellation . g Absit à cordi●us Christianorum nomen istud blasphemiae : Farre be it from the hearts of Christians this name of blasphemy . h In hac ejus superbia quid aliud nisi propin qua jam Antichristi esse tempora designatur ? In this pride of his what is there else designed , but that the times of Antichrist are near at hand ? And unto John of Constantinople thus he expostulates , i Quis ( rego ) in hoc tam per verso vocabulo , nisi ille ad imitandu● proponitur , qui despectis Ang●lorum legionibus , secum socialiter constitutis , ad culmen conatus est singularitatis erumpere : ut & nulli subesse , & solus omnibus praeesse videretur ? Who ( I pray ) is made the pattern for imitation in this so perverse a title , but he , who despising the legions of Angels that were placed in fellowship with him , strived to break forth into the top of singularity , that so he might be subject unto none , and might alone be above all . You see the first pattern for this title , was ( as Pope Gregory sayes ) in Lucifer . Speaking of Iohn the Constantinopolitan unto Anianus the Deacon there . k S● ( saith he ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Patriarcham nominat — In iste scelest● vocabulo consentire , nihil est aliud quàm fidem perdere : He names himself the Oecumenicall Patriarch — to consent unto which wicked title , is nothing else but to destroy the saith . l Superstitiosi & superbi vo●abul● — ●lati● — quam primus Apostata invenit : The lifting up of a superstitious and proud title which the first Apostate hath invented . After all these he writes again to the Emperour in these words : m Ego fidenter dico , quia quisquis se Vniversalem sacerdotem vocat , vel vocari desiderat , in ●latione sua Antichristum praecurrit : I speak this confidently , that whosoever calleth himself the Vniversall priest , or desireth so to be called , in his exalting of himself he is a forerunner of Antichrist : do you see what a crosse is set upon the doore of the Pope ? Here is one hath marked him in the forehead for Antichrist : and one whom you cannot disclaim from . § . 14. This Bishop ( Gregory ) dying in the year 603. his successour Sabinian sate lesse then a year and an half : he endeavoured to burn all the writings of Gregory , perhaps because by his abnegation of the universalitie , he had ( as it were ) precluded the accesse thereto from his successours ; yet B●niface the third , immediate successour to Sabinian ( anno 6●6 . ) obtained this bloudy title of the bloudy tyrant Phocas , and hath entailed it even to Vrban . And here was now the beginning of your Papacy . The successours of Boniface ever ascribing to themselves that which Gregory the first called n per versum vocabulum ▪ o profanum vocabulum , malum superbi● & confusionis , venenum sermonis , diabolicam usurpationem , p nefandum ac profanum tumorem , stultum ac profanum vocabulum , temerarium nomen , nefandum elationis vocabulum , q nefandi appellationem nominis , r verbum superbi● , ſ superbum ac profanum vocabulum , t profanum nomen , stultum nomen , &c. and as before is vouched , nomen blasphemiae , designatio temporum Antichristi , per versum vocabulum , scelestum vocabulum , supers●●tiosum & superbum vocabulum , &c. And yet A. B. C. would have proved this title due by divine right , if the times had not disproved his arguments before they were made . § . 15. Thus the doctrines and thus the practises : the doctrines of pride among the papist . They not content to have a Bishop among Bishops as S. Peter was among the Apostles , where they all were equall , Hoc erant unique & caeteri Apostoli , quod fuit Petrus , pari consortio pr●diti & honoris & potestatis : The rest of the Apostles verily were the same as was Peter , endued with equall fellowship of honour and of power . This parity among Bishops will not satisfie the pride of Rome whose Priest swels up to be universall Bishop of Bishops . And thus ( as before is instanced ) were the King-killing practises of that bloudy religion for a thousand years , that so Rome might be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , twice dyed , to make Her purple fit for the mother of harlots . The God of Kings give our King the spirit of wisdome to discern these wolves , and never to trust them among our sheep . § . 16. It is said at Oxford , that here at London a pretensed slander is raysed , and forged on purpose to draw the King into disaffection among his Commons , by saying that he is in heart a Papist : it were a devilship of mind to forge such report on purpose ; but for as much as I can observe ●ince I came into these quarters , the report which lives here is not so much grounded with many upon a will and a desire of slander , as unhappily fearfully and unwillingly entertained by many good men , and really doubted and feared by some whose hearts are in good affection to his Majestie : I know not what to say or wish , nor how the mistake may be removed . The King may please to think on some course worthy of the cause : In the mean time : I dare wish that he would make lesse value of such men ( both lay and Clergie ) who by running on the Canterbury pace , have made our breaches so wide : And take lesse delight in the specious way of Cathedrall devotions , which have made much distraction by too much pomp , and are lyable to scorn ( in many places ) by the basenesse of some persons assisting . Concerning these proud fastuous wayes of humility , this noisefull piety , and these merry devotions , I can but repeat the bold and free expressions of an eminent Papist , which I made use of in my late Declaration , but the transcriber ( for haste ) omitted one line , whereby the true authour was defrauded , and the words were left upon me as mine , which made some to ask me , how my fancie wrought it self into that odde piece of latine in the midst of my english . They are the words of the learned Knight x Henry Cornelius Agrippa , who thus taxeth the Church-musicks : ubi ( saith he ) belluinis strepitibus cantillant : dum hinniunt discantum pueri , mugiunt alii tenorem , alii latrant contrapunctum , alii boant altum , alii frendent bassum , faciuntque ut sonorum plurimum quidem audiatur , verborum & orationis intelligatur nihil : Where they chant it with belluine noises : whilst children neigh forth the descant , others do lough forth the tenour , others bark the Counter-tenour , others roar the Altus , others grone forth the Base : and all do this , that much of noise is heard , but nothing at all is understood of the words and of prayer . So that learned Papist Agrippa . And herein what argument soever can be framed for use of Musick in the hymnall part of Service , yet none can be ( for ought I ever heard ) for using it in the precatory part of our devotions : A man may possibly set our praises to a tune , but no man can make his solemn prayers in a tune , but that he must make them not like prayers : although I acknowledge that in hymns and Psalms ejaculatory passages , and some sentences of prayer , are warranted by divine example . Our active Clergie were of late very fierce in their endeavour for outward splendour , beauty , and ornament : they were earnest to put our Church into a y clothing of wrought gold , and would have brought her to the King in rayment of needlework ▪ but were nothing carefull to make the Kings Daughter all glorious within . For at that time exteriour form was commendable , but inward devotion by some not tolerable . More liberty then piety : Omnia cùm liceant , non licet ●sse pium . § . 17. Having said this now , I find my self engaged to make proof by way of some instances that I slander not those pious times . Let us then look into a few of those publications which were allowed and licensed by the Bishops : for I must call the Chaplains imprimatur , the Bishops imperat●r . I may know his Lordships dyet by his Cook . His Chaplain durst no● dish forth these Romane quelque choses , if he had not the right temper of his masters tast : Namque cocus domini debet habere ●ulam . I will not step farre back , nor trouble my Reader with the Pandects of all the impiety of the times . The Aera for my computation shall be Ab anno translationis , from the Archiepiscopacie of Dr Laud , and the period shall be at the summons of this Parliament : Nor do I intend to gather together all , no nor the tithe of these infectious peices : that were a labour for a greater patience then mine : nor have I seen them all by many . Take these that are here as they come to hand , for I study no method in so ill a work . § . 18. Sr Anthony Hungerford Knight ( father to my truly honoured and beloved friend S●Edward Hungerford , Knight of the Bath ) being a reall convert from popery , did write a treatise entituled the advice of a sonne to his Mother , and the memoriall of a father to his sonnes , wherein he piously doth render the cause of his conversion , and religiously doth wooe his Mother , and direct his children : This treatise was denied publication by Dr Bray , and his reason assigned , was a distaste of the last lines in the treatise , which are these , I was withall perswaded in my conscience , and so rest yet , that this transcendent power and usurpation of the Roman Bishop in the spirituall and civill regiment of the world is so farre a stranger to the Church of God , as that it could be no other , but the kingdome of that MAN OF SINNE , which agreeably to the prediction of the holy Ghost , was to be raised in the bosome of the Church , for the last , the most powerfull , the most dangerous delusion of the Christian world . For which words the whole treatise was shut up in the dark , a part of that mystery which then wrought very powerfully in this Island . Dr Featly , a worthy and learned Divine , and one to whom the Church of England for his excellent Labours in publick ( both in Polemick and Homiliti●k Divinity ) is much indebted : one who lived a man of noted learning when Mr Bray was under the feruler : yet Mr Bray being now my new Lords young Chaplain , he thinks good to show his authority with the forfeit of his discretion , and of truth : and therefore thus ( in two or three instances for severall scores ) he controlls the Dr. whose books he was not worthy to carry , unlesse with purpose to open , and to learn by them . Clavis Mystica ( so the good Dr. calleth his 70. Sermons in one volume ) under-went a great deal of Spunge . The whole 58. Sermon ( preached in Parise and ) entituled Old and new Idolatry parallelled , as if it were a false ward against the key , is filed quite away ▪ and for ought I can guesse by reading of it , because he there strongly argueth against all kind of Image-worship . The Sermon is since abroad but was expunged , together with so many passages in the other Sermons all against Arminianisme and Popery , as that the altering of them cost the Stationer near thirty pounds , yet by the happinesse of this Parliament many copies of these printed Sermons are recured : whereby the reader need not wonder to find me to instance him with some passages dashed out , which in some of the printed copies he may now find . In the late Archbishops chapell at Lambeth , before the High Commissioners there , the stout Doctour durst then preach these words : What are the great foxes but the priests and Jesuits ? what are the little foxes but the Demi-pelagian cubbes ? which will spoyl our fairest clusters , the Colledges of both Vniversities , if in time they be not looked into ; as they have done already in our neighbour vine , the Low Countreys . This that then was preached might not in the new ▪ no-grace his time be repeated , and therefore Mr Bray doth blot it out . The Dr preached that on the house top , publickly in S. Pauls church , which the chaplain would stifle in a corner : and therefore dasheth out this prayer . I pray God we may never have cause to complain that the severity of our Laws and Canons should fall upon straying Doves , silly seduced persons , without any gall at all , whilst the black birds of Antichrist are let alone . If chast Lydia be silenced for her indiscreet zeal , let not Jesebels be suffered to teach and to deceive Gods servants . The honest labours of Dr Jones in his Commentary upon the Epistle to the Hebrews , was altered from the words and sence of the Authour by additions , and by subtractions , to the number of above 500. lines by Mr Baker , who by his Romane Plagiary did make the books unvendible , having taken out the life and vigor of the book , and ( as it were ) picked out the eyes of it ▪ The old Dr lived to see , and wept to see his issue thus deformed . All the alterations ( which are many ) are expresse to the advantage of our Romane adversaries . I will give a taste of two or three . The text calleth our Saviour {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a great priest ▪ our English translation an High priest over the house of God . Here the Doctour observeth that the Holy Ghost thinks it sufficient to call Christ a great preist : But this ●ill not content the Pope : he must be Sacerdos maximus . Christ hath but the Positive degree , and he must have the Superlative degree . A Proud prelate , that Antichrist , that exalteth him self above God . The purgatory Doctour wipes out the whole period , lest you should think the Clergy were without a Sacerdos maximus in this world . These words are also blotted out , being arguments against transubstantiation , Heaven must contain the body of Christ till all things be fulfilled , ergò , it cannot be on the earth . If the bread that Christ gave to his Disciples were turned into his body , he must of necessity have two bodies : the one held in the hand of the other . I do desire Mr Baker to tell me wherein the Doctour hath offended , that his supercilious pen must dash out these valuable arguments : He dares not say , he did it because they make against the Idolatrous artolatry of Rome . Another dispunction tells me plainly that the very height of popery was the height of some designers , wherefore else should this line be blotted out ? Be at peace with a papist , but not with his Popery and Idolatry . Dr Jones said thus , we have begun in sound and pure Religion , let us not end in Popery . It seems my young licencer would end there : and therefore he cannot let passe this counsel , Let us not end in popery : but changeth it thus , Let us not end in prophanesse : and so it is printed : he durst not ( it seems ) passe it to the presse with a plain wish , not to end in popery . Mr Ward , another good man and industrious Devine , hath issued forth an ample volume of Questions , Observations , and Essayes upon the Gospel of S. Matthew . This work hath undergone the severity of the same masters : I had the Catalogue of their adulterated clauses , by the advantage of my being trusted with the Chair , for what had been ill hindred from the presse , and what had been worse thrust abroad by the presse : but I ( very lately ) parted with those notes to a worthy member of the House , and most of my other notes are ▪ rotted in their damp lodging whilst I was away , and some of them otherwayes lost . Mr Birkbeck wrote a learned laborious piece called the Protestants evidence , but Dr Haywood rejected it back from publication , because Mr Birckbeck took occasion to commend Wicliff , a man who considering the age he lived in did deserve ( I may justly say ) as well as Martin Luther or Mr Calvin : though for my part I do reverence Calvin equall with any the best of the ancient Fathers , and do think he hath according to the quantity of his writings as little vain , and lesse erratick , then any one among them . This above may serve for instance , how sedulous our ill guides were to hinder the publication of good doctrines . If I should collect together all the passages of ill doctrines which with the same care they have issued forth , more then all the money I have now would not buy paper to write them down in : But some you shall have . And first I will begin with one who labours himself out of breath and sense to prove the very point which in my subsequent treatise I have disapproved . Like a friendly adversary I will lend some arrows to my Jesuite , taken out of Dr Pocklingtons quiver , and yet touch none of the passages recanted by Dr Bray . 11. Aprill 1641. He voucheth a passage in Iren●us and so proceedeth : Deus nos vult offerre munus ad Altare frequenter sine intermissione . And this ( he saith ) was not an alleg●ricall and improper Altar — but a true proper Christian Altar , both name and thing — So that we have an earthly Altar here on earth — a materiall Altar , of wood , stone , silver , or gold — And miserable was their case for whom the Priest made no offering at Gods visible Altar . Thus he more bold and false then my Jesuite : and in Popery as absolutely grosse ; for yield as he doth , that proper Altars are necessary in the Church of Christ , and proper Sacrifice will come in whether you will or no . But the base intent of a delusion appears in this : He makes Irenaeus a foundation to his fraud , by cutting off Irenaeus before he hath spoken out . The words by Pocklington vouched are there : Deus nos vult offerre munus ad Altare frequenter sine intermissione : God willeth that we should offer gifts at the Altar frequently , without intermission : This may in some sense be drawn over to serve him and the Jesuite : But take the very next words in the same line of Irenaeus , and the sense is clear with us against them both : Est ergò Altare in coelis , &c. our Altar then is in heaven , &c. Now Pocklington , where is your visible , materiall , earthly Altar in Irenaeus ? He is as bold and false to say , that The holinesse of the blessed Eucharist , was on the holinesse of Altars , and could not else where be consecrated . There hath been and yet remains a great controversie , whether S. Peter ever were at Rome ; but this bold Romane can tell you ( I think ) what chamber he lay in there , the first night he came : I would he had told us , what night or ( with probable evidence ) what year he came thither : but believe him upon his credit , his words are S. Peters first lodging there was in the Lady Claudias house . We poor ignorant and despised Laity must be kept farre off from the mysteries of our Religion wherein we are to be saved : The celebration of the holy Supper must be in one place , we in another : He tells us that Pope Boniface the second did no more then his duty , in dividing the people from the Clergie when the Sacrament was celebrated : a good argument for Rails : nor must we see what the Priest doth : for he saith , that none of all the holy offices , belonging onely to priests , were performed in the body of the Church , where every one might be present , and see what was done . When he hath argued for his materiall Altar : when he hath pleaded the partition of it from the rest of the Church , he then would have it reverenced , and if the piety of those times had gone on , he would have plainly expounded with what kind of Reverence . He tells us of the honour and reverence which of right belongs unto the Altar , in regard of the presence of our Saviour , whose chair of state it is upon earth . Where ( pag. 108. ) Christ is most truly and really present in the blessed Sacrament : an offensive expression , and unsuitable to our Church : I would he had expounded what he meant by in the Sacrament : and how much Christ is in the sacramentall wine of the Eucharist , more then he is in the sacramentall water of Baptisme . These and some other I observe not recanted among the 24. points by Dr Bray ; who being under the protection of the titular great Grace durst give attestation to this pestilent Authour with a Perlegi — and nihil reperio sanae Doctrinae contrarium , quo minùs summa cum utilitate imprimatur . But Pocklington then bragged of the piety of the times , and the holy endeavours of the Governours of the Church . The same song which Peter Heylin did sing a year before him . He very highly sets forth and commends the piety of the times as if he would fell them . He tells us there is a good work now in hand . Anno 1636. And in his Coal from the Altar he affirmeth that we have a Sacrifice , and an Altar , and a Sacrament of the Altar . I believe he will be ashamed to explain now what he shamed not to affirm then . I think the times were impious , if it were but for this , that Heylin and Pocklington by licence from Bray and Baker should dare to slight and cast disregard upon pious , reverend , and admirable Bishop Jewell and Calvin : one of them doth it in his Altar , pag. 89. and the other in his Coal , § . 15. but though they slight a good man , yet I can in one of them find the great commendations of Cardinall Borromaeus ( a man of violent superstition ) who is highly applauded by Pocklington , the reason whereof I take to be , because his devotion , and the piety of those times , were growing into kindred together . Heylin ( more a courtier then divine ) would have the direction of the King in sacred matters to be a law : Nay then let us ransome our spirituall liberty by subjecting rather our temporall condition to his Arbitrary power . But the King desires it not . In his Antidotum ( rather toxicum ) he saith , that the Altar is a lively representation of the Crosse of Christ : The papist do not say so much , unlesse when they mean the Altar with the whole Masse appertaining . I cannot part with Dr Heylin untill he ( as kind as Dr Pocklington ) do lend my Jesuite if not an argument , yet his vote and consent for Idolatry . He is alive , and may hear what I say . I will thank him if he will let me know a good meaning of these lines : § . 2. Not an improper Altar and improper Sacrifice , as you idly dream of : for Sacrifices , Priests , and Altars being Relatives must needs inferre , that our priesthood is improper also : and that is very true , for you are but an unproper priest , good Heylin : prove your self more if you can . These two pieces of the same leaven with those two of Pocklington were attested by Dr Baker , one Cum utilitate imprimatur , and the other in quo nihil reperio sanae Doctrinae contrarium . I wonder we have not the recantation of Baker as well as Bray : for of the two I ever held Dr Bray the more moderate man : and these of Heylin are as pestilentiall as those of Pocklington . Both these Authours by the title of moderate Protestants are vouc● against me by a Carmelite Fryer , an old Anonymus of Rome , to maintain proper materiall Altars : who brought with him a Sermon preached at Cambridge , by Sparrow , printed 1637. and throwing it down unto me on the table ; There ( saith he ) is as much as we can say for Confession , but you will not come to the practise of it : licensed by Mr Baker : where I find that he pleads for plenary Confession of all sinnes , using and admitting the distinction of sinnes mortall ▪ and sinnes veniall . He finds fault with that opinion which holds the priests power barely declarative : he would fain have us to auricular confession , his words are , Confession in private , in the ear , is out of use ; malè aboletur saith a devout Bishop , it is almost quite lost , the more the pitty . The dangerous devotions of the Popish Bishop Francis Sales , are englished by one John Yakesley , and ( which I wonder at ) licensed by Dr Haywood , where for confession the penitent is thus directed : Thou must seek out the best Confessour that can be found : it seems some have a better art or greater power in absolution then others . For invocation of Saints I find this precept : Implore the assistance of the holy Saints . For transubstantiation thus : The venerable Sacrament of the Eucharist , containeth really and verily the flesh and bloud of our Saviour . It were fit the Dr. did explain the word containeth . The whole book is a whole series of Popery , and yet the licenser could say , Non reperio aliquid sanae doctrinae contrarium , and publicâ cum utilitate imprimatur . Archbishop Laud in his Starre-chamber speech 1637. takes the words which H●… ( his Scoutmaster ) had found passable the year before , and tells us , there is no danger at all in the Altar , name and thing : what can fix a proper Altar , if these words cannot ? And if a proper Altar , he must then have a proper Sacrifice , as will be manifested anon . Here is the Altar now , but where is the Sacrifice ? Stay a while , we dare not speak out yet , but we will shew it you , one very near : What is the meaning of this where he tells the Lords of that Court , that the altar is the greatest place of Gods residence upon earth ? what is then the heart of a sanctified Christian ? and then he inferres , that the Altar is the throne where his body ( the body of Christ ) is usually present . My Jesuite will say no more of his Altar . O. M. was wont to be attributed unto God-almighty : rarely given to some heathen Emperours , and yet the Chancellour of Oxford was flattered with it by letters from that Universitie , dated 28. May 1635. and to bring it the more smoothly to him , they have conjoyned the King with the Bishop : Circumspicere nobis jubes , si quid effectum velimus ab Optimis Maximisque in terra Rege & Te. It is said of our blessed Saviour , that God gave him not the spirit by measure : But the Oxonian complements grow up close to this : How near to blasphemy do these adorers creep , who in their prodigall flattery do say that He ( even Dr. Laud ) is Divini Spiritûs effusissimè plenus , most overflowingly full of the holy Ghost . I omit the superlative adulation to him , in the style of Rome , Sanctissime . But there is another letter to him about a week after this Parliament began , wherein ( methinks ) their Rhetorick is more profane . Venerandissimus ille , quo rectior non stat regula , quo prior est corrigenda Religio : He the most reverend , then whom the rule it self ( that is or should be the holy word of God , ) stands not more streight : then whom religion it self must be first reformed . Again , he is equally conjoyned with the Church : The words are , without the Church , without Thee , Salvation ( or for modesty sake let it be Safety ) we cannot hope for , Comfort we will not have : Sine Ecclesia , sine Te , Salutem sperare non possumus , Solatium nolumus . How would it have become this great Patriarch , upon these horrid adorings , to have checkt them as the Angel did S. John with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . See thou do it not : I am your fellow-servant . I should bring the desperate extravagancies of Bishop Mountague and Bishop Manwaring , to wait upon the Metropolitan , but they are elder then my septennary examination , which is confined between 1633 , and 1640. I am willing to wade no further : But I shall wrong many if I touch no more : yet I hold it fit onely to touch them , and so to leave them upon the question . First then I ask of Dr Lawrence , who in his Sermon 1637. pressing with too much learning and too little argument the severall partitions in a Church , the severall postures , and the severall degrees of sanctity in severall places , makes a voucher out of Sands relat : pag. 173. ( I find it pag. 238. ) saying , The very Grecians themselves have their tables inclosed with GREAT MYSTERY from the people at this day : But why is not the Doctour as candid as the Relatour in expressing the GREAT MYSTERY ? would the Doctour have it so , or not so ? the reason given by the Relatour is , That the ARCANA of their ineffable crossings and convertings may not be prostituted and polluted by unsanctified view . I hope the Doctour would not have the enclosure made for such a Mystery . Speaking of the B. Sacrament of the Lords supper , he tells us , that Christ , S. Paul , and the Church of England , all say that his body is there : and that ( saith he ) truly and substantially , &c. At this word substantially I do stick , and cannot well make it into an Orthodox sense . I remember the Archbishop professeth to believe the true substantiall presence of Christ . This must be taken with great caution , because the words will bear the sense of our adversaries , and why delight we to walk upon the edge of a knife ? Is it good Divinity to say , that Christs body is there ? yes it is : but where ? in the holy communion : true , but in what part ? in the whole action , or in the symboles , and elements ? Take heed , you will be at Rome before you are aware . How then shall I take the Doctours substantially ? and the Bishops substantiall presence ? They make mysteries or rather riddles : and why should they presse my faith with such expressions , as without a deal of interpretation are unsound ? I can find no substantiall presence but by Faith , and so ( by Faith ) I receive the very Deity of Christ , and of God the Father . So then Christs body is there , and Christs body is not there ; in different acceptations . The substance of his naturall body is not there at all : but a reall communication of the substance of Christ both body and soul is there solemnly signed and sealed unto us . This my Faith discerns , and the not discerning of this , makes the wicked guilty of eating and drinking unworthily . In this participation of Christ by a living faith , in this spirituall way of communicating , I can admit of all your adventerous expressions , taking them san● modo : but with what honesty do you put us off the ignorant Laity , in your Sermons , upon such desperate precipices . Your selves do know the brink before you come at it , and so take up , and make a fixed stand to save your selves : but in recompence of many Ignorants , who by this ill conduct topple down into the abysse of errour , may not Justice one day thrust you also into an abysse , as being the wofull offense and stumbling-block whereat they fell ? Beside I can more easily avoid Bellarmine , Cardinall Alan , Stapleton , Suarez ( I know them a great way off by their skinnes ) then I can in sheeps clothing , Bishop Laud , Bishop Mountague , Dr Heylin , Dr Lawrence , &c. But the Archbishop ( as before ) asserted a true substantiall presence , he unjustly voucheth reverend Calvin for it , yet honestly he doth put Calvins words in the margin : where I find Substantialis Communicatio . Calvin was in the right , a true , reall , and substantiall Communion , not an aery phantasme without a truth of participation . Neque enim fallax est Deus qui figmentis inanibus nos lactet . So he hath , participes substantiae ejus facti ; made partners or partakers of his substance . Great difference ( in my understanding ) between the Bishops Substantiall Presence , and Calvins Substantiall Communion : as between a true Presence of body , and a true Communion of his body . We can and do with excellent Calvin say , Realiter , hoc est verè , nobis in Coena datur Christi corpus : The body of Christ is really , that is truly , given to us in the Supper . And Christus verè exhibetur fid●libus : Christ is truly given unto the faithfull . But we cannot say with Dr. Lawrence , that his bodie is there ; nor can we with Bishop Laud falsifie good Calvin by obtruding upon him , that he affirmeth , the true and reall body of Christ ( not onely to be received in the Eucharist , but ) to be there . When as Calvin teacheth , Christum in coelo manentem à nobis recipi : that we here receive Christ , who remains in heaven . Therefore he bids us to leave unto Christ the true nature of his flesh . Sine ut in coelesti suâ gloriâ maneat , & illuc aspira , ut indè se tibi communicet : Be content that Christ remain in his celestiall glory , and aspire thou thither , that from thence he may communicate himself unto thee . So that , for ought I see , Calvin saw no true reall body of Christ in the Sacrament , though he did see , and all faithfull do feel , a true reall Communion of his body in that holy celebration . Is it all one to have Communion with the body of Christ really and truly , and to have his body in the Eucharist really and truly ? If it may be qualified and excused into a sound sense , yet it can never be construed into a safe sense . And therefore when you will use any dark , doubtfull , dangerous term , let it not be a trouble to you to explain and expound it , lest some poore soul misuse the knife which carelessely you threw about . In a word , the body of Christ is there , and the body of Christ is not there : it is there by spirituall communion ; it is not there in any other construction : for representation , and commemoration ( though reall ) are still spirituall wayes of his being there . Much of this Mystery is cleared by this expression : Christ is represented and really offered unto all the Receivers , but Christ is really exhibited onely to the true believers . And thus much occasionally upon the adventerous expressions of Dr. Lawrence . There is a sermon forth by one Mr. Wats , licensed by Mr. Baker , 1637. I would gladly learn of the Authour whether he will in plain English abide by it , That king David did constantly observe all Canonicall houres . He voucheth that of the Royall Psalmist , At midnight will I rise to give thanks unto thee . And then inferres , Mark here that he praised not God lying , but used to rise to do it : At other houres , the Saints may sing aloud upon their beds — but when a Canonicall houre comes ( of which midnight was one ) David will rise to his devotion . — The morning watch was another Canonicall houre . And this David was so carefull to observe , that he ofttimes waked before it . In the next place I ask of Richard Tedder , upon his visitation sermon preached before , and dedicated unto Bishop Wren , How farre he would have this allowed . It is ( saith he ) the Consecration that makes our Churches holy , and makes God esteem them so . — They receive by their consecration a spirituall power , whereby they are made fit for divine service . And being consecrated , there is no danger in ascribing a holinesse unto them . Now the reason why this sanctitie is thus pleaded for , is to be read about a leaf forwarder , where he delivers , that the Priest hath no way to maintain his own honour but by keeping up the honour of the Temple : for if there be no reverence to the Temple , there will be no reverence to the Priest . Doth not this man preach himself , and not Christ Jesus ? To shut out any light that may be usefull in Gods house , is with the Jews to make it a denne : as they would do , that would shut out the Ceremonies out of the Church : for , take away Ceremonies out of the Church , and take away the light that is in it . Surely this is spoken in Ceremony , by way of complement to his Bishop , that great Thesmophilist : Have we no other candle in our candlestick but ceremony ? There are two Treatises , and a Sermon set forth by John Swan , I will ( at this time ) onely look into the first : Profano-mastix licensed by Dr. Wykes : and printed 1639. wherein I reade a distinguishment of our Sacrifices from the Jewish , but none at all from the Popish . The words do serve for Rome as well as if Alan , Stapleton , Cotton , Parsons , or any other English Jesuite , or Priest , had put them together . If a sacrifice and an Altar , then also a Priest to officiate , both in and at the same : but with a difference still from both Sacrifices and Priests of Old. For as they were bloudy sacrifices and looked at Christ to come : so this is an unbloudy one , and looketh at Christ already come : and as their Priests were according to the order of Aaron : so are our Priests according to that Order which Christ himself is , a Priest for ever : to wit , according to the order of Melchisedec . What Protestant Writer did ever admit the term of unbloudy Sacrifice ? as well for the word sake , as because it is the known distinctive expression , whereby the Papist have and do excuse and palliate their corporall presence . Englishmen have been scoffed at enough for apish imitation of forein fashions , but will our Divines be dangerous imitatours in the dresses of our Religion ? We have above the distinction of Mortall and Veniall sinnes , and here is one admitteth the distinction of bloudy and unbloudy Sacrifices . The Pope was to be suddenly entertained here , or else these Nuntio's had not appeared for harbingers . I will look no further in Mr. Swan , for I hasten . Whether by way of Sermon or of a Treatise , a text ( Heb. 7. 8. ) is laid down by one who writeth himself Jo. Carter , Diacon . wherein he pleadeth with great endeavour for the Divinity of his Tithes : perhaps he would lay his parishioners salvation upon it : as I have heard one in a pulpit to do , when he would have had me to think that yet he preached Christ . Give me leave here in a word to say , that many of our ministers , lately grown mad for Priestship , Sacrifice and Altar , did for support of their greatnesse in power , pride , and profit , write and preach with non-concludent arguments for divinity of two points , which they never came near the proof of . One was the Divinity of Episcopacie , the other the Divinity of Tithes . But God in his justice hath suffered them to betray themselves , and justly to sink in their asspiring to a wrong power , pride , and profit . Here is one ( Mr. Carter ) who angry at the interpretation by much his betters , who would have the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} given by Abraham to Melchisedec , to be the Tith of all the spoils : or as others translate it , Decima● de praecipuis ; he comes to this language , which if not profane , yet is neither reverend , modest , nor civill . He ( that is , He that will confesse Abraham to have paid no other tithes then {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Heb. 7. 4. ) delivers to the world , Abraham to Godward , to have been piteously penurious ▪ That of his dues to Religion he was a niggardly Micher : That he was an Abraham clunchfisted , ( this is carterly language ) and all that this way went he thought it onely wast : that the good child Judas , that he did , he did learn of his Father Abraham , Quorsum perditio haec ? Is not this profane , to put reprobate Judas ( though in Scommate ) as a good child under the father of the faithfull ? but animus in patinis , his mind was upon covetousnesse , not upon conscience . There is a piece of Poetick prose , written as he styleth himself by J. H. Esquire . The Title is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or Dod●na's grove , printed 1640. and then I doubt not but licensed . The book hath wit and salt enough , but the Authour would seem a malignant unto the Parliament , if some man had the moralizing of his fable . I will onely instance in a copy of the commendatory verses before his stage of trees . They are directed to the common Reader without naming the authour whose wicked Muse it is . I like not the rude impiety of these foure lines ; Sometimes the Father differs from the Sonne , As doth the Gospel from the Alcharon . Or Loyola from Calvin ; which two brands In strange combustions hurl fair Europes lands . If Protestants be his judges they must conclude the authour a Papist , though not a Jesuite . The two first are fitter for a Turk then for M. Howels book . The two later cast equall blame upon Ignatius Loyola , the father of the Jesuites , and upon reverend Calvin . There is a book put out Anno 1640. I cannot say , nor do I think , it was unlicensed , though both the licenser and the authour ( whose name is Lupton ) are both ashamed to have their names published therewith . It is entitled The lives of the Primitive Fathers . Among whom he is carefull to give Saintship , where few Protestants do professe it , as S. Damascen , S. Nicephorus ; and that sullen Archbishop S. Anselm , who had — Pelidis stomachum — flectere nescii . I wish that in his Catalogue he had put S. Philo Judaeus , and S. Josephus , which he might as well have done , as to have begun his Primitive Fathers with these two , who were no Christians . And to conclude with men of yesterday , Schoolmen instead of Fathers , and calender them in for Primitive Fathers also . Such as Peter Lombard , in the time of our King Stephan . Alexander Hales , at the middle of Hen. 3. Bonaventure , at the latter end of Hen. 3. and Aquinas ( with whom he concludes ) under whose picture there he is styled S. Thomas Aquinas . There is another Anonymus hath put forth the Lives of all the Roman Emperours in a little English book printed by Nich. and John Okes 1636. I must needs transcribe his villanous Encomium of that factious conventicle at Trent , which hath proved the ( yet ) irreconcileable rupture and distraction of Christendome . Speaking of the Emperour Ferdinand , brother to Charles the 5. he saith : In the time of his Emperiall government , the Councel of Trent was held , which was so commodious and profitable to the generall good of the world , that it may serve for a certain rule both of government of states , and a norm of good life . Must these things passe in our Protestant Church ? Was there any {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , over-seer , in the Land then ? Surely all our Bishops were blind seers , in suffering the flock to be poysoned plainly , desperately , and publickly , Cum privilegio . One Anthony Stafford gent. ( Anno 1635. ) issued forth a strange superstitious complement to the virgin Mary : entitled by him , The Femall Glory ; where I like not this poetry , Great Queen of Queens , cause all our joy , Whose chearfull look our sadnesse doth destroy . Pag. 310. He tells us that the Assumption of our Lady , by many of the Fathers , all of the Romish Church , and some of the reformed , is held for an undoubted truth . It would trouble Mr. Stafford to prove this , or to prove her as he is pleased to language his panegyrick , Mother of our Creatour : and in his verses , Gods widdow . These are unhallowed devotions . The Latine translation of the Bible by Tremellius and Beza was reprinted 1640. by Robert Young stationer , who had one William Warrenner to correct the presse . With this Bible there is printed an Index Biblicus , full of scandall and of danger . As these instances do fully evidence : Doctrina Apostolica scripta & non scripta firmiter tenenda . Eucharistia sub altera tantùm , nimirum panis specie , data à Christo , ab Apostolis . In Eucharistia non remanet substantia panis post consecrationem . Liberum arbitrium etiam post lapsum in homine mansit . Ordinis sacramentum , &c. 5000 of this dangerous popish Index were composed and printed by Warenner and Young : which fraud however acted by mean inconfiderate hands , might have proved as desperate infection to young Students in Divinity as any one designe that was laid . The rather , because the front-page speaks the publication in plain language to be Cum privilegio . These are enough ( too many ) and I proceed no further . But thus we find that the Papist shall not need to send their emissaries , their seminary priests , over , nor their deceiving treatises to poyson the Religion of England , our own men can do it , and passe through commendations to preferment for it . § . 19. By these exorbitancies the frame of our Church is disjoynted : and now , Aceldama from Jewry , and from Germany is brought over into England : England of late in her peace the envy of Christendome : but now Spectaculum facti sumus mundo , & angelis , & hominibus . If this active part of the Clergy , these strict Tithers of mint and cumin , had prevailed , we should in short time have lost the weightier matters of the Law : if they had gone on to set the clock of this kingdome , it should have chimed nothing but plain tyranny and popery . For my part , in portu navigo , I am in the harbour , and ( as in my Declaration ) I am anchored at the Parliament : where those publick persons will discharge a publick trust , and yield to nothing but what shall make for the publick behoof , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . It shall not be obtained , if you desire any thing that stands not with the safety of the whole . And that this Senate might have been more entire , I wish the worthy Gentlemen at Oxford had stayed on their seats at Westminster : for I have no satisfaction why they could not hold their places there , as well as many other , who at severall times do without danger vote , I and No , different from the major party . I do fear that their meeting there ( at Oxford ) will make the breach wider , and past all close . If they advise well , yet no man is bound by it , for they were never elected or trusted thither : If they advise ill ( and by the event they shall be judged ) I wish them the reward of evil Councellours among the Mosyni : where , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . If any man prove an evil Councellour , they starve him to death . And this they will deserve if they conferre any assistance or advise but to peace . The best Counsell they can give the King ( I am confident ) is to perswade his speedy repair to Whitehall : That kindnesse would overcome these arms . It is not impossible to contrive it in a way honourable for his Majestie . This would save the Kingdome : I do not see any other way how to wade out of above seven years bloud in warre : — En quo discordia cives Perduxit miseros ! — Saevit amor ferri , & scelerata insania belli . § . 20. The most rich and most populous parts of England ( and Kent with them ) are all resolved to save their fortunes with their lives : and their lives with their swords . Take heed then lest at last the souldiers , like the Janizaries of the Turk , and the Praetorian Cohorts of the Roman , do give the law both to the King and the Senate . They may , many of them on each side do , grow to love their trade too well , by being too long acquainted and too much delighted with the easie gain of taking what they find : Convectare juvat praedas , & vivere rapt● . Souldiers will learn , and love , to live by rapine . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . But yet unplundered goods that come on Gods name , are farre the better . And so all extortioners will find it at their last audit , Non habet eventus sordida praedabonos ▪ Wicked advantages will have wofull events . O Lord look down from Heaven : Visit and releive this thy sick Nation . Cure the state : Reform the Church : And save the King , here and hereafter : Serus in coelum redeat , diúque Intersit populo precanti . Let neither enemy nor flatterer come near unto him . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . A Tyrant hath no friend : and a King no flatterer . Let him remember King Antigonus and ( with him ) say unto his sonne , the Prince of our hopes , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; Dost thou not know ( O sonne ) that our King-ship is but a glorious servitude ? Let him in person return unto his Parliament , for of his absence I may justly say , Hoc Ithacus velit , & magno mercentur Atrida : That fox Vlysses of Rome , and the two Atridae , Agamemnon of Spain , and Menelaus of France , would buy his absence at any rate . Renew a right understanding ( O Lord ) between Him and his great Councell the Parliament : put an end to this undoing anger , to this fatall difference , that thy enemies , and such as have evil will unto the King and Kingdome , may not please themselves in our utter ruine . But we are so blind that we know not what we pray , when we pray according to our own understanding , and therefore Thy will be done . AMEN . The Authour upon his revisall desires these Alterations . Page 11. line 6. after substantia : adde this , & ideo non solum usus , sed substantia — Page 39. line 1. for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Page 47. cap. X. line 12. inter verbum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} adde {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} — Page 81. line 22. and when even . read and when ? even — Page 97. line 8. his people sacrifices . read his people ( the Jews ) sacrifices — ¶ TO A PAPIST . IF you like not this title , you must help me to a better name for your self . I received from you on the 27. of April six sheets of paper fair and close written , to which I am engaged by promise to make answer , and would direct it to the Authour of that pains , if I knew how to salute him . But he and his pains are namelesse . The a Atlantes beyond Garamas were a people without use of names : Call your self somewhat lest I call you Atlantiades , which yet being one of the names of Mercury , you cannot take in ill part , especially your Religion being very Mercuriall : For you strive to make Quidlibet ex quolibet , and in spite of the Latine Proverb , you will make your Mercury ex quolibet ligno . If the Apostle speak of b fire , you can thence frame Purgatory . If our Saviour charge Peter thrise , c Pasce oves , you can thence carve the triple-crowned Pope . If he say , d Hoc est corpus meum , you can adde , it is his naturall body . If S. Paul say , e Habemus Altare , ( which is but one , and that a spirituall Altar ) * you can like subtile Chymists , dealing with Mercury , extract a hundred , a thousand , nay a million of Altars , and all of them materiall Altars . Nay , though the name of Priest be not once attributed to any minister of the Gospel throughout the whole New Testament , yet you can prove them such , and properly so called . In this Treatise , not content to have Sacrifice in a generall sense , you will , with all the Mercury you have , invent some forced arguments for your f proper Missall sacrifice ; never known and determined to be such for fifteen hundred years after our Saviour . True it is , that among many Writers in matter of Controversie , some for ill purposes , some for good and weighty causes , have silenced their names . But in this late free age for pen and presse , few have sent forth so blanck a piece as not to adde two letters either for their own , or for a borrowed name : That at least , when we cannot name you right , we may yet miscall you to your own liking ; but you subscribe not so much as a letter . What freedome , and what distance may this be ? Your self in person have slept in my house , and yet two letters ( instead of a name ) may not come in the bottome of your Treatise . You will say you fear danger : what , in an A. B. C. ? The common practice on your side doth shew , that there is no danger in subscribing with letters either true or false . Witnesse N. N. the deserving Authour of the Triple Cord. S. N. against Bishop Bilson . A. B. his forged Will for that worthy and Reverend Bishop of London D. King . F. T. or rather T. F. against Bishop Andrews . C. R. instead of R. C. against Bishop Moreton . A. C. against the Archbishop . The whole Alphabet is safe and free . Nay further , they who have subscribed neither name nor letters have yet prescribed a Title , that so we might be able to call the Writing by a name though not the Authour , witnesse your Prudentiall Ballance , your Charity mistaken , &c. But your pleasure is , that your Treatise be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and your self both {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Be it so . But may I take boldnesse with so great a stranger as to ask , Why you raised our expectations so high by so procrastinated a delay ? Our Christmasse hope was not answered untill after Easter , and then but half of it . Not one sheet for every moneth in all that time . Did you not think Mr. Beuin worth your care ? or did you imagine that you had made him so deaf , that he could not be charmed out of your circle ? God be blessed who hath enlightened his eyes , and touched his heart beyond your wish . If it please his goodnesse , he can also touch your heart : And if it may be for his glory , so he will . And that it may be , He grant for the merits of our Lord and Saviour JESUS CHRIST . This is heartily prayed for by Your assured friend , EDVVARD DERING . Surenden-Dering , JUN. 24. 1640. CHAP. I. Sr. EDWARD DERING . § . 1. YOur Discourse of true and Proper Sacrifice , consisting of a triple authority from Cyprian , Eusebius , and S. Augustine , I have lately received , but without title to your pains superscribed , without name subscribed , and without any convenient and helpfull divisions of the same , into which ( by way of Chapters ) I am forced to branch both that and mine own papers . Something I must call you , and because I know not which letters of the Alphabet will fit you best , I am resolved to give you all , by way of A. B. C. &c. I will follow you presso pede , not wandring from you , but keeping in full chace , which will be more evident by my producing all that you have sent , as it was sent , literally . And thus I begin . A. B. C. § . 2. FOrasmuch as it was required that I would produce some few clear and undoubted testimonies of the Fathers of the first 400. years after Christ , or within the time of the first foure generall Councels , for proof of two points of Catholick Doctrine denied by Protestants , to wit , That there is a true and proper Sacrifice in the Church instituted by Christ , and to continue after his time : And that S. Peter had the Primacy over the whole Church , with continuance thereof to his Successours : though this labour may seem superfluous , the thing being so completely performed already , and by so many , especially in this last age ; yet for satisfaction of a Gentleman , who thinks it is not to be done , and for discharge of my promise , I have here set down some such places , beginning with that of The Sacrifice . Sr. EDWARD DERING . § . 3. Upon request of a friend of mine ( but then a disciple of your own ) you came unto me , not as was at first expected and desired , to a fore-designed conference , but rather like an occasionall traveller . Being with me , you made choice rather to write then to conferre with an able scholar whom I should name . And you demanded on what Theam . I gave you then the same two points which had troubled your follower ( Mr. Edward Beuin ) and which were by him ( as being indeed very materiall ) presented unto me : Concerning Proper Sacrifice , and the Papall Supremacy . I confesse you took them not in writing , wherefore I cannot so much ( as then I might ) blame you , for sending me my questions back in a different state from that which you received from me . Mine were thus : I. The Pope by Divine right hath a Supremacie of power in matters Spirituall , which ought to be universally believed and obeyed as of faith . II. The Romish Masse is a Sacrifice both proper and propitiatory : for the present and absent , for the quick and the dead . This is the true state of your Romish tenet , and although you have drawn the difference into a narrower compasse , yet will you not be able to fill the circle you have made . Concerning the Popes Supremacy , you have respited that Theam , and in three times the time expected have finished but half your work . Concerning Sacrifice , leaving out the point of propitiation for the absent , and for the dead , you say but this ; There is a true and proper Sacrifice in the Church , instituted by Christ , and to continue after his time . I take the last clause ( of Continuance ) in the best sense : and in your question , by you thus stated , I do find two propositions which you are bound to maintain : First , That Christ did institute a Sacrifice . Secondly , The Sacrifice by Christ instituted is a Sacrifice proper , or properly so called . The more completely and the more plentifully these Theams have been argued by other men , the easier for you , and the stronger for your cause your work may be . CHAP. II. A. B. C. § . 1. THe first shall be S. Cyprian Bishop of Carthage , famous for his learning , life , and martyrdome : who writing a long Epistle against the errour of such as did use onely water in calice Dominico sanctificando , in sanctifying , hallowing , or consecrating , the chalice of our Lord , contrary to what Jesus Christ our Lord and God , Sacrificii hujus autor & doctor , saith he , the authour or beginner and teacher of this Sacrifice , did do and teach , towards the end hath these words , Si Jesus Christus Dominus & Deus noster , ipse est summus sacerdos Dei Patris , sacrificium Patri primus obtulit , & hoc fieri in sui commemorationem praecepit ; utique ille Sacerdos vice Christi veré fungitur , qui id quod Christus fecit imitatur : & Sacrificium verum & plenum tunc offert in Ecclesia Deo Patri , si sic incipiat offerre , secundùm quod ipsum Christum videat obtulisse : If Jesus Christ our Lord and God be himself the high Priest of God the Father , he did offer sacrifice first , and commanded this to be done in remembrance of him ; verily that Priest doth truly perform the place ( or execute the office ) of Christ ( for fungi vice is a word of authority ) who doth imitate that which Christ did do : and doth then offer a true and full Sacrifice in the Church to God the Father , if he begin so to offer , according to what he seeth Christ himself to have offered . By which it is clear that our Saviour did then offer a perfect Sacrifice ( for why else is his Priesthood so expressely mentioned ? ) at that time when he commanded his disciples to do the same in remembrance of him : and that by that command he gave power not onely to his Apostles , but also to Priests of succeeding ▪ times , to offer a true and full Sacrifice in imitation of him . Sr. EDWARD DERING . § . 2. You have concluded that our Saviour did then offer a perfect Sacrifice when he commanded his disciples to do the same in remembrance of him : you do not here conclude the question . For , first , you have stated your question , that Christ did institute a Sacrifice , but you say , He did offer ; this is matter of fact , the other of precept : great difference between his own offering ( if he had done so in that sense you suppose ) and instituting that others should offer . In the next place , the doubt is of a proper Sacrifice , and your Conclusion is , That our Saviour did offer a perfect Sacrifice . Who ever denied but that our Saviours Sacrifice upon the Crosse was both proper and perfect ? and who denieth but that some other Sacrifices are perfect also in their kinds , which neverthelesse cannot be called proper ? a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Offer the sacrifice of righteousnesse : a sacrifice wherewith God is well pleased ; surely therefore a perfect sacrifice , yet not a sacrifice properly so called : b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} This is another Sacrifice , a broken spirit , and certainly a right perfect one , c for God will not despise it : yet is it but a metaphoricall sacrifice . The Apostle calleth almes , d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a sacrifice acceptable , well-pleasing to God : yet are almes but Sacrifice improperly so called , you may therefore yield that when you conclude for perfect Sacrifice , you conclude not the point in question . Yet I will look back into your premisses , and for reverence to that good and great Pope Cyprian of Carthage peruse what you from him alledge . But before I weigh your arguments let us agree upon the scales to try them by : you shall be fairly offered : you and I in this Controversie will be shut up within the same bounds wherewith your learned Cardinall hath enwalled this contention . Which being stated into the very point of difference between us is thus : Whether our Saviour at his last supper did institute an externall , visible , and proper Sacrifice ? for the clear understanding whereof , I will out of your Cardinal borrow these seven Aphorismes ; 1. First , we differ not upon the word Sacrifice , you may believe your Cardinall ; e Adversarii facilè concedunt missam esse Sacrificium {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , non quidem quòd velint esse Sacrificium propriè dictum , sed impropriè & largo modo : Our Adversaries do easily grant that the * Masse is a Sacrifice of thanksgiving , and of Divine worship , not that thereby they would allow it to be a Sacrifice properly so called , but improperly and in a large sense And again , f Fatentur — Melanchthon — Kemnitius — Brentius , & alii , Missam , sive sacram coenam , multis modis Sacrificium dici posse : They confesse that the Masse or holy Supper may be many w●yes called a Sacrifice . 2. Next , Bellarmine saith , That in ●v●ry Sacrifice properly so called there is an oblation or offering which is both externall and visible ; g Necessariò requiritur ad Sacrificium propriè dictum , ut sit oblatio externa : It is necessarily required unto a Sacrifice properly so called , that there be an externall oblation . And , Nomen & ratio Sacrifici● propriè non convenit invisibili oblationi , sed solùm visibili & externae : The name and nature of a Sacrifice properly doth not agree unto an invisible oblation , but onely to a visible and externall . 3. Thirdly , there must be a change in the thing offered , even such a change as may be found by our senses ; h Sensibilis immutatio rei quae ●ffertur — ad rationem externi Sacrificii omnino pertinere videtur : A sensible change of the thing which is offered — doth altogether seem to appertain to the nature of an externall Sacrifice . 4. Fourthly , This change ●ust be a reall destruction of the thing offered ; i Verum & reale sacrificium veram & realem mortem aut destructionem rei immolatae desiderat : A true and reall sacrifice doth require a true and reall death or destruction of the thing sacrificed : and this destruction is not onely in the change of the use of a thing offered , but also in the consuming of the substance offered . In sacrificio — non solùm usus rei Deo offeratur , sed ipsa etiam substantia consumatur : In sacrifice not onely the use of the thing ought to be offered to God , but also the very substance : and therefore not onely the use but the substance is to be consumed . 5. Fifthly ▪ by the necessary rule of Relatives , if you plead for proper Sacrifice , you must prove Altars properly so called ; k Sine Altari non potest sacrificari : Without an Altar there can be no sacrificing . l Nunquam altare propriè dictum ●rigitur , nisi ad sacrifici● propriè dicta : An altar properly so called is never erected , ●a● unto sacrifices properly so called . 6. Sixthly , by the same rule you must prove a propriety of Priesthood among you ; m Sacrificium & Sacerdotium relativa sunt , ità u● sacrifici● propriè dicto , sacerdotium propriè dictum , & sacrifici● impropriè dicto , sacerdotium impropriè dictum respondea● : Sacrifice & Priesthood are relatives , so that unto sacrifice properly so called , ● priesthood properly so called doth answer ; and un●o sacrifice improperly so called , a priesthood improperly so called . 7. Seventhly , unlesse you maintain your Transubstantiation you lose your sacrifice : for if you onely offered bread , n Haberet Ecclesia sacrificium i●animum : The Church should have a sacrifice without a soul : wherefore he fixeth this Canon upon his supposed Transubstantiation ; o Corpus & sanguis Domini sunt id sacrificium , quod in Missa propriè offertur & sacrificatur : The body and bloud of our Lord are that sacrifice , which in the Masse properly is offered and sacrificed . The first of these seven sheweth how much we yield , the other six how much you claim : all together shew wherein we differ , and consequently what you ought to prove ; which may be thus recapitulated , 1. No proof out of any Father will conclude for you upon his affirming that in and at the holy Supper of our Lord , there is a Sacrifice ; or upon his saying that the Action and Celebration of the Eucharist is or may be called a Sacrifice . For , as Bellarmine tells you , we confesse that it may be called multis modis , many wayes , a Sacrifice : but all of them improperly and metaphorically . 2. You are to prove , that Christ did institute an oblation or offering externall and visible . 3. In which offering may be found a sensible change of the thing offered . 4. Which Change must be either the very death , or the reall destruction of the thing offered . 5. All which must be upon an Altar properly so called . 6. And by a Sacrificing Priest properly called a Priest . Lastly , all this is nothing worth unlesse your bread be transubstantiated , for the bodie and bloud of our Lord must be that you offer : otherwise you say you do Sacrifice , inanimum Sacrificium , a dead , a livelesse Sacrifice , a Sacrifice that hath not a soul in it , which is much more vile ( saith your Cardinall ) then the Jewish Sacrifices were . Thus have you enough to do : your shoulders ( good Atlas ) will be too weak for this weight . And if you fail in any of this , you forfeit your proper Sacrifice . That the word Sacrifice may not , by the doubtfull sense of it , retard our progresse take two passages out of S. Augustine , and as many out of your greatest Doctours of the School . We professe , with S. Augustine , that p Every good work is a true Sacrifice ; Verum Sacrificium est omne opus , quod agitur ut sanctâ societate inhaereamus Deo. That the Sacrament is indeed and properly a Sacrifice we deny , but that it may be so called a Sacrifice , we will confesse with S. Augustine ; q Nonne semel immolatus est Christus in se ipso , & tamen in Sacramento , non solùm per omnes paschae solennitates , sed omni die populis immolatur ? Nec utique mentitur qui interrogatus , ●um responderit immolari . Si enim Sacramenta quandam similitudinem earum rerum quarum Sacramenta sunt non haberent , omnino Sacramenta non essent : ex hâc autem similitudine , plerunque etiam ipsarum rerum nomina accipiunt : Was not ( saith he ) Christ once sacrificed ( or offered ) in himself , and yet in the Sacrament , not onely upon all paschall solemnities , but every day is sacrificed ( or offered ) to the people ? Neither yet doth he lie who , being asked , shall answer that sacrificed ( or offered ) he is . For if the Sacraments had not a certain similitude of those things whereof they are Sacraments , they were not Sacraments at all . Now by this similitude they oftentimes receive names of the things themselves . Therefore thus in another place saith S. Augustine , r The phantasme and imaginarie illusion which appeared unto Saul , is in the Scripture called by the name of Samuel : Quia solent imagines , &c. as you shall heare anon . Thus the death of our Saviour being a Sacrifice , and that Sacrifice by way of Similitude being represented by the Sacrament , in the opinion of S. Augustine the Sacrament it self is thereupon called a Sacrifice . Answer it when you can : and by the way tell me what is meant by populis immolatur , is sacrificed or offered to the people , when as the sacrifice you contend for , is the offering up of the naturall body and soul of Jesus Christ unto God the Father . Your Master of the sentences affirmeth , Illud quod offertur & consecratur à sacerdote vocari Sacrificium & oblationem : Wherefore ? because it is the true body of Christ ? No : quia memoria est & repraesentatio veri sacrificii & sanctae immolationis factae in ara crucis : That which is offered and consecrated by the preist is called a Sacrifice and oblation , because it is a memory and representation of the true Sacrifice and holy offering made upon the Altar of the Crosse . I need not wish for plainer language , yet methinketh your Ang●licall Doctour argueth more fully against you . His question is , Whether in the blessed Sacrament , Christ be offered up or not ? To which he answereth ; t Dupliciratione celebratio hujus Sacramenti dicitur immolatio Christi : primò quidem ; quia sicut dicit Augustinus ad * Simplicium , solent imagines earum rerum nominibus appellari , quarum imagines sunt : sicut cùm intuentes tabulam aut parietem pictum , dicimus , Ille Cicero est , & ille Salustius : Celebratio autem huius Sacramenti imago quaedam est repraesentativa passionis Christi , quae est vera ejus immolatio : & ideo celebratio hujus Sacramenti dicitur Christi immolati● ▪ — Alio modo quantum ad effectum passionis Christi : quia scilicet per hoc sacramentum participes efficimur Dominicae passionis : The celebration of this Sacrament is by a twofold reason called the Sacrifice of Christ : First because , as S. Augustine saith unto Simplician , Images use to be called by the names of those things whereof they are images : even as when beholding a painted picture we say , That is Cicero , This is Salust : The celebration indeed of this Sacrament is a certain representative image of the passion of Christ , which is his true Sacrifice . In another kind ( it is called a Sacrifice ) in regard of the effect of our Saviours passion : because indeed by this Sacrament we are made partakers of the Lords passion . Here wanteth a third way for your turn , and it may be strange that so Sainted a Doctour in so vast a summe of all Divinity should forget your highest mysterie of a proper Sacrifice , even there where he is treating of the Sacrament , and how it may be called a Sacrifice . You may take his conclusion , which is but this , Hujus Sacramenti celebratio — convenienter dicitur Christi immolatio , the celebration of this Sacrament is conveniently called the Sacrifice of Christ . He doth not say it is so really , properly , but it is conveniently called so , so I go on to your testimony out of S. Cyprian . § . 3. This ancient Father arguing the right celebration of the Lords supper from the example of our Saviour the Authour thereof , who onely is herein to be followed , doth proceed to these words by you alledged ; Si Jesus Christus , &c. If Jesus Christ our Lord and God , be himself the high preist of God the father , he did offer Sacrifice first , and commanded this to be done in remembrance of him : verily that preist doth truly perform the place of Christ who doth imitate that which Christ did do : and doth then offer a true and fall Sacrifice in the Church to God the father , if he begin so to offer according to what he seeth Christ himself to have offered . What of this ? here are the words Sacrifice and Preist . I know no quarrel between us upon these words ; nor would there be any , if you did not adde your sense of propriety to them both . Cyprian here calleth either our Saviours death upon the crosse , or els the remembrance thereof , the Lords supper ( which was instituted to shew the Lords death ) or both of them a Sacrifice . Be it so . What can be from hence inferred more , then that which in the first of my seaven inferences before was by anticipation prevented ? We confesse the name of Sacrifice , Preist , and Altar , to be frequent with the ancient Fathers , but ever in a borrowed and tropicall sense , never properly . Here the preist is said to imitate that which Christ did : so the x Preists and Ministers ( call them which you will ) in the reformed Church . This imitation is called a true and full Sacrifice , but not a proper Sacrifice : You saw before ( § . 2. ) that I shewed you perfect sacrifices which were not proper sacrifices ; of which you may also see a whole Chapter in S. Augustine , de vero perfectóque sacrificio , and yet no word of your Missall sacrifice . § . 4. If you will go no further then these Fathers and Doctours , I will go with you . Call the signe by the name of the thing signified ; call the representation , as you do the thing resembled ; call the picture by the name of the person , whose it is , who will quarrel ? unlesse for the Consequence being dangerous , or for fear of scandall . Call the image of your Pope the Pope , your self well knows , that then you speak improperly , yet who will argue you of falshood ? When you see the picture of King Charles , if you say this is the King , who will lay treason to your charge ? But think not that a few forced places , picked and chosen out of the voluminous labours of the holy Fathers , can make your phansie substantiall . When in ancient Churchmen you papists do find the word Sacrifice , straightway your ears are up , and you flatter your selves , that the chime strikes the same tune that runs in your head , like the mad Athenian , who will not be perswaded , but that all the ships in the harbour are his . If one or two Fathers in their zeal to God , and for honour to the pretious and venerable sacrament , should in the extollment of it passe an earnest word , thereby more deeply to imprint the passion of our Lord into the minds of Christians , and to raise up our devotion and reverence to this holy and heavenly Communion ( calling it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a dreadfull , secret , fearfull , terrible , most formidable , unspeakable , venerable , honourable , divine , holy , immaculate , immortall , celestiall , supercelestiall , above the world , life-giving mystery ) yet will you never find any word sentence or sense in them whereby to approve your proper sacrifice ; but thousands of places that cannot well consist with such a construction : whereof you shall have some after ▪ I have runne through these your allegations . I have been the more plentifull in this first part , because the grounds here laid , the authorities here vouched , and the clear truth of our orthodox belief in point of Sacrifice , being thus presented , these very reasons and authorities may well serve to answer all or almost all that is remaining : in discussion whereof I will endeavour brevity . § . 5. Let me return unto your Cyprian ; for Cyprian and I will passe to another chapter . Look in his epistle to nine pious Christians ( whom he calleth his fellow-Bishops and Martyrs condemned in chains unto the mines ) and there you shall find that having named unto them an humble and a contrite spirit , he presently addeth , y Hoc vos sacrificium Deo offertis , hoc sacr●ficium sine intermissione die & nocte celebratis , hostiae facti deo , & vosmet ipsos sanctas atque immaculatas victimas exhibentes — Hoc est quod praecipuè Deo placeat : This sacrifice you offer unto God , this sacrifice without intermission day and night you celebrate ; you being made sacrifices to God ▪ & presenting your selves holy and unspotted offerings . This is that which principally may please God . This is daily sacrifice with S. Cyprian , to offer up one self ; & he concludeth , that this doth principally please God . Principally , that is , above all other Sacrifices in this world . Did not Cyprian here forget your Missal sacrifice ? § . 6. Secondly , in this very Epistle by you cited he saith , Sanguis Christi non aqua est utique , sed vinum , the bloud of Christ is not water verily , but wine : Is our Saviours bloud wine ? very true it is so , and he himself , as Cyprian there voucheth , vitis vera , a true vine : But this is true in a comfortable metaphor , not by conversion of substances : for the bloud of our Saviour is not really transubstantiated into wine : no man ever thought so . And why then should you obtrude , that because the sacramentall wine is called his bloud , it is therefore , without all figure and metaphor , his very bloud by the conversion of the very substance of wine into the substance of his bloud . Nec potest videri sanguis ejus ( quo redempti & vivificati sumus ) esse in calice , quando vinum desit calici quo Christi sanguis ostenditur : neither can his bloud ( wherewith we are redeemed and quickened ) be seen to be in the Chalice , when wine is not in the chalice whereby the bloud of Christ is shewen . From hence I argue , that S. Cyprian knew not your Transubstantiation . For allowing the Sacramentall wine to be the bloud of Christ ( and so we confesse it ) he saith , There is no bloud to be seen , when the wine is gone : but with you there is no bloud at all , untill the wine be gone . If you say , that indeed the substance of wine is gone , but the species or accidents of colour , &c. are there ; I reply , that Cyprian would no more call those accidents wine , then you do now , had he been either a Philosopher of your schools , or a Divine of your Religion . But mark the last words , quo Christi sanguis ostenditur : By the wine Christ his bloud is shewen . He saith not , that the wine is bloud , or turned into bloud , but the bloud is shewen by the wine : yet the bloud with you is seen without wine . Again , Miror satis unde — aqua offeratur in Dominico calice , qu● sola Christi sanguinem non possit exprimere : I wonder enough from whence water should be offered in the Lords Chalice , which cannot alone expresse the bloud of Christ . Was the bloud of Christ then to be expressed and signified ? it seems S. Cyprian did forget that the bloud it self was there to expresse and signifie it self : Or rather he was unacquainted with your late faith of Transubstantiation . But you will say , I am now in another theam , what is this to sacrifice ? Yes , as a foundation to a building . This being gone your work is down ; for you say , that you do not sacrifice bread but the body of Christ made of bread , z Corpus Domini ex pane confectum . If then no Transubstantiation , it follows in your Doctrine by consequence no Sacrifice . § . 7. Lastly , I observe also that Cyprian doth call the bread a Sacrifice , and that before any consecration thereof . He taxing a rich dame for eating the consecrated bread , which poorer persons ( as was customary there ) had presented , and not bringing of her own to be consecrated , hath this reprehension : Matrona locuples & dives — quae in Dominicum sine sacrificio venis ? quae partem de sacrificio quod pauper obtulit sumis ? Are you a rich and wealthy matrone who come into the Lords house without a sacrifice ? who take part of that sacrifice which some poore body hath offered ? Here is Sacrifice , and that before consecration , and that offered by the poore , and expected from a woman . These places do evidently conclude , that figurative and metaphoricall sacrifices were all that were known unto S. Cyprian , in whom your self cannot find one passage whereby to evince your proper sacrifice . § . 8. To return , and in a word more to shut you quite from all authority out of Cyprian , let any man with heed and judgement reade this Epistle , written onely against the errour of the Aquarians , who ministred the holy Communion in water onely without wine , and he may easily find what Cyprian drives at : and if he be sensible , he will offer to conclude no more then Cyprian himself did undertake to prove . This holy Martyr with much earnestnesse in severall places of this Epistle doth presse the example of our Saviour , as our all-sufficient rule and guide herein . In this very period , whence you take this passage ( which is the eleventh in this Epistle ) he saith , Non nisi Christus sequendus — solus Christus audiendus — quid Christus prior fecerit , &c. Wherein ? In what point is this example urged ? even in those things ( ad ipsum Dominicae passionis , & nostrae redemptionis Sacramentum pertinentia ) which concern the sacrament : so comes he to your words , that the Priest should imita●e Christ , and if he will offer a true and full sacrifice , he must offer , how ? Secundùm quod , according to that he seeth Christ himself to have offered . According to that ! How so ? what is secundùm quod , but ( as before ) according to the example of Christ ? His example ! what example and wherein doth Cyprian here mean ? plainly against the Aquarians ; who in the administration of the Cup used water , and therein did not imitate Christ , by whose example we are taught to celebrate in wine . And this I will abide by , to be the true , plain , and full scope and sense of this Father in this your choice alledged place . CHAP. III. A. B. C. HEre I might as well have followed the Edition of Pamelius , which saith , Sacrificium Patri seipsum primus obtulit , He offered himself a sacrifice first , as that of Erasmus , which leaves out the word seipsum , but onely to avoid all exception , and the rather for that the sense is clearly enough the same without that word , at least for my purpose ; which is to shew , that Christ did institute a proper Sacrifice , which was to continue in his Church . Sr. EDWARD DERING . Since that you inferre nothing out of the differencie of Editions , I have therefore no cause of answer to this piece . But if you had vouched that of Pamelius , and argued upon his seipsum , you knew well that I have the much elder Edition by Erasmus , which is enough to controll Pamelius . CHAP. IIII. A. B. C. ANd besides , S. Cyprian in this same Epistle had said the same thing , and in a manner the same words : for proving his intent by the example of Melchisedec his Sacrifice , he saith thus : Quis magis sacerdos Dei summi quàm Dominus noster Jesus Christus , qui Sacrificium Deo Patri obtulit , & obtulit hoc idem quod Melchisedec obtulerat , id est , panem & vinum , suum scilicet corpus & sanguinem ? Who is more the priest of the most high God , then our Lord Jesus Christ , who did offer a Sacrifice to God the Father , and offered the same which Melchisedec had offered , that is , bread and wine , to wit , his body and bloud . Now to offer his body and bloud is the same as to offer himself : and in this place I find no variety of readings ; so as here again it is clear , that our Saviour did offer a proper Sacrifice such as Melthisedecs . But lest any man should think our Saviours bread and wine to be no more then Melchisedecs , ●e explicateth himself , that our Saviours bread and wine was his body and bloud , and a little after compareth them together , calling the sacrifice of Melehisedec the image and resemblance of the other : and that this resemblance did consist in bread and wine , imago Sacrificii ( saith he ) in pane & vino constituta ▪ and that our Saviour did perfect and fulfill the same when he offered bread and wine , which was the night before his passion , when he took bread and blessed it , and gave it to his Disciples , and the rest , as followeth in the Gospel . Sr. EDWARD DERING . The place needs no variety of readings : it is plain enough except for your interpretation wherewith you do obscure it , by inferring more then you have ground for . You conclude for your advantage , but you want proof for your Conclusion . You say our Saviour did offer a proper sacrifice : Who ever denied it ? You say this Sacrifice was himself : It is confessed . But this , that the Sacramentall bread and wine , being converted into our Saviours body and bloud , was sacrificed ( which I see you intend in the last words , He offered bread and wine ) when will you prove it ? or rather why do you disprove it ? For whilest you say he offered bread and wine , you do ( against your will ) conclude , that he did not as your Priests do , who have nor bread nor wine in your Sacrifice . But you argue out of Cyprian , who saith , that in Genesi per Melchisedec — Imago sacrificii Christi in pane & vino constituta , &c. The bread and wine of Melchisedec wherewith he refreshed Abraham , was an image of that bread and wine , wherewith our Saviour refresheth the faithfull . Be it so : but you will say that Cyprian calleth here the Sacramentall bread and wine Sacrificium Christi , Christs sacrifice , that is no news : you have it confessed and allowed before , that the Eucharist may be said to be sacrificall multis modis , but when will you prove it to be so properly ? This is that which you have undertaken , and is indeed the onely question . Concerning this and the rest of Cyprians authorities here alledged , it must be remembred ( as was said before ) that his intendment is to prove that the Sacrament ought to be celebrated in wine , not in water alone , this is his whole intention through this Epistle , without dream or thought of your then unknown and unheard of Transubstantiated presence . Concerning Melchisedec and his offering , I shall have fuller cause to close with you anon . CHAP. V. A. B. C. WHich point of the time when our Saviour did so offer , as also of his offering of bread & wine as aforesaid in Sacrifice is expressely averred by S. Cyprian , in the words following , to wit , that the holy Ghost did by Solomon foreshew a type of our Lords Sacrifice ( Typum Dominici Sacrificii ) making mention of an immolated host ( or Sacrifice ) and of bread and of wine , and also of an altar , and of the Apostles . They are all S. Cyprians words , who citing the place of the 9. of the Proverbs , taketh hold of the last words ( Bibite vinum quod miscui vobis , Drink the wine which I have mingled for you ) thus , he declareth the wine to be mingled , that is , he doth foretell prophetically that our Saviours chalice was to be mingled with water and wine , that it may appear that that was done in the passion of our Lord ( that is , at the time , or beginning of our Saviours passion ) which was foretold . Here you see again a clear proof of our Saviours sacrifice , whereof Solomons bread and wine was a type or figure , and likewise of the practice of the Church in offering both water and wine in the Chalice . Sr. EDWARD DERING . Every proof of our Saviours Sacrifice shall passe for clear , whether it be such or not ; because whether you do mean his propitiatory and proper Sacrifice of the Crosse , or the Eucharisticall Sacrifice or Commemoration of a sacrifice , instituted in his last supper , both wayes we confesse Christs Sacrifice : what need you therefore prove that which is not denied ? But I espie another aim in your last line : you would inferre the antiquity of your practice of celebrating in your mingled wine and water . This is no more incident to your theam , then water is necessary to the wine . These {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} shall passe by me without trouble ; yet let me ask you what your faith is , in this point ? when the substance of wine is turned into the substance of Christs bloud ( as you believe ) what then becomes of the substance of water which you beforehand did mingle with the wine ? CHAP. VI . A. B. C. ANd lastly , to conclude with S. Cyprian in this matter , answering an objection made , or which might be made , out of the practice of some who formerly did think that water onely was to be offered in the Chalice , he rejects that practice , saying , In Sacrificio quod Christus obtulit non nisi Christus sequendus est : In the Sacrifice which Christ offered no man is to be followed but Christ . So as nothing can be more clear then that in his opinion Christ did institute and offer a true and proper Sacrifice in his last supper : and that of his own body and bloud , under the forms of bread and wine ▪ and that he did ordain that the Apostles and other preists suceeding them should do the same : and that the Church did so practice and teach in S. Cyprians time . Nor do I see what can be said against the authoritie of his person or work by me cited , or the edition or reading , or what doubt can be made of the sense or his meaning . Sr. EDWARD DERING . Your close of every period comes roundly off . You know what you would have , and you are sure to call for it in every conclusion , though nothing be in the premises from whence to inferre it . I will represent unto you Cyprians argument and your own . Thus S. Cyprian : In sacrificio quod , &c. In the Sacrifice which Christ did offer , no man is to be followed but Christ : Therefore no Sacrifice or celebration of the Lords supper without wine . Your Argument runnes thus : In Sacrificio quod , &c. In the Sacrifice which Christ did offer no man is to be followed but Christ : Therefore it is clear , that Christ did institute a true and proper Sacrifice . Cyprians argument is good , yours is no argument at all . CHAP. VII . A. B. C. THe next is Eusebius Caesariensis in his work de Demonstratione Evangelica , lib. 1. cap. 10. The title whereof is this , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; ( that is ) Why was it not delivered unto us to offer incense and Sacrifice to God things of the earth as the ancients , or those of former times ( that is , the Jews ) did ? and discoursing largely of the reason why they did offer beasts in Sacrifice , he saith , That they were signes or shadows of that great Sacrifice which was to be offered for expiation of the sinnes of the whole world , which was Christ , of whom he saith that the proph●ts did foretell , that he was to be led to the slaughter like a sheep and like an innocent lambe , who being so offered and thereby paying the ransome due for the sinnes of the whole world , both Jews and Grecians or gentiles , With great reason , saith he , his words are these , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . ( that is ) With great reason we daily celebrating the remembrance of his body and bloud , and being made worthy of a better Sacrifice , and preistly function , then that of our ancestours cannot deem it fit to fall back to the former and weak elements , which were but signes , or shadows , not containing the truth it self , or the substance . Of which I may say , that almost every word is a pregnant proof of what I intend , that is , of the truth and property of our Sacrifice , for first , &c. Sr. EDWARD DERING . § . 2. Almost every word a proof ! and that a pregnant one also ! How dull am I that cannot find and feel this quicknesse ! In the mean time I observe , that although the word priestly ( priestly function ) be like to do you no service here at all , yet to make a shew you have helped that into your English which you cannot find a fair and full authority for in the Greek : of which anon . The brief and true sense of Eusebius , here arguing against the Jews , is this ; The celebrating of the remembrance of our Saviours death and passion is a better Sacrifice and celebration , then that we should fall back to their weak elements which were but signes and shadows . More I see not here , yet since you offer to instruct me further , I hearken . A. B. C. § . 3. For first , here is expresse mention of the body and bloud of our Saviour daily offered in remembrance of him . Sr. EDWAD DERING . § . 4. Give me leave to say , that this is either willfull fraud , or grosse mistaking . What ? expresse mention ? then the words are too plain to be disputed of . You say that Eusebius doth expressely mention the body and bloud of our Saviour daily offered in remembrance of him . Quo fronte ? Qua fide ? Do not your own words here before vouched {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Daily celebrating the remembrance of his body and bloud , confute your fraud ? what a crafty Metathesis of words is this ? you chop in the word offer , and shift the place of the rest : and presently cry out {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , you have found your late Romane faith in old Eusebius . But your legerdemain is not so fine a conveyance : you are espied ; and therefore place the words as you found them , Daily celebrating the remembrance of his body and bloud : out of which you can never draw any other , but the same faith which the Primitive Church and our present Church do both conspire in . A. B. C. § . 5. For the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is a word properly pertaining to the action or function of sacrificing . Sr. EDWARD DERING . § . 6. The Grammarians must now be judge who argues aright in Divinity . This word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( say you ) doth properly appertain to the act of sacrificing . This is gratis dictum , so let it be gratis auditum : said without proof , heard without belief . Suidas his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} will not force {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} properly to signifie any more then to finish , to perform , or to perfect . It is also to celebrate or solemnly to perform , for that is to celebrate . But never is it to sacrifice , unlesse the word following do so rule the sense , as in Plutarch , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to celebrate or perform sacrifice . But in this place it cannot relate to sacrifice , unlesse you can make us believe that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. celebrating or performing the remembrance , ought rather to be in English sacrificing the remembrance of the body and bloud of Christ . a Herodian saith , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He did not perform what he promised . Eutropius speaking of the younger Scipio , saith , that Asdrubal was afraid to deal with him , b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. as being a man ready to perform his work . Our Saviour saith , c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I perfect cures this day and to morrow . S. Paul speaking of Moses hath , d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to finish the Tabernacle : ( thus your Rhemist do translate ) he saith not to sacrifice the Tabernacle , nor will these or any other places bear this propriety of sense which you pretend . Do not marre a good translation with a bad comment : for you have well translated in this place {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as again do you the tenth chapter , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} celebrating the memorie or remembrance . A. B. C. § . 7. And the article {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , when he saith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , sheweth the remembrance here spoken of not to be a bare or empty remembrance , by words onely or some slight action at any mans pleasure , but a solid , substantiall , and speciall remembrance , that is , by some publick and solemn action instituted and ordained for that purpose ; such as was that of our Saviour at his last Supper , whereto it is evident here that Eusebius alludeth . Sr. EDWARD DERING . § . 8. Your inference here is ( in all likelihood ) more then was intended by Eusebius in that so common article {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , yet since a solid , substantiall , and speciall remembrance , is all that here you conclude for , I am ready for so much to joyn and consent with you in this period . A. B. C. § . 9. Secondly , here is expresse mention of a proper sacrifice and priesthood , or priestly function . For though the word proper be not here , yet the words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} do by their own proper signification , signifie a proper Sacrifice and Priesthood . Sr. EDWARD DERING . § . 10. I see you know the point in difference : and it is enough for me that you confesse the word proper is not in this authority : neither indeed is it in any other authority that you have brought or can bring . But ( say you ) the originall Greek doth signifie a proper sacrifice and Priesthood . Boldly asserted . How weak was Bellarmine ( and all the rest of your Writers ) who never knew before the full force of these words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ? Bellarmine will not say that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} must signifie a proper Sacrifice , though indeed he say thus near it , that it doth properly signifie a sacrifice . But if so be that originally this should be their proper sense ; yet you are still to prove , that without a Metaphor such is their sense in this place ; and lastly , that the Sacrifice here meant is as yours of the Masse . May not this better Sacrifice , here spoken of , be that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the truth of types , our Saviours passion ? and what is this then unto your Missall Sacrifice ? Surely you are too adventurous . Is it necessary to take {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for a sacrifice proper ? I wonder then that this dispute was ever raised , or being raised maintained so long . But I have been taught that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} comes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , from mactare , to slay : and so your a Cardinall confirms me , b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} you will not translate this that the Thief comes to sacrifice : your Rhemist have rendred it , The theif cometh not but to steal and kill : Again , c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , my beeves and fatlings are killed : you translate not sacrificed . Therefore if you will have your {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be a proper sacrifice ( as you pretend ) you must make it appear in what part of your Masse this mactatio , this death ( or killing , properly so called ) doth consist : which I am bold to say is more then Bellarmine could or you can perform . § . 11. In the next place you would have me to swallow your construction of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and to believe it properly to signifie Priesthood . The sense of the place doth not admit your sense , nor hath the word any such propriety . For the place , it is plain that Eusebius doth preferre the Christian Sacrifice , or to speak properly Christs Sacrifice , or in the words of Eusebius , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. The remembrance of Christs body and bloud , ( the celebration whereof he there calleth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) before all the typicall shadows among the Jews . This is all that Eusebius hath or intendeth here . For the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , you will strangely impone upon the ignorant , when you can perswade that it signifieth proper priesthood . The truth is , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is generally any manner of service and ministration of holy things . d Bellarmine doth controll Kemnitius for saying that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is to sacrifice : He sayes , indeed , it is sacrum facere , but not sacrificare , to do or perform some sacred work , but not properly to sacrifice : and then tells you that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is in Dionysius , sacrum ministerium , not sacrificium , a holy ministery or function , or holy operation , not a sacrifice . Mark how S. Paul useth the word : e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which your Rhemist call sanctifying ( not sacrificing ) the Gospel of God . Like as your Masses of Basil and S. Chrysostome , where you have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is no more then holy service or operation ( or at the most as there it is rendred consecration ) of this ministeriall and unbloudy sacrifice . Where , when , and with whom it ever was construed or taken for proper priesthood , I do expect from you who have affirmed it . A. B. C. § . 12. But besides the very comparison of our Sacrifice and Priesthood , and preferring them before those of the Jews which were true and proper , shews ours to be much more true and proper . For if the signes and shadows be true and proper , much more the truth and substance it self . And this very difference or comparison which he makes , shews plainly the reality of Christs presence in this Sacrifice : for otherwise our bread and wine would be but weak Elements or shadows as well , or more then those ancient sacrifices of the Jews , whereof yet he saith the contrary , to wit , that theirs were but weak elements and shadows , and ours the truth it self . Sr. EDWARD DERING . § . 13. The comparison here instituted by Eusebius , is evident by that attribute {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to consist in the meliority or betternesse , not in the propriety of the severall Sacrifices . Although , indeed , the comparison may here hold well in both kinds . For i● is most clear by this whole page in Eusebius , that the Sacrifice here by him preferred before all other , is that of our Saviour on the Crosse , not that of your Masse on your Altar . Whereby ( saith he ) all former prophesies were fullfilled , even by him , who gave himself {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The great and precious ransome for the Jews and Gentiles : that expiation for the whole world : that soul for all souls of men , &c. and a little before this , to stop all exception , and to destroy all your collection , he plainly telleth you what this better sacrifice and truer Hierurgy is , where he saith , that the former things ( which here he calleth the former and weak elements ▪ ) were now all abolished , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} By this better and true holy service : This is the Christ of God . Is not this plain enough ? Why then would you transferre unto your erroneous Masse all this which by Eusebius is spoken peculiarly , and onely of our blessed Saviour ? Eusebius ( in the mean time ) being as ignorant of your popish Masse , and fleshly presence therein , as he was that you would translate his Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} into your English Priesthood . A. B. C. § . 14. Thirdly , this Sacrifice and Preisthood did not cease with Christ , but the exercise , nay the dayly exercise thereof did then continue in Eusebius time , which was 300 year after Christ . Sr. EDWARD DERING . § . 15. Are you not ashamed with these poore reasons , so pittifully to beg the cause in question : you flourish out this peice of Eusebius into three pretended arguments . This is the last . Thirdly , this Sacrifice and Preisthood did not cease , &c. As for Preisthood , it is not once named here , either in the Greek or Latine : But yet you can in your English turn holy celebration of a remembrance into a proper Preisthood . This is done with the same fidelity , as another a Anonymus of your tribe : who producing that of S. Matthew , ( 5. 23. ) If thou bring thy gift to the Altar , turns it thus , If thou offer thy host at the Altar . The Latine in both places both for him and you is munus , which he calles h●st or Sacrifice , and you call Preisthood , neither truly : nor ever so rendred by any other man , unlesse with purpose to deceive . You are not like to want proofs , who can create authorities for what you say your selves . § . 16. As for the word Sacrifice , it is confessed that Eusebius hath it here . But as before S. Augustine , Tho. Aquinas , &c. do allow a Sacrament to be called by the name of what is thereby represented , can you think us so unwise as from hence to grant you your dayly ▪ Sacrifice ? when your own English doth say , We dayly celebrate the remembrance of his body and bloud ? The difference between your dayly Sacrifice , and Eusebius his dayly remembrance is as much as between your person and your picture . § . 17. You promised us a few strong arguments in this cause , instead of such ( which ought to be quick , open , clear , and convincing ) you bring a few weak inferences stretched by your own phansie , upon a few impertinent vouchers . For not one of these comes near your Roman sense , of sacrificing up by you the sonne of God in his entire flesh both body and soul , as you most desperately and most grosly do teach , and yet with these you do miserably beg the cause : nay you brag beforehand as if you had it already . a It is clear ( say you ) b Again it is clear . c Expresly averred — and a clear proof . d Nothing can be more clear — nor do I see what can be said against . Almost every word is a pregnant proof of what I intend . These bold assertions , and many other in the following chapters , may passe for true with them who are so shallow as to be led by the noise and sound of your braveries , and are not solid enough to pierce the sense of your authorities . CHAP. VIII . A. B. C. § . 1. WHich is further confirmed in the ensuing discourse where he saith that these of ancient times of whom he spake , wanting better , did make use of those figures or shadows : but that we having received the truth and substance , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , by the greatly misterious dispensation of Christ shall not need theirs . And then explicating wherein this dispensation he spake of consisteth , and how God did lay the punishment due for our sinnes upon our Saviour , as chains , reproches , contumelies and scourges , making him a trophie or spectacle of execration , he saith thus , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . That is , After all offering unto his father a wonderfull and most excellent Sacrifice for the salvation of us all , and delivering unto us also a remembranc● to offer to God by a continuall course in Sacrifice . So as here again he makes expresse mention of a Sacrifice to be offered continually , that is , dayly or without intermission ( for so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} also signifieth ) in remembrance of the Sacrifice which our Saviour Christ himself did offer . Sr. EDWARD DERING . § . 2. Must I alway watch your translations ? Your cause is bad and you would fain forge evidence to mend it . Eusebius hath {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which you say is A remembrance by a Sacrifice . This ( you know ) would make plainly for you . Christs sacrifice to be remembred by a dayly Sacrifice . That were Romish Doctrine indeed . But give Eusebius true English for his true Greek , and then it is A continnall remembrance instead of Sacrifice . And this is plain for us . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is For , instead of , in the room , in the place of another person or thing . a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; will he for a fish give him a serpent ? Archelaus did reigne in Judea b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the room of his father Herod . So Christ gave his life {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a ransome for many . Thus your dayly and continuall Sacrifice is reduced to Eusebius his dayly remembrance , in the stead , or in the room of Sacrifice : so your confirmation from hence hath weakned your cause . A. B. C. § . 3. Which he goeth on confirming thus — {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. that is , Being instructed by tradition to perform the memory of that Sacrifice upon the table , by the signes of his body and bloud according to the Laws of the new testament , we are taught by David the prophet to say , Thou hast prepared , &c. Sr. EDWARD DERING . § . 4. How comes this word tradition , out of this Greek ? But to the question . Here is a memory to be performed : and that upon a table : and that by the signes of his body and bloud . You plead well for us : if you had not brought this place , I had ( anon ) produced it against you . A. B. C. § . 5. Thou hast prepared a table for me against those that afflict me , thou hast anointed my h●ad with oyle , and how excellent is my chalice ? which place of the Psalme Eusebius expoundeth thus to our purpose , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : In this is manifestly signified , the mysticall unction , and the venerable or dreadfull Sacrifices of Christs Table , by which , exercising a most high office of priesthood , we are taught by the most high priest of all Priests , to offer unto the God of all , unbloudy , and reasonable , and in that respect most pleasing Sacrifices throughout the whole course of our life . Thus he : manifestly teaching what we intend , and proving the same by the testimony of the holy prophet David . First , he makes mention of our Saviours body and bloud upon the Table , in memory of that great Sacrifice upon the Crosse : Then to shew that this is a Sacrifice , he useth the proper words of a Sacrifice , which are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and to shew that the Table he speaks of is an altar he joyns it with the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} thus , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Then he useth the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is a most proper word signifying the exercise of Priesthood in a singular manner : and the words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} joyned with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is as properly said as can be of offering a proper Sacrifice . Lastly , he saith that the Sacrifice or thing offered is unbloudy and reasonable , and therefore most pleasing to God , which no man can understand otherwise then of our Saviour offered in Sacrifice in an unbloudy manner , and so as that he enjoyeth the free use and exercise of his reason and rationall faculties even then when he is offered . Sr. EDWARD DERING . § . 6. Eusebius doth indeed speak of unbloudy and reasonable sacrifices : but in your Masse , you offer ( as you say ) the absolute naturall body and soul of Jesus Christ the eternall sonne of God . How then ? do you sacrifice corpus exsangue ; a bloudlosse body ? No , you professe that your Sacrifice is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , unbloudeed , that is , no gushing , issuing , or appearing of bloud : but you dare not with Eusebius here say that it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , without bloud , deprived , destitute , utterly void of bloud , as the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} doth plainly signifie ; a privation or utter absence of bloud . If you do , then farwell your doctrine of Concomitancy in the bread , and of Transubstantiation in the wine . If otherwise you will hold them ; and that whole Christ ( body & bones , bloud and soul ) is under the species of bread ; How then are you of Eusebius faith , who doth here plead for sacrifices without bloud , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ? and to take off all doubt of such sense as you would impose , within very few lines , he calleth these {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , unbodied sacrifices : So that in Eusebius time the Christian sacrifices had neither body nor bloud , but were void of both . A strange blindnesse , or a blind boldnesse in you , to produce authorities so strong against your own cause . § . 7. Again , you affirm here the reasonable soul of Christ to be in your Sacrifice , which can never be if you confesse with Eusebius {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a bloudlesse sacrifice , for when you speak of Rationall faculties , I am sure that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} where no bloud is there is no life : You would pretend proof out of the word reasonable sacrifice ; but you must be put in mind that Eusebius hath {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , reasonable , not living sacrifices . No man ( say you ) can understand this otherwise . Did not S. Paul teach otherwise ? or do you think that Eusebius had not read S. Paul ? if he had , why may not Eusebius allude unto that of S. Paul , where speaking of a a living sacrifice , he telleth us , it is our reasonable service , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . So that Reasonable service in S. Paul , is Reasonable sacrifice in Eusebius . § . 8. Every man doth abhorre them who are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , men-eaters , Cannibals . Yet you think it no impiety to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , God-devourers : nor any impossibility to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Soul-eaters . Forbear , forbear this carnall barbarisme of eating our Saviours body thus Capernaitically : or else shew how his body and the free use and exercise of his reason , and rationall faculties , can be between your teeth without a sensible soul also to feel what you tear with them . § . 9. You make too much of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} when you construe it , exercising a most high office of Preisthood . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is no more then prospera sacra facere , to perform holy things happily . So {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is to work well , or to perform a fair or good work . In a second sense {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may be to sacrifice , and then it signifies to sacrifice well , and that is all . For indeed the word is more generall then to be restrained , among holy actions , onely to the particular act of sacrificing ; it signifieth the performance of all manner of sacred service . So b Herodian hath {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Therefore how I may find in this word all that sense of exercising a most high office of Preisthood , as you have Englished it , and where I may find that it is a most proper word signifying the exercise of Preisthood in a singular manner , I pray instruct me by your next . In the mean time I wish you would force Eusebius to speak no more in English then in his own language . But ( alas ) something you must say , and your timber is so crooked that it cannot be measured by a streight line . § . 10. Lastly , There is one word more in this voucher from Eusebius , which I must not passe over . Bellarmine ( as before alledged ) will assist me , if I put you in mind that Altar and Sacrifice are relatives , proper to proper , and improper to improper . Insomuch that he fixeth this d sine Altari non potest sacrificari : No Altar , no Sacrifice . So your Canon law , e Sacrificia non nisi super Altare — offerantur : Let not sacrifice be offered but upon an Altar . Ledesma , f Missa est veri & proprii nominis sacrificium , er●ò necessariò requirit altare super quod offeratur : The Masse is a Sacrifice of a true and proper name , therefore it necessarily requireth an Altar whereon to be offered . So Paludanus S●t● , and all of you that I have heard . From hence I observe that a Table proper and a Sacrifice proper cannot relate , why then did not you avoid this place of Eusebius , where {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the sacrifices of Christs table , do unavoidably conclude that your authour did mean such Sacrifices as were performable at a Table , which yours are not ? for you can never prove that Sacrifices properly so called were ever celebrated at a Table properly so called . CHAP. IX . A. B. C. § . 1. ALl which he goeth proving thus out of other places of Scripture , and particularly out of Malachias the Prophet where Almighty God rejecting the sacrifices of Moses , saith , that from the rising to the setting of the sunne his name is great among the Gentiles , and that in all places incense is offered to his name , and a clean sacrifice . And to shew that this prophesie is fulfilled , he saith thus , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , We sacrifice therefore to God a sacrifice of praise : we offer a sacrifice in which God is ( for so signifies {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) a most venerable a dreadfull and most holy sacrifice : we sacrifice in a new manner , according to the new Testament a clean sacrifice . All which words do signifie a proper Sacrifice : and that in the singular number , and with a speciall emphasis expressed by the articles {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , more then can be in English : save onely that one word of sacrifice of praise , which a Protestant will detort to a metaphoricall sacrifice . But I shall shew by and by out of this man and afterward out of S. Augustine that they mean by that proper Sacrifice , to wit , the holy Eucharist , which other Fathers ( as well they may ) because by it God is more praised and honoured then by all other sacrifices in heaven and earth . Sr. EDWARD DERING . § . 2. This place of Malachy is beyond all sense so boastingly produced by most of your Writers , as if alone it might confute us all : when as the Fathers make perpetuall use of it , to prove our Sacrifices contrary to those of the Jews , ( and contrary to yours also ) to be in themselves spirituall : and in the Circumstance of celebration , tied to no place or places , and that in qualitie they are pure and clean , and that in the persons celebrating they are universall , a From the rising of the sunne even unto the going down of the same , my name shall be great among the Gentiles , and in every place incense shall be offered to my name , and a pure offering . This offering or sacrifice here meant , is to be celebrated {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in every place : but yours onely where an Altar is , and that prepared with many circumstances , as Ledesma delivers . Yours is tied to a morning exercise , this free at all times and seasons , as before you alledged {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , throughout all ones life . § . 3 But to shorten ( as much as I can ) the trouble which you multiply more by weak impertinencies then by any strength of proof , let Eusebius who vouched Malachy expound him . He saith that Malachies {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in every place , is as much as not at Jerusalem ( which was then their sole place for sacrifice ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , neither definitively ( saith he ) in this or that place : but yours is defined to the Altar . This {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which you call clean sacrifice , and our translation pure offering , is there by him affirmed to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the incense of prayers , and a sacrifice not by bloud , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but by religious works and duties . Again , in this very place by you alledged , assoon as ever he hath repeated the words out of Malachy , headdeth what you have drawn out , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Therefore we sacrifice to God the sacrifice of praise . Thus Eusebius expoundeth Malachy , and is not this an improper sacrifice ? if it be not , tell me what you mean by your proper sacrifice , if there be none improper ? § . 4. You will say , that being a Protestant I do detort the sense from a reall to a Metaphoricall Sacrifice . Is it possible that men should be so mad for superstition that they will detort this text to a proper sacrifice ? and wilfully will not see , that it is impossible for the Prophet or for Eusebius to mean so ? Are not the very next words in Eusebius ( after this by you avouched ) plain words for a spirituall and improper Sacrifice ? and doth he not conclude this chapter , and this whole book in a few lines after ? wherein , as if he would crown this text of Malachy with an ample Commentary , he reckoneth up all these severall sacrifices in a few lines : A broken spirit : an humble and contrite heart : the sweet-smelling fruit of all virtue and divinity : the incense of prayer : the remembrance of that great sacrifice , according to the mysteries delivered to us : thanksgivings for our salvation : offerings of religious hymns and holy prayers : and consecrating our selves to God and Christ in soul and body , a chast body , and a refined soul . Thus Eusebius doth magnifie our Christian duties , dignifying all with the high title of Sacrifices ; yet in all this not once dreaming of a carnall presence as you do : which if he had believed , how could he have omitted that which he rather would have gloried in ? nay , how could he have confined himself so short , as to call it but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the memory of that great Sacrifice ? if so be Christ himself were bodily present ? § . 5. Yet you rave for a proper Sacrifice , and if a Protestant do shew with Eusebius that which cannot be other then a Metaphoricall Sacrifice , you will slander him beforehand with det●rtion of Eusebius . Was Bellarmine a Protestant ? I would he had been ( unhappy man ! how great pains he took to misse his way ? and with how much learning he unlearned his own salvation ! ) He your great Achilles , even upon occasion of this very text of Malachy doth affirm , that prayers , prayses , good works , &c. b are sacrifices improperly so called , which is the same as to say they are Metaphoricall . He saith again , c Nomen & ratio Sacrificii propriè non convenit invisibili oblationi : The name and nature of a Sacrifice properly doth not belong to an invisible offering . Now I ( poore Protestant ) do take prayers and praises to be invisible oblations : yet you promise here by and by to detort this sacrifice of praise , and to shew that it doth mean a proper sacrifice . And when that is done , perhaps you will shew that Christs Table ( before spoken of ) is a proper Altar also . But when you go about it do not endeavour to detort both the sense and words of your Authour , and then prove what you can . § . 6. In the mean time here is a word detorted , if I be not much mistaken : you construe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a sacrifice in which God is . The Latine hath no such sense , though printed within these ten or twelve years at Paris , nor hath any other man ( I believe ) beside your self ever translated it so . I deny not but that God is all in all , and in that extent he is in our prayers , prayses , Sacraments , virtually , powerfully , spiritually : but you will have him in your sacrifice circumscriptivè , confined and limited in all and every fragment of your Host . How else , and in what manner , do you mean that God is in your sacrifice more then in our Sacrament ? The meaning of Eusebius was no more , but that our Sacrifice is a Divine Sacrifice , and the common English and Latine of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is Divine . Aristotle faith of Poetry , d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Poetry is a Divine thing : so Suidas , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Divinely to determine . CHAP. X. A. B. C. § . 1. BUt to shew that Eusebius here meaneth a proper Sacrifice , he speaketh presently of an improper Sacrifice , such as David speaks of , a contrite heart ▪ and he saith we offer this also , but he calleth this offering of uncense : nor doth he use the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as before ; but the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} we offer the propheticall incense , and explicateth himself of Prayer . But to conclude , he distinguisheth them both most perfectly in these ensuing words , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is , Therefore we do both offer Sacrifice , and incense ; one while indeed celebrating the memory of that great Sacrifice , according to the mysteries by him delivered , and offering the Eucharist for our salvation to God with devout hymns and prayers : Another while wholy dedicating our selves , and casting our selves prostrate , body and soul , to him and to his high Priest the Word . Where it is evident to any man that understandeth Greek , that by the particles {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the former part of the sentence , where he speaketh of celebrating the memorie of that great sacrifice , and offering the Eucharist , hath reference to the former word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which doth properly signifie sacrificing ; and the latter part of the sentence to the latter word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifies offering of incense : which is as much as if he had said , We then offer Sacrifice when we celebrate the memory of that great Sacrifice , and offer the Eucharist : and we then offer incense , when we dedicate our selves wholly and prostrate our selves both body and soul to God . And this will be yet more evident , if we consider that when he had explained the place of Malachy , of offering a clean Sacrifice according to the new Testament , he makes as it were an objection to himself , that a contrite spirit is called a Sacrifice by holy David , as if that might be thought to be the clean Sacrifice , which he spoke of out of the Prophet Malachy ; and answers it by saying , That we do also offer that kind of Sacrifice , calling it not by the name of Sacrifice , but incense : and this he saith we offer by holy conversation and prayer ; and thereupon immediately concludeth his discourse with this sentence by the now alledged , wherein ( as I said ) he doth most perfectly distinguish these two kinds of sacrifices , proper and improper , externall and internall ; or indeed , to use his own words , Sacrifice and Incense . So as this may satisfie any reasonable man for as much as concerneth Eusebius . Sr. EDWARD DERING . § . 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Good Bellerophon who wrote this for you , and made you believe it would help your cause ? Surely you have gotten some protestant to write this paragraph , for this place of Eusebius is quick and pregnant against your bodied Sacrifice . Belike you foresaw that having produced some peices of this treatise in Eusebius ( distant enough from what you would prove ) in way of answer this would have been returned to you : and therefore by way of a strange anticipation you would seem first to own it , though it carrie a direct adverse sense to your Romish carnalty of presence . But the seaven Aphorismes out of Bellarmine , and the formerly vouched sentences of S. Augustine , Lombard , and Aquinas , do turne aside any impression which you can make upon our faith ( though you should argue much stronger then hitherto ) yet this pretensed argument must also have an answer . § . 3. Eusebius ( say you ) doth most perfectly distinguish these two kinds of Sacrifices , proper and improper , externall and internall . Most perfectly ! yet here is no mention at all of proper , improper , externall nor internall : surely then , this is most imperfectly said by you . But Eusebius ( you say ) doth mention Sacrifice and incense : so doth all the world , multis modis , many wayes ; we sacrifice , but never once in your Romish sense . Eusebius doth indeed pursue the text of Malachy , and the prophet speaking of both ( In every place incense and a clean Sacrifice ) the Sacrifice ( saith Eusebius immediately upon the words of Malachy ) is a Sacrifice of praise : A Sacrifice of a contrite Spirit , of an humble and broken heart . Will this serve for your proper and externall Sacrifice ? we do also ( saith Eusebius following the same Metaphor ) burn incense , offering the sweet-smelling fruit of Theologicall virtues , and prayers , &c. What saith Eusebius in all this , but absolutely different from the faith of your Sacrifice ? which had he believed , now was his time to have come forward , and have told the Jews , that in stead of their one altar we have many altars : In place of their annuall Sacrifice , we have daily : In room of their Paschall lambe , we do Sacrifice the lambe of God , the very Sonne of God in his flesh . In which piece of all this passage in Eusebius do you find your proper Sacrifice ? you have fixed upon these words , Celebrating the memory of that great Sacrifice . What make these words for you ? doth not our Church celebrate the memory of that great sacrifice of our Saviour on the crosse ? You know we do . If it be a celebration of a memory , how can it be the sacrifice it self ? If it were ( as you affirm ) the proper Sacrifice it self , how then were it a celebration of a memory ? This is too weak on your side to help your cause : This is so strong on our side that you can never answer it , untill you can prove a favour and the remembrance of that favour , a conquest and the story of that conquest , Cesar and Cesars picture , to be all one . CHAP. XI . A. B. C. § . 1. YEt I will adde one place more out of his 5. book 3. chapter , where discoursing of the 109. Psalme , and of that place where our Saviour is said to be a Preist according to the order of Melchisedec he saith thus , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . That is , And the fullfilling of the prophesie is admirable to one that considereth how our Saviour Jesus the anointed of God , doth to this very day , according to the rite of Melchisedec perform the office of Preisthood among men by his ministers . For even as he ( that is , Melchisedec ) being a Preist of the Gentiles , is no where found to have used corporall Sacrifices ( that is to say of beasts ) but onely blessing Abraham with bread and wine , so after the same manner our Saviour and Lord himself indeed first , then the preists coming from him , over all nations exersicing the spirituall Preisthood according to the Ecclesiasticall laws ( or rites of the Church ) by bread and wine do obscurely represent the mysteries of his body a and bloud , Melchisedec foreseeing them by the Divine spirit , and using before-hand the figures of what was to come after . What can be more clear ? The prophesie of David fulfilled by the exercise of Christs preistly function offering b bread and wine , first by himself in his own person , then by his Preists succeeding him . And this among all nations , this Preisthood and Sacrifice being prefigured in the person and sacrifice of Melchisedec : His sacrifice being bread and wine , and ours the body and bloud of our Saviour contained under the accidents of bread and wine , for so doth the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifie , which is here used . It is therefore evident by this , that Christ did at his last supper offer and institute the proper Sacrifice and Preisthood of the new Testament . Nor can any man with reason doubt thereof : yet because I see that unwillingnesse to believe the truth makes men stick at toyes many times , I reflect upon two words which perhaps a man may take hold of to misunderstand Eusebius . The one is where he saith Melchisedec did not use Corporall Sacrifices , the other where he calleth our Saviours Preisthood spirituall . But his meaning is clear , that by Corporall Sacrifices he understandeth sacrifices of beasts : such as Aarons were : which therefore a little before he called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} according to the property of the greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . And it is clear that he speaks in this sense , for he affirmeth that Melchisedec used bread and wine : from whence may be gathered the meaning of that other word spirituall preisthood , to wit , that it is clean another kind from that of Aaron , which was a carnall and bloudy preisthood , and of the same kind with Melchisedecs , which was in some sort spirituall : But our Saviours is much more spirituall , for his sacrifice was not bare bread and wine as Melchisedecs was , but his body and bloud , which had and hath a spirituall manner of being under the accidents of bread and wine ; not using any corporall sense or facultie , but onely those of his soul : as I signified before when I shewed why Eusebius called our sacrifice {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , a reasonable or intelligent sacrifice : for so ours is indeed . And so though it be a reasonable or intelligent sacrifice , and spirituall also , for the spirituall manner of being which our Saviour hath there ; yet it is a true and proper Sacrifice , as I have made it clearly appear by Eusebius his whole discourse , with whom having now done — Sr. EDWAD DERING . § . 2. You have a worse fate then Bellerophon , he but once did carry his own condemnatory letters , you severall times do make your own rods . I could pitty you , if you were not of age , to see what your self do doe : And yet as you are I am sorry for you , not that you bring this ( which otherwise I had produced against you ) but because you flatter your own misconceit so farre , as to imagine this authority to stand on your side , which is indeed unanswerably against you , you find your self pinched , and do strive to pull out the thorns which your self have stuck in your own sides . You bring in Eusebius saying thus , § . 3. Even as Melchisedec is no where found to have used corporall sacrifices , but blessed Abraham with bread and wine : so our Saviour and all preists by him exercising {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a spirituall preisthood , ( say you ) do by bread and wine obscurely represent the mysteries of his body and bloud . What a strange encouragement and a strong confirmation is this unto a protestant , that he finds his adversary slain with a sword of his own unsheathing ? what strange self-flattery and a strong self-abusing is this in you , that when you lie groveling and wounded , yet you will bragge as if for victory ? immediately upon these words of Eusebius , you make your usuall flourishes : what can be more clear ? It is evident : No man can with reason doubt , &c. Examine your self ( man ) whether you be not on the protestant side , you plead so well for us . § . 4. You say that Melchisedecs sacrifice was bare bread and wine , yours is more then so : so is ours ; not a bare or empty remembrance , by words onely , or some slight action , but a solid , substantiall , and speciall remembrance . You say , that Aarons was a carnall and bloudy preisthood ? why so , because ( I trow ) he sacrificed bodies of flesh and bloud . But yours ( say you ) is spirituall , for the spirituall manner of being which our Saviour hath there : and so say we . Take heed you have no blame for this , or rather stand fast unto it , and reap the joy comfort and credit of yielding to truth which is too strong for you . § . 5. As before I gave Cyprian for Cyprian , so would I now render you Eusebius for Eusebius . But you having brought nothing of weight out of him to fortifie your own opinion , nay most of that you bring being clear enough against you ; I may spare that care : and the rather because I have already given you some passages of Eusebius in way of explanation of those pieces which you have brought : yet you shall not passe without a retort of somewhat out of him also , though but little . As first where he saith , that unto Jesus Christ the onely Lord , an Altar {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , of bloudlesse and reasonable sacrifices , is erected according as the new mysteries of the new Testament do require : here he nameth sacrifices in the plurall number , and all of them ( as before observed ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , void of bloud , whenas , on the other side , you preach that all yours are but one , and that the very bloud of our Saviours naturall body is really therein . After this he saith that God is not to be sought i● a corner of the world , nor in the mountains , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or in any temples made with hands , or with Sacrifices , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in a most pure understanding and clean mind , with temperance , and a life according to virtue , and with right and religious opinions . But you say with proper Sacrifices , unto which you must necessarily have Temples and Altars made with hands . Thirdly , having again mentioned {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Sacrifices without bloud and rationall ( which are every where of every man taken for spirituall and improper ) he proceedeth saying , The oracles of the Prophets do declare {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , these unbodied , and intellectuall sacrifices to be the sacrifice of praise , invocation , lifting up of our hands , a contrite spirit : All which being Divinely foretold , are a● present performed by all the world as the truth of that prophesie doth shew — saying , From the rising of the sunne , even unto the going down of the same , my name shall be great among the Gentiles : and in every place incense shall be offered to my name and a pure offering . Therefore we do sacrifice unto God the sacrifice of praise , &c. Thus Eusebius , and thus he bringeth in , and thus pursueth the text of Malachy , without once imagining or reflecting upon a proper Sacrifice : which had he believed he could as well totidem syllabis in expresse words have called it a proper sacrifice , as in that place by you alledged , he called our Saviour {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Lord properly so named . Lastly , because you find Melchisedec a preist in holy Record , and that he being a preist brought forth bread and wine , wherewith saith Eusebius ( as you also have vouched him ) he blessed Abraham , therefore somewhat too rashly you conclude , that the sacrificed bread and wine , whenas the comparison between Melchisedec and our Saviour holdeth , as Eusebius giveth it , in that neither of them did celebrate {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with corporall Sacrifices , but both of them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , performing a spiritual holy function : which kind of service Eusebius calleth ( as many other Fathers do ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Sacrifices rationall & intellectuall , without body & without bloud : yours are not such . The cōparison in Eusebius holdeth further also , that as Melchisedec the priest of the most high God did refresh Abraham the father of the faithfull with bread and wine , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , blessing him , as Eusebius hath it out of the text : so our Saviour {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Supreme high preist of all , and God himself , doth blesse and refresh all his faithfull children ( who being in succession of the same faith are spiritually the Sonnes of Abraham ) with bread and wine consecrated to a most high mysterious and holy use : wherefore his ministers or priests ( call them which you will ) for their office is here ( in your last voucher ) limited to a spirituall function , they ( I say ) in Eusebius words , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , do by bread and wine obscurely represent the mysteries of his body and saving bloud . Thus farre of the comparison between the two priesthoods of our Saviour and Melchisedec : thus pursued by Eusebius , and no further . As for that which your Romane Religion would from hence establish , and you plainly shoot at , it is inconsistant both with the comparison made by Eusebius and with holy Writ . The comparison being both in holy David , S. Paul , and Eusebius , made between their Priesthoods , not between their Sacrifices . Melchisedecs you say was bare bread and wine , you dare not say your own is so , nay you dare not say it hath any bread or wine therein : you say ( but the text is silent ) what Melchisedec did offer : Eusebius saith he never used any bodily sacrifice , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which you would wipe away as if he meant of beasts to be sacrificed . Come back to your Logick , or rather come forward in Divinity , and remember that bread and corn are and have bodies , unlesse you will deny S. Paul , saying , Thou sowest not that body that shall be , but bare grain , it may chance of wheat , or of some other grain : But God giveth it a body as it hath pleased him , and to every seed his own body . But Eusebius doth mean that Melchisedec did neither sacrifice any kind of body , nor any bodily thing , for the English of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is bodily : which he accounted bread and wine to be as well as oyl , which in a few lines before he calleth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , bodily oyl , meaning because it hath a bodily substance . And in that respect Eusebius who said that Melchisedec used no kind of bodily sacrifices , saith expressely , that he used no other sacrifices at all but ( as in the place by you alledged ) spirituall , for his words are in the same Chapter , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , He exercised priesthood to the most high God , neither by Sacrifices nor by immolations ; that is , he then neither sacrificed by mactation or killing of beasts , for that is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , nor so much as by offering up any liquid thing , for that is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , libare vino , lacte , aut simili liquore : to sacrifice with wine , milk , or such liquor . You may find the word often in the Septuagint {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , for which your Doway Bible hath libaments , our English much better and more intelligible , the drink offering . So ( beside divers other places ) you may read in Jeremy , where the women answer the Prophet , that they will poure out their drink-offerings to the Queen of Heaven , &c. which your Doway books call offering of libaments , the Septuagint {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , libare libamina , saith your Vulgar Latine : that is , to offer liquid offerings , which were for the most part wine , and these kind of sacrifices are called liba●ions or drink offerings : as is most clear in the song of Moses , Where are their gods ? their rock in whom they trusted , which did eat the fat of their sacrifices ? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and drank the wine of their drink-offerings ? or as your darker Translation , and drink the wine of their libament ? So that plainly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} was on offering onely of liquid things , and that chiefly of wine . Clemens of Alexandria speaking of a Sacerdotall officer among the Egyptian ritualls , saith that he carried {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Calicem ad libandum , the Cup , or Chalice , for the liquid Sacrifice . Aristophanes hath , Haec libo , haec eadem ebi●o : These I offer , and the same I drinke of . The words are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Wherefore laying together these pieces of Eusebius which all follow one another , you will find that Melchisedec here did neither kill nor offer in sacrifice any solid nor any fluid substance nor any bodily thing , not so much as bare bread and wine , he did neither sacrificare , immolari , nor libare : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but exercised a sprituall Priesthood , agreeable to the holy Text , which saith protulit , not obtulit , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he brought forth , not he offered , bread and wine , and that was also to his own inferiour Abraham : whom the text saith he blessed , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is all the exercise of Priesthood in this story expressed . CHAP. XII . A. B. C. § . 1. — WIth whom having now done , I come to S. Augustine , with whom I must be a little the larger because his authority is acknowledged undeniable . This holy Father and Doctour therefore is so clear in this point , treating it so often , and upon so many severall occasions , that I am content to let the decision of the controversie rest wholy upon his authoritie . Sr. EDWARD DERING . § . 2. S. Augustine ( say you ) is acknowledged undeniable , and you will put the full Decision of this controversie unto his authoritie . Is S. Augustine undeniable ? How farre do you mean ? Undeniable with us , with you , or with both ? Do we , or do you Jurare in verba ? take faith upon his credite ? Augustine was a great and most pious Father . And if we judge by his undoubted works , the freest from errour and stain of any father among them all . Amicus Plato , &c. Plato is my friend , &c. So say I of S. Augustine , He is a Father of great authority , but Truth is a better friend : by truth I mean the word of Truth , the holy Scripture , and I must also have leave to prize , Multorum atque magnorum cons●…en●es si●● sententias Magist●●rum , the concurring judgement of many great ones before any one , even S. Augustine . We on our side cannot admit his division of the ten commandments , whereby the two first are joyned into one , and the last preposterously is parted into two : which yet you follow , and do exceed by using most audacious sacriledge , in cutting off ( as you call it ) parts of severall commandments , but indeed expunging one entire precept . You on your side , believing that the Saints do know your wants , and heare your prayers , cannot admit S. Augustine where thus he saith , Ibi sunt Spiritus defunctorum , ubi non vident quaecunque aguntur aut eventunt in istâ vit● hominibus : The spirits of men departed are there where they do not see those things which are done , or do happen unto men in this life . Neither you nor we can passe for undeniable , where S. Augustine doth speak of certain secret receptacles and hidden closures of souls untill the generall resurrection , which cannot be your purgatory because he saith they rest and sleep , which purgatory doth not admit . In the next place , you offer to put the whole decision of this controversie unto the single Authority of S. Augustine . Are you so brave ? I accept your challenge : and am resolved to tax you to your word : look you maintain your offer . CHAP. XIII . A. B. C. § . 1. FIrst in his confessions ( lib. 9. cap. 11. ) he tells how his mother in her last sicknesse coming out of a trance , and telling him and his brother , they should lay their mother there , bid them lay her body where they pleased , onely she desired that wheresoever they should be , they would remember her at the altar of our Lord . Sr. EDWARD DERING . § . 2. The commemoration of Saints departed is neither against the Doctrine of our Church , nor is this our theam . As for the bare name of altar it presseth us not , as before I shewed . A. B. C. § . 3. And ( Chap. 12. ) he telleth how he contained his tears at her buriall , during the time of his prayers . Which he said , whilst the Sacrifice of our price was offered for her : his words are these , Neque in eis precibus , quas tibi fundimus cùm tibi offeretur pro ea Sacrificium pretii nostri , juxta Sepulchrum posito cadavere priusquam deponeretur sicut illic fieri solet , nec in ●is precibus ego flevi : I did not weep in those prayers which I poured forth to thee when the Sacrifice of our price was offered for her , the body being set beside the grave before it was buried as the custome is there . Sr. EDWARD DERING . § . 4. I presume you bring this for three words Sacrificium pretii nostri , The Sacrifice of our price . If S. Augustine do call the blessed Sacrament a Sacrifice , you have it acknowledged before to be so multis modis , many wayes , and you have S. Augustine before , who gives you good reason why the Sacrament is so called . To confirm this , you may find in the very next Chapter to this by you alledged , that S. Augustine there calleth Sacramentum pretii nostri , the Sacrament of our price , which here he nameth the Sacrifice of our price . But remember your undertaking , which is not to prove Sacrifice at large , which never was denied , but Sacrifice properly so called , and so instituted by Christ our Saviour : as your self before have stated it . A. B. C. § . 5. The chap. 13. which is a long prayer for his mother , speaking to God , how at her death she did not take care to have her body embalmed , nor to have a choice monument , nor to be buried in her own countrey . Sr. EDWARD DERING . § . 6. You have not day enough to finish your journey , yet you will step out of the way to see a friend . Your journeys end is at proper Sacrifice ▪ which it seems you dispair to arrive at before you be taken , and therefore you make an out-leap into prayer for the dead , thereby to stay me in my pursu●t . Good Hippomenes I will no stay my course to take up the balls you cast : yet for the present I may step so farre , as to tell you that this Long prayer and speaking to God in this chapter is as all the whole thirteen books of his confessions are , one entire continued speaking to God . But pardon me , I will not be drawn again out of my line of Sacrifice . A. B. C. § . 7. He saith thus : Non ista mandavit nobis , s●d tantummodo memoriam sui ad altare tuum fieri desideravit , cui nullius di●i praetermissione servierat , und● sciret dispensari victimam Sanctam ▪ quâ deletum est chirographum quod erat contrarium nobis , qud triumphatus est hostis : She gave us not charge of these things , but onely desired she might b● remembred at thy altar , at which she had attended without omitting a day , from whence she knew that holy victim● ( or Sacrifice ; for victima is materiall Sacrifice ) to be dispensed ( or distributed ) by which was cancelled the hand-writing which was against us , by which the enemie was overcome . Which are the very words of S. Paul ( Coloss. 2. ) speaking of Christ upon the Crosse . So as here is clear mention not onely of an Altar , but also of a Sacrifice offered for the dead , and a sacrifice daily offered , and the very same which was offered upon the Crosse for the redeeming of the world . Sr. EDWARD DERING . § . 8. The Myndians made their gates too big for their city , but your postern is wider then their gates : your conclusion is ever too full beyond all proportion of your premisses . Some friend had need to help your conclusion after you , as the Arabian shepherds do their sheeps tayls , for it is too heavy for your own carriage . Here ( you say ) is clear mention of an Altar . Be it so : If the bare mention of an Altar and Sacrifice be an argument for reall and proper Sacrifice , you have the cause . Here ( say you ) sacrifice is offered for the dead : Quid ad Rhombum ? Shoot at the mark , man . Here is daily sacrifice ! Yet you are wide . Here is the very same which was offered upon the Crosse for the redeeming of the world . I , this is to the purpose indeed . But what if this be not here now ? I find here dispensari victimam , &c. that there is a dispensation or distribution of that saving Sacrifice of the Crosse , which in the same sense , but in other words by S. Paul is called , The Communion of the body and bloud of Christ : but this Communion is between Christ and his members : this dispensation and distribution is to the people : and what may that be to your dispensing of your sacrifice up to God in heaven ? and that in such a bodily sense as you must prove , or else confesse your undertakings vain . All that Monica required of her sonnes was , Tantùm illud — memineritis mei , and tantummodo memoriam — fieri , &c. A better carver then Polycletus or Pyrgoteles can fashion no more out of this stuff : so long as tantùm and tantummodo are not cut away . And then for a memory of Saints departed , and a loving commemoration of them , and their piety and virtue , and a thanksgiving for them , we do not quarrel , nor is it to the Theam of your adventure . CHAP. XIIII . A. B. C. § 1. ANother place maybe out of his work against the adversary of the Law and Prophets , ( l. 1. c. 20. ) where speaking of the Church he saith , Haec quippe ecclesia est Israel secundùm spiritum , that is , This Church is Israel according to the spirit : from which is distinguished that Israel according to the flesh ( that is , the Synagogue ) which did serve in the shadows of sacrifices , by which was signified the singular sacrifice which Israel according to the spirit ( that is , the spirituall Israel ) doth now offer , singulare sacrificium quod nunc offert Israel secundùm spiritum . And a little after again , Iste immolat , &c. This Israel offereth to God a sacrifice of praise , not according to the order of Aaron , but according to the order of Melchisedec — They kn●w that they have read what Melchisedec brought forth when he blessed Abraham , and are now partakers of it : they see such a sacrifice to be now offered to God over the whole world . And here he explicateth the place of Malachy the Prophet ( c. 1. v. 11. ) of this Sacrifice , and useth the same discourse also elsewhere , De Civit. Dei , lib. 18. cap. 19. Here then according to S. Augustine , is a Sacrifice , and that a singular or speciall sacrifice , signified by the shadows of the sacrifices of the Old Law : and this Sacrifice is now offered , that is , in S. Augustines time , 400. years after Christ , and after the Sacrifice of the Crosse was passed . A Sacrifice not according to the order of Aaron ( that is , bloudy and of beasts ) but according to the order of Melchisedec , and of such things as he offered , viz. bread and wine . And now , that is , in the time of S. Augustines writing , they see such a sacrifice offered over all the world , and they are partakers thereof . All which is so clear as nothing can be more clear . Sr. EDWARD DERING . § . 2. All is so clear as nothing can be more clear : Your arguments please your self , but satisfie no man else . When will you come to the point ? Your self have stated the question , That Christ did institute a sacrifice : and that the sacrifice by Christ instituted is a proper sacrifice . Let any Reader judge whether in this of S. Augustine , or in any other voucher throughout your whole Treatise , you have one argument or authority that comes home to the point in controversie . Here you bring that spirituall Israel doth offer a singular sacrifice . If you had found that spirituall Israel had offered a corporall or bodily sacrifice ( yours is such you say ) then you had come something near the question . We are Israel according to the spirit , and we have a most spirituall and a singular sacrifice to offer , which S. Augustine ( here by you alledged ) calleth Sacrificium ●●●dis , a sacrifice of praise . Or if you will ●ake S. Augustine en●ire , and let one Chapter ( as it ought ) help to expound another , you shall easily find that this singulare sacrificium is in S. Augustines sense very singular indeed : a Vnum verum & singulare sacrificium multis est antea sacrificiorum significatum figuris — singulare & solum verum sacrificium pro nobis Christi sanguis effusus est : The one , true , and singular sacrifice , is before signified by many figures of sacrifices — the singular and onely true sacrifice , is Christs bloud shed for us And thus proceeding by degrees unto that here cited , he saith , b Ecclesia immolat Deo in corpore Christi sacrificium laudis — Haec quippe ecclesia est Israel secundum spiritum , &c The Church doth offer to God in the body of Christ the sacrifice of praise . Take here in corpore Christi , the body of Christ , either for the Church which is his body mysticall , or for the Sacrament and sacramental bread which is his representative body , still S. Augustines sacrifice is but Sacrificium laudis , the Sacrifice of praise . For ( saith he ) this Church which is Israel according to the spirit — doth offer a singular sacrifice . Wherein ? in what kind ? what sacrifice doth this spirituall Israel offer ? Iste ( saith he ) immolat Deo sacrificium laudis : This ( that is , this Israel ) doth offer to God the sacrifice of praise , not according to the order of Aaron , but according to the order of Melchisedec . Who can fashion your proper sacrifice , your bloudy sacrifice out of all this ? As for your last clause concerning Melchisedec , that will never make for you , untill you can turn his protulit , he brought forth , into obtulit , he offered : And whilst you confesse his was bread and wine , but say that yours is neither : and unlesse you can find a proportion between one so great as Melchisedec , deriving down a blessing unto Abraham , and such wretches as your selves , who impudently and irreligiously affirm , that you offer up a greater then Melchisedec to God the Father . Beside , that which Melchisedec brought forth was at the most the Sacrament of a Sacrament ; for so S. Augustine calleth it , c Sacramentum mensae Dominicae . A. B. C. § . 3. But by the way , I observe herd that which I did before in the testimony of Eusebius , of a Sacrifice of praise , which by this place is evidently to be understood of a true and proper , not a Metaphoricall sacrifice : for the sacrifices with which S. Augustine doth joyn it , though differently , saying that it is like one , but not like the other , are true and proper sacrifices ▪ to wit ▪ those of Aaron and that of Melchisedec : And this is yet more evident by the words immediately going before the place here cited , which are these ; Ecclesia ab Aposto●orum temporibus per Episcoporum successiones certissim●● , usque ad nostra & dernoeps tempora perseverat , & immolat D●● in corpor● Christi sacrificium la●dis : that is ▪ The Church from the Apostles times , by most certain successions of Bishops even to ours and to after-times , doth persev●re and sacrifice to God in the body of Christ , a Sacrifice of praise . ●o here the sacrifice of praise ( which he speaks of ) is that which the Church doth continue to offer , by offering the body of Christ . Sr. EDWARD DERING . § . 4. Your last words , offering the body of Christ , are your own : indeed the coynage of your own brain without shadow or colour for any such inference out of S. Augustine , unto whose Sacrifice of praise I subscribe : not regarding what you boldly and without ground do affirm : for I do professe my faith as agreeable to S. Augustines , as it is different from yours . CHAP. XV . A. B. C. § . 1. A Third place may be that , De civitate Dei , lib. 17. cap. 17. where he shews Christs Priesthood , out of the Psalme 109. thus , Juravit Dominus , &c. Almighty God swore , and he will not repent himself : by which words he signifieth that that which he addeth shall be immutable ; Thou art a Priest for ever according to the order of Melchisedec . Seeing that now there is no where either Priesthood or Sacrifice according to the order of Aaron , and every where that is offered under the Priest Christ , which Melchisedec brought forth when he blessed Abraham ; who can doubt of whom this is spoken ? By which it is clear , that the exercise of Christs Priesthood did and was to continue ; and that in place of Aarons sacrifices , a sacrifice like to Melchisedecs was offered ; not by Christ himself ; for he was not then on earth , but sub sacerdote Christo , under Christ , that is , by Priests under him , and by his authority and appointment . Sr. EDWARD DERING . § . 2. Little to your purpose . That is offered which Melchisedec brought forth ( say you : ) but he brought not forth the body and bloud of Christ , but bare bread and wine : Therefore your doctrine will never be concluded by the example of Melchisedec . CHAP. XVI . A. B. C. § . 1. ANd to make it manifest that this sacrifice which S. Augustine so often speaks of , is a true , visible , and proper sacrifice , and not an invisible , spirituall , or metaphoricall sacrifice , I will here alledge his discourse in his tenth book , De civit . Dei , cap. 19 , & 20. where distinguishing these two kinds of sacrifice , he saith , That as in prayers and praise we direct signifying words to him to whom we offer the things themselves in our hearts which we signifie ; so in sacrificing we are not to offer visible sacrifice to any , but to him to whom in our hearts we our selves must be the invisible sacrifice . And chap. 20. having said , that though Christ as God did with his Father receive sacrifice , yet as man he did rather choose to be a sacrifice , then to receive sacrifice , lest by that occasion any man might think that sacrifice might be offered to a creature , he concludeth thus , Per hoc & Sacerdos est ipse offerens , & ipse oblatio , cujus rei sacramentum quotidianum esse voluit Ecclesiae sacrificium , &c. that is , By this he is both Priest offering , and also the oblation or thing offered , whereof he would have the sacrifice of the Church to be a daily Sacrament ( or similitude ) seeing he is the head of her the body , and she the body of him the head . She is wont to be offered by him , as well as he by her . And then he concludeth , That all the ancient sacrifices were signes of this true sacrifice . So as here you see a visible sacrifice distinguished not onely from prayer and praise , both outward and inward ; but also from the invisible sacrifice whereby we are to offer our selves as a sacrifice in our hearts to God , the outward sacrifice being a signe of the inward , as words are of our inward thoughts and affections . You see Christ is the Priest and the sacrifice : that there is a visible sacrifice in the Church , as a daily sacrament , signe , or memory of that which Christ offered upon the Crosse : that Christ is wont to offer his Church as she doth him , that is , he being there invisibly offereth her invisibly , and the offering him visibly by sacrifice doth also offer her self by him : And lastly , you see he calleth this a true sacrifice , adding , To this most high and true sacrifice all the false sacrifices have given place . Sr. EDWARD DERING . § . 2. In the first two lines of this chapter , you promise us out of S. Augustine proof for a true visible and proper Sacrifice , yet in the close you will shuffle the cause away invisiblie . For you say , that Christ is wont to offer his Church as she doth him . How is that ? you tell us presently . He being there invisibly offereth ●●r invisibly . Thus you promise to prove visible Sacrifice , yet you conclude for invisible . The words in S. Augustine are of Christ : Et ▪ Sacerdos est ipse offerens , ipse & oblatio , cujus rei Sacramentum quatid●anum esse voluit ecclesiae Sacrificium : quae cùm ipsiu● capitis corpus sit , se ipsam per ipsum dicit offerre . He is the prtest , he the offerer and he the offering , the daily Sacrament , whereof he willed to be unto the Church a sacrifice : which ( the Church ) being the body ▪ of him the head , saith that she offereth her self by him ; that is ▪ offereth her self to God through Christ . What is here for you or against us ? As for your wide inferences whereby you w●nder both from the question of Christs institution and from the authorities themselves which you produce ( as I told you before ) I intend not to pursue them . As for your last period where you bring in as from S. Augustine the word true Sacrifice , which you would have to be understood to be the body of Christ under the shew of bread ( as you teach : ) If you remember the title of this chapter in S. Augustine , the Sacrifice by him meant is Christ himself the mediatour of God and men , not your unseen Christ in a wafer . And if you remember the text in S. Augustine , it is Christ himself in forma servi , in the form of a servant , not Christ counterfeited by you in the shape of bread ▪ and therefore nothing to what you are to prove . CHAP. XVII . A. B. C. § . 1. A Fifth place may may be lib. 8. De Civit. cup . 27. where he saith , that we do not erect Churches , priesthoods , Sacrifices , &c. to the Martyrs ; for saith he , who did at any time hear the priest as he stood at the altar , though built over the holy body of the Martyr , for the honour and worship of God , say in the prayers , I offer Sacrifice to thee O Peter ; Paul , or Cyprian , seeing it is offered to God , at their memories ( or places of buriall ? ) And whereas there was a custome in some places to bring meat and drink , and to feast at the tombes of the Martyrs , he saith , Any man knows these not to be the sacrifices of the Martyrs who knows the one ( or onely ) sacrifice of Christians which is there offered to God . Sr. EDWARD DERING . § . 2. What is in this for the proprietie of Sacrifice , or concerning the institution of our Saviour . CHAP. XVIII . A. B. C. § . 1. ANd that this sacrifice is the body of Christ , is apparent by this holy Father , in his 22. book De Civit. cap. 10. which discourse I cannot here omit . Having therefore said that the Pagans did build Temples , erect altars , appoint priests and sacrifices to their gods , who were but dead men , he shews that we do not so to our Martyrs : We ( saith he ) do not build temples to our Martyrs as to gods , but memories as to dead men , whose souls do live with God ( that is , churches in memory of them ) nor do we there raise altars on which to sacrifice to the Martyrs , but we offer sacrifice uni Deo Martyrum & nostro , to the one God both of the Martyrs and of us : at which sacrifice they are named in their place and rank , as men of God , who in confession of him have overcome the world , but they are not ●nvocated by him that offers the sacrifice : for he sacrificeth to God and not to them . And the Sacrifice it self is the body of Christ , which is not offered to them , for they are also his body . These are his very words , so plain for proof of a proper Sacrifice , as ( I think ) no man can denie it . But because a man that is unwilling to see this truth may catch at two little words by the by in this discourse , to wit , that the Martyrs are not invocated , and that they are the body of Christ , I must explain his meaning ; which is nothing in the former place , but that the priest in offering Sacrifice doth not say , I offer sacrifice to thee Peter , Paul , Cyprian ( as he saith in many places ) but that they may be prayed unto , is insinuated even here , and expressed plainly by him in Joh. tract. 84. where speaking of this sacrifice he saith , that we do commemorate the Martyrs or name them , not as we do others who rest in peace , so as to pray for them , but rather that they may pray for us , that we may follow their footsteps . His meaning in the latter word is nothing but by way of allusion from the true body of Christ , to his mysticall body , to them that the sacrifice which is Christs bodie , cannot be offered to the Martyrs : for they are also his bodie , to wit , his mysticall bodie or members ( as he saith truly , and as he said before ) of the Church . Sr. EDWARD DERING . § . 2. You have brought forth this place of S. Augustine : you have declined it , and indeed answered it against your self . These two little words which you say a man may catch at in this discourse are both of them materiall , the first against invocation of Saints departed , which being nothing to our theam I passe by : the other is a plain convincing evidence to prove what was herein the sense of S. Augustine . His words are , a Ipsum Sacrificium corpus est Christi , quod non offertur ipsis , quia hoc sunt & ipsi : The Sacrifice it self is the body of Christ : This you make much of , but take the whole period : which body ( saith S. Augustine ) is not offered to the Martyrs , because even they are this bodie . So then it is evident that the body of Christ in this place is ( as you find it ) his mysticall body , that is , the Church Universall : which being part militant , part triumphant ( as the martyrs are ) is honoured with the title of Christs body : Just as S. Paul ( to the faithfull at Corinth ) b ye are the body of Christ : and to the Romanes , c we being many are one body in Christ . Thus it appears that nothing of this at all belongeth to your missall sacrifice of Christs naturall bodie under the shape of bread to be offered as you dream , and as you would prove if you could : but belongeth to his mysticall body the Church ( as your self do find it ) which body ( the Church ) is not the Sacrifice that you contend for . CHAP. XIX . A. B. C. § . 1. ALL which places though they make the matter of a proper sacrifice evident , and that therefore I need not say any more thereof , yet not onely to satisfie an indifferent man , but even to convince a refractory , I have thought good to set down S. Augustines discourse in his 20. book contra Faustum Manichaeum , where he handleth this point largely and particularly , the hereticks discourse requiring it , which I must also set down briefly for the better understanding of S. Augustines answer , thus ; § . 2. Faustus then to shew that the Manichees were not Pagans , nor a schisme of the Gentiles , that is , agreeing with them in belief , as he faith was said of them ( though falsely , as S. Augustine answereth , for it was said onely that they had some likenesse with the Pagans , in regard they made more gods then one ) Faustus , I say , takes occasion for his better clearing to set down a brief summe of his belief , or rather of his ph●enzie , saying ; That the Father dwelleth in inaccessible light , the Sonne on the sunne and moon , the holy Ghost or third ▪ Majestie , as he calleth him , dwelleth or hath his seat in the whole circuit of the aire , and that by his force and spirituall profusion the earth begetteth patibilem Jesum , passible Jesus , who hangs ( as he saith ) on every tree ▪ that is , as S. Augustine afterwards more largely explicateth , Jesus according to their belief is in all fruits and herbs which grow out of the earth , and saith Faustus , we bear the same reverence or religion to all things as you do towards the bread and chalice : his words arr there , Nobis circa universa & vobis similiter erga panem & calicem par religio est . Then he sheweth how farre they differ from the Pagans in severall things , of which one is this , That , as he saith , the Pagans deem that God is to be worshipped with altars , temples , images , sacrifices and incense , wherein he professeth to go a very different way from them : for ( saith he ) I think my self , if I be worthy , the reasonable temple of God ; I receive or take Christ for the living image of the living Majesty , the altar a mind endued with good arts and disciplines ; I place divine honours and sacrifices in onely prayers , and those pure and simple : Honores quoque divines ac sacrificia in solis orationibus & ipsis puris ac simplicibus pone . And a little after , shewing us to differ little from the Pagans , he saith , that we have turned their sacrifices into Agapes , or feasts wont to be kept at the martyrs combes : their idoles into martyrs : that the Jews our predecessours , in like manner departed but a little from the Gentiles , leaving onely their idoles and retaining their temples , their sacrifices , their altars and priesthoods . And so Faustus concludes both the one and other , that is , the Catholicks and the Jews , to be a schisme or near of kin to the Pagans , and his own profession to be a sect , that is as he accounteth it , very farre differing f●om Paganisme . This is the substance of so much of this hereticks discourse as is for our purpose , that is , to give light to so much of S. Augustine as is needfull to be here alledged . § . 3. This holy Father then having confuted all their vain and fabulous belief of the Father , the Sonne , and the holy Ghost ▪ as also that of the earth bringing forth Jesus ; he comes to that of our bread and chalice , saying thus ▪ Cur autem Faustus arbitretur parem nobis esse religionem circa panem & calicem nescio , cum Manichaeis vinum gustare non religio sed sacrilegium sit ▪ I know ▪ not why faustus should think that he and we have the same religion ( that is , belief and reverence , for so religion signifies in this place ) of the bread and cup , seeing with the Manichees it is not religion but sacriledge to cast wine : and then deriding them for it thus , That they acknowledge their god in the grape , but not in the vessel , as if by being troden upon ( that is , when wine is made out of the grape ) and included or shut up in the vessel , he did offend them , he saith thus , Noster autem panis & calix non quilibet , quasi propter Christū in spicis & in sarment is ligatum sicut illi desipi●●t , sed certá consecratione mysticus sit nobis non nascitur ▪ or as another edition hath it , sit nobis corpus Christi , non nascitur : But our bread and chalice not any , as it were in regard of Christ being bound or tyed up in the eares of corn and branches of the vine as they foolishly imagine , but by certain consecration is made mystical unto us , doth not grow , or is not so by nature ; or as the other reading saith , The chalice and bread by consecration mystical , is made the body of Christ , is not born so , or is not so of it own nature ; and then he inferreth , that what is not so made , though it be bread and a chalice , it is alimentum refectionis , non sacramentum religionis ; a food of refection , not a Sacrament of religion ▪ but onely that we blesse and give thanks to God for all his gifts , not onely spirituall but also corporall . These are the words of S. Augustine , plain and pregnant for the reall presence and change of the bread and wine into Christs body , whichsoever of the two readings a man take . For though the latter be the plainer by reason of the very words Corpus Christi , the body of Christ ; yet because a Protestant will except against it for that very reason , though we should bring never so good authority for that reading , as they do in a like case of a place of S. Cyprians , for the authority of Peters chair , to take away all exception I will wave it , and follow the former reading , being the very same in sense , and clear enough . For there it is said , that by consecration , and consequently not by saith , the bread and cup becomes mystical , that is , it is made something which is not seen , and that the nature thereof is changed , sit non nascitur , it is made another thing by consecration then it was by nature ; and this consecration is certain , that is , a speciall consecration , different , and of greater force and efficacy then the ordinary blessing and thanksgiving used in other bread and wine ; and that which is so consecrated is a Sacrament of religion , not corporall food : all which doth clearly demonstrate what we teach of Christs presence in this holy Sacrament . But the discourse it self makes it yet more evident ; for Faustus saying , that Christ is in every creature growing out of the earth , as we acknowledge him in our bread and chalice , ( whereby it is manifest by his very testimony , that Catholicks did then believe the reality of Christs presence in this Sacrament as we do now ) S. Augustine first confuting and deriding that vanity of Christs presence in all things which Faustus spoke of , acknowledgeth it of such bread and wine as is duely consecrated , and explicateth how it comes , to wit , by consecration , not according to the vain imagination of the Manichees , as if Christ were tied and bound up in all their meats : Vobis per fabulam vestram , saith he , in escis omnibus Christus ligatus apponitur : Christ by your fable is set before you tied up in all your meats ; and thereupon he denieth our belief to be the same with theirs , and addeth , that in so saying he sheweth himself more foolish then some , qui nos propter panem & calicem Cererem & Liberum colere existimant , who in regard of the bread and chalice think that we worship Ceres ( the goddesse of corn ) and Bacchus ( the god of wine ; ) which is a proof no lesse pregnant for the truth and property of our Sacrifice , then that of the Manichees for the reall presence : the practise thereof being such in S. Augustines time , as that the very Pagans took notice thereof : For sacrifice was the worship which they gave to their gods : and unlesse they had known that we did offer bread and wine in sacrifice , they could have no shew of reason to imagine how we should thereby worship Ceres and Bacchus . § . 4. Now for that Faustus speaks against the altars and sacrifices of the Pagans , and in commendation of his own spirituall and improper temple , altar , &c. and his onely Sacrifice of prayers ; S. Augustine having confuted him , and shewed the falshood of what he said of his being the temple of God , his mind the altar , his prayers pure and simple or sincere , he convinceth him of absurdity in acknowledging these things and denying a true sacrifice , asking this question , Volo mihi dicatis , I would have you tell me from whence you have the names of these things which you praise in your selves , as temple , altar , Sacrifice ? for if unto the true God these true things ( that is , a true and proper temple , altar and Sacrifice be not due , why are they laudably spoken of in a true Religion ? But if to the true God a true Sacrifice be due ( from whence also they are rightly termed divine honours ? ) other things which are called Sacrifices are done after the similitude of a certain true Sacrifice . Lo here S. Augustine counteth it an absurdity in the Manichees to acknowledge these things metaphorically and denie a true proper Sacrifice . And why may not we say the same to Protestants ? But to go on with S. Augustine , he sheweth that all the sacrifices of the Gentiles and Jews had some relation to the true sacrifice , which is due to the true God onely , and wherewith Christ alone did fill his altar . The sacrifices of the Gentiles were the imitations of false and deceitfull gods , that is to say , of the devils , proudly chalenging from such as they deceived that honour which was due to God onely , the sacrifice being not to be blamed but the offering of it to the devil . The Jews by their sacrifices of beasts did by way of prophecy foreshew the future sacrifice which Christ offered . Wherefore Christians do now celebrate the memory of the same sacrifice , as being passed by the most holy oblation and participation of the body and bloud of Christ . But the Manicheans not knowing what was to be condemned in the sacrifices of the Gentiles , nor what to be understood in the sacrifices of the Jews , nor what to be believed or observed in the Sacrifice of the Christians , do offer their own vanity in sacrifice to the devils . S. Augustines Latine words of the latter part of this discourse in which the chief force consisteth are these , speaking of Christs sacrifice of the Crosse : Unde jam Christiani per acti ejusdem Sacrificii memoriam celebrant Sacrosanctâ oblatione & participatione corporis & sanguinis Christi . Manichaei verò nescientes quid da●●nandum sit in Sacrificiis gentium , & quid intelligendum in Sacrificiis Hebraeorum , & quid tenendum vel observandum in Sacrificio Christianorum , vanitatem suam sacrum offerunt diabolo . Then which , what can be more clearly spoken for proof of a true visible and proper sacrifice ? for having in the beginning of this discourse ( or rather immediately before he entred into it ) rejected that absurdity of the Manichees in ●●knowledging a metaphoricall sacrifice of prayer , and denying a tr●e or proper sacrifice ▪ he comes to speak of proper sacrifices ; of which he maketh foure sorts : The first is that of the Gentiles which he disallows in regard of the persons to whom it was offered , to wit , the devils . The second is that of the Jews , and their sacrifices many and severall , were figures of the third sort of sacrifice , which was that which Christ himself offered . The fourth is the sacrifice of the Christians in the singular number also , as that of Christ himself , which they offer in remembrance of his sacrifice , and this they do by the oblation and participation of the body and bloud of Christ . Who can now say that the body and bloud of Christ is not truely and properly offered in sacrifice in the Catholick Church ? § . 5. To that which Faustus saith of our changing the sacrifices of the Gentils into our Agapes , or feasts , and of their idols into our Martyrs , S. Augustine answereth thus , Populus Christianus memori●● martyr●m , &c. The Christian people doth celebrate the memories of the Martyrs with religious solemnity to stirre themselves ●p to their imitation , to be partakers of their merits , and helped by their prayers : So that we do not sacrifice to any of the Martyrs though we build altars for memories of the Martyrs . For what Bishop standing at the altar in the place where the holy bodies lie did ever say , I offer sacrifice to thee , O Peter , P●●l , or Cyprian ? but what is offered is offered to God , who crowned the Martyrs though at the memories ( o● places of b●●●●ll ) of the Martyrs , whom he crowned ▪ that the very place putting us in mind , our affection may increase to wh●● out charity ▪ both towards them whom we may imitate , and towards him by whose help we may be able to imitate them . We do therefore worship the Martyrs with that worship of love and fellowship wherewith the holy men of God are worshiped in this life , whose hearts we know to be prepared to suffer in like manner for the truth of the Gospel ▪ But we worship those ( that is , the Martyrs ) more devoutly and more securely , after having overcome all uncertainty , and we praise them with more confidence being conquerours in that more happy life then those which are yet here fighting . But with that worship which in Greek is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and in Latine cannot be expressed in one word , being a certain servitude ( or subjection ) particularly due unto Divinity ( or Deity ) we neither do worship , nor teach that any can be worshipped but God alone . And seeing that to this worship belongeth the offering of Sacrifice , from whence idolatry is attributed to them who do this ( that is , offer Sacrifice ) to idols , we offer no such thing nor command it to be offered to any , either Martyr , or holy soul or Angel , &c. And a little after again S. Augustine answereth an objection that some make themselves drunk at those feasts which were called Agapes , condemning the thing , yet so , that he saith , it is a lesse sinne for a man to come drunk from the Martyrs , then fasting to sacrifice to the Martyrs : and lest any man should mistake him he explaineth himself thus ▪ Sacrificare martyribus dixi , non dixi sacrificare Deo in memoriis martyrum , quod frequentissimè facimus , illo duntaxat ritu quo sibi sacrificari novi Testamenti manifestatione praecepit , quod pertinet ad illum cultum quae {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dicitur & uni Deo debetur . That is , I said to sacrifice to the Martyrs , I did not say to sacrifice to God at the memories of the Martyrs which we do very often ; but according to that manner onely by which he gave command that Sacrifice should be offered unto him in the manifestation of the new Testament , which belongeth to that worship which is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and is due onely to God . And he goeth on immediately asking a question thus , But what shall I do , and when shall I be able to demonstrate to that so great blindnesse of these Hereticks ( that is , when shall I be able to make them understand ) what force that hath which is sung in the Psalmes , The Sacrifice of praise shall glorifie me ? and there is the way where I shall shew him my Saviour ? Salutare meum . The flesh and bloud of this Sacrifice before the coming of Christ was promised by sacrifices of likenesse ; in the passion of Christ it was delivered by the truth it self ; after the ascension of Christ it is celebrated by the sacrament of remembrance . The Latine words of the latter part are these , Hujus Sacrificii caro & sanguis ante adventum Christi per victimas similitudinum promittebatur ; in passione Christi per ipsam veritatem reddebatur ; post ascensum Christi per Sacramentum memoriae celebratur . § . 6. This is the discourse of S. Augustine at large , which I could not prevail with my self to break off sooner , being so clear and full to the present purpose , and containing so many excellent points besides , as the honour due to the Saints , the help we have by their prayers , the distinction of that worship which we give to them from that which we give to God , that worship of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which our Divines according to S. Augustines doctrine do give to God alone , that this worship of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is exercised by sacrifice , so as we cannot be justly charged with idolatry by Protestants for doing honour to the Saints in their reliques and pictures , seeing we do not offer sacrifice unto them . And for the point here principally intended which is of a proper Sacrifice there can be nothing more plain , being so often , so plainly , and so distinctly set down . Christ himself did not onely offer sacrifice but did also institute a certain form of sacrific● , and gave command that sacrifice should be offered in such a manner , and when even at that time when he did manifest the new Testament ; and when was that but at his last supper , when giving the Chalice to his Apostles , he said , hic est sanguis meus novi testamenti , This is my bloud of the new Testament , according to S. Matthew and S. Mark ; and according to S. Luke , hic est calix novum testamentum in meo sanguine , This is the Chalice , the new Testament in my bloud ? For when or where else doth he manifest or even make any mention of the new Testament ? and that no man may make any manner of doubt but that he meaneth a true and proper sacrifice throughout all this discourse , and even then when he spoke of the sacrifice appointed to be offered , and the right whereby it was to be offered , in the manifestation of the new Testament , he saith there , That it belongeth to that worship of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which consists in offering of sacrifice , and which is due to God alone . He calleth the Manichees Hereticks for denying it , and complains of their blindesse , that he cannot make them understand that place of Scripture , Sacrificium laudis honorisicabit me , the Sacrifice of praise shall glorifie me , of this Sacrifice . And how long ( may I say ) would it be before we should be able to make Protestants understand the same ? The flesh and bloud of this Sacrifice was prefigured and promised by the ancient sacrifices delivered by Christ himself in his passion , and after his ascention celebrated by the Sacrament of remembrance ; that is , this sacrifice is a signification , representation , or memory of the sacrifice upon the crosse , according to the place before alledged out of his tenth book de Civit. Dei cap. 20. and according to another place in his Confessions , where he calleth the same thing Sacramentum pretii nostri which he called a little before Sacrificium pretii nostri : and this is that sacrifice which S. Augustine saith we do very often offer at the memories or altars dedicated to God in memory of the Martyrs , their bodies lying there buried . Sr. EDWARD DERING . § . 7. You in the beginning here do pretend to bring enough to convince a refractory man . Parturiunt montes — The little substance of this long discourse is divided into six paragraphs and easily answered . The first is not discoursive , but onely a flourishing bravado , not to be answered . The second ( being taken out of the foure first Chapters ) doth contain an impertinency of the erroneous folly of Faustus . The third ( out of the thirteenth Chapter ) is a breviate of S. Augustines answer to that impertinency of Faustus : wherein is nothing to the Theam for proof of a proper Sacrifice , or of Christs institution . The fourth ( taken out of 15 , 16 , 17 , and 18 Chapters ) doth bring in Faustus again and S. Augustine pursuing him , wherein you cogge in the word proper ( a true and proper Temple Altar and Sacrifice ) which seems to runne like the language of S. Augustine , who hath it not . In the fifth you do expatiate farre and wide ( upon the 21 chapter ) and repeating what was argued by S. Augustine nothing to our theam , but one small sentence , which amazeth me to hear produced by you , it being absolutely destructive to your reall , visible , and proper Sacrifice . Whereupon I may justly say to you as S. Augustine there to Faustus , maledicendi cupiditate A. B. C. quid profiteretur oblitus est . The place is famous , full against you , and shall be repeated anon . Your sixth and last part of this chapter is another vain flourish : there you call for victory , proclaiming your cited authorities to be clear and full to the present purpose — For proper Sacrifice there can be nothing more plain , being so often so plainly and so distinctly set down . You would work well if you had a good Theam to work upon : but your stuff is naught . Sometime that which is in substance little you dresse and trim forth into a pretty shew : sometime that which is clear against you ( either to shew your art , or for want of better helps ) you take , and then with a colourable flourish of your own , you strive to winne upon the easie belief of others ; whenas ( for my part ) I cannot obtain so much of my self by all that you produce , as to think that you are so partiall , as not to see that you have proved ( in some of your choice authorities ) plain truth against your self . Thus — Quos perdere vult Jupiter hos dementat . As for your other {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , those excellent points ( as you call them ) they are neither proved here , nor pertinent to your or mine undertaking . You help me in the last inference with a most fit reply unto you . We do of you , as S. Augustine complained of the Manichees , wonder , that we cannot make you understand that place of Scripture , Sacrificium laudis , &c. The Sacrifice of praise shall glorifie me . Now if you take praise for a proper Sacrifice , you stand alone ; Bellarmine , and all writers else , and common sense against you . But if praise be a sacrifice improper , and that there never was flesh and bloud in Christian sacrifice , ( unlesse in that of Christ himself on the Crosse ) How long , may I say , ( in your own language ) would it be before we should be able to make Papists understand the same ? The flesh and bloud of this sacrifice was prefigured and promised by the ancient Sacrifices , delivered by Christ himself in his passion , and after his ascension celebrated by the Sacrament of remembrance . CHAP. XX . A. B. C. § . 1. I Might alledge other authorities without number ; but these I suppose will serve the turn , if any will . The places being many , clear , and full ; the authority undoubted both for the persons , and for the works here alledged : nor can I imagine what objection may be made against them . Sr. EDWARD DERING . § . 2. The authorities ( as above is shown ) are some against you , others make nothing for you in the point controverted , which is propriety of your Sacrifice , and our Saviours institution for it . So that not one place is ( as you pretend ) clear and full . A. B. C. § . 3. As for the other point of S. Peters and his Successours authority , I must desire a little further respite . And this one point may serve for this time . Sr. EDWAD DERING . § . 4. For proof of this other point you desire a little further respite . If you had really intended any thing therein , or could perform what you have undertaken , three sheets of paper require not so much time but that they might well have come along with this : if not ready then , yet you will not say but that I might have received them from you before I could dispatch this unto you . But that point as it is the main essentiall point of Popery , ( with and without which a man is a Papist , or no Papist ) so is it also of that difficulty to be proved , that you do wisely to decline that which you know you can never make good . § . 5. In the last place , as before I gave you Cyprian for Cyprian , and Eusebius for Eusebius , so here also I will return S. Augustine for S. Augustine . And so much the rather and more plentifully , because you say you are content to let the decision of the controversie rest wholly upon his authority . First then answer ( if you can ) what you last brought and I shall first object : Hujus Sacrificii caro & sanguis ante adventum Christi per victimas similitudinum promittebatur : in passione Christi per ipsam veritatem reddebatur : post ascensum Christi per sacramentum memoriae celebratur : Before the coming of Christ , the flesh and bloud of this sacrifice was promised by victimes of similitude : in the passion of Christ , it was delivered by the Truth it self : after the ascension of Christ , it is celebrated by the Sacrament of Remembrance . I need not do by this , as you by your imperfect authorities , flourish it out in shew for want of strength . It carries it own quicknesse with it : It is pregnant and pungent . He doth not say that our celebration is by a proper sacrifice ▪ but by a Sacrament of Remembrance . Secondly , if S. Augustine had credited your daily Missall Sacrifice of the very body and bloud of Christ , he could not have said , Praeclarissimum atque optimum Sacrificium nos ipsi sumus , we our selves are the most excellent and the best sacrifice . For although he say in another place , that Tota redempta civitas is universale sacrificium , the whole city of the redeemed is an universall sacrifice ; yet this being but the body is not of that excellency and acceptation , as is that sacrifice of the Head , Christ himself : from and by whom she ( the Church ) in her severall members and in her self entire , hath both value and acceptation . Therefore ( I say ) S. Augustine could not have called us the best and most excellent sacrifice , if beside that of our Saviours Passion he had also credited the reall bodily presence and proper sacrifice of the Masse . Thirdly , if S. Augustine had believed your daily sacrifice continually renewable , he could not say ▪ unicum sacrificium — unum — singulare & solum verum sacrificium pro nobis Christi sanguis effusus est : The onely sacrifice , the one , singular and alone true sacrifice is Christs bloud shed for us . Fourthly , such as is the altar such the sacrifice , but neither of them proper , visible , or externall in the language of S. Augustine ; Ejus est altare cor nostrum , our heart is his altar : whereupon he proceedeth , saying , Ei dona ejus in nobis , nósque ipsos vovemus , & reddimus ei beneficiorum ejus solennitatibus festis & diebus statutis dicamus , sacramúsque memoriam , nè volumine temporum ingrata subrepat oblivio . Ei sacrificamus hostiam humilitatis & laudis , in ara cordis igne fervida charitatis : Vnto him we vow and return our selves , and his own gifts in us . To him upon festivall solemnities and dayes appointed we do dedicate and consecrate the memory of his benefits , lest an ungratefull oblivion through the course of time should creep upon us . To him we sacrifice a sacrifice of humility and praise , in the altar of our heart , by the fire of fervent charity : Whereby it appears that S. Augustine either did not believe , or else ( in his very Chapter intitled Of sacrifice to God ) he did forget the highest mysterie of your Religion : for here is no more materiall proper sacrifice , then that fire ( here spoken of ) is materiall proper fire . Fifthly , S. Augustine in his next Chapter saith , Illud quod ab omnibus appellatur sacrificium , signum est veri sacrificii : That which of all men is called Sacrifice , is a signe of a true sacrifice : which follows well after that which in this very chapter he had said a little above , Sacrificium visibile invisibilis sacrificii Sacramentum , id est , sacrum signum est : visible sacrifice is the Sacrament , that is , a holy signe of invisible sacrifice . If then visible sacrifices ( with S. Augustine ) are sacraments or holy signes of invisible sacrifices , surely then they were not , in his Religion , externall and proper sacrifices : for the signe visible , and the thing signed invisible , are contradistinguished . Sixthly , a Table cannot be a Relative to a sacrifice proper ▪ but S. Augustine hath , a Mensa Dominica ad Christi sacrificium pertinens ; the Lords table appertaining to Christs sacrifice . Seventhly , b Manibus non efferimus carnem , sed corde & ore offerimus laudem : We do not with our hands offer flesh , but with heart and mouth we offer praise . Eighthly , Sacrifice , Priest , and Altar , are relatives , and do meet together all or none ; But the Priesthood of Christ is not on earth : c Christi sacerdotium in aeternum per severat in coelo : the Priesthood of Christ doth for ever continue in heaven : Therefore his sacrifice also is there with him : for where the Priest is , there the sacrifice must also be . And this is plain by your Greek Liturgies , where they ( as S. Augustine here of Christs Priesthood ) do affirm our Altar to be in heaven , as in that attributed to S. James , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} so also in that of Chrysostome : and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in that of S. Mark . d Irenaeus , Altare in coelis , Our Altar is in heaven . So S. Chrysostome calleth our Saviour e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , The Altar above . Epiphanius saith of Christ , f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , He the sacrifice , he the Priest , he the Altar . Thus g Nazianzen comforts himself with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , another Altar in heaven . But I must proceed with S. Augustine . Ninthly , that which is after a sort , or in a certain manner , is not to be said really and properly to be such , but S. Augustine saith plainly and expressely of the Sacrament ; b Secundùm quendam modum sacramentum corporis Christi corpus Christi est : The Sacrament of Christs body is after a kind of sort the body of Christ ; from whence by consequence it followeth , that your sacrifice is ( at the most ) but after a kind of sort a sacrifice , certainly then not a proper sacrifice . Tenthly , S. Augustine plainly calleth the blessed Sacrament of the Lords Supper , c Convivium , in quo corporis & sanguinis sui figuram discipulis commendavit & tradidit : A banquet wherein he ( our Saviour ) did unto his disciples commend and deliver the figure of his bodie . But you affirm that you do offer the substance , and so you must say , or by your own principles forfeit your cause : for with you in your faith it is a consequence undeniable , If no Transubstantiation , then no proper Sacrifice . In the eleventh place , in the person of Christ , comforting his disciples upon the hardnesse of that speech in S. John , Except ye eat my flesh , &c. he saith , a Non hoc corpus quod videtis manducaturi estis , & bibituri illum sanguinem quem fusuri sunt qui me crucifigent . Sacramentum aliquod vobis commendavi , spiritualiter intellectum vivificabit vos : & si necesse est illud visibiliter celebrari , opertet tamen invisibiliter intelligi : You are not to eat this body which you see , or drink that bloud which they shall spill who will crucifie me . I have commended unto you a certain Sacrament ; It being spiritually understood will quicken you : and though of necessity it must visibly be celebrated , yet it must be invisibly understood Twelfthly , he saith , b Non dubitavit Dominus dicere , Hoc est corpus meum , cùm signum daret corporis sui : Our Lord doubted not to say , This is my body , when he gave the signe of his body . In the last place , S. Augustine in his Treatise of Christian doctrine , where he discourseth plentifully of the right understanding of the holy Scriptures , and what danger it is to take such places figuratively which are properly spoken ( or contrariwise ) he gives this Canon of direction ; Si praeceptiva locutio est , aut flagitium aut facinus v●tans , aut utilitatem aut beneficentiam jubens , non est figurata : si autem flagitium aut facinus videtur jubere , aut utilitatem aut beneficentiam vetare ▪ figurata est : that is , If there be a preceptive speech , either forbidding a mischievous deed or a villanous act , or commanding commodity or a good turn , it is not figurative : But if it seem to command a hainous deed or villanous act , it is figurative . This is S. Augustine , and this is undisputable . I would unto this Proposition have subjoyned an Assumption , such as would have fitted you , and forced you to a Conclusion on our behalf : but that S. Augustine hath already framed it . S. Augustine hath made this inference for us , and hath instanced thus in the next following words : Nisi manducaveritis carnem filii hominis , & sanguinem biberitis , non habebitis vitam in vobis : facinus , vel flagitium videtur jubere . Figura est ergò pr●cipiens passioni Domini esse communicandum , & suaviter atque utiliter recondendum in memoria , quòd pro nobis caro ejus crucifixa & vulnerata sit : Except ye eat the flesh of the Son of man , and drink his blood , ye have no life in you . He seemeth ( saith S. Augustine ) to command a villanous or mischievous act : therefore it is a figure commanding us to communicate with the passion of our Lord , and sweetly and profitably to lay up in memory , that his flesh was crucified and wounded for us . I could present you more out of this excellent Father , as in his 150. Treatise upon . S. John : his Epistle to Dardanus , and elsewhere : but these already will serve to shew you , that out of Cyprian , Eusebius , and S. Augustine you have more to answer , then from them you have objected . And now let a sober Christian judge whether any of these ( especially S. Augustine ) be like to decide the controversie on your side or on ours . And thus have I closed my answer to your Treatise , which if in some places it may seem thinne and barren , I must have leave to suit it to your objections , which must be answered such as they were . And therefore I borrow a sentence from a learned Scholar , who said , Meus adversarius tam jejunè de rebus gravissimis plerumque disserit , ut valdè etiam jejunafutura esset responsio . CHAP. XXI . Catastrophe . THus have you what my little leisure and lesse learning can afford : wherein I might have shortned my pains , and with one line have answered all : for in all these six sheets of paper you never come near the proof of what you assumed : Viz. That Christ Jesus did institute a sacrifice , and that this sacrifice by him instituted is a sacrifice properly so named . This proprietie and this institution ( I say ) you have not in any authority by you alledged once touched , and are therefore farre from proof of your cause . Your masse is the highest act in your Religion : your sacrifice is a that point wherein consisteth the very essence of the masse : wherein ( saith your Jesuite Caussin ) b The life of a Saviour is sacrificed ; yet for this highest point the very essence of your masse , the sovereigne act of your faith , devotion and Religion , you have not one text throughout the whole Law of Christian Religion either convincing or pregnant , nay you have not one probable deduction whereby to prove your determined errour . Two places you grasp hard hold by , but both in the old Testament . First that of Malachy , which you will take for your externall , visible , and proper sacrifice , contrary to the plain sense of the place , and contrary to the frequent exposition of the Fathers : who receive it as of internall , visible , and improper sacrifice , as Eusebius demonstr. . Evang. l. 1. c ▪ 6 , and l. 2 ▪ c. and l. 1. c. ult. Justin Martyr Dial. cum Tryphone . Irenaeus l. 4. c. 32. Tertull . cont. Marcion . l. 3. c. 22. & l. 4. c. 1. advers. Judeos in ●ine cap. 5. & initio cap. 6. Chrysostom . in Psalm . 95. and advers. Judaeos Hom. 2. Hieron. in Malach. 1. 11. Augustin . cont. advers. Leg. & proph . l. 1. c. 20. de civitate Dei ▪ l. 18. c. 35. & l. 19. c. 23. & contra Judeos c. 9. The other place is that of Melchisedec where he both a priest & a King doth exercise both dignities . As a priest he blesseth Abraham , as a King he feasteth him and his army , and this is the plain truth of that story , so much and so impertinently by Papists drawn over to their Missall sacrifice . CHAP. XXII . Antistrophe . § . 1. I Was minded to have cast anchor here , and not to have whetted a disputation sharp already , yet since that in matter of Religion , one side is never to be blamed though it do proceed Disputationis serram reciprocando ( for truth must not be deserted because her adversaries bark at her ) I am therefore resolved to change my style and to proceed . Semper ego auditor tantum ? nunquâmne reponam ? Yes the defendants buckler having warded your blows , let me now take the assailants sword , and be you respondent another while : wherein I am well content to be concluded within three sheets of paper , as you promised and did undertake . You have produced three Fathers , who all have answered themselves : yet ( omitting many other ) I think fit to give you three for three . First John Bishop of the Patriarchall sea of Constantinople , for his eloquence surnamed Chrysostome . The next Cyrill who held the famous Patriarchate of Alexandria , whom Anastasius saluteth with the title of most clear light of the Fathers . Thirdly , S. Ambrose of Millan the ghostly father of S. Augustine . And thus I begin with S. Chrysostome . First having produced that of Malachy , He clearly delivers himself , what this pure offering is : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . It is not offered ( saith he ) by fume and smoke , neither by bloud ( mark it ) and ransome , but by the grace of the spirit . And that our Christian sacrifice is not tyed to any place , ( as yours to your altars ) he saith that every man sitting at his own home shall worship God . And for the manner he telleth you , that our Saviour Christ did bring in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a more sublime and spirituall kind of worship . But of a bodily sacrifice no word . Secondly , Chrysostome in another place doth number up tenne severall sorts of sacrifices in the Christian Church , yet as if he were ignorant of all proper externall and visible sacrifice , they are all of them metaphoricall and spirituall . The place is full and copious , I must contract it . The first is imitation of Christ or charity , 2. Martyrdome , 3. Prayer , 4. Psalmes , or Hymnes , 5. Righteousnesse , 6. Almes , 7. Praise , 8. compunction or contrition of heart , 9. Humility , 10. Preaching . Is it not pity that you or some body for you was not at this ancient Fathers elbow , to jog him , and to put him in mind of your Popish sacrifice . But alas your present Romish faith , or rather folly , was then unborn . Thirdly , speaking of Christ he saith , a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , He is both sacrifice and preist ( as Epiphanius before alledged ) whence I inferre , that if the body of Christ be really present in your sacrifice by conversion of the substance of bread into the substance of his body , then also ( since relatives do alway stand and fall together , and that Chrysostome in that place saith , that he is offered {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , by himself ) it must follow , that your priest also ( as well as your sacrifice ) is Christ really and properly , by the like conversion or transubstantiation of persons . For Chrysostome and other Fathers do affirm that Christ is both our sacrifice and our priest : and in all relatives if you will take one of them properly , you must take the other properly also . You may believe Cardinall Bellarmine cited before in my sixth Aphorisme , cap. 6. Fourthly , in the same Homily we do not ( saith he ) perform another but the same sacrifice , whereupon ( as if he had been adventurous in this expression , which happily might incurre a misconstruction ) the immediate words following do seem to retrench that latitude of sense , thus , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or rather ( saith he ) we do perform a remembrance of a sacrifice . Fifthly , upon these words in S. John , Except ye eat the flesh of the sonne of man and drink his bloud , ye have no life in you , and ( vers. 63. ) It is the spirit that quickneth , the flesh profiteth nothing . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} All these things are carnall , and which ought to be understood mystically and spiritually — for ( saith he ) if any man take them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , fleshly , he will gain nothing by them . But you take ( say you ) the very flesh of Christ , and look to gain thereby : Therefore S. Chrysostome and you are of two religions . Sixthly , in the Liturgie ascribed to S. Chrysostome , which on your side is called S. Chrysostomes masse , after the consecration there is a prayer , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Send down thy holy Spirit upon us , and upon these gifts here placed before thee : which evidently convinceth , that Christ is not bodily present : if he be , we need not pray for the holy Ghost upon him . And if he be not there , you must confesse ( as your Cardinall before ) that you have no proper Sacrifice . Seventhly and lastly , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Behold ( saith he ) we have the victime above , we have the priest above , we have the sacrifice above . Let us offer these sacrifices which may be offered upon that altar : No longer sheep and oxen , no longer bloud and smoak , all these things are abolished , and in room of these ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} mark that ) is introduced a rationall worship . But what is this rationall worship ? These things which are by the soul , which are by the spirit , — which have no need of a body , which have no need of Organs , or members of instruments , or places . But your sacrifice is here below : but your sacrifice hath a body , the naturall body of Christ : But your sacrifice ( hath partes organicas ) doth contain the flesh and bones , and other parts and members of the body , as by naturall concomitancy a they are really united to Christs humane body . But your sacrifice is in places , as well tyed to your altars , as circumscribed within the accidents of bread and wine , and the ambient place that roundeth them , as by expresse words Ledesma granteth , where he speaks of that which is contained under the species of bread . Therefore S. Chrysostome and you are of two religions . Cyril of Alexandria is the next , who tells you that God in his wisdome did permit unto his people sacrifices , and did so order them b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That they might in themselves make way for the form of spirituall worship : which he plentifully shews to be the Christian Sacrifice . Secondly , Julian having objected unto Cyril , that the Christians had no sacrifice ; Cyril declining and thereby denying all externall , visible , or proper sacrifice , is copious in metaphoricall and spirituall sacrifices : which in way of answer for the Christian Religion , he calleth c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an intellectuall and ( I may say ) unsubstantiall worship , or a service void of materialls , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , reasonable sacrifices : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a service or worship thinne or not grosse , exact , intellectuall , and spirituall : and gives this reason for his assertion , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} For ( saith he ) a most immateriall sacrifice doth become , or is fit for God , who is in his nature pure and immateriall . Now then prove that your sacrifice is immateriall , and then you and we will shake hands with this learned Father . S. Ambrose is the third I promised you , who saith , Hoc est verum Christi sacrificium , p●dicitia corporalis & gratia spiritualis : This is the true sacrifice of Christ , bodily chastity , and spirituall grace . Secondly , whereas you teach that yours is idem sacrificium cum P●ssione Dominica : The same sacrifice with the passion of our Lord ▪ ( as Cardinall b Allan and others affirm ) saying , Recordatio ac exemplar sic constituitur in nostro sacrificio , ut tamen sit prorsus unum idémque cum immolatione in cruce : The Remembrance or copie is so ordained in our sacrifice , that it is notwithstanding altogether one and the same with the sacrifice on the Crosse . And that c one and the same substance is in your severall hosts , and the same also in that of the Crosse . Now howsoever you would hereby avoid the severall varieties of many severall sacrifices , yet can you never decline this , that ( even by the ground of your own positions and principles ) you do repeat one and the same substantiall and very sacrifice often . But S. Ambrose will deny you both variety of Sacrifices , and also your daily repetition of that one and the same sacrifice once offered upon the Crosse : mark what he saith upon the words of S. Paul , ( Heb. 7. 27. ) Magnitud nem sacrificii ostendit , quamuis enim illudunum fuerit , semel oblatum , sufficit tamen in sempiternum — Nec hoc pro populo quotidie offerendum erat , sed tantae sanctitatis & honoris apud Deum fuit hoc sacrificium , ut semel oblatum in aeternum profuerit populo Dei : He sheweth the greatnesse of this sacrifice , for although it were but one , once offered , yet it sufficeth for ever — Neither was this to be daily offered for the people , but this sacrifice was of so great sanctity and honour with God , that it will be profitable for ever to the people of God . Thirdly , S. Ambrose did believe but a figure or image of Christ to be now here on earth , and the truth of his presence to continue onely in heaven . Hîc umbra , hîc imago , illic veritas : umbra in Lege , imago in Evangelio , veritas in coelestibus . Antè agnus of●erebatur — nunc Christus offertur , sed offertur quasi hom● — hîc in imagine , ibi in veritate — Here is the shadow , here the similitude , there ( in heaven ) is the truth : The shadow in the Law , the similitude in the Gospel , the truth in heavenly places : heretofore the lambe was offered — now Christ is offered , but is offered as man — here in similitude , there ( that is , in heaven ) in truth . Fourthly , S. Ambrose sheweth how he sacrificeth , not by actuall exhibition of Christs body to God , but by recordation and due remembring of our Saviours Passion . The place is expressely parallel to that of S. Chrysostome touched before . The words are , Nonne per singulos dies offerimus ? offerimus quidem , sed recordationem facientes mortis ejus — Non aliud sacrificium sicut pontifex , sed idipsum semper offerimus : magis autem recordationem sacrificii operamur : Do not we offer every day ? we offer indeed , but making remembrance of his death — we do not as the Priest , offer another sacrifice , but alway the same : or rather we perform a remembrance of a sacrifice . If then S. Ambrose did rather perform a remembrance of a sacrifice then a sacrifice indeed , you ought also to do the like , and no more . Fifthly and lastly , nothing can be plainer for spirituall and onely spirituall sacrifices then the words of this Father , inviting us ( as the Text did lead him ) to draw near unto Christ ( look Epist. to the Hebrews , cap. 10. 21. & 22. ) Accedamus ▪ — In quo accedamus ? sanctitate , fide , & spirituali culturâ in veraci corde , sine simulatione , in plenitudine fidei , quia nihil est visibile horum , neque sacerdos , neque sacrificium , neque altare : Let us draw near ( saith the Apostle ) — Wherein ( saith S. Ambrose ) shall we draw near ? in holinesse , faith , and spirituall worship , in truth of heart , without guile , in fulnesse of faith , because none of these things are visible , neither Priest , nor sacrifice , nor altar . I need not tell you that invisible sacrifice , priest , and altar , are improper sacrifice , priest , and altar . But these authorities being clear and convincing in themselves , need not ( as yours have ) flourishes longer then themselves . Beside , my three sheets are just filled , and three authorities are now in your hand . To which I onely adde this line , That the faith of a reall bodily presence , being so much younger then the times wherein these Fathers wrote ; it may be wondred that so many pieces ( out of these and others ) can be found , wherewith to oppose your long since devised errour . CHAP. XXIII . Epiphonema . YOu promised me that beyond the Theams then by you undertaken , I should receive an overplus ( an auctuarium as you called it . ) Now because I would not be in debt , I will pay before you lend it . Take therefore this that follows as a surplusage above weight and measure , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The disposal of it is very brief , and thus ; I will present unto you three authorities out of your own eminent Doctours , inconsistant ( as I think ) with your proper Sacrifice of the naturall body and bloud of Jesus Christ . And in the last place , three rationall syllogisticall arguments , and so good night . 1. Petrus de Ledesma Professour of Divinity at Salamanca , having varied his discourse into many scholastick subtilties , concerning the manner how Christ is in the Sacrament : As first , That all and whole Christ is there , next that the whole body of Christ , with all the parts and members thereof , is contained under the shews of bread and wine . And with this body his reasonable soul by concomitancy , and his deity also by reall union with the body , and the whole Trinity is there , though not properly and in the rigour of speech ; and this body thus there , is there immovable by it self , but moveable as the sacramentall species may be moved . After all which Mataeotechny , his sixth conclusion is very good Protestantisme . Corpus Christi non est in hoc sacramento sicut in loco ut alia corpora naturalia , sed modo quodam ineffabili , quem Theologi Sacramentalem voc●nt , — The body of Christ is not in this sacrament as in a place like as other naturall bodies are ; but by an unspeakable manner , which Divines do call a Sacramentall manner . — Is all this stirre then to prove our Saviours body to be there in the Sacrament in an ineffable and sacramentall manner ? away then with your premisses , we grant your conclusion , and from thence do inferre , That if Christs body be there but sacramentally , your sacrifice can then be no proper , but a sacramentall sacrifice , that is , sacrum signum sacrificii , a holy signe of a sacrifice , which we deny not , as in the words of S. Augustine before alledged : Visibile Sacrificium , invisibilis sacrificii sacramentum , id est , sacrum signum est : Visible sacrifice is the Sacrament , that is , the holy signe of invisible sacrifice . Now the Sacrament , or holy signe , cannot be properly the sacrifice and thing signified . 2. Peter Lombard , the famous Master of the sentences , Quaeritur ( saith he ) si quod gerit Sacerdos PROPRIE dicatur sacrificium vel immolatio : & , si Christus quotidie immoletur , vel semel tantùm immolatus sit : ad hoc breviter dici potest , illud quod offertur & consecratur à sacerdote , VOCARI sacrificium & oblationem : quia MEMORIA est , & repraesentatio veri Sacrificii & sanctae immolationis factae in ara crucis . Having discoursed before of accidents and substances , and of two wayes of eating Christ , one sacramentall performed both by the good and bad , the other spirituall onely by the good : he cometh to these words above , viz. It is a question whether that which the priest doth perform may be PROPERLY called a sacrifice or immolation : and , whether Christ be daily offered , or be offered but once onely ▪ unto this it may be breifly answered ; That which is offered and consecrated by the Priest , is CALLED a sacrifice and offering : because ( mark his question , his answer , and his reason ) it is the MEMORY and representation of the true sacrifice and holy immolation performed on the Altar of the Crosse . He doth not say that it is called a sacrifice , because it properly is so , nor because the naturall body and bloud is offered up , but because it is the memory and representation of the true sacrifice , &c. 3. My third authority that I borrow from your side is out of the corps of your Canon Law , made irrefragable by the unerring bull of Pope Gregory the 13. where speaking of the sacramentall bread which he there calls heavenly bread , he saith , Suo modo VOCATUR corpus Christi , cùm revera sit sacramentum corporis Christi , illius videlicet , quod visibile , palpabile , mortale in cruce est suspensum : vocatúrque ipsa immolatio carnis quae sacerdotis manibus fit Christi Passio , mors , crucifixio , NON REI VERITATE , sed significante mysterie : After it own manner it is CALLED the body of Christ , when as in truth it is the Sacrament of the body of Christ , that is to say , of that body which visible , palpable , mortall , was hanged on the Crosse : and that immolation of flesh , which is done by the hands of the Priest , is CALLED the passion , death , crucifixion of Christ , not in the TRUTH of the thing , but in a signifying mystery . The Glosse hereupon is suitably orthodox : Coeleste Sacramentum , quod verè repraesentat Christi carnem , dicitur corpus Christi , sed IMPROPRIE ( mark that word ) unde dicitur suo modo , sed non rei veritate , sed significat● mysterio , ut sit sensus , vocatur Christi corpus , id est , significat : that is , The heavenly Sacrament which doth truely represent the flesh of Christ : It is called the body of Christ , but IMPROPERLY : whereupon it is said , ( SUO MODO ) after it own manner , yet not in the truth of the thing , but in the mystery of the thing signified , that the sense is , It is called the body of Christ , that is , it so signifies . This is so plain , that he that runs may read it . CHAP. XXIIII . TO keep the number by you begun of three , I will now in the last place briefly salute you with three Syllogismes . Each Major of each Syllogisme is Bellarmines . First , a Every thing that is properly sacrificed , is a thing properly visible and externall : But the body of Christ in the Eucharist is neither properly external , nor properly visible Therefore the body of Christ in the Eucharist is not properly sacrificed . Secondly , b Whatsoever is by the Priest properly sacrificed , is made a thing sacred of the same thing before profane : But the body of Christ is not made a thing sacred of the same thing before profane : Therefore the body of Christ is not by the Priest properly sacrificed . Thirdly , c Every thing that is properly sacrificed , doth suffer a reall , proper , and sensible death , destruction , or consumption : But the body of our Saviour in the Eucharist doth not suffer any reall , proper , or visible death , destruction or consumption . Therefore the body of our Saviour in the Eucharist is not properly sacrificed . CHAP. XXV . THus good A. B. C. ( be content with this name or send me a better ) you have enough not onely to satisfie an indifferent man , but even to convince a refractory . Nor can I see what can be said against the authorities or works by me cited . Nor can I imagine what objection may be made against them . Refute them clearly , fairly , and fully , and through all impediments whatever can arise , I will follow you to Rome . For , magna est veritas : great is Truth , & pr●v●lebit , it will , it shall prevail with me . If you cannot make a solid and sure reply , then suffer Truth to prevail with you , remembring that Christ is Truth . Remember also that this is one of the most principall points of your Religion : for sacrifice is the very essence of your Masse . How capitall , how deadly then is this errour , which being once admitted doth unavoidably lead you from superstition to an idolatrous adoration . You promised a friendly conference , which I shall be glad to heare that you would perform : as well upon this Theam ( if this be not here enough ) as upon that other of the Papall Supremacy , wherein I do desire that one of my acquaintance may be satisfied quietly and privately : But alas , except your cause were better , you must not come to an equall triall . By way of farwell ( at this time ) I will take the language of an eminent learned Priest , who by command of the Emperour Charles the Great , did write of that subject with which your proper Sacrifice must stand or fall , that is , of the bodily presence of Christ in the Masse . Bertram therefore who wrote 800. yeares since hath these words : Panis ille vinúmque FIGURATE Christi corpus & sanguis exsistit — est quidem corpus Christi , sed non corporale sed spirituale : est sanguis Christi , sed non corporalis , sed spiritualis . Nihil igitur hîc corporaliter , sed spiritualiter sentiendum : corpus Christi est sed non corporaliter , & sanguis Christi est sed non corporaliter : that is , This bread and wine is FIGURATIVELY the body and bloud of Christ — It is indeed the body of Christ , but not corporall , but spirituall : It is the bloud of Christ , but not corporall but spirituall . Therefore nothing here is to be understood bodily but spiritually . It is the body of Christ , but not bodily . It is the bloud of Christ , but not bodily . If your late word and name of Transubstantiation had then been coyned , he who denieth the doctrine , would also in expresse terms have said , It is the body of Christ , but not transubstantially . Away then with your new coyned faith of Trent , for I am confident in this , That a Papist living in that Creed ( who doth or may know the purer truth of the Gospel of God ) is ( to say no more ) in a desperate hazard of Salvation . FINIS . Notes, typically marginal, from the original text Notes for div A81339e-300 — Hinc lucem & pocula sacra : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Academicum . * Sime●n Cabisilas in epis●ola ad Martin . Crusium . * Dion ▪ Long . ● . 3. Notes for div A81339e-960 a Pers. Sa● . ● ▪ b Antonin . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . lib. 6. §. 17. c Antonin . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . lib. 6. §. 17. d Wolflus . King James his speech in Parl. 1605. f Iob. 4. 〈…〉 c. 76. g Ibid. h cap. 78. i cap. 81. k cap. 83. l Lib. 6. cap. 38. m Ibid. cap. 194. n lib. 4. c 78 o cap. 80. p cap. 82. q lib. 5. c. 19. r lib. 6. cap. 192. ſ cap. 194. t cap. 195. ●yprian de ●n● a●e Ecclesiae . Rev. 17. 4 , 5 x De vanitate scient. cap. 17. y Psal. 45. ●3 , 14. Martiall . I. II. Sermon 7. pag. 90. Sermon 34. pag. 485. III. Heb. 10. 21. So Heb. 4. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Heb. 9. 28. Heb. 12. 14. Heb. 3. 14. IIII. V. VI . Lib. 4. cap. 34. Altare Christ . pag. 9 ▪ pag. 27. pag. 39. pag. 116. pag 85. pag. 175. VII . pag ▪ 92. pag ▪ 105. Coal from Altar . pag. 34 , 35. Coal p. 41. pag. 86. n. 2. pag. 26. n. ● ▪ viz. Heylins Coa● and Antidotum , And ●ocklington● Altar and Sabbath . VIII . pag. 10. pag. 15. pag. 18. IX . pag ▪ 33. pag. 71. pag. 219. X. Luke 3. 34. Revel. 19. 20. and 22. 9. Calvin : Instit l●● . ● . cap. 17. 1. Cor. 11. 24. Helat . Confess . p. 293. Upon 1. Cor. 11. 24. XII . Psal. 119. 62. Psal. 149. 5 XIII . pag. 8. pag. 10. pag. 17. XIV . Appendix , pag. 6. XV . XVI . XVII . XVIII . pag. 375. XIX . XX . 1. Cor. 4. 9. Max. Tyr. d●ffert . 30. Damascen . Virg. Buc. 1. Aeneid . 7. Aeneid . 7. & 9. Ovid . Horat. lib. 1. Od. 2. Max. Tyr. dissert. 4. Damascen . Aeneid . 2. Notes for div A81339e-8800 a Herod . lib. 4. b 1 Cor. 3. 15. c Joh. 21. 15. d Matth. 26. 25. e He● . 13. 10. * So your brother Anonymus , as in my treatise of his cardinall virtues , pag. 18. &c f Conc. Trid. Ses● . 22. Can. 1. Cyprian Epist 63. a Psal. 4. 6. b Psal. 51. 19. c Psal. 51. 17. d Philip . 4. 18. Heb. 13. 16 e Bell. de M●●● . lib. 2. c●● . 1. * The word Masse is h●re and with Papists frequently tak●n for the whole act of cel●bration of the Sacrament of the Lords Supper . f Lib. 1. c. 5. g De Miss. lib. 1 cap. 2. h Lib. 1. c. 27 i Lib. 1. ● . 27 k Bellar. de cul● l. ● . c. 4 l De Miss. lib. 1. c. 14. m Lib. 1. c. 2 n Lib. 1. c. 27 o Ibid. p De civit . Dei , lib. 10. cap. 6. q Epist. 23 r Ad Simplic . lib. 2. qu. 3. ● 1 Dist. 12. § 7. t It. 3. qu● 7● . ar● . 1. * It should have been ad Simplicianum . ● 1. Cor. 11. 26. x Ministers properly , but Preists improperly . Thrasilau● in Athen. De ip. . nos . l. 12. y L. 3. Ep. 2● . Pamel . Ep. 77. z Bell. de . Miss. l. 1. c. 27. Chap. 2. §. 4 ▪ a Lib. 2. b Lib. 4. c Luk. 13. 32. a De Miss. lib. 1. cap. 2. b Joh. 10. 10 c Matth. 22. 24. d De Miss. lib. 1. c. 15. e Rom. 15. 16. a Anonymus Eremi●● v. the 4 cardinall virtues of a Carmelite Fryer , pag. 26. a Cap. 2. b Cap. 4. c Cap 5. d Cap. 6. Cap. 7. a Luc. 1●● . 11. b Matt. 2. 22. Matt. 20. 28. Mar. 10. 45. a Rom. 12. 1 b Lib. 2. sub Severo . c Lib. 5. s●b Heliogabalo . d De cultu Sanctorum , l. 3. cap. 4. e De consec . dist. 1. c. 11 f De eucharistia c. 20. a Mal. 1. 11. b De Miss. lib. 1. c. 10. c De Miss. lib. 1 cap. 2. d 3. Rhet. a Saving bloud you should say , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . b You offer ( as you teach ) no bread nor wine . 〈…〉 Chap. 2. §. 5 , 6 , & 7. Lib. 1. c. 6. Lib 1. c. 10. Mal. 1. 11. Lib. 5. c. 3. Gen. 14. 1● . Rom. 4. c. 11. §. 1. 1. Cor. 3. 7. Lev. 23. 13. Jer. 44. 17 , 18 , 19. Deut. 32. 38. Strom l 6. Achareuses . vinc . lir . cap. 3● . Decur● pro ●ort . c. 13 In the digression under the second chap. Chap 1 §. 2 Herodot. 1 Cor. 10. 16 ▪ Cap. 11. & 13. There is nothing of any such discourse . Cap. 1. a Cap. 18. b Cap. 20 ▪ c Epist. 95. Cap. 11. §. 1 De civit . l. 10. c. 20. a De civit . lib. 22. c. 10 b 1. Cor. 12. 27. c Rom. 12. 5 Cont. Faust . lib. 20. c. 21. Contr. Faustum , l. 20. cap. 21. De civit . Dei , l. 19. cap. 2● . Ibid lib. 10. cap. 6. Con. advers. Leg. & Proph. lib. 1. c. 18. De civit . Dei , lib. 10. cap. 4. Lib. 10. c. 5. a Advers. Judaeos , c. 9 b Ibid. c Ibid. d Lib. 4. c. 35 e In epist. ad Hebr. cap. 6. hom 11. f Advers. Haer. lib. 2. com . 1. g Orat. 28. b Epist. 23. c In Psal. 3. a In Psal. 98 b Contr. Adimantum , cap. 12. Lib. 3. c. 16 Jo●. 6. 53. a Brerely ●itur . tract. 3. §. 2. b Holy court . part 1. l. 3. §. 13. Mal. 1. 11. In Hod●go . cap. 7. Mal. 1. 11. Advers. Jud●●s Hom. 36. Homil. in 95. ps. a Hom. 17. in Epist. ad Heb. 9. Hom. 17. i● Epist. ad Heb. cap. 9. Hom. 46. in Joan. John 6. 33. Hom 11. in E●ist . ad Heb. c. ● . a Ledesmade sacram euchar . c. 7. Ibid. cap. 5. b Contr. Julianum l. 9. c Ibid. lib. 9. & 10. Hex●r●m ▪ l. 5. c. 19. b De Euch. sacrif l. 2. c. 1● . c Ibid. 552. & Ledesma de Euchar. c. 17. Si sit Ambros. De offic. lib. 1. cap. 48. In epist. ad Hebr. 10. 4. published on your side as for Ambr. De ▪ Euch. cap. 7. Cap. 20. §. 5 ▪ Lib. 4. dist. 12. Lib. ● . dist. 9 Decret. part 3. de conser. dist. 2. cap. 48. Hoc est ▪ — Ibid. Heb. 2. ● a Nomen & ratio sacrificii propriè non convenit invisibili oblationi , sed so●ùm visibili & externae . De Missa , lib. 1. c. 2. §. Secundo — b Sacrificii veri & realis ratio consistit in tribus : primùm , res prosana ●it sacra . De Missa , lib. 1. cap. 27. §. His igitur — c Ad verum sacrificium requiritur , ut id quod offertur Deo in sacrificium planè destruatur . De Missa , lib. 1. cap. 2. §. Octavo — Sacrificium — requirit , ut non solùm usus rei Deo offeratur , sed ipsa ●tjam substantia : & ideò non solùm usus , sed substantia consumatur . Ibid. Sensibilis immutatio rei quae offertur — ad rationem externi sacrificii omnino pertinere videtur . De Missa , lib. 1. cap. 27. §. In consecratione — Verum & reale sacrificium , veram & realem mortem , aut destructionem rei immola●ae desiderat . De Missa , lib. 1 cap. 27. §. Haec sententia — Cap. 19. §. 1 Cap. 6. Cap. 20.