OF THE VISIBLE SACRIFICE OF THE CHURCH OF GOD. THE FIRST PART. Written by ANONYMUS EREMITA. He that Sacrificeth to Gods shall be put to death: but to our Lord only. Exod. 22. 20. Engraving of women. AT BRUXELLES, By HUBERT ANTONY Velpius, Printer to his Majesty. 1637. TO THE MOST EXCELLENT, HIGH AND MIGHTY PRINCE CHARLES KING OF GREAT BRITAIN France, & Ireland etc. Health and eternal felicity. MOst dread Sovereign; So many are the temporal blessings, which All tie. God hath bestowed upon your Royal Majesty, that scarcely can they be paralleled in any other: A Monarch of three Kingdoms, all fortified with the Ocean sea; a Queen wise, virtuous, beautiful, and fruitful; subjects without number, all in peace, and plenty, striving how to express their loves and obedience to so worthy a sovereign; health of Body, and disposition of mind fit for any heroical action: so that not knowing what to wish, or how to add any more unto your present temporal estate, and happiness, as much as in me lieth I desire with all my heart, that these your temporal blessings, may also be seconded with spiritual, & eternal. And for this cause, and to this end having occasion to write of a Medicine against mortality, of a Receipt against all diseases, corruption and death; of a Sovereign Balm, which whosoever will use worthily, shall live eternally: I could not but dedicate, these my labours unto your Majesty unto whom above all men living I wish complete felicity; that protected by your royal favour, this Cordial may work the effect I desire, which is everlasting happiness to yourself, & subjects. And so imploring your royal clemency with most humble respects, and profound submission I cast myself and labours under the shadow of your gracious protection, ever to remain, Of your Sacred Majesty A most humble, and most faithful subject, ANONYMUS EREMITA. THE PREFACE TO THE READER. Dear Reader: It may seem strange unto thee, that an Hermit, whose entertainment and conversation, ought chief to be in solitude, meditation, & contemplation, should trouble himself in his Cell, with the turbulent controversies of this time, in matters of faith which in former ages, when innocence, and virtue most flourished, every Christian received with his baptism, after most constantly to hold and profess the same, all the days of his life. yet so it fell out, that in conversing with diverse Puritans, I found by experience, that out of ignorance and want of knowledge what our visible sacrifice is, by whom it was instituted or to what end, they hate it, more than they do judaisme, Turkism, or Paganism itself, in such sort, that they object our offering of visible Sacrifice, as one of the chiefest causes of their alienation from us; when in truth, and verity, exterior visible sacrifice, is the chief exterior visible honour, which is due to God, as he is God, and Creator of all things, as will appear by examination, if we shall pass through all the exterior visible worships, respects, & reverences, which are used by men in this life: and it is so due unto God alone, that it may not be given unto any Creature, or false God, under penalty of high treason against his Divine Majesty, punishable by death as witnesseth his la, and everlasting decree saging. He that sacrificeth to Gods shall be put to death: But to our Lord only. So that the first motive, which moved me to write of this subject, was the gross ignorance, and blindness I found in many Puritans, who commonly would bitterly inveigh against our visible sacrifice, not knowing what it was, nor wherefore it was instituted; for otherwise I suppose they would not be so vehement against the honour of God: & therefore thought with myself, for the honour of God, and good of their souls, to write plainly and manifestly of this subject, without any flourishing words, or loftiness of style, or far fetched inventions, to make every well minded simple Protestant, or Puritan (who will be delighted with truth) capable to perceive and understand that the exterior visible sacrifice, or Mass, which he so much hateth is the chief exterior visible worship, which doth belong unto God alone, that he may also defend the honour of God and not oppose it. Secondly the emminencie & excellency of the Sacrament of the Altar is so great, that S. Augustine in the 24. chapter of his first book de peccatorum meritis, calleth it The life of the world: S. Ignatius disciple to S. john the Evangelist, The medicine of immortality and antidote against death; S. Epiphanius, in his Epistle to john of Jerusalem, The chiefest salvation of Christians, which before God is also so highly prised, that when through wickedness of men, and of Antechrist, it shall be quite taken a way out of the face of the earth, the world shall end, as witnesseth our saviour saying, The bread which I will give is my flesh for the life of the world. john. 6. 51. for even as when life is taken from a man a man dyeth: so when the Sacrament of the Body and Blood of our Lord, shall be taken out of the world, by the means of wicked men, and of Antechrist, the world shall be consumed with fire, as witness Daniel 9 27. Mat. 24. 15. 1. Cor. 11. 26. Which considered & finding the passion of the Puritans of our nation so furious against this said Sacrament of the Altar as to esteem the reverence & respect, which is due unto it, Idolatry, and so to persecute it, that if it lay in their poners, they would not only extirpate it out of this Island of great Brittany, but out of the whole globe of the earth, to bring in their fancy of eating a piece of bakers bread: The honour of my lord, the salvation of their souls, and the life of my Country, moved me to abstract some hours from my ordinary recollections, to defend with my pen the dignity of so eminent a Sacrament. If this work of mine fall short of thine expectation, accept of my good will, which is, if it were in my poner, te give all honour unto God unto whom all honour and glory is due, and unto thee, Reader, life of eternal life: and so Irest thy servant in Christ jesus. CHAP. I. What we understand by visible Sacrifice, and of the whole scope of this book. TO unfold unto thee dear Reader, the whole scope of this our book, and to set plainly and manifestly before thine eyes, the whole state of this controversy; Of the exterior visible Sacrifice of the Church of God, where of I intent by God's grace to treat: It is necessary first to explicate unto thee, what a sacrifice in general is; then to distinguish the different kinds of Sacrifice one from an other; after to define or describe a proper exterior visible sacrifice; and lastly to set down the differences between Catholics, and English Protestants, and Puritans, concerning visible sacrifice; that by this first Chapter, thou mayst clearly know what I treat of and see the said differences, and the whole scope of this book, the more easily afterward to judge of the truth, and to embrace it. First, a Sacrifice A Sacrifice in general. in general as it comprehendeth all kinds of Christian Sacrifices, is described by S. Augustine in the 6. Chapter of his 10. book of the City of God, to be any good work (visible or invisible) which is done to this end, that we may cleave fast to God by holy society, as having relation to that end of Goodness, by which we may become truly happy. So that every good deed, whether visible, or invisible, which we do for the love of God, with an intent to unite ourselves unto him, or to stick closer unto him, who is our happy life, may be called Sacrifice in general terms, as holy thing, or fact done or disposed of to the right end of goods, which is God. Under this general kind Fower kinds of Sacrifices. of Sacrifice, (for as much as maketh for our purpose in this controversy) we distinguish four particular kinds. 1. The first kind of Sacrifice, is only invisible, The first kind of Sacrifice. where of the Scripture speaking saith: A Sacrifice to God is an afflicted spirit. Psal. 50. 19 and of this sort, are all those inward and invisible operations of our hearts, who tend to the honour and love of God; as for example, the inward mortification of our inordinate appetites, and desires, according to the words of S. Paul, saying: We are killed for thy sake, all the day. Rom. 8. 36. And these are called spiritual sacrifices: for that by the spirit, we invisibly mortify, and kill the inordinate desires of the spirit, and flesh; where of S. Paul further speaking, saith: If by the spirit, you mortify the deeds of the flesh, you shall live. Rom. 8. 13. 2. The second kind of sacrifices, are all those The second kind of Sacrifices. outward pious actions, and good deeds, which represent unto us, the aforesaid inward affections of men's minds, as flowers, and fruits do the root: of which kind are, all the outward Sacrifices of Praise, justice, faith, etc. in which sense, every pious outward good work, which is done for the love of God, is called a Sacrifice, as having his subordination unto the end of goodness; whereupon S. Paul calleth the giving of alms for the love of God, a Sacrifice; Phil. 4. 18. Heb. 13. 16. In this sense to praise God, or pray, is called a Sacrifice, Psal. 49. 14. Heb. 13. 15. etc. But (as S. Augustine in the 6. Chapter of his 10. book, of the City of God affirmeth) The works of mercy, if they be not done for the love of God, are not a Sacrifice: Because they want the end unto which all Sacrifices are ordained; which is, that we may Adhere and cleave unto God by holy society. These two kinds of Sacrifices, are called general, because they may, and aught to be done, or performed by all men generally (who are come to the years of discretion, and have ability) without any particular vocation, or election, more than the obligations of all mankind. 3. The third kind of Sacrifice, is the death, The 3. kind of Sacrifice. and passion of our Saviour upon the cross, which is generally called, the Sacrifice of our Redemption; for by it we were redeemed: and therefore, it is called above all others, chief and principally, a Sacrifice; as upon which, all other Sacrifices, do, or aught to depend, as commemorations, or applications of it unto ourselves: for though our Lord, and Saviour jesus Christ, by his Sacrifice upon the cross, redeemed all mankind from everlasting pains; yet he did not so redeem man, as that he should have nothing to do, or perform on his part, for the obtaining of his salvation, but only to live idly: for so the sacred passion of our lord, should be a cloak for idleness and sin; but he redeemed mankind conditionally; that man should do these, and these things, thereby to apply the merit of the Sacrifice upon the cross, unto himself, and so be saved; as witnesseth our Saviour, saying: Not every one, that saith lord, lord, shall enter into the Kingdom of heaven; but he that doth the will of my father, which is in heaven, he shall enter into the Kingdom of heaven; Matth. 7. 21. 4. The fowth kind (proper to the faithful, The fowrth kind of Sacrifice. whereof we are to treat) is an oblation or gift given, or offered to God upon an Altar by a priest the only lawful Minister, of a particular visible thing, wherein there is made some alteration, or change, to express the death of our Lord in Sacrifice; and also to signify the invisible Sacrifice of our hearts to God, his Dominion over us, and our subjection unto him, and our unity in Religion amongst ourselves under one God, as witness the Sacrifices of No, Gen. 8. 26. of Abraham, Gen. 15. 9 of jacob, Gen. 31. 54. Gen. 33. 20. Gen. 14. of job▪ job. 1. 5. in the law of nature, and the Sacrifices perscrybed by God unto the people of Israel, in the written law; which Sacrifices were offered to God, by the ancient fathers of the old law; as S. Augustine, (in the 5. Chapter of his 10. book of the City of God) affirmeth: To express or signify, by them those things which are done in us, to this end only, that we may stick or cleave unto God, and give council unto our neighbour, that he may tend unto the same end; And then discrybing, what such a visible sacrifice is, immediately addeth, saying: Therefore, a visible Sacrifice is a sacred sign of the invisible Sacrifice of our hearts. So that a perfect visible Sacrifice, consisteth in itself of three parts; the exterior visible oblation, and actions which are called (as S. Augustine saith in the same Chapter) The signs of the true Sacrifice: the invisible operations, which are the Sacrifice of our hearts, the memory of the Passion of our lord, the acknowledging of God for our God, &c: and the good work, whereby God is honoured with the worship of Latria, and peace, and unity in Religion practices amongst ourselves. Wherefore, this fourth kind of Sacrifice, whereof of I intent chiefly to treat, includeth the first, and second kind, as the whole doth the parts, an hath relation unto the third, as a commemoration, or application of the virtue of it unto ourselves. 5. Whereas I say, that an exterior visible Sacrifice, is an oblation or gift given, or offered to God upon an Altar, by a lawful Minister of a particular visible thing, wherein there is made some real alteration, or change, to express the death of our Lord in Sacrifice: this is so manifest in all the Sacrifices which were offered in the law of nature, and written law, that it needeth no other proofe-then the reading, and observing what was done in those Sacrifices. And that this real allteration, The Sacrifices of the old la, expressions of the death of our Lord to come. and change which was made in their Sacrifices, either by killing of living things, or bruising of solid things, or shedding of liquid, was to express or show forth the death of our Lord in Sacrifice to come, S. Paul witnesseth, saying: These things happened to them in figure 1. Cor. 10. And S. john. saying The Lamb was slain from the beginning of the world. Revel. 13. 8. not in itself, but in his sign, figure, effect, and virtue. Where upon S. Augustine in the 18. Chapter of his first book, against the Adversaries of the law and the prophets, sayeth: The Sacrifices of the old law, Were shadows of the only Sacrifice of the Son of God; not dispraising it, but signifying it, for as one thing may be signified by many words, and many tongues; so this one true and singular Sacrifice was before signified by many figurative Sacrifices. And the like he hath in the 17. Chapter of his 10. book of the City of God: whereby it appeareth, that Sacrifices of the old law, were used to show forth the death of our Lord in Sacrifice to come. 6. Secondly we say, there is made some real alteration or change in the thing offered, not only to express the death of our Lord; but also to signify the invisible contrition or Sacrifice of our hearts to God, his dominion over us, and our subjection unto him, which S. Augustine in the 5. Chapter of his 10. book of the City of God, not only signifieth; but also in the 19 Chapter of the same book further expresseth, saying: Visible Visible Sacrifice, signs of the invisible, as words of things. Sacrifices are signs of the invisible, as sounding words are signs of things; wherefore as when we pray or praise, we direct the signefying words unto him, to whom we offer the thing signified in our hearts: So when we see men offering (saith he) we know that visible Sacrifice, ought not to be offered unto any other, but unto him, whose invisible Sacrifice we ourselves ought to be in our hearts. Thus S. Augustine, whereby we see, that exterior visible Sacrifice, is a sign of the invisible Sacrifice of our hearts to God, and of his dominion over us, and our subjection unto him, as sounding or articulate words, are signs of things. And therefore, as when men speak words to God, they ought to have the same intention in their hearts, which their articulate or sounding words do signify: so likewise, when men offer exterior visible Sacrifice, they are obleged to have an inward and invisible Sacrifice of their hearts to God, thereby to acknowledge him for their Lord God, and to manifest his dominion over them, and their subjection unto him: because visible Sacrifices are signs of the God acknowledged for God, by visible Sacrifice. invisible of our hearts, as words are of things, and ought not to be offered unto any, but unto him, whose invisible sacrifice we ourselves ought to be in our hearts. And to whom man offereth the invisible Sacrifice of his heart, him he acknowledgeth for his God, Creator, etc. And hath no other Gods before him, which God himself signifieth, saying: Son give me thy heart. Proverb. 23. Whereupon it cometh to pass, that the offering of visible Sacrifice, is worship of Latria, or divine worship, which is due unto God only, as I shall show more at large hereafter. 7. Though we ought chief to adore, and serve God, with our minds and spirits; because, God is a spirit, & they that adore him must adore him in spirit, and verity. joh. 4. 24. yet because, the inward acts, and operations of the mind, may be neglected, without any notice taken, either by ourselves, or others; as we see by daily experience, in the many things, which we do forget, and the distraction in our prayers; and because man is composed of body and soul; it therefore pleased his Divine Majesty for the benefit The cause why God ordained visible Sacrifice. of man, to ordain, that these exterior corporal actions of visible Sacrifice, should be a sacred, public, and known sign, of the inward operations, and affections of man's mind towards God; thereby to oblege man, under the penalty of hypocrisy, to publish the inward desires, and inclinations of his heart, in the service of God, under visible solemn signs; otherwise, as S. Chrisostome, (in his 83. homily upon S. Matth.) saith: If thou hadst not had a body, God would have delivered Why visible things are instituted, to represent invisible. unto thee naked gifts, which should not have been bodies; but because thy soul is joined to thy body, therefore he hath delivered unto thee, intelligible things, unter visible forms. 8. Thirdly, we say, that exterior visible Sacrifice is not only offered for the causes above Union in Religion, and charity preserved by Sacrifice. said, but also to signify our union in Religion amongst ourselves under one God, according to that common actiome: Those things which are one to a third, are one amongst themselves. All the faithful sacrificing their hearts to God, have one heart with God, and amongst themselves, whereof proceedeth the Communion of Saints, united in Religion, and Charity amongst themselves; for he who hath one heart with God, is one with God, and one with all those who truly, and really offer the invisible Sacrifice of their hearts to God. Whereupon, it cometh to pass, that there never was any sacred Communion amongst men, but of meat offered in Sacrifice, as of meat offered to God, for a sacred exterior sign of common union of men with God, and amongst themselves, as I shall show more at large in the next chapter. 9 Now seeing that God created man, and that it was necessary for man to acknowledge God Why visible Sacrifice was instituted a sign of the invisible. for his Lord God, and to make a commemoration of the passion of our Lord, and to have peace and unity with God and other men; and yet all men could not speak all languages, nor understand what should have been said, if those things should have been only acted in words: therefore out of the infinite providence of God, for the benefit of all nations, it was necessary that this his honour, and unity, which he would have amongst all his servants, should be performed in outward solemn visible signs, known unto them all, that all might visibly see and know, unto what they were visibly, and invisibly obliged. And considering that for the good of man kind, it was necessary, there should be some outward visible thing instituted, which might not only privately preserve in every one, the honour and love of God and his neighbour; but also maintain a public practice of the honour of God, memory of the passion of our Lord, and unity amongst all his servants; in what sacred outward visible sign could it better be expressed, then in a visible Sacrifice, representing the memory of the passion of our Lord, and the invisible Sacrifice of our hearts which were the acts, and sacred observations of our reconliation, and peace with God by the sufferings of our saviour upon the Cross. 10. If any object, and say that the Scriptures, How God doth desire Sacrifice, and not desire it. often affirm, that God doth not desire Sacrifice: this objection, S. Auguctine answereth, in the aforesaid chapter, proving by many examples of Scripture; that when it is said, God doth not require Sacrifice; it is to be understood, of the visible sign, (which is commonly called the sacrifice) when it is without the invisible Sacrifice of our hearts; for so it is but a false sign, and hypocrisy; such as was the sacrifice of Cain, who offered his goods, as a visible sign, but not his heart, in an invisible Sacrifice; and therefore his sacrifice, was rejected, and abels accepted; as witnesseth Rupertus, (in his 4. book upon Genesis, and second chapter) saying: By faith, saith S. Paul, Abel offered a greater host than Cain; for in exterior worship, and religion, they both offered alike. And therefore, both of them offered rightly: but Cain did not rightly divide; for Cain whilst he offered his goods to God, kept himself unto himself, having his heart fixed in earthly desires. Such portions, or outward gifts, God doth not accept of; but by himself saith (in the 23. of the Proverbes) Son give unto me thy heart. Wherefore, Abel first offered unto God his heart, and then his goods; and so offered by faith, a greater host than Cain: Who offered the outward Sacrifice, which was the visible sign: but kept the inward, which God most esteemed, unto himself. 11. The case standeth before God, with Sacrifice, The case of Prayer, and Sacrifice alike. as it doth with prayer; God commandeth prayer; (Mark 14. 38.) And yet saith, that some kind of prayer, is hypocrisy, (Math. 15. 7.) In like manner, God so affecteth Sacrifice, that under penalty of death, he prohibiteth it to be offered unto any, but unto himself; (Exod. 22. 20.) and yet saith, that he will not have Sacrifice offered unto him; (Isay 1. 12.) The reason is, for that exterior prayer (which is commonly called prayer) is a sign of the interior prayer of the heart, which when it wanteth, is hypocrisy, as a false sign: So exterior visible Sacrifice, which is commonly called Sacrifice, is a sign of the interior, and when it is without this, it is hypocrisy, as a false sign. So God will prayer, and Sacrifice; and he will not prayer, nor Sacrifice: He will have prayer, and Sacrifice, when they are conjoined with the prayer, and Sacrifice of the heart: and he will not have prayer, nor Sacrifice, when they are not accompanied with the heart: because they are hypocrisy, as making show of that, which is not. Whereupon, after the Prophet in the 50. Psalm, had said: A Sacrifice to God is an afflicted spirit, a contrite and humble heart, o God, thou will not despise, etc. He addeth: Then shalt thou accept Sacrifice of justice, oblations and holocausts, then shall they lay calves upon thine Altar. When with the exterior visible Sacrifice of the Church, men shall offer the invisible Sacrifice of their hearts, by sorrow for the negligences of their lives past, contrition for their sins, and humiliation before God unto whom that Sacrifice is offered; them shall they offer a true and proper Sacrifice of justice, oblations, and holocaustes acceptable to God, and not otherwise: because the outward Sacrifices with out this inward, and invisible; is but hypocrisy. 12. Visible Sacrifices (saith Saint Augustine in the place a fore reoyted) Are signs of the invisible, Visible Sacrifices are signs of the invisible, as words are of things. as words are signs of things. Wherefore, when without any just necessity men speak words, and have other intentions in their hearts, than their words sound or signify; it is but dissimulation, and contrary to the institution of words, which were ordained, to express the intention of the heart. So when we offer visible Sacrifice, without the invisible Sacrifice of our hearts, it is hypocrisy, or dissembled sanctity, which is double iniquity: because visible Sacrifices, were instituted unto this end, that they might be a public sacred visible sign, of the invisible sacrifice of men's hearts unto God, as words were ordained, to express the sincerity of men's minds; and because man should always have an intention, and be ever ready to give his heart, and soul to God, without dissimulation; therefore, he may never offer visible Sacrifice, without the invisible Sacrifice of his heart. 13. S. Augustine, expressing the excellency of The excellency of visible Sacrifice, conjoined to the invisible. this visible sacrifice, when it is accompanied with the visible Sacrifice of our hearts, and how acceptable it is unto God, and unto the Church triumphant in heaven, addeth in the same chapter, saying: When we offer visible Sacrifice, together with the invisible of our hearts: Then all the Angels, and the superior powers, and the more powerful spirits, through their goodness, & piety, do favour us, and rejoice with us, and according to their power, do help us to offer this visible Sacrifice. Thus S. Augustine of the excellency of this visible Sacrifice, when it is united unto the invisible of our hearts; and how acceptable it is unto God, and unto the whole triumphant church in heaven. 14. The reason, why the triumphant Church in Why th' Angels rejoice at th' offering of visible Sacrifice. heaven, which as S. Paul saith, doth consist Of the assembly of many thousand Angels, doth so rejoice at the offering of visible sacrifice, when it is accompanied with the invisible sacrifice of our hearts, is, for that they are, as they themselves say; fellow servants, with those who serve God upon earth: And seeing that men here upon earth, cannot continewally without intermission think of God, and honour him with the honour, which is only due unto him by a perpetual and continual sacrifying of their hearts unto him, as they in heaven do, who Day and night cry holy holy, Lord God omnipotent; and so are eternally happy; therefore they do rejoice, that yet sometimes men upon earth will actually think upon God and actually honour him with the honour of Latria, worship due only unto him, and consecrate their hearts unto him alone, who is their end, and chiefest good thereby to become partakers of a little drop of their happiness; for as S. Augustine in the 22. chapter of his 10. book of confessions saith. This is happy life to rejoice in God; of God, and for God this is it, and other is none. Now the question is, whether Christians are bound to offer this 4. kind of Sacrifice to God or no? The Puritans deny that in the Christian Church, there ought to be any such kind of extenall Puritans deny external visible Sacrifice in the Christian Church. visible Sacrifice offered unto God. The moderate sort of Protestants, do after a sort confess it in words, and doctrine, though not in practice, as his late deceased Majesty in his answer to Cardinal Perron, related by Casaubon, saying, The King's Majesty having heard of the learned dispute, of the double Sacrifice, that is to say of expiation, and commemoration or religion; affirmed in the presence of many, that he approved of it. Doctor Andrews in his answer to the 18. chapter, of Cardinal perron's reply, Moderate Protestants after a sort defend visible Sacrifice. saith: The Eucharist ever was, and by us is considered both as a Sacrament, and a Sacrifice: A Sacrifice is proper, and only appliable to divine worship. Again, The Eucharist being considered as a Sacrament, is nothing else, but a distribution, and application of the Sacrifice to the several receivers, Mr. Montague in his appeal, chapter 29. confesseth that S. Paul calleth our Lord's table (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a thing to offer sacrifice upon. Heb. 13. 10. And moreover addeth, that S. Ignatius S. john's disciple, useth this word in the same sense more than thrice, and so doth also, saith he, Clement, the Apostles Canons and Dionysius Areopagita; and that Ireneus, in the 20. chapter of his 4. book of heresies affirmeth it to be the office of the Ministers of the new Testament. To serve God and the Altar. 16. To these ancient Protestants I may add the confession of more modern Protestants Writers, as of Mr. Browninge Batchelor of divinity in his six sermons published by aprobation this year of 1636. page 132. wheres setting down the offices of Priests out of S. Cyprian, saith: S. Cyprian speaking of the Clergy, we Priests every day celebrate and offer Sacrifice, also in his 66. Epistle Ex: all who are honoured with Divine Priesthood, and are placed in the ministry of the Clergy ought not to attend unto any thing but the Altar, and the Sacrifices and apply themselves to prayers, and supplications. Moreover page 134. affirmeth, that it was the universal practice, of all former ages, to make supplications before the Altar: And out of Hugo de S. Victore, teacheth that not only the Clergy and domestical of the Church, but also the Herdsmen, Hoggards, and In the Primative Church all sorts heard Mass every day. labourers heard Mass every day, and for this also citeth the 30. chapter of the Council of Agathensis, and of that which is more ancient than it, the 5. Canon of the first Council Tolletan, saying: If a Priest or Deacon or Subdeacon or any Clerk who is deputed to the Church, if he shall be within the City, or in a place where there is a Church, or in a Castle Burrough, or Village, and shall not come to the Church, or to the daily Sacrifice, let him not be accounted for a Clergy Man: and for the further confirmation hereof referreth the reader to the 30. Canon of the first Council of Orlians; to the 7. Canon Tarraconensis to the 10 Cannon Gerundensis; to the 14. of the 2. Council of Orlians and many others, and the common people for want of instructions, failing herein, as he saith, gave occasion Why Masses, afterward came so frequently, as we see to be celebrated in private. The tract called a Coal from the Altar, written in defence of the vicar of Gr: printed with approbation Gr: this year of 1636. page 17. saith. We have a Sacrifice, and an Altar, and a Sacrament of the Altar, on all sides acknowledged, neither the Prince nor Prelates, the Priest or People dissenting from it, some of these terms being further justified by the statute-lawes. Mr": r Pocklington a Doctor of divinity, in his sermon of the Sunday no Sabbath, of the second edition published with authority this year of 1636. page 14. citeth S. Augustine saying, My brethren, your holiness knoweth very well that to day, we celebrate the feast of the celebration of the Altar, in which the stone is anointed or blessed, upon which divine sacrifices are consecrated. Again page 25. None were allowed to come and stand, within the lists of the holy place, where the Altar was fixed: but the Priests whose office it was, not to attend unto any thing but the Altar. page 27. he citeth S. Ambrose saying. S. Ambrose his practice showeth a distinction of service: the Cathecumeni being dismissed I began to say mass; (saith S. Ambrose,) S. Ambrose begun not the second service (as our Church calleth it) at the Altar, before the first service in the Body of the Church was finished, and the Cathecumenie sent out. Again page 34. he saith those are prophainers of the Lords day, who will not come to Church until service be ended and the sermon begun: and such (as S. Augustine says) they make the Priest to curtail the mass, or sing or say it after their fancy. Of the real presence the same Author page 39 The real presence defended by moderate Protestants. saith. In the Church reverence was to be given to the Angels which attend the Lord our Saviour at his table, in tremendis misterijs (as S. Chrisostome speaks,) where he is truly and really present, not so in private houses. Mr. Shelford in his five pious sermons, page 6. In this house (of the Church) God will hear for the presence of his son for as Chrisostome saith, where Christ is in the Eucharist, there is no want of Angels: where such a king is, and such Princes are, there is a heavenly place, nay heaven itself. Doctor White a Doct. White a Protestant Bishope of the real presence. Protestant Bishope; in his epistle to his treatise of the Sabbath day saith. The sense of the second commandment is thou shalt worship no Idol etc. Leuit. 26. 1. but the son of God, and his blessed name are no Idols: The Son of God in the blessed Eucharist giving his body and blood is no Idol: therefore religious adoration of Christ in the holy Eucharist, and at the rehearsing of the name of jesus, is no superstitious act, prohibited in the second commandment. Thus these moderate Protestants. Whereby it doth appear, that they after a fort confess, both the real and substantial presence of the Son of God in the Sacrament of the Altar, and also the visible Sacrifice in the Church of God. Catholics affirm, that as in the beginning The opinion of Catholics concerning visible Sacrifice. of the Church of God upon earth, there were particular visible Sacrifices offered unto God upon Altars, after the manner that is aforesaid; so there shall be until the end: and that in the new law, our Saviour at his last supper, not only instituted an external visible Sacrifice, to be offered unto God, upon an Altar; but that also he instituted this Sacrifice in his body and blood; an ordained, that it should be a propitiatory Sacrifice, for the remission of sins, not of itself, abstracting from te sacrifice of our redemption upon the Cross: nor yet immediately, that who soever shall offer the sacrifice of the body and blood of our Lord shall have his sins immediately forgiven, without contrition, or any satisfaction for them, as our adversaries many times do falsely report; but that this Sacrifice is an application of the merits of the sacrifice of our redemption unto us, as a commemoration thereof, and a means to obtain justification and the gift of contrition, and penance for our sins, as is set down, more at large in the 22. Session of the Council of Trent. And in proving of this will consist the whole scope of this our book following. CHAP. II. The necessity of visible Sacrificie, and the end, or cause why it was instituted, and used. 1. TWo things, have always been much recommended The honour of God, and peace much recommended to men by God. The honour of God, and peace maintained by visible Sacrifice. by God, and highly esteemed by men of all sects, and sorts, who firmly beveled that there was a God who extended his providence over mankind; first the honour of God, and peace with him; and secondly unity, peace, and society amongst themselves. And these two, have always been, chiefly maintained amongst men, by a particular, visible Sacrifice, first offered unto God upon an Altar, as a sacred sign of the invisible Sacrifice of their hearts unto him; and after eaten, or communicated amongst themselves. By offering visible Sacrifice upon an Altar unto God, they solemnly protested the sacrifice of their hearts unto him, publicly adored him with the honour of Latria, or divine worship, which is due only unto him; and visibly made profession of peace, unity, and society with him, and amongst themselves: The Communion made of meat, offered to God, in sign of union. and by eating of the same Sacrifice, which had been offered unto God, they ratified and established the same peace, and unity, as partakers of that meat, with they had offered unto God for a sacred sign of common union, as is generally manifest by experience, in all sects, and sorts of people, of former ages, who firmly believed, there was a God, and that his Providence was not wanting in the government of mankind. 2. And to begin with the faithful, who lived in In the la of nature, the faithful offered visible Sacrifice to honour God and maintain unity. the law of nature, written law, and law of grace: In the law of nature; after that jacob, and Laban his father in law had agreed upon a peace, firm freindshipp, and league, as before God there present, and beholding them; jacob (for a conclusion of the peace) Offered victim in the Mount, and called his brethren to eat bread, who when they had eaten, lodged there. Gen. 31. 54. Where, in confirmation of the peace concluded, jacob offered visible Sacrifice unto God, as a sacred sign of the invisible Sacrifice of their hearts, adored him with the honour of Latria, or divine worship, which is due only unto him, etc. And after the sacrifice, called his Brethren to communicate, or eat of the victim, the more to ratify the unity, peace, and concord amongst themselves, by eating of the meat, which was offered to God in sign of union. 3. At the coming of the Children of Israel out of Egypt, in their last supper, they offered visible Sacrificie unto God in the Paschal Lamb, Sacrifice in the Paschal Lamb. thereby publicly to honour God, as their Sovereign Lord God, and to express the invisible sacrifice of their hearts unto him: And when they had done, they communicated of it, the more firmly to maintain peace, and unity with God, and amongst themselves, by eating of meat which was offered unto God, as a sacred sign of the union of their hearts in him. Exod. 12. 4. In like manner, after that Moses had told his father in law jethro (a Priest of the land of Madian) jethro offered Sacrifice. all things that our lord had done for Israel, jethro rejoiced, and said. Now I know, that the Lord is great, above all Gods. jethro therefore offered Holocausts, and hosts to God, (thereby to adore him, with divine honour, and to express the Sacrifice of his heart unto him) And Aron and the Ancients of Israel came to eat bread with him before God. Exod. 18. To confirm unity, peace, and society amongst themselves: and this was done in the law of nature, before the written law was given. 5. In the written law, God said unto the Children of Israel: To the place which God hath chosen In the written la, the faithful offered visible Sacrifice to honour God, and maintain peace, and unity. (which was Jerusalem) shall you come, and shall offer in that place Holocausts and victim, (thereby, as by a sacred sign, to express the invisible Sacrifice of their hearts, and to adore God, with the honour of Latria) and you shall eat there in the sight of the Lord your God. Deut. 12. To ratify peace, unity, and concord amongst themselves. Again, in the same chapter: Thither (to Jerusalem) shall you bring all the things, that God commanded you, Holocausts, etc. There, shall you feast before the Lord your God: Where upon it is said, that Elcana immolated, and gave to Phenenna his wife, and to all her sons and daughters, parts; and to Anna one part. 1. Kings, 1. 4. In like manner; Solomon and all Israel with him, did immolate victim before our Lord; and Solomon killed peaceable hosts, which he immolated to our Lord, of Oxen, 22000. and of Sheep, 120000. etc. and made in that time a solemn Festivitie, and all Israel with him, for 14. days. 3. Kings, 8. 60. And this was done in the old law to establish and preserve the unity, peace, and society of men with God, and amongst themselves, as further witnesseth S. Augustine in the 5. chapter of his 10. book of the City of God, saying: What thing soever we read, to have been commanded by God, about the diverse, and sundry Sacrifices in the ministry, either of the Tabernacle, or of the Temple, are written to signify the love of God, and our Neighbour: for upon these two commandments (as it is written) do depend the whole Law and the Prophets. Thus S. Augstine. Whereby it doth appear, that the diverse and sundry sacrifices which were used in the old law, were all instituted by God, to this end only, to maintain the love of God, and of men amongst themselves, by the union of their hearts in God, which these Sacrifices did represent. 6. In the beginning of the new law, our Lord Sacrifice instituted in the la of grace. and Saviour jesus Christ, the Prince of Peace, offered his body, for a gift unto his eternal father, and then gave his said body, unto the Children of his Church to eat, saying: Take eat, this is my body which is given for you. Luk, 22. as a sacred sign, of the invisible Sacrifice of your hearts, and a preservation of unity, peace, and society with God, and amongst yourselves, as were the gifts, and Sacrifices of the written law, and law of Nature. And when he had done, he established this manner of offering his body to God, for a gift in commemoration of him, in lieu of all the Sacrifices of the old law, saying: Do this (the same which he then did) For a commemoration of me. Luk 22. And so taught his followers to offer the invisible sacrifice of their hearts, to God, with him, who is their head, Lord, and Master: that though, for their own sakes, and multitude of sins formely committed, their invisible sacrifice, might be less grateful: yet by him, and through him, who is their head, it might be also most acceptable. 7. Our Saviour, out of his infinite wisdom, hath bestowed himself upon us, for to be the only Why our Saviour would be our Sacrifice. public, sacred, solemn sign, of the invisible sacrifice of our hearts; not only to oblige us, daily to offer sacrifice, and present God the Father, with his son, In whom he is well pleased: but also to offer ourselves with him, and by him; and not to offer him alone, who is our head, and retain ourselves, who are, or should be his members, unto ourselves, as witnesseth S. Augustine in With the sacrifice, we are to offer also ourselves. the sixth chapter of his 10. book of the City of God, saying: The Church doth frequent the Sacrifice of the Altar, which the faithful know, where it is showed unto him, that in the oblation, which he doth offer, he is also offered himself. Again, in the 20. chapter of his said book, saying: Christ is the Priest, he offered, and he is the oblation or thing offered; the Sacrament of which thing, he would should be the daily Sacrifice of the Church: Church, as body of him her head, hath learned to offer herself by him. Thus S. Augustine. With whom also agreeth, Eusebius Caesariensis in the 10. chapter of his first book of Evangelicall demonstration saying: Christ labouring for all our salvations, offered as it were, a certain victim, and a singular Sacrifice unto his father: that we might offer ourselves to God himself for a Sacrifice. So that amongst the other ends, why Christ our Lord instituted a visible sacrifice in his body and blood at his last supper, this was one, that we might together with him offer ourselves. Whereupon, S. Gregory the great, in his 37. homily upon the Gospel; and in his 4. book of his Dialogues, and 59 chapter saith: It is necessary, that when we offer Sacrifice; That we immolate ourselves to God in contrition of heart, for that we who celebrate the mysteries of the passion of our Lord, aught to imitate that which we do, for than it shallbe truly an host for us, to God, when we shallbe made ourselves an host. For cause, when Bishopps make Priests they say unto them, as is set down in the Pontifical: Understand that which you do imitate, that which you handle; to this end, that celebrating the mystery of the death of our Lord, you procure to mortify your members from all vices, and concupiscences: Thus these Fathers; Whereby it doth appear, that our Lord and Saviour jesus Christ, hath instituted a Sacrifice for us in his body and blood, that we might in offering it, also offer ourselves in Sacrifice to God, by an invisible Sacrifice of our hearts. 8. In like manner our Lord also took the Chalice Sacrifice instituted in the chalice. after supper, saying: (even as Protestants translate) This chalice is the new testament in my blood, which is shed for you. Luk. 22. as a sacred sign of the invisible Sacrifice of your hearts to God, as were the Sacrifices in the law of Nature and written law, which were types and signs of this, and ended when this new Sacrifice of the body and blood of our Lord was brought in, and instituted by our Lord; as witnesseth S. Augustine in the 20. chapter of his 10. book of the City of God, saying: The many and diverse sacrifices of the Saints (in the old testament) were signs of this true Sacrifice. This one Sacrifice was figuratively foretold by many Sacrifices, as if one thing should be delivered with variety The Sacrifice of the body and blood of our Lord, succeeded in place of all the Sacrifices of the old Testament. of words, lest in being much commended, it might grow iedious. To this chief & true Sacrifice, all the false Sacrifices have given place. Whereupon S. Chrisostom upon 26. the chapter of S. Matthew, saith: As the old testament had sheep and calves (in their Sacrifices and Sacraments,) see the new hath our Lord's blood. For which cause, after that our Lord had offered Sacrifice; and administrated communion in his blood, he presently commanded the Apostles, that they should not drink of the Cup, without shedding it to God, or offering it in Sacrifice, saying: This do ye (the same that he then did) as offen as you shall drink, for the commemoration of me. 1. Cor. 11. 15. Wholly forbidding them to drink of the Cup in commemoration of him, without offering it first in sacrifice to God, as a sacred sign of the invisible sacrifice of their hearts; least at any time they should drink in commemoration of him, and not of drink which was offered to God, as a sacred sign of the common union of their hearts with God. 9 That this visible Sacrifice of the new law, was not only instituted by our Saviour, for a public exercise of the Sacrificing of our hearts to God, and a daily solemn adoration of him, with the worship of Latria, and commemoration of the passion of our Saviour; but also for the preservation of unity, peace, and society amongst ourselves; S. Paul doth witness, saying: The bread which we break, (after the manner of offering sacrifice in bread) is it not the participation of the body of our Lord? for being many we are one bread, one body, all that participate of one bread. 1. Cor. 10. 16. Whereupon S. Augustine in his 57 Epistle, alleging this text, saith: The head of this body (the Church) is Christ, and the unity of this body, is commended in our Sacrifices, which the Apostle doth briefly signify, saying: being many, we are one bread, one body. Again, in his 59 Epistle, and 5. question, he saith: All things are vowed which are offered unto God, especially the oblation of the holy Altar, by which Sacrament is preached and declared an other our greatest vow, whereby we vow to remain in Christ, as in the conjunction or closing together of the body of Christ. 10. Exterior visible sacrifice, being instituted as a sacred sign of the invisible sacrifice of our hearts: all those who offer Sacrifice as they should do, offer to God the invisible Sacrifice of their hearts: and thereby as S. Augustine here saith, do preach and declare agreat vow or promise, which is to remain united members in the mystical body of Christ. Whereupon S. Chrisostome in his 24. homily, upon the first Epistle of S. Paul to the Corinthians, saith; O my beloved, let us have care of the brethren, and let us preserve that unity with them, which is in us (in our own bodies) for unto this, that terrible and most fearful sacrifice (of the new law) doth call us, especially commanding, that we should come unto it, with concord and burning Charity. Thus S. Chrisostome: Whereby it doth appear, that the end, why Christ our Lord instituted a visible sacrifice in the new law, was not only to preserve in Christians, the worship of Latria towards God, and the commemoration of his Passion, etc. but also to maintain a perfect union amongst them. 11. Man on the one side being obliged (by the debt of his creation, conservation, redemption, and other benefits,) to honour, and love God above all things, and his neighbour for God's sake, as himself, as the holy scriptures do abundantly testify. And on the other side, as Sacrifice is the public exercise of the worship of God. the said Scriptures do witness, and experience doth daily manifest unto us, That the cogitations of man's heart, are bend unto evil at all times, and to forget these his obligations, and institute of life, unless he, by some public act, or daily exercise, be put in mind, and kept to the practice thereof: for this cause, God of his infinite mercies, hath ordained that a particular visible sacrifice, should be daily used in his Church, as a public exercise, and practise of the invisible sacrifice of our hearts unto him; a daily visible adoration of him, with the worship of Latria, a commemoration of the Passion of our Lord and a continual renewing of our loves, peace, and society with him, and amongst ourselves; thereby to preserve in us, the honour, and obligation, which we own unto God; and the love of our neighbours as ourselves; so to live together in unity, peace, and charity, whilst An absurd thing that there should be Schools of other things, & not of the worship due unto God. we remain upon earth; and after death, to ascend up into heaven, to enjoy the Kingdom, Which was prepared for us from the foundation of the world. 12. And it were a thing very absurd, that in the Church of God which is his Kingdom here upon earth there should be visible Schools, and public daily exercises, of things of lesser moment; and that of the visible Sacrificing of our hearts to God, public worship of Latria, solemn commemoration of the Passion of our Lord for us, and the sacred union of our hearts with him, and amongst ourselves, (wherein consisteth our temporal, and eternal welfare) there should be no practice, more than in naked words only, which either men of diverse nations, who speak different languages, or the unlearned, could not understand. Neither would words only, without other visible actions, be sufficient, to teach the The necessity of Sacrifice. vulgar common people, the practice, dignity, excellency, and eminency of these sacred things, as we find by experience. Whereby it doth appear, how necessary it is, that in the Church of God there should not only be instituted public Schools, where all men, not in words only, but in deeds, might see, the adoration due only to God; the Sacrifice of men's hearts, the commemoration of the passion of our Lord, and union with God, and amongst ourselves, daily practised; such as are, or should be the sacred temples, and Churches; but also that these exercises, should be set f●●th, with great solemnity, under solemn visible known signs, common to all; that all in every City, town and village might comply, with these their obligations towards God, and man: which is the exterior visible Sacrifice I speak of; whose practice as we see by experience, is so appropriated unto this use, that wheresoever, we shall find, either amongst Christians or infidels, any company of men, seriously attending, to the offering of Sacrifice upon an Altar, we presently know, that they are adoring some God, true or false, with the honour due only unto God, and colleagued in unity of Religion, and society amongst themselves, as is manifest by experience. 13. And because, that the offering of a particular visible Sacrifice unto God, upon an Altar, was instituted by God, unto those ends before rehearsed: therefore to communicate (as Protestants To communicate, and not of things offered in Sacrifice, a profane thing. and Puritans now do) and not of hosts, or victim, first offered to God upon an Altar, was, and is by the Scriptures, accounted a work of the Sons of Belial. 1. Kings 2. 2. and an exceeding great sin. 1. Kings, 2. 17. Because (say the Scriptures) they distracted men from the Sacrifice of our Lord; and so hindered them, not only from the public practice, of the invisible Sacrifice of their hearts unto God, and the visible adoration of him, with the worship of Latria which is due only to him: but obliterated the memory of his passion for us, who was slain from the beginning of the world, and infringed the solemn practice of peace, and unity between men and God and of men amongst themselves. For which cause S. Paul also commandeth visible Sacrifice, to be used in the administration of the communion, saying, As often as you shall eat this Bread, and drink the Chalice, you shall show the death of our Lord until he come, 1. Cor. 11. 26. who died offering up himself, in a visible Sacrifice, as our adversaries confess. To conclude, Prayer as affirmeth S. john Damascen in the 24. chapter of his 3. book orthodoxae fidei, is an elevation of mind to God, which visible Sacrifice doth not only teach and express as words do things, as I have proved heretofore: but also addeth to the elevation of the mind to God, a gift given or offered to God according to his command saying Thou shalt not appear in my sight empty Exod. 23. 15. and such a superexcellent gift, as the body and blood of his only son, in whom he is well pleased; and withal an invisible sacrifice of ourselves to God, according to the earnest exhortation of S. Paul saying, I beseech you Brethren, by the mercy of God, that you exhibit your bodies a living host, holy, pleasing to God, your reasonable Sacrifice: Rom. 21. 1. whereby it cometh to pass, that the due offering of visible Sacrifice doth The offering of visible Sacrifice is excellent prayer. not only teach us to pray as we ought; but also is in itself the most complete prayer in the Church of God: and therefore called the public office of the Church, as I shall further declare, in his place. In the mean space this is not only sufficient to show the institution of visible Sacrifice; but also the necessity and cause, why visible Sacrifices were instituted in the Church oft God and used amongst the faithful, in the Law of nature, written law and law of grace, and the fruit or benefit we receive by them. CHAP. III. All the gentils and Heathen people (Atheists, and Epicures only excepted) offered visible Sacrifice unto their supposed Gods. 1. THe offering up of external visible Sacrifices Offering of Sacrifice necessary for the preservation of unity and peace. unto God, and communicating of the same after they were offered, was esteemed a thing so necessary to preserve in men, the honour of God, and unity and concord amongst themselves, that not only the faithful in all ages, used it to this effect, and purpose; but also all the gentils and heathens, who were not All the gentils (the Atheists and Epicures excepted) offered Sacrifice. Atheists, or Epicures, and denied not God, or Gods, or his, or their providence over mankind; as we shall find by experience. For if we look into the acts, deeds, books, histories, or relations of such gentils, or Ancient or modern heathen people, who are at this day, or have been in the world in former Ages, we shall find, that all (Atheists and Epicures only excepted) offered external visible Sacrifice unto some God, true, or false; as the Babylonians, Assyrians, Chaldeans, Cananits, Philistians, Egyptians, Ethiopians, Greeks', Romans, Saracens, Turcks, ancient, or modern heathen people of Europe, Asia, Africa, and America, who all universally, have and had Priests, Altars, and external visible Sacrifice, as witness all the Authors, who make any mention, of the Religion of these nations, whose testimonies in this short Treatise, would be to long to set down: and therefore, I refer the Reader unto their own writing; as unto the books of the old and new Testament; S. Augustine in his 18. book of the city of God; Athanasius in his Oration against the gentiles, and Epiphanius in his first book of heresies; unto Cicero of the nature of the Gods; Herodotus, Diodorus, Siculus, etc. 2. And for later writers, I refer the Reader, unto Geraldus, of the Gods of the gentiles; Christopher Richerius, in his book of the manners of the Turckes; Septem Castrensis of the faith, and Religion of the Turks; Samuel Purchas, in his relations of the Religions observed in all Ages; Lewis Godfrey, in his 12. tomes of the history of the East Indies, and others. Whereupon Plato towards the end of his 10. Dialogue in his books of laws, saith: The custom of the gentiles to offer Sacrifice in their necessities. It hath always been the custom of those, who were in danger, or wanted any thing, or when their substance increased, to consecrate something to the Gods, and vow Sacrifices. With whom agreeth S. Thomas in his 2. 2. quest. 85. Art. 1. saying: In every age, and amongst men of all nations, hath always been offering up of Sacrifice. Insomuch, that amongst all the heathen people that are at this day, or heretofore have been (Atheists and Epicures only excepted) there is not, nor hath there been found any so impious, and barbarous in the whole Globe of the earth, who have not, or yet do not offer some kind of external visible Sacrifice, thereby to acknowledge the sovereignty of some God, true, or false over them: which is so true, that even at this day, we may say unto the Atheists, Epicures, and Puritans of this Age, (who have no external visible Sacrifice) as Plutark in his book against Coletes, said unto the Epicure Coletes, towards the end of his book; If you travel throughout the world, well you may find, Cities without No City without Sacrifice. walls, without writings, without Kings, not peopled, or inhabited, without houses, without money, or men or desirous of coin, who know not what theatres, or public Halls of bodily exercise mean: but never was there, or ever shall there be any one City seen, which useth no Sacrifice, either to obtain good blessings, or to avoid heavy curses, or calamities. Moreover, the offering up of Sacrifice unto some God, was by the light of nature, so highly esteemed amongst the heathens, that if any man committed any wickedness, or impiety in the Sacrifices, which were offered unto the Gods, he was to suffer death, for his offence, as witnesseth, Plato, in the aforesaid Dialogue, saying. If any shall commit wicked impiety, or shall offend, either in his private, or public sacrificing worship of the Gods, he shall be condemned to death, as one, who sacrificed impurely. 3 This being the end, and use of external visible Sacrifice, to preserve in men, the memory and honour of God, and unity, and society with him, and amongst themselves; and all prudent laws, being chiefly instituted to the same end: we never read of any prudent Lawgiver, or All the prudent Lawgivers instituted the offering of Sacrifice. Prince, though an infidel, or heathen that gave laws unto any Commonwealth, or founded a Monarchy; but he instituted external visible Sacrifices, to be offered unto some supposed God. As Cham founder of the Monarchy of the Egyptians, Chus founder of the Monarchy of the Ethiopians, Nemrod Belus founder of the Monarchy of the Babylonians, Ninus founder of the Monarchy of the Assyrians, jon, Cecrops, Deucalion, Lycurgus Lawgivers' to the Grecians, Numa Pompilius, the first, and principalst Statesman amongst the Romans. All which noble, and renowned personages (to use Plutarcks' words in his book against Coletes,) made the people devout, affectionate, and zealous to the Gods, in prayers, Oaths, Oracles, Prophecies, and Sacrifices, either to obtain good blessings, or to avert heavy, curses and calamities. Insomuch as Plato in the 8. Dialogue of his book of Laws, (besides solemn Sacrifices, Plato ordained that 365 Sacrifices should daily be offered in Athens. used upon great festival days ordained, that in the city of Athens, there should be 365. Sacrifices offered every day, in such sort, as that, some one, or other of the Magistrates, should always be offering Sacrifices to some of the Gods, for the prosperities of the City, of themselves and their goods. 4. Lycurgus the Lawgiver to the Lacedæmonians, The frugal Sacrifices of Lycurgus. ordaining sparing, and frugal Sacrifices to be offered unto the Gods, made answer (as Plutark affirmeth in his life) That the honour due unto the Gods, might never fail amongst them: and this these heathen men, and infidels did by the light of nature, which dictated unto them, that there would be no constant unity, or civil society, or Religion amongst them, but by offering visible Sacrifice, unto some true, or supposed God, or Gods, thereby to express the inward Sacrifice of their hearts, and souls, and acknowledge visibly an union in one supreme Sovereign, and amongst themselves. Moreover, the Gentiles, and The gentils communicated of their Sacrifices. heathen people, not only offered Sacrifices, in honour of their Gods: but also did eat, or communicate of their Sacrifices, to mantayn a more firm unity, and society amongst themselves, and with their Gods, as the Scriptures witness saying: The Isralits' falling in to Idolatry, offered Holocausts, and pacifique hosts (to the molcen calf) and the people sat down to eat, and drink, Exod. 32. 6. afer the manner of the Egyptians, from whence they came, whose chief God in their time, was a Calf, as witnesseth S. Augustine, in the 18. Chapter of his 5. Book of the City of God. Again: The people of Israel fornicated with the Daughters of Moab, who called them to their Sacrifices, and they did eat, and adore their God: Numb. 25. 5. And because the gentils, and heathen people, did not only eat, of things offered up in Sacrifice unto their Gods: but also estemeed, that The union amongst the Gentiles by communicating of Sacrifices. those who did eat of their Sacrifices, had union, peace, and society with them, and their Gods, or Idols; therefore, both in the Old Law, and in the New, the faithful were prohibited to eat of the meat, which was offered up to Idols: Exod. 34. 25. Act. 15. 29. and 1. Cor. 10. 21. where S. Paul saith to the faithful: you cannott be partakers of the table of our Lord, and the table of Devils. Whereupon Nectarius Bishop of Constantinople, in his Oration julian's craft to bring the Christians to Idolatry. which he made, in the beginning of Lent, relateth, that julian the Apostata, desirous to compel the Catholics of Constantinople, to an exterior kind of participation, with Idolators, and infidels; caused all the bread, and meat, with was publicly to be sold in Constantinople, to be offered up in Sacrifice, unto the Gods, that so (saith he) they may all be compelled, to eat of meat immolated to Idols; or else perish with hunger. Whereupon the Christians, seeking by the means of Theodorus the Martyr, to know what they might do, to save the faithful from perishing of hunger: Divine answer was made, that instead of bread, they should use boiled wheat, for their meat, which the richer sort, for a whole week together, bestowed upon the poorer. So julian being overcome by the continency, and constancy of the Christians, commanded that pure meat, with out any spot, should be brought again to the market. 6. And not only the Scriptures, and Ecclesiastical histories, make mention, how the heatens honoured their Gods with Sacrifice, and after did eat of the said Sacrifice, to maintain friendship, and society amongst themselves, and with their Gods; but also heathen Authors themselves, as Homer, Virgil, Plutark, Macrobius, and Valerius Maximus, who writeth that in the feasts, which the Roman Septemviri, made in the Capitol to jupiter, which were after sacrificed, jupiter was invited to supper in a bed, and juno, and Minerva sitting in chairs; to signify, that eating the meat, with was offered in Sacrifice, they communicated, and feasted with their Gods. And the same doth testify Plutark, in his Book entitled, That there is no pleasant life according to Epicurus, saying; Kings, & Princes, keep great cheer in their royal Courts, and make certain royal, and public feasts, for all comers: but those which they hold in the sacred Temples, at Sacrifices, and solemnities of the The solemn Sacrifice of the Gentiles. Gods, performed with fragrant perfumes, and odoriferous incense where it seemeth, that men approach near unto the Majesty of the Gods, and think they even touch them, and be conversant with them in all honour, and reverence, such feasts yield a more rare joy, and singular delight, than any other, by the assured hope, and full persuasion, that God is there present, propitious, favourable, and gracious, and that he accepteth in good part, the honour and service done unto him. So Plutark: and Virgil in the 8. of his Eneides, affirmeth the same of Aeneas, and his Troyans', saying: Then chosen striplings, and the Priest (who yet Stands at the Altar) straight before them set, Oxens broiled entrails (f●ll with manchet fine Baskets) and serve them of the purest wine, Aeneas, and his Troyans' take for cheer, The chine, and hallowed inwards of a steer. Whereby we see, that it was the custom of infidels, and heathen people, to take the flesh with was offered up in Sacrifice to their God, from the Altar of their idols, and bring it to the table of men, that those who offered might eat of it with their friends and such as were invited; after the manner of the Isralits', who as is set down, more particularly in the 1. Book of Kings, and 1. Chapter, offered Sacrifice unto God, and after communicated of the said Sacrifice amongst themselves. And this is sufficient to show, that all heathens, and gentils, who were not Atheists, or Epicures, (and either denied not God, or Gods, or his, or their providence over mankind) offered Sacrifice unto some supposed God, and communicated of the same, thereby to give divine honour unto their Gods, and maintaynunitie, peace, and society amongst themselves, and with their Gods. CHAP. IU. Of all the visible outward actions of men, exterior visible Sacrifice, is chiefly due unto God, as God and Creator of all things. 1. IN all the kingdoms, and commonwealths, which are upon the earth, there is some particular visible, and known sign of dignity honour, and worship, belonging only unto the Kings, or supreme Governors, as they are kings, Some visible known sign of honour due unto supreme Magistrates. or supreme Governors, which may not be given unto any other, under penalty of treason, and death, as Sceptre, or Crown, or the like: and God not only being King of Kings Revel 9 24. and Prince of the Kings of the Earth Revel. 1. 5. but also God, and Creator of all things: Revel. 3. 11. And having dominion over all. 1. Chronic. 29. 12. in reason, he must needs have some one particular external visible known sign of adoration, honour, and worship due only unto him, as he is God, and supremest Some visible honour due unto God alone. Sovereign, by all men which live upon the earth, thereby publicly to acknowledge him for their God, and to practise together, their submission and obedience unto him; and visibly to adore him with that divine worship, with is due only unto him. Which honour, and worship, under penalty of treason against his divine Majesty, and temporal, and eternal death, may not be given unto any creature subject, or vassal of his; otherwise there should be less providence used, in providing, for the preservation of the visible public honour, worship and dignity of God, amongst men, than there is, for the meanest king prince, or public governor, of any private city upon earth; which is absurd. Whereupon we infer, that there is a particular, exterior visible known sign, whereby men do, or ought publicly, and visibly to acknowleg God, for their Lord God, and chiefest good, and publicly, and visibly preserve in them, the honour, dignity, and respect, which is due only unto him, as their Lord God, Creator conserver, and happy life etc. 2. That this particular external, visible known sign, is the visible Sacrifice I speak of (which S. Augustine describeth to be a Sacrament, or sacred Sacrifice is only due unto God. visible sign, of the invisible Sacrifice of our hearts as is set down in our first chapter) God himself doth witness saying: He that Sacrificeth to Gods, shallbe put to death: but to our Lord only. Exod. 22. 20. for which cause, S. Paul reprehending the Gentiles, for their Idolatry saith: They changed the glory of the incorruptible God, Rom. 1. 23. And how did they change it? by taking away the exterior visible Sacrifice, which was only due unto God, as a sacred visible sign, of the invisible Sacrifice of their hearts, and bestowed it upon the Image of a corruptible man, or The beginning of Idolatry. of fowls, or fou-r footed-beasts; and so Idolatry began, as witness the Scriptures, saying: Idols neither were from the beginning, neither shall they be forever, for by the vainglory of men they entered into the world, and therefore shall they come shortly unto an end: for a father afflicted with untimely mourning, when he had made a picture of his child soontaken away; now honoured him as a God which was then a dead man, and delivered unto those, who were under him ceremonies, and sacrifices: Wisd. 14. 15. 3. Thus (as the Scriptures do witness,) began Idolatry, by occasion of the passionate affection of a father, who sorrowing for the death of his child, caused a picture to be made in his memory and ordained. Sacrifices, which are due unto God, to be offered unto it, by his servants, and followers. So Ninus erected the statue of his Father Belus Nembroth, Grandchild to Cham and first king of Babylon, in the midst of Babylon, and caused Sacrifice (which under penalty of death, was due only unto God) to be offered unto it, by the Babylonians, as witnesseth Berosus in his 4. Book; S. Cyrill. in his 3. Book against julian: S. Hierome upon the 2. Chapter of Osee, and S. Ambrose upon the 1. chapter to the Romans; which the Scriptures also signify, saying: Afterwards (that Idolatry was thus begun as is aforesaid, by the passionate affection of a father towards his child deceased) in process of time, the wicked custom prevailing, this error was kept By what means Idolatry increased. as a law, and graved things were worshipped, by the commandments of kings etc. And to the worshipping of these, the singular diligence of the Artificer, helped them forward, that were ignorant: for he willing to please him, that entertained him, used all his skill, to make the similitude of the best fastion. And so the multitude, alured by the grace of the work, took him now for a God, which a little before, was but honoured as a man. And this was occasion to deceive the world, for men serving either passionate affection or Kings, did ascribe unto stones, and stocks the incommunicable name of God, Wis. 14. 16. Whereupon S. Cyprian in his book of the vanity of Idols, saith: It is manifest, that they are not Gods, which the common-people worship, for in times past, they were kings, who in memory of their Royalty, after death were worshipped of their kindred and servants, and so had temples erected unto their honour, and their statues were erected, to preserve the resemblance of the countenance of the dead, unto which they immolated hosts, and appointed festival days in their honour, afterwards they were esteemed holy, which in the beginning were only used for their consolation. 4. From the Idol Belus, or Bel of the Babylonians, arose by degrees, the Idols of Baal, Baalim, Belzebub, The original of the Idols Belus, Baal, Baalim etc. Belfegor, etc. which were diverse standing Images of the same Belus, their names only changed, according to the diverse languages, of the Nations, as witnesseth S. Hierome upon the 2. of Osee) unto which they offered Sacrifice as the Scripture witnesseth, saying: They immolated to Baalim: Osee 11. 2. They did Sacrifice to Baal, and offered drink offerings, to strange Gods, to provoke me to wrath, jerem. 32. 29. They Sacrificed unto the Idols of Canaan, and the Lord was wrath with fury, against his people: Psal. 105. because they offered visible Sacrifice unto Idols, which is due only unto the true God, as a sacred sign of the invisible Sacrifice of our hearts unto him; which may not be given unto any creature. Whereupon, when Manue the Father of Samson, would have offered Sacrifice unto an Angel; the Angel said: If thou wilt offer Holocaust, offer it unto our Lord, for Manue knew not that it was the Angel of our Lord. judges, 13. 15. 5. In like manner S. Augustin in his 49. Epist. saith: The holy Angels do not approve of Sacrifice; but that Sacrifice, which according to the doctrine of true wisdom, and true Religion is offered only unto that true God, whom they serve in holy society. Whereupon in the 4. Chapter of his 10. Book of the City of God, he affirmeth that many things either by to No man, as man ever challenged Sacrifice. much humility, or pestilent flattery, are usurped from divine worship, and translated unto human honour: yet so as that these men, unto whom such honour is given, are notwithstanding, still esteemed men, although they be called worshipful, venerable, and (if much) honourable: but who ever thought that Sacrifice ought to be offered unto any, but unto him whom either he did know or esteemed, or feigned to be a God. And moreover in his 49. Epist: and 3. Quest: he saith: The true, and holy Scriptures do admonish us, that Sacrifice is to be offered unto the only true God, & not unto any corporal, or spiritual creature, who by how much the more pious they are and subject to God; by so much the more they refuse, to have that kind of honour done unto them, which they know to be only due unto God, Thus S. Augustin. Whereupon, S. Thomas in his 2. 2. Quest. 81. art. 2. saith: The Sacrifice which is Outward Sacrifice doth express the inward of the hart and mind. exteriorly offered, doth signify the inward spiritual Sacrifice, wherewith the soul offereth herself unto God, as unto the beginning of her creation, and end of her happiness: and therefore, as we ought to offer spiritual Sacrifice only unto God: so we ought to offer exterior Sacrifice only unto him. This also, we see to be observed, in every commonwealth, that they honour their Prince, with some particular sign, which if it should be given unto any other, were treason. 6. For this cause, in the Catholic Church, they do not offer Sacrifice unto any creature, whatsoever, as S. Augustin in the 27. Chapter of his 8. book of the City of God witnesseth saying: Who Sacrifice never offered to saints. ever heard the Priest of the faithful, standing at the Altar, even built and adorned to the honour of God over the body of a Martyr, saying in his prayers, I offer unto thee Sacrifice oh Peter, or Paul, or Cyprian, when it is offered in memory of these Martyrs unto God, who hath Why Christ our Lord would not have Sacrifice offered unto him upon Earth. made them both men, and Martyrs. And the 20. Chapter of his 10. Book, he addeth: Although JESUS CHRIST, the mediator between God and man being in the form of God, might have had Sacrifice offered unto him, as it was offered unto his father with whom he is one God; yet living in the form of a servant, he chose rather to be a Sacrifice, then to have Sacrifices offered unto him, lest that thereby, any one might take occasion to think, that it was lawful, to offer Sacrifice to some creature. Which S. Paul also signifieth, saying unto those of Listria (who would have offered Sacrifice unto him, and Barnaby:) why do you these things? we are mortal men like unto you. Act. 14. 11. neither would those of Listria, though heathen men, have gonn about, to offer Sacrifice to Paul and Barnaby, but that they esteemed them Gods, saying; Gods made like men, are descended unto us, and they called Barnaby jupiter, and Paul Mercury. Act. 14. 11. 7. The reason, why Sacrifice is so only due unto God, as that it may not be given unto any creature; first is, for that Sacrifice, is a visible known sign of the delivery of ourselves unto him, unto whom the Sacrifice is offered, as unto our God, as God himself witnesseth, Why Sacrifice is only due unto God. saying: They have forsaken me, and have Sacrificed to strange Gods. 4. King's: 22. 17. Again, they have forsaken me, and have Sacrificed to strange Gods, that they might provoke me to wrath. 2. Paral. 34. 25. and man being Gods, by title of his creation, conservation, and redemption, may not give himself unto any other, as unto his God; and therefore he may not offer Sacrifice unto any creature. Secondly, God created man according to his own Image, to the Image of God he created him: Gen. 1. 27. And as our Saviour said of the tribute money. Whose is this Image, and superscription? They said unto him, Caesar's. Then he saith to them; render therefore, the things that are Caesar's, to Cesar, and the things that are Gods, to God Matth. 22. Whereupon Tertullian in his book of idolatry, saith: As the Image of Cesar, which is upon his coin, is due unto Cesar, so the Image of God which is in Man, is due unto God, wherefore as thou restorest money to Cesar: so thou oughtest to give thyself too God. 8. And for that exterior Sacrifice is so proper unto God, as a visible sign of the invisible acknowledging him for our Lord in our hearts, and a divine worship, or worship of Latria due only Why the Devils desire Sacrifice. unto him, to signify the inward spiritual Sacrifice, wherewith the soul offereth herself unto God, as unto the original cause of her creation, and end of her happiness: therefore the Devil who is covetous of divine honour, and ambitious to be esteemed as a God, desireth to have external Sacrifice offered unto him, as witnesseth S. Augustin, The more fowl, the more ambitions. in the 19 Chapter of his 10. Book of the City of God, saying: The Devils for no other cause, do desire Sacrifices to be offered unto them, then for that they know, they are due unto the true God; for it is not true, which Porphyry affirmeth, and some others think, that the Devil desireth to have Sacrifice offered unto him, for that he delighteth in the savour of dead carcases burned, or roasted: but for that he delighteth in divine honour. They have store of the savour of things burned every where, and if they should desire more the Devils themselves could do this for themselves: but because these wicked Spirits, do impudently challenge to themselves, to be God; they are not delighted, with the smoke, which proceedeth from the burning of any body, but that which proceedeth from the mind of an humble suppliant, or petitioner, who being deceived, is become subject unto them, and they domineer over him, stop in his passage, unto the true God; that man should not become the Sacrifice of God, whilst he is offered in Sacrifice unto another, who is not God. Again, in the 22. Chap. of his 20. Book against Faustus the Manichean, he saith: The proud, and wicked Spirits, are not fed with the savour of things burnt, or roasted in the Sacrifices, which are offered unto them or with smoke, as many vainly think; but they are fed with the errors of men, not by a refection of their bodies, but by a malicious delight, that they can by any means deceive, yea though it be, by an arrogant pride of a dissembled majesty; and so glory, that divine honour is exhibited unto them. 9 And if there had been any visible outward action, more due unto God, or of greater esteem, Why our Saviour redeemed mankind by a Sacrifice. or of more worth in the presence of God, then exterior visible Sacrifice representing the inward Sacrifice of the hart and mind; certain it is that the Son of God, our Saviour CHRIST JESUS, would have done that act, or offered it to God the Father for the redemption of mankind: Seeing he descended from heaven, not to do his own will: but the will of God, that sent him: joh. 6. 38. And God the Father in him was well pleased: Matth. 3. 17. But seeing he redeemed mankind, by exterior visible Sacrifice, representing the inward Sacrifice of his hart, and soul; who can doubt but that of all the outward actions of men, external visible Sacrifice, representing the invisible Sacrifice of the hart, is the chiefest, and above all other visible outward actions due unto God; which S. Augustin in his first book against the adversaries of the Law, and the Prophets, and 18. Chapter further witnesseth, saying: Sacrifice is chiefly, and above all things due unto God. CHAP. V Of all the visible actions of men, exteri or visible Sacrifice is due unto God alone. 1. ALl other exterior visible actions of men, except external visible Sacrifice may be done, or exhibited unto creatures, as visible adoration by bowing to the ground, kneeling, openning of the lips, lifting up of the hands, etc. have been and are given unto men, or creatures, even by good, and pious men. As it is read of Abraham, Adoration may be given unto creatures. who when he did see three men coming towards him, he ran to meet them and adored to the ground. Gen. 18. 2. Again: Abraham rose up and adored the people of the land, that is to say, the Children of Heth: Gen. 23. 7. yet Abraham is called Father of the faithful. Rom. 4. And likewise, when jacob did see Esau coming towards him, going forward, he adored prostrate to the ground seven times, Gen. 33. 3. It being told Moses, that jethro his father in law, was coming towards him, Moses going out met him, adored, and kissed him, Exod. 18. 7. The Brethren of joseph the Patriarch, adored him prostrate to the ground, Gen. 43. 26. joshua fell flat to the ground, and adored an Angel: Ios. 5. 24. Nathan the Prophet, adored king David, bowing to the earth. 3. Kings, 1. 23. 2. God Almighty, speaking of the reverence, which shall be used towards the chief Pastors of his Church, in the New Law, saith: Kings shallbe they nureing Fathers, and Queens they nurses, with countenance cast down towards the ground, they shall adore thee, and they shall lick up the dust of thy feet. Isa. 49. 23. The Children of the Prophets, Adored Elizeus adored. Elizeus flat to the ground: 4. Kings 2. 15. The Children of Israel being assembled together, they bowed themselves, and adored God, and then the King. David adored. 1. Chronic. 29. 20. Whereby it is manifest, that exterior visible adoration by bowing even to the ground, may be given both to God, and men; and that neither it, nor any other outward visible sign (except the offering of visible Sacrifice) is such a sign of divine worship, or Latria or so due unto God alone, that they may not be given unto men: which S. Augustin (in the 4. Chapter of his 10. book of the City of God) further witnesseth, saying: There is not any man to be found, who dare say, that Sacrifice is due unto any, but to God alone. 3. Whereas some object, that S. john fell down The objection of S. john adoring answered. at the feet of an Angel to adore him, Revel. 19 10. and 22. 8. And the Angel said; See thou do it not, for I am thy fellow servant, adore God. This only proveth, that S. john, and the Angel were humble, the one in adoring, and the other in refusing to be adored, and that adoration by bowing down to the ground, may be given unto both God, and his creatures, unless we should say, that S. john being advertised in the 19 Chapter, that he was an Angel, would yet notwithstandinh, in the 22. Chapter, adore him again, and fell down before his feet, and willingly, and wittingly commit Idolatry, which is absurd, and contrary to the Text; the Angel saying twice unto him, I am they fellow servant, & one of thy Brethren; yet certain it is, that Angels, are not fellow-servants, and brethren to Idolaters: whereby it appeareth, that S. john by twice falling before the feet of an Angel to adore him, did no evil act, nor committed any sin. 4. Neither doth the Angel say that he refused The cause why the Angel refused to be adored by S. john. to be adored of S. john, because it was evil, or only due unto God (which should be contrary unto all the places of Scriptures before alleged) but the cause, why he would not have S. john to adore him, was, as there he saith: For I am thy fellow servant, as contending with him in humility. Neither did the Angel say unto S. john, Adore. God, to condemn S. john of ignorance, or idolatry; for then, the Angel, would not have called him his fellow servant, and brother, as he did twice; but to commend the eminency of his sanctity, and greatness which was of such excellency, that out of duty or inferiority he needed not, nor ought not to give adoration to any creature, but to God alone. So S. john humbling himself before the Angel, and falling twice before his feet, to adore him, the Angel exalteth him, and calleth him, fellow servant, and brother; fulfilling the words of our Saviour, saying; He that humbleth himself; shall be exalted. Mat. 23. 12. And this text, together with the rest, invincibly prove, that it is lawful to adore creatures, by falling before their feet, seeing S. john the Evangelist, and the Patriarcks, and Prophets and Children of the Church of God did use it; and that of all outward visible adorations, the adoration by offering of visible Sacrifice, is due unto God alone. 5. Faustus an Heretic of the sect of the Manicheans, All other outward visible woorshipp due unto the Saint except Sacrifice. accused the Catholic Christians, of the Primative Church, of Idolatry, and superstition, for honouring Martyrs (even as the Puritans of this age, do Catholics at this day,) as S. Augustin in the 21. Chapter of his 20. book against him, witnesseth saying: Faustus doth calumniate us, for the honour we do give unto the memory of Martyrs, saying, that we have converted them into Idols. Where unto he there answereth, as we now may say in his words unto our calumniators: Christian people do celebrate together the memory of Martyrs, with a Religious solemnity, to stir up imitation, to be made partakers of their merits, and to be assisted by their prayers, yet so, as that we do not offer Sacrifice unto any Martyr: but to the God of Martyrs, although we erect Altars in the memory of Martyrs: for what Bishop, standing at the Altar, which is erected in the place where the bodies of the Martyrs are, was ever heard to say; we offer unto thee Peter, or Paul, or Cyprian: but that which is offered, is offered unto God, who hath crowned the Martyrs, at the memory of them, whom he hath crowned. That by the admonition of the place, the affection of our minds, may be more inflamed with charity, towards those whom we ought to imitate, and towards God, by their assistance. We honour Martyrs, How the Martyrs are to he worshipped. with that worship of love, and society, wherewith holy men are worshipped in this life, whose hearts are prepared, to suffer the like for the truth of the Gospel: only we worship the Martyrs more devoutly, because we may worship them now securely, after their victory: for they being now conquerors, and enjoying happy life, we may preach their praise, with more confidence, than we can the praise of those, who are yet fight in this life: yet notwithstanding, we do not honour them, with that worship, which the Grecians call Latria, and in latin cannot be expressed in one word, seeing it is a worship properly due unto Divinity. Neither do we teach that any aught to be honoured with it, but only God. For seeing that the offering up of Sacrifice, belongeth unto this worship, in such sort, as that it is called their Idolatria, who exhibit it unto Idols: in no sort we offer any such thing, or command to be offered, either unto any Martyr, or unto any holy soul, or unto any Angel. Thus S. Augustin. 6. The Grecian Idolaters, took the same exception against the honour, and worship, which was done to the Saints deceased, which the Puritans do now; and Theodoret who lived about the The honour due unto the saints. time of S. Augustin, in his 8. book of the cure of Greek affections, asweareth them, saying: Our Lord God hath brought his dead into the Temples, in place of your Gods, whom he hath deprived of their glory, and given their honour unto his martyrs; for in lieu of the solemnities of your Gods, Pan, Diana, jupiter etc. are kept the feasts of Peter, Paul, Thomas, Sergius, Leontius, Antonius, Mauritius, and other holy Martyrs, and in place of that ancient pomp, filthiness, and impudence, the feasts are kept modestly, chastely, and with much temperance: now they are not besmeared with wine, nor made vain by riotous banquets, nor dissolute through loud laughter, but with attention and divine Hymns, and hearing holy Sermons etc. But yet, o Grecians, we do not offer Hosts, or any Sacrifice to the Martyrs. Whereby we see, that amongst all the visible honours, or worships which may or can be done by man, only visible Sacrifice, is due unto God alone, the rest may be exhibited or given unto creatures. 7. Our Saviour said: Thou shalt adore the Lord thy God, and him only (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shalt thou honour, or serve with the worship of Latria, or divine worship Latria due unto God alone. Luk. 4. 8. Where it is to be noted, that in the Greek tongue, in which S. Luke writ; our Saviour limiteth the worship of Latria only unto God, and not adoration, for he doth not say, Thou shalt adore only the Lord they God, but he doth say, thou shalt only honour or serve him with the worship of Latria, such as is the offering of visible Sacrifice; and leaveth adoration free, to be also communicated unto creatures, which S. Augustin in his 61. Quest. upon Genesis observeth, saying: Abraham rising up adored the people of the land, Gen. 23. 7. The Question is, how is it written, thou shalt adore the Lord thy God, and him only shalt thou serve? seeing that Abraham did so honour certain people of the Gentiles, that he would also adore them; but it is to be observed that in the same precept, it is not said: Thou shalt adore only the Lord thy God, as it is said, him only shalt thou serve: which in the Greek tongue is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for such service is only due unto God. Thus S. Augustine. Whereby it doth appear, that adoration, may be used indifferently upon occasion, either to God, or creatures; but not Sacrifice for that of all the visible actions of men, only visible Sacrifice, as a sacred sign of the invisibe Sacrifice of our hearts, is due unto God alone, and that without visible Sacrifice unto some creature, Visible Idolatry cannot be committed without visible Sacrifice. exterior visible Idolatry cannot be committed, because it consisteth only in the offering of visible Sacrifice unto some creatures, as further also witnesseth Tertullian saying: If I should be called, to the Sacrifice of an Idol, I will not go, for it is the proper office of the Idol; neither will I assist, or any way help in such a work for if called to the Sacrifice of an Idol, I should stand by, I should be guilty of Idolatry. If any one should give wine unto one that is offering Sacrifice unto an Idol, or if he help in some word, which is necessary to Sacrifice, he shallbe esteemed as Minister of Idolatry. Thus Tertullian: With whom agreeth S. Augustine, in the 18. Chapter of his 1. Book against the adversaries of the Law, and the Prophets, saying: There are few found, who have been so bold, as to command, that Sacrifice should be offered unto them, when out of their regal power, they might have done it; but whosoever have been so bold as to command it, by it, they would have themselves to be esteemed Gods. 8. And because that of all the visible actions To what thing any offered Sacrifice, that was esteemed as his God. of men, visible Sacrifice, is the only visible sacred sign of the invisible sacrifice of our hearts to God, and the only visible honour, worship or Latria, which we own only unto God alone, as unto our God, and Creator of all things, therefore unto what thing soever, any man offered visible Sacrifice, that was esteemed, and taken to be his God, and an act of Idolatry, though it were no image, picture, graved thing, nor similitude of any thing, as witnesseth the Scripture, saying: They have Sacrificed unto the host of heaven, and have offered drink offerings to strange Gods; jerem. 19 13. Again, They Sacrificed to strange Gods, to the Queen of Heaven (which was the Moon) jerem. 44. 15. Whereupon S. Paul, saith, that an Idol is not any thing, 1. Cor. 10. 19 how then cometh visible Idolatry? But by offering visible Sacrifice, unto any thing whatsoever, which is not God; as S. Paul in the same place immediately signifieth, saying: the things which the heathens do immolate, to devils they do immolate, and not to God: signifying hereby, that visible Idolatry is only committed and an Idol is only made, by the offering of Sacrifice unto any thing whatsoever, though it be as ugly, as much opposite, and as far contrary to God, as is the devil. Whereupon S. Augustin (in the 21. Chapter of his 20. Book against Faustus an heretic) saith: The proud impiety of the Devils, doth arrogate Sacrifice unto them, that thereby they may be esteemed Gods, for Sacrifice is divine honour, or honour only due unto deity. 9 By this which hath been said, it is sufficiently manifest unto any indifferent reader, that of all the visible actions of men, the offering of visible Sacrifice, is only due unto God alone, seeing that unto whatsoever thing, any man offereth visible Sacrifice, (though it be unto as ugly a thing as is the Devil yet he maketh that thing an Idol, or false God, and committeth Idolatry, by giving divine honour, or the honour which is only due unto God, (which we call Latria) unto it. Which S. Augustin (in the 22. Chapter of his said book against the said Heretic) further witnesseth, saying: Neither is it true, which Faustus saith that our former jews, though they had the Temple of God, immolations, Altars, and Priesthood (like the Gentiles) yet were they separated from the Gentiles, only by the division, or not admitting of graved things, that is to say, of Idols: for they might (as many Idolatry with out images. others do) without having of Idols, immolate to Trees, and Mountains, and also to the Sun, and Moon, and the rest of the Stars, which if they should do, they should serve with that worship, which is called Latria, the Creature, rather than the Creator, and thereby have erred with no small error of impious superstition, though they should have no graved Images. And this is sufficient to show that the offering of visible Sacrifice, is so appropriated unto the honour of God, that of all the visible actions of men, it only is due unto God alone, and that these Sectaries, who have no visible Sacrifice offered upon Altars, adore no God, with any visible honour, which is only due unto him alone. CHAP. VI By the instinct of Nature, all people who firmly believed that there was a God, and his providence over mankind, offered external visible Sacrifice to some God true, or false. 1. GOd almighty having created all things of nothing, as a pious parent, and merciful God's providence over his creatures. father, out of the storehouse of his infinite goodness, and providence, hath bestowed upon every thing in his creation, a natural inclination, propension, or instinct, to use means to attain unto his end, or chiefest good. As we see by experience even in the elements, trees, plants, stones; whereupon the Scriptures say, that God by his providence doth govern. Wisd. 14. 3. And the function, or office of providence is, as Aristotle The providence of God is to direct men unto their lastend saith in the 6. of his Ethics; and S. Thomas in his 1. part. quest. 22. art. 1. To order, or direct things to their ends; and th'end and happy life of man being God, as witness the Scriptures. Exod. 33. 19 joh. 11. 15. and the offering of visible external sacrifice, being due unto God only chiefly, and above all things, as a Sacrament of the invisible Sacrifice of our hearts, and souls unto him, and a holy sign of our acknowledging God, for our Lord God, as I have proved in the precedent chapters; What reasonable man can deny, that God, out of his providence towards mankind, (in directing him, as a reasonable creature unto his end, and chiefest good) hath also given unto all mankind, a natural inclination, propension, and instinct to offer visible sacrifice unto him, thereby to acknowledged him for their God, honour him with the worship of Latria, and profess the union of their hearts with him, their last end, and chiefest good. Unless we should say, that God in the creating of man, and in directing of men unto their last end, hath used less goodness, and providence, than he hath towards trees, plants, and stones: with is absurd, seeing that his mercies towards man, are above all his works. 2. From this instinct, it did proceed, that in the law of Nature, whilst men lived in the beginning of the world, without writings, or any other ordinary directions, or law, more than the instinct of nature proceeding from reason (with is called the law of Nature) the faithful in the Church of God, used to offer visible Sacrifice unto God; as Abel, No, Melchisedec, Abraham, Isaac, jacob, and job, who all offered exterior visible Sacrifice unto God, before any other law was known, or published, but the instinct of nature, The law of nature is written in the hearts of the Gentiles. proceeding from reason, and is (as S. Paul saith) Written in the hearts of the Gentiles. Rom. 2. 15. and was (as S. Hierom. upon the 24. of Isai, saith) Given unto all nations, before the law of Moses was written; which was not given by God, unto the children of Israel, until the year. 2544. from the beginning of the world, according to the Annals of Torniellus. 3. Neither could the defects in the sacrifice of Cain, be displeasing unto God, as they were; Gen. 4. 5. if Cain had not been obliged by some law, to offer sacrifice; for as S. Paul saith: Rom. 4. 15. Where there is no law, there is no prevarication, cain's sacrifice displeasing, because it was not conformable to the la of Nature. or offence; nor the sacrifices of Abel, and No be grateful, and acceptable unto God, as they were, Gen. 4. and 8. 21. but for that they were conformable unto some law, and right: for, God is not a God, that will iniquity. Psal. 5. 5. Yet before the law of Moses was given, which was not until the year 2544. there was no other law, as all men Cain and Abel bound to offer Sacrifice by the la of nature. grant but the law of nature, written in the hearts of men. Wherefore seeing that for those 2544. years, the faithful offered visible sacrifice, according to some law: and there was no law, but the instinct of nature, proceeding from right reason, which we call the law of nature: it manifestly followeth, that external visible sacrifice is due unto God, by the law, and light of nature. 4. From hence it is, that Cain, and Abel in the Cain and Abel offered Sacrifice without a master or teacher. beginning of world, had no need of any master, or teacher, to tell, or teach them in general, that they ought to offer visible sacrifice unto God; because they were taught it by the direction of their consciences, light of reason, and wisdom given from above unto all mankind, as witnesseth S. Chrisostome in his 18. homily upon Genesis saying: Cain of the fruits of the earth offered a Sacrifice to God. Consider how the builder of nature in grafted in man the science of conscience: for I pray you tell me, who brought Cain to this knowledge? no other but the knowledge, which is in a conscious mind. He offered saith the Scripture Sacrifice to God, of the fruits of the earth, for he did know, and he did clearly know, that it was convenient or meet, to offer something of his possession to God: not that God stood in need of any thing that was his, but that he who enjoyed such a be-benefit from him, should show his gratitude. And again in the same homily he saith: Cain had no teacher nor Abel a prompter, or councillor, (to teach them to offer visible Sacrifice,) but they were both moved to this oblation, by the dictamen of their consciences, and by wisdom given from above unto mankind. In like manner S. Clement, in the 20. chapter of his 6. Book of Apostolical constitutions, affirmeth that Abel, No, Abraham, and others after them, offered Sacrifice to God only moved thereunto by the law of nature. Whereupon Eusebius Cesariensis in the 10. chapter of his first book, of Evangelicall demonstrations saith: The ancient friends of God Abel, No, Abraham, etc. offered Sacrifice, which (saith he) we ought not to think to have been a rash invention or a thing begunn after a humane manner, but rather inspired from above, sed devino potius nutu insinuatum. For which cause Tertullian in the 2. chapter of his book against the jews saith: Levites to offer Sacrifice before the levitical la. Before the law of Moses was given, which was written in Tables of stone there was a Law not written, which was naturally understood and kept by the Father's▪ for from whence was No found just, if the natural justice of the Law did not go before him? from whence was Abraham esteemed the friend of God; if not by the equity or justice of the Law of Nature? How came Melchisedec to be called a Priest of the most high God, if there were not Levites before the levitical Law, who offered Sacrifice to God? Thus Tertullian: whereby it appeareth that men by the law of nature, and dictamen of their conscience, without a Master, or Teacher or written law, are in general sufficiently instructed to offer visible Sacrifice unto God, as a means whereby they may attain unto the union of their hearts with him, who is their last end, and chiefest good. Whereupon Origen in his first book upon job saith, In the time of the Law of No, Abraham Melchisedec and job, Priests by the la of nature. nature, there were Priests who were not ordained to that office by the prescript of any written law, but taught and instructed to do it by natural wisdom. After this manner No executed the office of Priesthood: After this manner Abraham, and Melchisedec were Priests; and also after them, job himself had the office of Priesthood. Thus Origen. With whom also agreeth S. Cyprian in his treatise of the reason of Circumcision, saying: Though many of the nations of the earth, did judge Circumcision, which the jews used, to be absurd and unreasonable; yet following the law of nature, they retained the instruments of expiation, or cleansing from sin, and do immolate victim, burn fat, and pour out their vows before God, with perfumes and drink offerings. Thus S. Cyprian, whereby it appeareth, that the ancient Fathers believed visible sacrifice to be due unto God, by the law, and light of Nature. 5. Secondly, by the defects, which every one findeth in himself, natural reason doth dictate unto every one, that he is subject unto some higher superior, whose help he hath need of; which superior, call him what you will, is God. And the same natural reason, which telleth man, Reason telleth man that he must honour God, with such an honour as may not be given unto any other. that he hath a God, unto whom he is subject, and of whose help he hath need, telleth him also, that he is bound to honour this God, with the highest kind of honour, that can be given him upon earth, and acknowledge this his subjection, by such inward affection, and outward signs or symbols, as neither are, nor aught to be given unto any other, which is the external visible Sacrifice we speak of; which (as we have proved in the 4. and 5. chapters) neither is, nor yet ever was, offered unto any, but unto some true, or supposed God. Nature is the cause of these things, which are done after one manner. 6. Thirdly Aristotle in his 7. book of his morals to Eudemon, saith: That nature is the cause of these things, which are always or for the most part done after one manner; and fortune, or accident of these, which are seldom alike. Which we find true by experience, in all natural, and accidental things: as in the natural, and accidental things of the sun, moon, planets, and elements, all whose natural motions, are constant, and after the same manner; and accidental; variable, and changeable. Accident the cause of mutability. And seeing that all the sons of Adam, both faithful, and infidels, who firmly believed that there was a God, or Gods, and his or their providence over mankind, have all generally offered visible sacrifice unto some God, true or false, as I have proved in the former chapters; what reasonable man can doubt, that God of his infinite goodness, & mercies towards mankind, hath given unto mankind, a natural inclination, propension, and instinct, to offer visible sacrifice unto him, thereby to acknowledge him for his God, Corruption of nature, the cause why all offer not sacrifice. and express the inward sacrifice of his hart unto him; and that the defect of offering visible sacrifice, in those who use it not, is the corruption of nature. 7. Fourthly, we have proved in our former chapters, that people of all nations (Epicures and The impossibility of all men to agree, to offer visible sacrifice, had not the la of nature dictated it unto them. Atheists only excepted, who denied God, or Gods, and his or their providence over mankind) offered visible sacrifice, unto some true, or supposed God. And the people of all nations, who were upon the earth, could never meet together, to make an accord, or agreement, to offer visible sacrifice, no nor yet the heads, or kings of all nations, could meet together, to make this general accord, that they would all offer visible sacrifice; or if they should have all met together, yet speaking divers languages, and being of divers dispositions, and humours, they would never have all agreed. But suppose, that they should have all concurred together in one assembly, and agreed to offer visible sacrifice: yet their divers dispositions, natures, interests, reasons of state etc. would not have permitted them, to have continued, for so many thousand years, in this their agreement of offering visible sacrifice, without alteration, or change, if the dictamen of their consciences, law and light of nature, written in every man's hart, had not persuaded or compelled them unto it; as we see by experience in the contract, or agreements, which are made, but amongst some few nations, in other matters, from which they change, and fall from in few years. 8. This which hath been said, is sufficient to convince any indifferent reader, that the offering The consent of nations, is from the la of nature. of exterior visible sacrifice unto God, is due unto him by the instinct, and law of nature. For (as Cicero a heathen man, in the first book of his Tusculan questions, well observeth) In every thing, the consent of nations, is to be esteemed the law of nature. And again in the same book: The consent of nations, is the voice of nature. Wheruppon S. Augustin (in his 49. Epistle and 5. question) saith: Those who are skilful in the holy Scriptures of both The Pagans not to be blamed for offering sacrifice. Testaments, do not blame the Pagans, or heathen people, for that they build temples, ordain Priests, and offer sacrifice (because these things are taught them by the light, and law of nature) but for that, they do exhibit those things unto Idols, and devils. Thus S. Augustine. With whom agreeth S. Thomas 2. 2. quest. 85. ar. 1. saying: The offering of sacrifice, is by Sacrifice by the la of nature. the law of nature (for saith he) it proceedeth from natural reason that man should use some sensible things and offer them to God in sign, or token of due subjection, and honour: as they use to do, who offer some thing, unto their temporal lords, in acknowledgement, or manifestation of submission unto their dominion; and this is that we call sacrifice. So S. Thomas. 9 And from this instinct of nature, proceeding The division of tongues, made no division of sacrifice. from reason, which we call the law of nature, written in the hearts of all men, it came to pass, that after the building of the tower of Babel, and after that God had so confounded the tongues of all men, that they could not one understand another to consult together, what kind of religion they should follow, or after what manner, or way, they should honour God, or Gods; they all agreed, that God, or Gods, true or false, were to be honoured, and adored, with external visible sacrifice; as appeareth by the scriptures, and testimonies of all ancient times: yet were they divided, and scattered over the earth, into 55. or, as others writ, into 72. distinct nations, and tongues; so that it had been impossible, for them all to agree in general, in the offering of sacrifice, unto their true, or supposed Gods, had not the light of nature, dictamen of their consciences, and wisdom given from above unto all mankind in their creation, directed them. 10. And this dictamen, and light of nature, to Temples without sacrifice, atheistical. offer sacrifice unto their true, or supposed God, or Gods, was so inserted in the hearts of all men, that Plutark a heathen man, taught by the light of nature, in his book entitled, that there is no pleasant life according to Epicurus, saith: A temple without a sacred feast, or sacrifice, is atheistical, impious, and irreligious. So constantly were Sacrifices, believed to be due unto God, and sacred feasts, or communions to be made of things offered in sacrifice, that even heathen men, who believed that there was a God, or Gods, and his or their Providence over mankind, guided only by the law of nature, or the dictamen of every man's conscience, esteemed those to be Atheists, impious, and irreligions, who had temples, and yet had no sacrifice, nor communicated of things offered in sacrifice. And Plutark in the same place, adding a reason, why those who communicated together in their temples, and not of things offered in sacrifice, were Atheists, and impious wicked people, saith: For he that should make a sacred feast (or communion) without offering of sacrifice, standeth by the Priest, as he would stand by a cook, or buicher, gaping after meat, and that's all; whereby they contemn the sacred honour, or worship which is due unto God by the law of nature, and profane the holy society, which should be between men and God, and of men amongst themselves, and therefore are instlie esteemed Atheists, & irreligious. And this is sufficient to show unto any indifferent reader, that the offering of visible sacrifice, is due unto God, by the law, and light of nature, or the dictamen of all men's consciences, in whom the light, or law of nature is not extinct; or that without infringing the law of nature, the offering of visible sacrifice unto God, cannot be taken away, or neglected. CHAP. VII. How visible Sacrifice, was offered unto God, in the beginning of his Church upon Earth, & shallbe until the end. 1. THis being the end, why visible Sacrifices were ordained by God, that men might by them, visibly acknowledge him for their Lord God, honour him, with the honour of Latria, or divine worship due only unto him, maintain a memory of the passion of our Saviour to come, or past, and preserve peace with him, and amongst themselves; God of his goodness in the beginning of his Church upon earth, in the Law of Nature, established the offering of visible Sacrifice in man, not only by the law, and God established the offering of sacrifice. light of Nature, but also by revelation, and inspiration immediately bestowed upon Adam from himself, as witnesseth S. Athanasius in his sermon upon these words; All things are given me by my father, saying: Neither was Abel ignorant, that he ought to offer of his first begotten, for he learned it of Adam, who had it from God. For as the Scriptures say; Wisdom 10. 2. God brought Adam out of his sin, and gave him power to contain all things. Amongst which this was one, that he and his sons, and posterity, aught to offer visible Sacrifice to God in sign of homage, and subjection unto him, and union of hearts with him their Creator. Whereupon S. Chrisostome in his 18. homily upon Genesis saith, that both Cain and Abel, were moved to offer Sacrifice; By the dictamen of their consciences, and by wisdom given from above. 2. By this which hath been said, it appeareth, that the offering of visible Sacrifice unto God, was not only practised in the beginning of the world by Adam, Cain, and Abel; but also that it Sacrifice an article of faith. was an article of faith, revealed unto man by God, in the Law of Nature, even from the beginning of the Church of God upon earth, after the fall of Adam. Whereupon S. Paul faith; By faith Abel offered a greater host to God, than Cain: Heb. 11. 4. Where S. Paul signifieth unto us, that Abel believing that visible Sacrifice, as a sacred sign of the invisible Sacrifice of his heart, was grateful to God, offered a visible Sacrifice, according to this his faith, of the best things he had, and therefore was respected by God. And Cain wanting faith, and belief in this point, offered according to the defect of his faith, of his worst fruits; and therefore, God respected not his gifts Gen. 4. for without faith (as S. Paul saith) it is impossible to please God. Heb. 11. 6. 3. Now seeing that Adam and his sons, who Adam, and his Sons, first founders of the Church upon earth. were the first founders of the Church of God upon earth, used external visible Sacrifice, and external visible Sacrifice is a thing, only, chief, and above all things, due unto God, as a Sacrament, representing the inward, and invisible Sacrifice of the heart, and a matter of faith in the Law of Nature: most certain it is, that external visible Sacrifice, shall not be taken out of the Church of God, until the end of the world, seeing that as S. Paul witnesseth; Faith is always one and the same, saying: One Lord, one Faith, Ephes. 4. One faith in all times and ages immutable. 5. and not changeable, or mutable, but one, and the same spirit of faith, 2. Cor. 4. 13. Whereupon S. Augustine in his 89. Epistle to Hillarius, and 3. Question saith: Faith is not variable but one. And the true Faith shall never fail, until the end of the world; as the Scriptures affirm Mat. 13. 39 Ephes. 4. 13. and the many promises of Cod. Wherefore, seeing that visible Sacrifice was used in the beginning, and first foundation of the Church of God, upon earth, as a matter of faith, and as a thing due only to God; most certain it is, that visible Sacrifice shallbe practised until the end of the world, that we all meet (as S. Paul saith) in the unity of faith, and knowledge of the Son of God. Ephes. 4. 13. which God himself further witnesseth, saying: I the Lord, this is my name, and I will not give my glory unto an other. Isa. 42. 8. 4. Secondly CHRIST JESUS delivered himself to death (as S. Paul witnesseth) that he might Christ planted a glorious Church which could not be without Sacrifice. present unto himself a glorious Church; Ephes. 5. 26. with could not be where the honour, and worship, which is only, chief, and above all things due unto God, is taken away; such as is external visible Sacrifice, as I have proved in the precedent Chapters. And whereas some object and say that S. Paul saith: Christ offered himself once, and one host etc. we grant that Christ offered himself but once bloodily, which was upon the Cross, and but one substantial host: because the same substantial body, which was offered upon the Cross, is now daily offered, or given to God for us, as a sacred sign, of the invisible Sacrifice of our hearts, according to his commandment, saying: Do this, the same which he then did, when he took bread, and made it his Body and gave it to God for us: as I shall show more at large hereafter. 5. Thirdly the offering of external visible Sacrifice, is one of the chiefest means, whereby Sacrifice the means of peace. men preserve unity, peace, and society with God, and amongst themselves, as I have proved in the 2. Chapter, and therefore this could not be taken away by our Saviour, the end of whose coming, into the world, was chief to plant peace, and preach, as S. Paul saith: Peace to them that were far of, and peace to them that were nigh: Ephe. 2. 17. And God is not the God of dissension, but of peace: 1. Cor. 14. 33. 6. Fourthly, Adam and his sons lived in the law of nature and instituted external visible Sacrifice in the Church of God upon earth, according to the Law of Nature (no other law being then published, or known, as all divines generally Sacrifice instituted by the Law of Nature. hold) and the law of nature being inserted, and engrafted by God, as S. Paul saith: Rom. 2. 15. in the hearts of all men, for them to follow, as a rule of justice, and an instinct of nature, proceeding from reason, as an everlasting covenant, between God and Man: Isa. 24. 5. Certain it is, that our The Law of Nature immutable. Saviour, could not take away external visible Sacrifice, from amongst men, and move them to violate the Law of Nature, or change it, in the hearts of all men: seeing that as S. Paul saith: He continueth faithful and cannot deny himself: 2. Tim. 2. 13. to change his divine decrees, and alter the Law of Nature in all men, or change the natural divine instinct, which he hath engrafted in all men to follow, even from the first beginning, of his Church upon earth; which Lactantius in his 6: Book, and 8. Chapter of divine Institutions observeth out of the 3. book of Cicero's commonwealth saying: Cicero almost with a divine voice, hath in these words described the Law of Nature, saying: The Law of Nature, is right reason agreeable Description of the Law of Nature. to nature, spread amongst all men, constant, and everlasting: To this Law it is not lawful to add any thing, or to take away. Thus Lactantius and Cicero of the Law of Nature. Wherefore seeing that visible Sacrifice was instituted by the Law of Nature, most certain it is, that our Saviour, came not to take it away; but to institute it in better terms: with he did when taking bread he gave thanks, and broke, and gave to the Apostles, saying: This is my Body which is given for you (to God) do this for a commemoration of me. In like manner the Chalice also, after he had supped, saying: This is the Chalice, the New Testament in my Blood, which is shed for you (to God) This do ye as often as you shall drink, for a commemoration of me. Wherefore, we may justly complain of these, who persecute the offering of visible Sacrifice unto God, in the words with the Prophet isaiah used, when he complained of the jews, for violating the Law of Nature, saying: The earth is infected with the inhabitants thereof, because they have transgressed the Laws, changed right, dissipated the everlasting covenant: Isa. 24. 5. 7. Fiftly, the Prophet Daniel, promiseth that external visible Sacrifice shall be offered unto God, in the Church of God, until the end of the Sacrifice to last until the end of the world. world saying: And in the half of the week, shall the host and the Sacrifice fail, and there shallbe in the Temple, the abomination of desolation, even to the consummation: Daniel 9 27. Again. The continual Sacrifice shallbe taken away, and the abomination of desolation shallbe set up: Dan. 12. 11. And our Saviour himself, setting down the time when this Prophecy of Daniel, shall be fulfilled, and when there shallbe no more hosts, nor Sacrifices offered to God, in his Church upon earth, saith: And when you shall see, the abomination of desolation, which was spoken of by Daniel, standing in the holy place, etc. immediately afther the tribulation of those days, the Sun shallbe darkened, and the Moon shall not give light, and the Stars shall fall from heaven. Math. 24. And so forth describeth the day of judgement; signifying, that external visible Sacrifice, shallbe offered in the Church of God, until a little before the consummation of the world. 8. Sixtly, God Almighty promised, saying: I will send of them, which shall be saved, to the Gentiles, into the Sea, into Africa, and Lydia into Italy, and Greece, to the Lands far of, to them that have not Priests and Levits shallbe always in the Church to offer Sacrifice. heard of me, and have not seen my glory: And they shall show forth my glory to the Gentiles; and they shall bring all your Brethren, of all Nations, a gift to our Lord. And I will take of them to be Priests and Levits, saith our Lord: because as a new Heaven, and a new earth, which I make to stand before me, saith our Lord, so shall your seed stand, and your name: Isa. 66. 19 Where we see, that God almighty promiseth to make Priests, and Levits, (whose office is to offer, and assist at the offering of visible Sacrifice) of the gentiles converted unto Christianity, and that their seed shall not fail until the end of the world. Whereupon S. Augustin in the 21. Chapter of his 20. Book of the City of God alleging this place, saith: God compareth the converted Gentiles, as it were by a similitude, unto the Children of Israel, offering unto him their hosts, or Sacrifice, with Psalms in his house, or Temple, which the Church doth now every where: and hath promised, that he would take of them Priests, and Levits for himself; which now we see done: for now Priests, are not by succession of flesh, and blood, according to the order of Aron: but as it ought to be in the new Testament, where Christ is the chief Priest, according to the order of Melchisedech; thus S. August. 9 Seventhly, God promised by the Prophet jeremy, saying: Behold the days shall come, saith our Lord, and I will raise up the good word, that I have spoken to the house of Israel etc. This is the name they shall call him; the lord of our just one &c and of Priests and Levits, there shall not fail, from before my face, a man to offer Holocausts, and to burn Sacrifice, and to kill victim all days. jerem. 33. 14. Whereupon Theodoret in his interpretation of this place, saith: We see the event of this Prophecy, for the new Testament, being given, according to the divine promise▪ The Priesthood according to the order of Melchisedech is also given, which whosoever have obtained, do offerr unto God reasonable Sacrifice. 10. Eightly, S. Paul commandeth all Christians, No communion without Sacrifice. saying: As often as you shall eat this Bread, and drink the Chalice, you shall show the death of our Lord until he come. 1. Cor. 11. 26. and our Lord died, offering up himself to God, in an external visible Sacrifice, as our adversaries do grant; whereby it is manifest, that exterior visible Sacrifice by the command of the Scriptures, shall last until the later day. 11. Ninthly, external visible Sacrifice, being a thing only, and chief, above all things due unto God, and given unto God, by the consent of all Nations, thereby to acknowledge him for our lord God, and maintain our union, and society with him, and amongst ourselves. And Antichrist at his coming, as S. Paul faith: shall exalt himself Antichrist shall take away public Sacrifice. above all that's called God, or that is worshipped; so that he shall sit in the Temple of God, showing himself as if he were God. 2. Thes. 2. It necessarily followeth that Antechrist shall not only as our Saviour foretold (in the 24. of Matthew and the Prophet Daniel in the 9 and 12. Chapters of his Prophecies) take away, the offering of external visible Sacrifice unto the true God: but also from all Idols, that there shallbe no external visible Sacrifice, publicly offered unto any Idol, or devil, but unto him only; who will secretly worship the devil Mahuzim; Daniel. 11. and so he shall publicly exalt himself, as the Scriptures say above all that is called God, or that is publicly worshipped. Whereupon S. Ireneus in his first Book against Heresies, and 25. Chapter saith; He shall put down Idols, to persuade others, that he is God, and to magnify himself, who will be an Idol, that will have in it, the diverse errors of all other Idols. 12. Moreover S. Ireneus, speaking of the Cruelty In the time of Antichrist the faithful who offer Sacrifice, shallbe forced to fly. of Antichrist, in putting down the external visible Sacrifice, in the Church of God, in his first Book of Heresies, and 25. Chapter, saith: In the time of the tyranny of Antichrist, the saints who offer pure Sacrifice unto God, shallbe forced to fly away. And in the half of the week, shallbe taken away, the Sacrifice, and the Host; and the abomination of desolation, shall be unto the consummation of time. With whom also agreeth Hippolytus the Martyr (an ancient Father who lived about the year 220. after the nativity of our Saviour) in his book of the consummation of the world saying: In the time The mourning of the Church after sacrifice is taken away by Antichrist. of Antichrist, the Church shall mourn, with great sorrow because there shall be in it neither oblations, nor offerings, nor incense, nor worship, grateful unto God but the sacred Churches, shallbe like Cottages, the pretions' Body and blood of Christ, shall not be extant in those days; the Liturgy or Mass shallbe put down, singing of Psalms shall cease, and reading the Scripture shallbe taken away. 13. And the like affirmeth S. Ephrem in his treatise of Antichrist, saying: Before the end of the world at the coming of Antichrist, the whole Church of Christ shall mourn with great sorrow, for that the divine oblation, and sanctification shallbe no more offered to God: then Sacrifice to cease in the time of Antichrist. the holy mystery of Priesthood shall cease; after three times, and a half shall be fulfilled in the power, and work of the wicked Antichrist, and all scandals of the world benig consumed, as our Saviour spoke by his own proper mouth, then shall come the later day. So S. Ephren who lived about the year 370. after the nativity of our lord. And with these aforesaid Fathers agreeth S. Chrisostom in his 49. homily upon S Mattew saying: For three years and a half the Sacrifice of Christians shallbe taken away by Antichrist, the Christians flying from him into the deserts, there shallbe none to enter into the Churches, or to offer Sacrifice unto God. S. Hierome in his commentaries upon the 9 of Daniel is of the same mind saying: Hippolytus putteth the last week in the consummation of the world etc. whereof it is said: God will confirm the covenant one week unto many, and in the other three years, under Antichrist, the host and Sacrifice shall cease. Thus those Fathers of the extirpation of visible Sacrifice, out of the Church of God by Antichrist. 14. Now seeing that Antichrist at his coming (as both Scriptures and Fathers do testify) shall put down external visible Sacrifice; in such sort, as that for a time, there shallbe no external visible Sacrifice, publicly offered to God upon earth, and that Antichrist, is not to come, until Antichrist is to reign three years and a half. the end of the world, as witnesseth our Savouir in the 24. of S. Matthew; and Dan. 7. and to reign but three years and a half before the consummation of the world, as affirmeth the aforesaid Hippolytus, in his said book of the consummation of the world; S. Ireneus in his 5. book, against Heresies towards the end; S. Hierome upon the 7. Chapter of Daniel: S. Cyril in his 25. Catechesis: and S. Augustin in the 23. Chapter of his tenth book, of the City of God, and others: it is manifest, Visible sacrifice taken away, the world shall end. that external visible Sacrifice, shallbe offeto God, in the Church of God, until the end of the world; and it being wholly taken away, which is only, chiefly, and above all things due unto God, then shall come the consummation of the world by fire, which shall burn, and destroy all these things, which are upon earth. Man ceasing to honour God, with that honour, which is due only unto him, as he is God, and Creator of all things, God will destroy man, out of the face earth, and all things else, which upon earth, he created for man. So those who deny, and persecute the offering Those who deny Sacrifice, hasten their own torments. up of external visible Sacrifice unto God, do but hasten the destruction of the world, and the everlasting damnation of their own souls, and bodies, to the verifying of the saying of the Prophet: The sinner is taken in the works of his own hands: Psal. 9 17. he is fallen into the pit, which he made. Psal. 7. 16. and so doth but, as saith the Apostle; heap to himself wrath, in the day of wrath: Rom. 2. 5. which our Saviour himself also further signifieth saying: The bread which I will give is my flesh, for the life of the world. joh. 6. 51. As when the life of a man is quite taken from his body, the body dieth, and by degrees, returneth unto that which it was in his first creation, which is slime, dust, and ashes; so when the exterior visible Sacrifice, and Sacrament, shall be quite taken away, for which God spareth the world; then the world shallbe destroyed by fire, and shall return to be as it was: In the beginning, when God created heaven and earth, and the earth was void, and vacant, a darkness was upon the face of the earth; Gen. 1. 1. And shall so remain, until God create a new heaven, and a new earth, which shall stand for ever. Isa. 65. 17. Isa. 66. 22. CHAP. VIII. The reasons why our Saviour would not take away, visible Sacrifice out of the Church but establish it in better terms. FIrst, for that it shall be the work of Antichrist, Antichrist shall take away Sacrifice. to put down the daily Sacrifice as I have proved in the last Chapter, and there fore to make Christ, to put down all special external Sacrifice, were to make him Antichrist. Secondly all other outward acts, observances, and worships, may be used, and given unto men; only visible Sacrifice is due unto God, as he is God, and Creator of all things, as I have proved, in the former Chapters. Wherefore, if our Saviour Sacrifice taken away, Religion is destroyed. should have taken away, the offering of visible Sacrifice unto God, he had taken away Religion, for Religion is a virtue, by which men do give due worship, and honour unto God, as witnesseth S. Thomas in his Secunda Secundae quaest. 81. art. 1. Whereupon S. Cyprian, in his book of our Lord's Supper, saith: Religion is destroyed, when there resteth no more Sacrifice to be offered: for as S. Augustin saith, in the 21. chapter of his 20. book, against Faustus: The offering of Sacrifice, doth belong Sacrifice is divine honour or only due to ditie. unto the worship of Latria, which is a service properly due unto divinity. Again, in the same book, and chapter, he saith: Sacrifice is divine honour. Wherefore, if our Saviour had taken away, the offering of visible Sacrifice; he had taken away the divine honour which properly belongeth unto God, and had destroyed Religion. 2. Thirdly, if our Saviour had taken away visible Sacrifice, out of his Church; he had taken away Priesthood: for by the law of nature, nations, Sacrifices taken away Priesthood is destroyed. and written law, and law of grace, Priests were ordained to this end, that they might offer external visible Sacrifice unto God as we see by experience, in all times, and in all nations, for at all times, and in all nations, those who believed, that there was a God, and his providence over mankind, knew by the dictamen of right reason, and nature, that they were to honour, and worship God, with visible Sacrifice, as a thing only, and above all things belonging unto him, as their God, and Creator, as I have showed in the 6. Chapter; and also knew by the same light of nature, that every one was not fit to execute that office, or could tell how to do it: wherefore they chose some, who publicly should for the whole assembly, or company, perform that act. Whereupon S. Paul saith: Every high Priest is taken from amongst men, that he may offer gifts and Sacrifices. Heb. 5. 1. Again, for every high Priest is appointed to offer gifts, and hosts, wherefore it is necessary, that he have something that he may offerr Heb. 8. 3. Whereby we see, that if our Saviour, had taken away the offering of external Sacrifice unto God, he had also taken away Priesthood: which S. Ephrem in his treatise of Antichrist further witnesseth, saying in the time of Antichrist, for that the divine oblation, and sanctification shallbe no more offered to God, than the holy mystery of Priesthood shall cease. 3. Fourthly, the Priesthood being taken away, Priesthood being taken away the la is destroyed. the law also is translated, and taken away, as witnesseth S. Paul, saying: The Priesthood being translated, it is necessary that a translation of the law be made; Heb. 7. 12. Wherefore, if our Saviour, had not instituted a visible Sacrifice in his Church, he had not been a lawgiver, as the Scriptures call him: james 4. 12. but a law destroyer. And from hence it is, that S. Ireneus, in the 15. Chapter of his ●5. book against Heresies, saith: That Antichrist Antichrist without a la. shallbe with out a law, as an Apostata: because he shall take away all public visible Sacrifice, and Priesthood, on which the law dependeth, for as the Scripture saith: The Lips of the Priest, shall keep knowledge, and the law they shall require of his mouth: Math. 2. 7. He that shallbe proud refusing to obey the commandment of the Priest, that man shall die. Deut. 17. 12. Whereupon the Prophet Osee, when he would express, the wickedness of the Children of Israel, in whom there was no truth, nor mercy, nor knowledge of God; but cursing and lying, and manslaughter, and theft, and adultery etc. saith: Thy people are as those who gainsay the Priest. Osee 4. 4. Whereby it is manifest, that if our Saviour had taken away external visible Sacrifice, he had taken away the Law. 4. And for this cause, lest that the Church of God, should at any time, be without a religion, or law, our Saviour presently after he had finished, the Sacrifice of the Paschal lamb, took bread and gave thanks, and brak, and gave to his Apostles, saying: This is my Body which is given for you (to God) Luc. 22. 19 And instituted the Sacrifice of the new law, and said to the Apostles and their successors. Do this (that is give my body to God for you) in commemoration of me, lest that his Church should be at any time, without a special visible exterior Sacrifice, Religion, and Law. 5. If our Saviour, in the new law, had not instituted a proper visible Sacrifice, wherewith God might be worshipped by men in the time of the When Sacrifice is taken away, the chief visible honour due unto God is taken away. new law, as he was in the old, but had wholly taken external visible Sacrifice out of his Church, he had left no external visible act of Religion, whereby men might have adored God, as God, and had deprived his eternal Father, of the greatest external visible worship, and honour which he had upon earth, that is to say, the worship of Latria, by offering external visible Sacrifice unto him; which is absurd, seeing our Saviour, came to add honour unto his etternall Father, and not to diminish it joh. 8. 49. 6. Sixtly, the law of nature, and nations, and written law as I have proved in the former chapters, teach us, to offer external visible Sacrifice unto God, thereby to acknowledge his sovereignty, and supreme power over us; and our Saviour came not to break the law, but to fulfil it. Math. 5. 18. 7. In the communion of the old law, there was a Sacrifice, to represent the Sacrifice of our Saviour upon the Cross to come as witness the Scriptures, Exod. 12. 6. and Fathers, as S. chrysostom in his 61. homily to the people of Antioch; S. Augustine in the 18. Chapter of his first book against the adversaries of the la and the Prophets; therefore, there must be also a Sacrifice, in the communion of the new law, to represent the Sacrifice of our lord upon the Cross past: seeing (as I have said before) our Saviour came not to break the law, but to fulfil it. And as the Children Sacrifice as necessary in the new law, as in the old. of God, who lived before the Passion of Christ, stood in need of a Sacrifice in their communion, to represent the Sacrifice of Christ upon the Cross to come, and to apply the merits of the said Sacrifice unto them: So the Children of the Church of God, who live after the Passion of Christ, stand in need of a Sacrifice in their communion, to represent the Sacrifice of our Saviour upon the Cross past, to apply his merits unto them, who was slain (as S. john saith) from the beginning of the world. Apoc. 13. 8. And as many as were saved, in the law of nature, or written la, or shallbe saved in the law of Grace, all were, and shallbe saved, by the merits of the passion of our Saviour, and his Sacrifice upon the Cross. And therefore, if in the la of nature, and written la, they had need of external visible Sacrifice, to apply the Passion of our Saviour unto them; so likewise, have we in the new la, seeing that the old la was a figure of the new, 1. Cor. 10. 6. Whereupon S. Augustine in the 18. chapter of his 20. book against Faustus saith: At this present, Christians do celebrate the memory of the sacrifice of Christ passed (upon the Cross) by the most holy oblation of the body and blood of Christ. 8. The chiefest act, whereby our Saviour redeemed us, was his offering, or giving himself to God for our Redemption, according to his word, saying: I yield my life for my sheep, joh. 10. 15. Sacrifice taken away, the commemoration of our Saviour's passion is also taken away. Against: Christ gave himself for us, that he might redeem us. Tit. 2. 14. Wherefore, if our Saviour, had taken away all external visible Sacrifice, out of his Church; he had left in deeds or actions no express commemoration of his Passion. 9 God Almighty, threatneth it as a great To be deprived of Sacrifice, is threatened as a punishment. plague to the people of Israel, to take away from amongst them, for their sins, Sacrifices and Altars, saying: Many days shall the kingdom of Israel, sit without King, and without Prince and without Sacrifice, and without Altar, etc. And after this, the children of Israel, shall return, and shall seek the lord their God, and his goodness in the last days: Osee. 34. Where we see, that God himself, accounted it a great plague, for the Children of Israel to be without Sacrifice, and Altar, as they are, and shallbe, until a little before the last days, according to this prophecy; and at the last days, they shall seek the Lord their God, and his goodness, and become Christians, and have Sacrifice, and Altars. Wherefore, if our Saviour, should have planted his new la, and Testament, without any external visible Sacrifice, or Altar, the new la had been a la, and Testament of greater anger, wrath, and punishment, than was the old law, and not a law of greater grace, and favour, which is repugnant to the promises, saying: Christ came to preach the acceptable year of our Lord: Psal. 71. 1. Luc. 4. 19 Insomuch as S. Paul speaking of this time of grace, saith: Behold now is the time acceptable, behold now the day of salvation. 2. Cor. 6. 2. etc. 10. As I said in the 2. Chapter, two things have always been, highly esteemed amongst men, the honour of their God, and their unity, peace, and society with him, and amongst themselves, and these two have been chiefly maintained amongst men of all nations, by offering visible Sacrifice unto God, and after by eating or communicating of the said Sacrifice amongst themselves, as I have proved in the 2. chapter; By Sacrifice peace and unity is preserved. and our Saviour came not to take away peace, unity, and society of men with God, or amongst themselves, but to plant it, saying: Not for the Apostles only do I pray, but for them also, that by their word, shall believe in me, that they all may be one, as thou (Father) in me, and I in thee, that they also in us, may be one, that the world may know, that thou hast sent me: joh. 17. 20. 11. God Almighty promised, by the Prophet jeremy, that visible Sacrifice should never be taken away, saying: Of Priests, and Levits there shall not fail from before my face a man to offer Holocausts, and to burn Sacrifice and kill victim all days: jer: 33. 18. According to which promises, S. Paul commandeth the Christians, to offer Sacrifice saying: you shall show the death of our Lord until he come: 1. Cor. 11. 26. who died, offering up himself in a visible Sacrifice, as our adversaries will confess. 12. If our Saviour, had taken away the offering of visible Sacrifice to God, and had instituted a communion, by taking, an eating, a peace of bread, and apprehending Christ in heaven by Without Sacrifice there is no difference between the communion and eating of common meat. faith, he had made no difference, between the eating of common meat, and the communion; for every one who eateth or drinketh piously like a Christian, and not like a beast, apprehendeth God or CHRIST JESUS our Lord in heaven, by the hand of faith, as author, and giver of that meat, as often as they eat, or drink. 13. The offering of visible Sacrifice, in general unto God, was a matter of faith, planted in the Church of God upon earth, even from the first foundation of the Church of God upon earth, after the fall of Adam, as I have proved in the last Chapter; and faith is one, and unchangeable, as also there I have proved. Whereby it is sufficiently Our Saviour changed not the faith, but ceremonies of the old Law. manifest, unto any indifferent Reader, that our Saviour at his coming, did not, nor would take away, out of his Church which he founded upon earth, external visible Sacrifice: but took away only the ceremonial law, and planted external visible Sacrifice, in more worthy gifts, as made surety of a better Testament. Heb. 7. 22. 14. And to conclude, all the known world (as I have proved in the 2. and 3. chapters) at the time of our Saviour, offered visible Sacrifice unto some God true, or false, thereby to adore him with the honour of Latria, or honour due only unto God, and signify the Sacrifice of their hearts unto him, and union with him. Wherefore if our Saviour, had quite taken away the offering of visible Sacrifice to any God: some jew, or gentle would have accused him, or the Apostles, of it; Our Saviour never accused of taking away Sacrifice. which we never read that they did; yet the jews so highly esteemed visible Sacrifice, as they accounted it a punishment, or curse, to be without it, as appeareth, Dan. 9 27. the 11. 31. and the 12. 11. Osee. 3. 4. joel. 1. 9 and the Gentiles esteemed it a sin worthy of death, to abuse it; as witnesseth Plato in his 10. Dialogue, and a sign of atheism and impiety to neglect it; as testifieth Plutark in his book entitled, That there Epicurus only for fear offered Sacrifice contrary to his doctrine. is no pleasant life according to Epicurus, who in doctrine and words denied the offering of visible Sacrifice, but not in practice, for fear of the common people, and not to displease the Athenians: as witnesseth Cicero in his books of the ends of good and evil, of Tusculans quest. and of the nature of the God; and Plutark in his book against Coletes an Epicure. Wherefore, seeing that it was a thing impossible, and altogether incredible, that our Lord and Saviour JESUS CHRIST, should quite take away the offering of external visible Sacrifice to God: for the good of those, who are deceived, to the violating of Religion, contempt of God, and damnation of their poor souls; it willbe worth our labour, yet more exactly to handle this matter, and seek out how, and what visible Sacrifice, our Saviour appointed for his followers to use in his Church upon earth, which by God's grace, I will do in the ensueing chapters. CHAP. IX. Our Saviour was to be a chief Priest of the order of Melchisedech, and to offer unbloody Sacrifice in his body, and blood, under the forms of bread, and wine until the end of the world. 1. THe Prophet David speaking of the Priesthood of our Saviour, in the 109. Psal. and 4. Ver. according unto our account, Christ's Priest hood forever of the order of Melchisedech was to be performed upon earth. and 110. according to the account of Protestants, and Puritans, saith: Our Lord hath sworn, and it shall not repent him: thou art a Priest forever according to the Order of Melchisedech. This to be spoken of our Saviour, S. Paul witnesseth; Heb. 5. 6. 10. Heb. 6. 20. So here we have, that our Saviour was to be a Priest, not for once, or for a little while as upon the Cross, but as long as the world shall last, until Eternity come; or as the Apostle saith until Christ shall come to judgement, 1. Cor. 11. 26. For these words forever, everlasting, are many times taken for as long as the world shall last, or for a long time, as Levit. 25. 46. Exod. 15. 18. Exod. 21. 6. Exo. 31. 16. Levit. 23. 31. Eze. 26. 21. And S. Hierome in his commentaries upon the 26. of Ezechiel, and 21. Ver. and upon the first to the Gal: and 4. Ver. affirmeth, that the hebrew word Leolam, which is here translated (forever) doth not signify, the eternity of the other life, but the whole time of this life, or as long as the world shall endure, etc. 2. The end, and use of Priesthood and offering The use of Priesthood and sacrifice. up of Sacrifice, is as S. Paul, saith: Heb. 5. 1. to obtain remission of sins: but after the day of judgement, and end of this world, there willbe no more any remission of sins: wherefore, it were in vain to say, that Christ were a Priest forever, in the other world of eternity, according to the order of Melchisedech: seeing that in the eternity of the other life, there is no remission of sins, or use of Priesthood, or Sacrifice according to the order of Melchisedech; which S. Paul further signifieth, saying: Where there is no remession of sins (as in the eternity of the other life) now there is not an oblation for sins. Heb. 10. 18. Again, S. Paul sayith: Every high Priest, is appointed, that he may offer gifts, and hosts, wherefore it is necessary, that he also have something, that he may offer. Heb. 8. 3. But it were absurd to say, that Christ in heaven offered Sacrifice, hosts, or gifts, according to the order of Melchisedech, seeing that in heaven, earthly Sacraments, and Sacrifices, which are represented under outward corruptible material signs, do cease, by reason of the imperfection, for in heaven is no imperfection, 1. Cor. 13. 10. 3. And S. Paul, speaking of the Priesthood of our Saviour, according to the order of Melchisedech, saith: If then consummation was by the Leviticall Priesthood, what necessity was there yet of an other Christ a Priest of the order of Melchisedech, and not of Aaron. Priest, to rise according to the order of Mechisedech, and not to be called according to the order of Aaron, for the Priesthood being translated, it is necessary, that a translation of the law, also be made, for Christ of whom these things be said, is of another tribe, of the which none attended on the Altar. Heb. 7. 11. Where we Chriests' Priesthood to be performed on earth. see that our Saviour's Priesthood according to the order of Melchisedech was to be performed upon earth, as the Priesthood according to the order of Aaron was performed upon earth, and the law was translated upon earth, and the tribes, and Altars were upon earth. 4. Neither can this prophecy be understood of This Prophecy not understood of the Sacrifice upon the Cross. our Saviour's Sacrifice upon the Cross, for that was but once offered; Heb. 10. 10. and if the Scriptures, here should speak of the Sacrifice of the Cross, it should say, thou art a Priest for once, and not say, thou art a Priest forever. Secondly S. Paul, saith: Other Priests by death were prohibited to continue, but Christ for that he continueth forever, hath an everlasting Priesthood. Heb. 7. 23. But as our Saviour offered himself in Sacrifice upon the Cross, he was neither everlasting, nor immortal, but mortal and died, and therefore, as he was offered upon the Cross, he was by death prohibited to continue, aswell as other Priests: wherefore it cannot be said, that Christ is a Priest forever, according to the order of Melchisedech, because he offered himself upon the Cross. 5. The Sacrifice of our Saviour upon the Cross, was bloody, and rather according to the order of Aaron then Melchisedech, of which order our Saviour was not, as S. Paul witnesseth, saying: Christ Our Saviour was not a Priest of the order of Aron. was not called according to the order of Aaron. Heb. 7. 11. Wherefore, seeing that our Saviour was to be a Priest to offer Sacrifice unto God, until the end of the world, and that there neither is, nor hath been, any other Sacrifice offered in the Christian Church; but that which amongst Christians No Sacrifice amongst Christians but that of the body and blood of our Lord. is called the Sacrifice of the body, and blood of our Lord, as all the Christian Church, service, books, Histories, Chronicles, and testimonies of ancient time bear witness; what Christian man can deny that our Saviour, was to be a Priest forever to offer this Sacrifice of his body and blood, by himself, his Apostles and their Successors, until the end of the world, and that this oath of God, is fulfilled, in offering, or giving to God, his body, and blood, under the species of bread, and wine, according to his command, at his last supper, when taking bread, he gave thanks, and broke, and gave to the Apostles, saying: This is my body which is given for you. (to God) And in like manner the Chalice after he had supped, saying: This is the Chalice of the new Testament in my blood, which is shed for you (to God) Luc. 22. Do this (the same which he then did) for a commemoration of me: especially considering, that these his words are so plain, and manifest; and no where else, we find, that our Saviour either offered unbloody Sacrifice according to the order of Melchisedech, or commanded any of his followers to offer unbloody Sacrifice, but at his last supper: and the Christian world, now for 1600. years, hath generally believed, that at his last supper, our lord offered unbloody Sacrifice, and gave his body and blood to God for us after an unbloody manner, as in part I have proved in the 2. Chapter, and shall prove more at large hereafter. 6. Neither doth this hinder, the fulfilling of this oath of God in our Saviour, for that he is not visibly now upon earth, to execute Priesthood according He who commandeth a thing to be done, is said rather to do it then his officer. to the order of Melchisedech: for when a thing is done by commandment of another, who hath lawful power, and authority to command, and virtue to execute what is commanded: he who commandeth, is rather said to do the thing commanded, than his officers, or ministers, who do it by his authority power, and command. So our Saviour commanding the Apostles, and their Successors, to give his body to God for us, and shed his blood to God for us, and they doing it by his authority, power, and command; he may be rather said, to give his body, and shed his blood to God for us and offer Sacrifice, than Bishops, or Priests, who do it but as his officers, and by virtue of his power, authority, and command. 7. The Scriptures supposing Melchisedeches Melchisedeches Priesthood, supposed by the Scriptures to be well known. Priesthood, and Sacrifice to be well known, many times say, that Christ shallbe a Priest forever according to the order of Melchisedech: yet of Melchisedeches Priesthood and Sacrifice, we have in the Scriptures no more, but Melchisedech brought forth bread and wine, for he was the Priest of the most high: or: And he was the Priest of the most high: Gen. 14. 18. Whereby it is manifest, that he brought forth bread, and wine to offer it unto God in Sacrifice; seeing that no where else, there is made any mention of any thing, he could offer to God in Sacrifice, whereby his order might be known: neither can it be said, that he brought them forth only to feed Abraham, and his soldiers, who were filled with the victuals, and spoils of 4. kings, and gave the tithe thereof unto Melchisedech, as appeareth in the same chapter; and than it had binns needles to add, that he was a Priest of the most high, and how he blessed Abraham. 8. Secondly, the Ancient jews affirm, that Melchisedech offered Sacrifice in bread and wine; The Ancient jews affirm that Melchisedech offered Sacrifice in bread and wine. as Rabbi Samuel upon the 14. Chapter of Gen. saying: He set forth the acts of Priesthood, for he was sacrificing bread, and wine to God. Rabbi Phinees upon the 28. of Numbres, saying: In the time of the Messiah, all Sacrifices shall cease, but the Sacrifice of bread, and wine shall not cease, as it is said: Gen. 14. For Melchisedech the King Messiah, shallbe exempted from the cessation, of the Sacrifices of bread and wine, as it is said, in the 110. Psal. thou art a Priest forever, according to the order of Melchisedech. Rabbi Moses Hadarsan upon the 14. of Gen. saying: Rabbi the son of Enachinam, said that this Melchisedech was Sem, the son of No: but what is the meaning of this; that he brought forth bread and wine? by this he shown, that he taught the act of his Priesthood, which was to sacrifice bread and wine. And this is it which is said in the Psal: Our Lord hath sworn, and it shall not repent him, thou art a Priest forever, according to the order of Melchisedech. And Philo judaus in his book of Abraham toward the end, saith: that Melchisedech sacrificed in bread and wine for the victory of Abraham. And Galatinus in his 10. book of the secrets of Catholic verities, and Genebrard in his Chronologie upon Melchisedech, cite certain Rabbis, who translate these words of the 14. of Gen. and 18. Ver. thus; Melchisedech offered bread and wine: The Catholic Church translateth them, brought forth bread wine (and assigning the cause, saith) for he was Priest of the most high: as if she should say, that this was his office, to offer bread and wine in Sacrifice to God. And Theodorus Bibliander a Protestant in his 2. book of the Trinity and 89. leaf, confesseth, that it was a general received opinion amongst the ancient jews, that as the coming of the blessed Messiah, all legal Sacrifices were to cease; and that only the Sacrifice, they called Theoda, of thancksgiving, praise, and confession, was to continue, with was to be performed in bread and wine, as Melchisedech king of Salem and Priest of the most high God, in the time of Abraham, brought forth bread, and wine. 9 The ancient Fathers were of opinion, that The Ancient Fathers affirm that Melchisedech offered Sacrifice in bread and wine. Melchisedech sacrificed in bread and wine, and that our Saviour was to fulfil the Type in Melchisedeches sacrifice, by offering up his body, and blood in Sacrifice to God, under the forms of bread and wine. As S. Cyprian in his 63. Epist. saying: Our Lord jesus, offered a Sacrifice to God the Father, and offered the same that Melchisedech did that is bread and wine, that is his body, and blood. S. Ambrose upon the 109. Psal. saying: Christ by the mystery of bread and wine, is made a Priest forever, according to the order of Melchisedech. S. Hierome in his 17. Epist. to Marcelia, chapter 2. saith: Melchisedech then in type of Christ, offered wine and bread, and dedicated the Christian mystery, in the body, and blood of our Saviour. And with these Fathers, doth agree S. Augustin in his first Sermon upon the 33. Psal. saying: In the old law, you know that the Sacrifice of the jews, was according to the order of Aaron, in the slaughter of beasts, and that in a mystery; for then the Sacrifice of the body, and blood of our Lord, which the faithful, and those who read the Scriptures know, was not instituted, which Sacrifice is now dilated over the whole globe of the earth. Propound therefore, before your eyes, two Sacrifices, that according to the order of Aaron, and this according to the order of Melchisedech, etc. The Sacrifice of Aaron, was taken away, and the Sacrifice according to the order of Melchisedech, entered in his place: and the jews adbering unto that Sacrifice, which was according to the order of Aaron, embraced not the Sacrifice which was according to the order of Melchisedech, and so lost Christ. Thus S. Augustin. 10. Of this opinion, where both the Greek, and Latin Fathers, abundantly cited by Coceius, in his 2. tome, and 6. book. Insomuch that Doctor Fulk a Puritan in the 99 leaf of his book against Saunders saith: I confess that diverse of the old Fathers were of opinion, that the bread and wine brought forth by Melchisedech, was Sacrificed by him. And Doctor Whytaker in the 818. and 819. leaf of his book against Duraeus; and Caluin upon the 7. chapter to the Hebrews, confess, that the ancient Fathers, were of opinion, that Melchisedech sacrificed in bread and wine. Wherefore seeing that our Saviour was to be a Priest, until the end of the world, of the order of Melchisedech, and to fulfil the type in the Sacrifice of Melchisedech, and Melchisedech offered Sacrifice in bread and wine, no indifferent man cann doubt, whether our Saviour were to be a Priest, or no, to offer his body, and blood in Sacrifice, under the forms of bread and wine, until the end of the world: seeing that he instituted such a Sacrifice, and commanded, such a kind of Sacrifice, to be used in commemoration of him, until the end of the world, and such a Sacrifice hath been used now amongst Christians 1600. years. Wherefore I conclude this chapter with the words of S. Athanasius in his oration de fide maiore, cited by Theodoret in his second Dialogue, saying: It is a body whereunto he said, sit at my right hand; unto which body, the devil, the wicked powers, and the jews Christ a Priest by offering his body. were enemies, by which body he was a high Priest, and an Apostle, so termed for that mystery, which he delivered unto us saying: This is my body which is broken for you; and this is my blood of the new Testament, not of the old, which is shed for you. Thus S. Athanasius. And this is sufficient to show that our Saviour was to be a chief Priest of the order of Melchisedech to offer unbloody Sacrifice in his body and blood, under the form of bread and wine, until the end of the world, to the fulfilling of this Prophecy, which saith: Thou art a Priest forever, according to the order of Melchisadec. Psal. 109. 4. CHAP. X. At the coming of the Messiah, unbloody Sacrifice in the body, and blood of our Saviour, was to be offered every where, upon Altars, amongst the converted gentiles. 1. THe Prophet Malachi, speaking of the state of the Church, after the coming of the Messiah, and conversion of the Gentiles, saith: Who is there among you, (jews) that will kindle fire at my altar for naught; I have no will in you, saith the lord of hosts; and gifts I will not receive of your hand; for from the rising of the sun, even to the going down, great is my name among the Gentiles, and in every place there is sacrificing, there is offered to my name a clean oblation: because my name is great among the Gentiles. Malach. 1. 10. 2. Here first we have, that after the coming of Sacrifice was to cease among the jews at the coming of the Messiah. the Messiah, the visible external Sacrifice, which the jews offered upon Altars, should cease; which we find true by experience. For it is to be noted, that it was not lawful for the jews, to offer Sacrifice in any place, but at Jerusalem. Deut. 12. 11. which being destroyed, by Vespasianus and Titus, soon after the Passion of our Saviour, and the jews exiled from thence, they have been ever since, without any visible external Sacrifice, to the verifying of the words, which were spoken by the Prophet Osee, saying: Many days shall the children of Israel fit, without king, and without sacrifice, and without altar, etc. Even unto the last days, in which they shallbe converted unto Christianity. Osee. 3. Secondly, that amongst the Gentiles converted Sacrifice in all nations amongst Christians. to Christianity, in every place, shallbe offered Sacrifice upon Altars, which we see also fulfilled by experience, in Europe, Asia, Africa, and America. 3. Thirdly, in the Hebrew tongue, in which the Prophet Malachy writ the Sacrifice which was to cease amongst the jews, and the Sacrifice which was to be offered amongst the gentiles converted unto Christianity, are both expressed by one, or the same hebrew word Mincha, which signifieth an unbloody Sacrifice, or Sacrifice of fine flower: for so it is expressed, Levit. 2. 1. saying: When a soul shall offer, an oblation of Sacrifice to our Lord, fine flower shallbe his oblation; where for oblation of Sacrifice, in hebrew is put this word Mincha; so the sense of the Prophecy is, Great is my name among the Gentiles, and in every place there is offered to my name, a clean unbloody oblation, or sacrifice. Which we see, also fulfilled by experience, in the offering up, of the most immaculate body of the son of God, after an unbloody manner, all over the world, amongst the gentiles converted unto Christianity. And there neither is, nor ever hath been, amongst Christians, any other external visible Sacrifice, offered to God, but it; as appeareth by the Liturgies or Masse-bookes of all ages and country's, and the books of ancient Fathers. 4. Fourthly: the Hebrew word Mincha, is by The Gentiles were to offer a proper Sacrifice to God. the judgement of both Catholics, or Puritans taken in the first place, where it speaketh of the sacrifice of the jews, for a proper external visible sacrifice, offered to God; and the text is so plain, that it can not be denied. Therefore in the second place, where it speaketh of Christian sacrifices, it intendeth a proper, external, visible sacrifice offered to God: seeing that in both these places, the sacrifice is expressed, by one or the same word. 5. Fiftly the sacrifice of the jews, which God The converted Gentiles were to offer sacrifices upon altars. rejected, was a sacrifice offered to him upon Altars as is manifest by this text of Malachy, where he speaketh of an Altar: and by that of Osee, the 3. chap. where it is said; that the jews shallbe without Sacrifice, and without altar. Wherefore it can not be denied, but that the Sacrifice, which is so acceptable to God amongst the gentiles, converted to Christianity, must be a sacrifice offered upon Altars, seeing they are both expressed by one or the same Hebrew word; and so is the Sacrifice of the body, or blood of our lord, a Sacrifice upon an Altar. 6. Sixtly: the Prophet sayeth, There is offered A clean oblation. to my mane a pure, or clean oblation; not only clean, and pure before men, but before God to whom it is offered: and so is the oblation of the immaculate body, or blood of the son of God, which is offered every where amongst the Gentiles, converted unto Christianity; and there neither is, nor hath binn amongst Christians, any other pure, or clean oblation, which can minister occasion of doubting. 7. Seventhly: though this pure and clean oblation, shallbe offered up in every place, amongst One host or oblation though offered every where. the converted Gentiles; yet it shallbe but one, and the same host, or oblation, offered in every place; for the text saith, it shallbe a clean oblation, and not clean oblations; and so is the sacrifice of the body and blood of our lord, one and the same clean oblation, though offered in sacrifice by the Gentiles converted unto Christianity, in Europe, Asia, Africa, and America; our Saviour not having many bodies, but one. 8. Eightly: the Prophet saith: That by occasion of this Sacrifice, The name of God shallbe great The name of God great, by occasion of this sacrifice. amongst the Gentiles, converted unto Christianity. And what greather Sacrifice, can there be then this, where the son of God is offered in sacrifice for man, and man living in this exile, may receive, and communicate God his creator? Seeing that herein, doth wonderfully appear the charity or unity of God with Christian men; and his omnipotency, wisdom, goodness, or mercy. Whereupon S. Mark the Evangelist, who planted the Church of Alexandria, in the Liturgy, or public Church book which he made for the Church of Alexandria, fett down in the first to me of Bibliotheca Patrum, saith: We offer unto thee, o Lord, this reasonable, and unbloody worship of Latria, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which to thee, o God all nations do offer, from the rising of the sun, to the going down: from the north unto the south-all the Gentiles; and in cense, and sacrifice, and oblation is offered to thy name in every place. 9 And in like manner the ancient Fathers understood this prophecy of Malachi, to be spoken The Fathers understand the prophecy of Malachi, to be spoken of the Christian sacrifice. of the Sacrifice of the Christians; as justine martyr in his dialogue with Triphon who lived in the year 150. after the nativity of our Saviour, alleging this place saith: Then the Prophet foretold of the Sacrifices of the Gentiles, which are offered in every place. S. Cyprian in his first book against the jews, and 16. chapter, allegeth this place, to prove, that the old Sacrifices of the jews, should be made void, and the Sacrifice of the new law established, saying: That the old Sacrifice should cease, and the new be celebrated: which appears by the first chapter of isaiah, Psalm 49. and Malachi the first, saying: I have no will in you saith the lord; and I will not receive Sacrifice from your hands; for from the rising of the sun, unto the going down, my name is glorified amongst the Gentiles, and in every place the sent of incense is offered to my name, and a pure, or clean Sacrifice, for my name is great amongst the Gentiles saith the Lord. Thus S. Cyprian against the jews. S. Ireneus who lived with S. Polycarpe scholar to S. john Evangelist, alleging this place, saith of our Saviour: He took bread, and gave thankes, saying: This is my body, etc. and taught the new oblation of the new testament, which the Church receiving from the Apostles, offereth to God in all the world; whereof Malachi foretold. 10. S. Chrisostome in his commentary upon the 95. Psalm, citing this text of Malachi sayeth: Behold how excellently, how perspicuously he hath set fourth, and described the mystical table, which is the unbloody host. Eusebius in his 1. book of Evangelicall demonstrations chap. 10. allegeth this place, to prove that we ought to offer sacrifice, in the new law, saying: We Sacrifice after a new manner, according to the new Testament, a pure host. 11. S. Augustine in his Oration against the jews, sayeth: What will you answer to this? open your eyes at the last, and see the sacrifice of the Christians offered to the God of Israel, from the rising of the sun to the going down, not in one place, as it was appointed for you, but in every place. And the like he hath in his 18. book cap. 35. of the City of God, saying: Malachi prophetizing of the Church, which now we see propagated by Christ in the person of God, most plainly saith unto the jews: I have no will in you, I will not receive gifts at your hands; for from the rising of the sun unto the going down, great is my name among the Gentiles, and in every place there shallbe sacrificing, and offered unto my name a clean oblation; because my name is great amongst the Gentiles. Now we may see, this sacrifice offered unto God, by the Priesthood of Christ according to the order of Melchisedech, in every place, from the rising of the sun unto the going down: and the sacrifice of the jews, unto whom it was said, (I have no will in you, and gifts I will not receive at your hands) to have most manifestly ceased. Wherefore do they expect another Christ, when they see, that which they read in the Prophet, to be fulfilled, and could not be fulfilled but by him? Thus Augustine. And the like is affirmed by many more of the ancient Fathers, cited at large by Coccius in his 6. book, and 6. article. 12. And this is sufficient to show, that at the coming of the Messiah, all the sacrifices of the old law should cease, which we find true by experience; and that a clean unbloody sacrifice, was to be offered every where amongst the converted Gentiles; which also we find true, by experience: and to deny this, where to overthrow the ancient Father's arguments against the jews: so manifest it is, that a clean unbloody sacrifice, was (at the coming of the Messiah) to be offered every where amongst the Christians, that without denying the arguments the ancient Fathers used against the jews, it can not be deneyd. CHAP. XI. By the distinction of bloody and unbloody Sacrifices, is proved that our Saviour at his last supper offered unbloody Sacrifice in his body and blood. 1. FRom the beginning of the Church of God upon earth, there hath been two kinds of Two kinds of visible sacrifices from the beginning. special visible Sacrifices, offered unto God; th'one bloody, by carnal effusion of blood out of the veins of some living thing; th'other unbloody, which had no such carnal effusion of blood, but in some resemblance, as by pouring out of wine, or by deviding the thing offered to God, as we read in Gen. 35. and 14. and Levit. 2. 1. 6. and 14. and both the bloody and unbloody sacrifices, were offered unto God, in his Church, even from the beginning of his Church upon earth: for Abel offered a bloody sacrifice, Cain an unbloody: Gen. 4. 3. 4. Melchisedech an unblouddie, Gen. 14. 18. jacob offered both, Gen. 35. 14. Gen. 46. 1. In the law of Moses, there were many bloody Sacrifices ordained, Levit. 1. 3. and also diverse unbloody. Levit. 2. 1. and 4. and 5. and 14. Leu 5. 11. Unbloody sacrifices called gifts. 2. The unbloody sacrifices were commonly called gifts; as Cain offered of the fruits of th'earth, gifts to our lord. Gen. 4. 3. But to Cain and his gifts God had not respect. Gen. 4. 5. Again. If thou offer a gift of the first fruit of thy corn to our lord, of the ear being yet green, thou shalt dry it at the fire, and bruise it after the manner of meal, and so shalt thou offer thy first fruits. Levit. 2. 14. Malachi the last of the Prophets foretelling, how God would reject the sacrifices of the jews, and have a clean oblation, or unbloody sacrifice offered unto him, every where amongst the converted gentiles, saith: A gift I will not receive at your hands, Mal. 1. 10. Where the Prophet accounteth a clean oblation, an unbloody sacrifice, and a gift offered to God by Priests upon an Altar, as all one. 3. S. Paul also maketh mention of these two kinds of sacrifices, and calleth th'unbloody sacrifices, gifts offered to God in sacrifice by Priests, saying: Every high Priest, taken from amongst men, is appointed for men, in these things which appertain to God, that he may offer gifts and sacrifices for sin. Heb. 5. 1. Again: Every high Priest is appointed to offer gifts, and hosts. Heb. 8. 3. where distinguishing the two kinds of sacrifices, which where offered by Priests in the Church of God, from the beginning of the world, he calleth the unbloody sacrifices gifts, and placeth them in the first rank, as a more excellent kind of sacrifice, than hosts offered with carnal effusion of blood. 4. Moreover, that clean and unbloody sacrifices are called gifts, S. Hierom. upon the 25. chap. of Ezechiel, and 15. and 17. verses, doth witness, saying: that gifts were things of wheat flower, or barley flower, or oil offered to God in sacrifice. Whereupon Theophylact upon this 8. chap. to the Hebrews, and 3. verse saith: If we would diligently examine the difference between gift and host, it is this, that an host is offered with blood and flesh: but gifts consist of fruits, and other such things as are unbloody. With whom agreeth our adversary Samuel Purchas a Puritan, in the 6. chap. of his 1. book of his relations of the religions observed in all ages, saying: Of sacrifices there were from the beginning two kinds, th'one called gifts, or oblation of things without life: th'other victimes, or slain sacrifices of birds and beasts. Where it is manifest, that gifts offered to God by Priests, appointed (as Saint Paul saith) for that purpose, and unbloody sacrifice are all one. 5. These gifts, or unbloody sacrifices were also What gifts where unbloody sacrifices. of two sorts, that is to say, of things , as bread, wheat, new corn, etc. or of things liquid, as of wine, oil, etc. If they were of things, than the manner was in sign of the invisible sacrifice of the hart, to break or bruise them: if of liquid things, than the manner was also in sign of contrition, and the invisible sacrifice of the h●●t, to pour them fourth before God: as appeareth in the , and liquid unbloody sacrifices, or sacrifices of gifts, which where offered to God in the law of nature, and written law. So the unbloody sacrifice, or sacrifices of gifts were distinguished from the general offerings, gifts, oblations and tenths of the peole: first, for that the sacrifice of gifts, or unbloody sacrifices were broken or shed; th'other offered whole: these were offered upon an Altar, by Priests apppointed for that purpose. Heb. 5. 1. th'other offered at the Altar by any one. Math. 5. 24. these were public sacred visible signs of the inward contrition, and sacrifice of the hearts of them, who offered, as is proved heretofore; th'other, private duties, and donations, etc. So that not all manner of gifts or oblations were unbloody sacrifices, or sacrifices of gifts: but those which were broken or shed to God upon an Altar, by a lawful Priest, to signify the invisible sacrifice of our hearts. 6. This distinction put down of bloody and unbloody sacrifices, or sacrifices of gifts; it is easy to prove, that our Saviour at his coming was Our Saviour established the sacrifice of gifts in his Church. to offer unbloody sacrifice, or gifts, and to establish them in his Church: for after the coming of the Messiah, all the bloody sacrifices were to cease; as witnesseth the Prophet David in the 39 Psalm: Prophet Malachi in his first chapter: S. Paul. Heb. 10. and the Fathers cited in the last chapter to this purpose. But our Saviour was not to take away all kind of particular exterior visible sacrifice, as I have proved in the 8. 9 and 10. chapters of this book: therefore the unbloody sacrifice, or sacrifice of gifts, were to be established in the Church of God, in the new law. 7. Moreover, the Prophet Malachi speaking of the sacrifice, which shallbe established in the new law, saith, it shallbe a gift, and clean oblation: Malach. 1. whereupon Lactantius who lived about the year 290. in the 25. chapter of his 6. book of divine institutions, saith: There are two things which ought to be offered unto God, gifts and sacrifice; gifts for ever, sacrifice for a time; with whom agree the ancient Fathers cited before in the last chapter, and many more, who shallbe cited here after in the ensuing chapters. 8. And as for the time, when our Saviour was Our Saviour at his last Supper offered gifts to God. to offer the sacrifice of gifts, or unbloody sacrifice, and to establish it in his Church: it must needs be then, when he changed the Sacrament of the old law, and instituted the Priests of the new, which was at his last Supper, as appeareth by judas Iscariot who was a Priest and Bishop, as witnesseth S. Peter Act. 1. 20. And yet could not be made before the last Supper; nor yet after, seeing that presently after the last Supper, he went forth, and betrayed our Lord: Luc. 22. and no man ever made a Priest, or Bishop, but he instructed him, what he was to do. Secondly, our adversary's in the book of their consecration of Priests, do confess, that the consecration, and administration of the Sacrament of the new law, doth belong unto the office of the Priests, of the new la: but at the last Supper our Saviour not only consecrated, and administered the Sacrament of the new law himself, as our adversaries confess; but also gave unto the Apostles authority to consecrate, and administer the Sacrament of the new law, saying: Do this (the same which he then did) for a commemoration of me; and therefore he then made them Priests, and gave them authority, to offer unbloody Sacrifice, or the sacrifice of gifts, and established the said kind of sacrifice to be used in his Church. This set down, let us examine what our Lord did at his last Supper. 9 First, he took bread, which was a meat or thing used in the sacrifice of gifts, and unbloody sacrifice, Gen. 14. 18. Secondly, he blessed the bread, Math. 26. 25. and so made it holy and consecrated to God, as all things offered in sacrifices are. Thirdly, he broke it, Math. 26. 26. with was accustomed to be done, in all sacrifices of gifts, or unbloody sacrifices, as I have proved in the 1. paragraphe of this chapter. Fourthly, he changed the substance of the bread, into his substantial body, saying of that with was bread, when he took it first into his hands, This is my body, and so made a change of the substance of bread, into the substance of his body, as I shall prove more at large here after, to show the power, and omnipotency of God, who can change, and alter things created, at his will, and pleasure, which ostension of the power of God, is used in all Sacrifices, as I have showed in the 2. chapter. And lastly, he gave his body for a gift to God for us; thereby to signify, the Sacrifice of our hearts, and our subjection unto him, and his dominion over us, as is used in particular external visible Sacrifices, saying: This is my body which is given for you. Luk. 22. By which words, it is plain, and manifest that the body, which our Saviour delivered in the Communion to the Apostles, was a particular gift, and unbloody Sacrifice given to God for us, to signify the sacrifice of our hearts etc. 10. In like manner our Saviour at his last Supper took wine, which also was used in unbloody sacrifices, or sacrifice of gifts, as witnesseth the Scripture in the sacrifice of Melchisedech, Gen. 13. and after blessed it, as witnesseth S. Paul. 1. Cor. 10. So that it was holy, and consecrated wine to God, as is the wine of all sacrifices; and changed the substance of that which before was wine, into the substance of his blood, saying: This is my blood. Math. 26. 28. To show the omnipotent power of God who is able to alter, and change all things created at his will and pleasure; which alteration by some change of the thing offered, is used in all sacrifices; and lastly, to shed his blood to God for us, thereby to signify the invisible contrition, and sacrifice of our hearts, and his dominion over us, and our subjection unto him, saying: This is my blood, which is shed for you. Luk. 22. not after a carnal, or cruel manner; but after the manner of a gift, clean oblation, and unbloody sacrifice, as witnesseth the practice and experience of all ages; no Christian Catholic man ever affirming, that our Saviour at his last supper shed his blood after a carnal cruel manner: but after the manner of gifts, and clean unbloody Sacrifices, to the fulfilling of the Prophecies cited before in the 8. and 10. Chapters. 11. Our adversaries confess that our Lord at his last Supper administered the communion unto the Apostles: and it is never read of any sect, or sort of people in former ages that they communicated together, and not of meat offered in Sacrifice to God, except the Epicures and Atheists, as I have proved in the 6. Chapter of this book. Wherefore seeing that our Saviour at his last supper administered the holy communion; it is manifest, that he offered first sacrifice in the meat which he delivered in the communion, before he delivered it; and bloody Sacrifices being to cease in the new law, as I have proved; it necessarily followeth that our Saviour at his last supper offered unbloody Sacrifices of gifts, and administered the communion of the same: and that these gifts, or unbloody Sacrifices were his body and blood, under the species of bread and wine: seeing he in plain and express terms saith of them: This is my body which is given for you Luk 22. This is my body which is broken for you. 1. Cor. 11. This is my blood which is shed for you. Luk. 22. 12. And after that our Saviour at his last supper had offered a Sacrifice of gifts, or an unbloody Sacrifice in his body and blood, and had communicated the Apostles of the same, he presently by an express command established the said kind of Sacrifice in his Church, for a commemoration of him saying: Do this (the same which he then did) for a commemoration of me Luk 22; And this do ye for the commemoration of me 1. Cor. 11. 24. Whereupon the Catholic anciens Fathers believed that our Saviour at his last supper offered unbloody Sacrifice, or Sacrifice of gifts in his body and blood; and therefore sometimes call the Sacrifice of the new law Gifts, sometimes unbloody sacrifice, as all one thing, as I will show more at large in the next chapter, CHAP. XII. The ancient Fathers believed that our Lord at his last supper offered unbloody sacrifice in his body and blood, and established the same in his Church. 1. FIrst, all the Catholic ancient Fathers, were The Fathers, Bishops or Priests. either Bishops or Priests, or both, and either daily, or often used and practised Liturgies, or public Church service books which teach the offering of unbloody Sacrifice in the body, and blood of our Lord in their Churches, and the administration of the Sacrament: as the protestant Bishops, and ministers of England use the book of the order for the administration of the Lords supper in their Churches: so they could not, but believe and teach, that our Lord at his last supper offered unbloody Sacrifice, or Sacrifice of gifts in his body, and No ancient books of the administation of the Communion, but teach unbloody Sacrifice. blood, and established the same in his Church; unless our adversaries will make them atheists, and hypocrites to say and do one thing, and believe another. For there neither is, nor ever was before the rebellion of Luther, amongst any sect or sort of Christians (reputed heretics to both parties only excepted) any book of the administration of the holy communion, but those which teach how to offer unbloody Sacrifice, in the body, and blood of our Lord, and how to administer the communion in the same. 2. This is first manifest by the practice, and proceeding of our Adversaries themselves; Protestant Bishops and Priests, are new inventions. who when they did resolve in the 2. year of King Edward the sixth a child to forsake the Catholic Religion, and faith in this point, and to have a Religion wherein there should be no offering of unbloody Sacrifice, or receiving the body and blood of our Lord from the hand of a Priest, or Altar; could not find before the time of the Rebellion of Luther any one Bishop, or Priest, who had taken such orders, or was ordained a Bishop, or Priest of such a Religion (known and reputed heretics to both parties only excepted) by whom they could, or might have such Bishops and Priests made; nor yet any book in the whole Christian world in the ages before Luther, where in they might, or could find the forms, or manner of making, and consecrating such kind of Bishops, or Priests. But seeing they would needs have such a kind of Bishops, and Priests, and such a kind of Religion, they were forced to invent a new form and manner of making, and consecrating Bishops and Priests, conformable unto their desires; as appeareth by their book entitled, The form and manner of making, and consecrating Bishops, Priests, and Deacons. 3. And this their form and manner of making those their Bishops, Priests, and Deacons is so dissonant from all the manners and forms used before the rebellion of Luther, that in the 36. Article of their own religion, established by act of Parliament, they confess, that this their said book, is a book, Lately set forth in the time of Edward the fixed, and confirmed at the same time by authority of Parliament, and never before either The making of Protestat Clergy, a late invention set forth, or confirmed by any Council, or Parliament, but then divised, as witnesseth the statute itself, of the 3 and 4 year of Edward the sixth, in the 12, act: saying: Be it enacted by the King's Highness etc. that such form and manner of making Protestant Clergy devised in the time of Edward the sixth. and consecrating of Archbishops, Bishops, Priests, Deacons, and other Ministers of the Church, as by six other men of this Realm learned in God's law, by the King's Majesty to be appointed, and assigned, or by the most number of them, shallbe devised for that purpose and set forth under the great Seal of England, before the first day of April next coming, shall by virtue of this act be lawfully exercised and used, and none other, any other statute law, or usage to the contrary in any wise notwithstanding. Thus this statute: whereby we see that before the time of Edward the sixth, all the Archbishops, Bishops, Priests etc. were so ordained, to offer unbloody Sacrifices in the body and blood of our Lord: that our adversaries could not find a form or manner of making Archbishops, Bishops, Priests and who should not offer unbloody sacrifice: but were forced to invent, and device, as the statute saith, a new one; and this so contrary to the 3. Creeds and promises of God unto his Church, that Thomas Rogers a Protestant Glosser upon the articles of their Religion in his book entitled, The English Creed, at the end of the 36. article ingeniously The Protestant Clergy no Catholics. confesseth: that this article (of the consecration of Protestant Archbishops, Bishops, Priests &c.) is no article of the Catholic Church, as a thing no where to be found amongst Catholic Christians, but then devised by Protestants. 4. And after that they had devised a form, and manner of making Archbishops, Bishops, Priests &c who should not offer Sacrifice: in all the ages before Luther (except only known and reputed heretics, atheists, and Epicures to both parties) they could not find a book where the office of these kind of men was set down without offering of sacrifice: but were also forced to invent a new book of offices, for their said Bishops and Priests, called, The order for the administration of the Lords supper never heard of to have been used amongst any sort of men before Luther (except above excepted) as witnesseth the said book, or Order for the administration of the Lords supper, set down in the end of their book of common prayer: and the statutes of the 5. and 6. year of Edward the sixth; and first year of Queen Elizabeth, and experience itself: our adversaries not being able to find any such book set forth for the administration of any Lord's supper amongst any sect or sort of men, from the beginning of the world until the rebellion of Luther, known and reputed heretics, atheists and Epicures to both parties only excepted. 5. The Apostles themselves believing that our Lord ordained them Bishops, and Priests to offer unbloody Sacrifice, or Sacrifice of Gifts in his body and blood, for a commemoration of The form of making Bishops, and Priests, set dwne by the Apostles him, set forth also a form, or manner of consecrating other Bishops and Priests, to offer unbloody Sacrifice, or Sacrifice of Gifts in his body and blood, for a commemoration of him in the 8. book of their constitutions: where in the consecration of a Bishop, the Consecrator saith: Give unto him (that is consecrated) o almighty Lord, by thy Christ, the participation of the holy Ghost, that he may have power to remit sins, according to thy command, and of losing all bands, according to the power which thou hast given unto the Apostles, and of pleasing thee in meekness, and purity of heart, by offering unto thee always without fault and without sin, a pure and unbloody Sacrifice, which by Christ thou hast established the mystery of the new Testament, as a fragrant smell of sweetness. For as the Apostles say in the last chapter of their said book: The only begotten Christ did not take this honour to himself, but was instituted a chief Priest by his Father, who being made man for our sakes, and offering a spiritual host (his spiritual body) to his God and Father, before his passion, and ordained us only, that we should do the same when there were others with us whereof some also believed in him: but whosoever doth believe, was not forth with made a Priest or obtained the degree of Episcopal dignity. And we offering a pure and unbloody Sacrifice as our Lord ordained, have chosen Bishops, & Priests, and seven Deacons. Thus the Apostles in their constitutions: and for the proof of their authenticalnes, I refer you to the preface of Franciscus Turrianus, set before them. The form and manner of making or consecrating Bishops, and Priests thus established, there was never any Catholic Priest ordained, who was not ordained to offer unbloody Sacrifice, or sacrifice of gifts in the body and blood of our Lord, as witness all the Pontificals, or books set forth for the ordaining of Bishops and Priests in the Church of God; nor ever a catholic Bishop or Priest who had not for office the offering of unbloody Sacrifice, or sacrifice of gifts in the Church of God. Whereupon S. Basill Bishop of Capadocia (as witnesseth Amphilochius in his life) desired of God that he would give him wisdom, and understanding to write a Liturgy, or public church-service book with his own hand wherein he might offer unbloody Sacrifice to God; and continueing in his prayer, our Lord appeared unto him in a vision and said: According to thy petition, let thy mouth be filled with praise in such sort as by thy proper words, thou mayest offer unbloody Sacrifice. Again in his Anaphora, he prayeth saying: Thou o Lord make us worthy that we may stand before thee with a pure heart and minister unto thee, and may offer unto thee this reverend and unbloody Sacrifice for the remission of our sins. 6, So likewise S. Chrisostome, Bishop of Constantinopole, not only in his Liturgy prayeth unto God that he may assist at his fearful Sanctuary, and finish the unbloody Sacrifice without offence: but also affirmeth that Christ as Lord of all, hath delivered unto us the celebration of this solemn and unbloody Sacrifice. And sometimes calleth it, unbloody Sacrifice, sometimes gifts, which was so extended all over that world in his time, that in his homily upon the 95. Psal. he saith: In every place there are Altars, as God foretold by the Prophet (Malachi) for expressing the Ecclesiastical sincerity (of the new law) and laying open the ingratitude of the People of the old law, he saith unto them I have no will in you, saith the Lord omnipotent, and hosts I will not receive at your hands; for from the rising of the sun unto the going down, my name is glorified among the Gentiles, and in every place sacrifice is offered unto my name and a pure Sacifice. See how plainly how manifestly he hath set forth that mystical Table which is the unbloody Sacrifice etc. The pure Sacrifice is certainly the chief mystical Table, the heavenly and most venerable Host. so S chrysostom. 7. In like manner, the rest of the ancient Fathers The ancient Fathers agree able to the ancient Liturgies. do also call the Sacrifice of the new law, somctimes gifts, and sometimes unbloody sacrifices. As S. Dionysius Areopagita in the 5. chapter of his Ecclesiastical Hierarchy, saying: The Bishop after that he hath showed the gifts of the divine works, cometh to communicate them himself and also inviteth others. Again: The Bishop doth show the covered gifts, and that which in them is one, he divideth Vnbloudie Sacrifices called gifts. into many. S. Clement in the 12. chapter of his 8. book of constitutions, speaking of the sacred host after consecration saith: We beseech thee (o Lord (favourably to look upon these gifts set before thee. And in the 13. chapter, he earnestly beseecheth God, to receive the said Gifts offered for all Bishops, Priests, Kings and the people there present and the whole Church. Theodoret in his 2. Dialogue saith, What do You call the gifts which are brought before the invocation of the Priest? Answereth: It is made of such like seed. And after the sanctification, how do you call those things? Answereth: The body of Christ. 8. S. Ireneus in the third chapter of his 4. book of heresies saith: Christ taught the new oblation of the new testament, which the Church receiving Gifts in the new Testament. from the Apostles offereth throughout the whole world to God, who giveth us for nourishment, the first fruits of his gifts in the new Testament. So likewise, the 318. Fathers in the first general great Council of Nice in the 5. cannon, according to the Greek copy, call the sacrifice of the new Law, A most pure gift offered to God. Where we may observe, that those ancient Fathers do call the sacrifice and Sacrament of the new Law Gifts of the divine works, and a most pure gift, before they were received in the communion as being the body and blood of our Lord independent of the faith of the receiver. 9 And in like manner the ancient Fathers do call the sacrifice of the new Law, an unbloody sacrifice; as Eusebius Bishop of Caesarea in the 10. chapter of his first book of Evangelicall demonstrations saying: We are taught by the most high Priest of all to offer unto the supreme God throughout our whole life unbloody and reasonable victims sweet unto him. S. Gregory Nazianzen in his first oration julian the Apostata hated unbloody Sacrifices. against julian the apostata showing the aversion which this apostata had from the sacrifice of the Altar, saith: He profaned his hands that he might wash them from the unbloody sacrifice, by which we communicate Christ, and his sufferings, and divinity. 10. S. Cyrillus Alexandrinus, in declaratione Anathematismi 11. saith We offer the holy quickening, and unbloody sacrifice in the Church, believing the body and precious blood which is set before us, to be not of a common man, and like unto us, but of the word. Again in his book, de adoratione in spirituli. 13. The table truly of proposition having bread upon it, did signify our unbloody host wherewith we all are blessed, whilst we eat that bread which is from heaven; that is to say Christ. 11. And it was a thing, so generally received in the Church of God, and so universally believed of the whole primitive Church, that our Saviour at his last supper instituted an unbloody Sacrifice, clean oblation or gifts in his body and blood to be offered by Bishops and Priests for a commemoration of him; that three of the 4. first general Counsels, which ever were celebrated in the Church of God, call the Eucharist or thing delivered in the communion, the unbloody sacrifice: as the great general Council of Nice which was the first general council which ever was celebrated in the Church of God, saying In the time of the first general council of Nice, they offered unbloody sacrifice. in the third book and title of the divine table: Let us understand the Lamb of God which taketh away the sins of the world, to be placed upon the table sacrificed after an unbloody manner by Priests. 12. In like manner S. Cirill Archbishop of Alexandria chief of the general Council of Ephesus in the 26. Epistle set down in the first part of the same Council writeth after this manner unto Nestorius the heretic: for whose condemnation In the time of the Council of Ephesus, they offered unbloody sacrifice. that Council was called; saying: I cannot omit this, that whilst we declare, the death of the only son of God, and his resurrection from death, we also confess his assumption into heaven, and celebrate the unbloody sacrifice in the Church, and approach unto the mystical blessings, by which means we are sanctified, as being made partakers of the holy flesh, and precious blood of Christ the Saviour of us all. Neither do we receive it as common flesh; God forbid we should do so, nor yet as the flesh of a holy man etc. But we receive it as truly quickening flesh, and as proper flesh of the word it self (which was incarnate.) Thus S Cyrill Chief in the general Council, to the heretic Nestorius. 13. And in the 4. general Council which In the time of the Counced of Chalcedon they offered unbloody sa; crifice. was that of Chalcedon, Ischyrion, Deacon of Alexandria preferring in the third act of the Council a bill of complaint unto the Council against Dioscorus Archbishop of Alexandria a wicked man (amongst other things) accuseth him of this as of agreat crime: that whereas in Lybia for the sterility of the country, wheat would not grow, the most pious Emperor; allowed wheats first that (as he saith) the unbloody host might be offered of it; and secondly for the relief of Pilgrims, and the poor of the province: Dioscorus would not permit the holy Bishops of the country to receive the said wheat, but would forestall, it and buy it up with great sums of money; and in time of famine, sold it again at most dear rates; and by these means, neither the terrible, and unbloody sacrifice (as there it is termed) was celebrated nor the Pelgrims or poor relieved. Thus Ischyrion in his complaint against Dioscorus the heretic, unto the general Council of Chalcedon. Whereby it is sufficiently manifest, that three of the four first General Counsels called the Eucharist, the unbloody sacrifice, and esteemed that our Saviour at his last supper offered unbloody sacrifice, or gifts unto God. 14. To this we may add the second Council of Nice, in the third Tcme of the sixth section, saying: The 2. Council of Nice. None of the Apostles, or of our famous fathers called our unbloody Sacrifice which is done in commemoration of Christ our Lord and all his dispensations, the image of his body. Again, a little after in the same place, the said Council saith: Neither our Lord, or the Apostles, or Fathers ever called the unbloody Sacrifice, which is offered by the Priest, an Image or sign. So these four general Counsels. Whereby it is manifest unto any indifferent Reader, that our Saviour at his last Supper offered in his body and blood, a proper and special, visible, external unbloody Sacrifice; and ordained that a proper, and special, visible, external, unbloody Sacrifice representing the inward and invisible Sacrifice of our hearts, should be offered unto God in his Church by Bishops and priests, thereby to honour God with divine worship, or Latria only due to him; make commemoration of the passion of our Saviour for us, and preserve peace unity, and societiewith God and amongst ourselves. After what manner our Saviour died for all. 15. For though our Saviour died for all and his Sacrifice upon the Cross is of such a value and virtue that it alone (for as much as is required on the behalf of our Saviour for the redemption of mankind), was sufficient to redeem a thousand worlds, if there were so many: yet because this Sacrifice of redemption was done but once; and neither could, nor needed to be done any more; and our Saviour did not, neither was it convenient that he should so redeem mankind by his death, and passion, as that man on his part should have nothing to do for his salvation, but only idly to believe, that Christ died for him, and assure himself that he should be saved: therefore he ordained that all those who would be saved should not only believe the whole articles of the Faith which he planted upon earth; S. john saying in his second Epistle; Every, one that revolteth, and persisteth not in the doctrine of Christ, hath not God, but also that they should do those things which he hath commanded, comparing the rest unto fools, saying: Every one that heareth these my words, and doth them not, shallbe like a foolish man that built his house upon the sand. Matth. 7. Wherefore all those who are of years of discretion, and will not be numbered amongst these fools, and perish eternally, are to offer unbloody Sacrifice to God, thereby to honour God, with the worship of Latria, due only unto him, apply the Sacrifice of the Cross unto them, make commemoration of the Passion of our Lord, and fulfil his Commands. For as our Saviour commanded the Apostles to teach, and baptise, saying: Teach ye all Nations, baptising them in the name of the Father, and of the Son, and of the holy Ghost. Matth. 28. 19: so also he commanded them to offer unbloody Sacrifice, saying, after he had given his body for us: Do this for a commemoration of me Luk. 22. 16. If our Saviour by his Sacrifice of Redemption upon the Cross should have redeemed all If our Saviour had redeemed all men with out doing any thing on their parts, he had destroyed all moral virtues. men absolutely, without requiring any thing to be done on their parts, but only to believe; he had destroyed all moral virtues, as patience, obedience, humility, justice, fortitude, temperance etc. and also those theological virtues of charity, and hope; and had been a means to plant idleness, sloth, sin, and the works of the Devil amongst men: which is absurd; seeing that as S. john saith: For this appeared the Son of God, that he might dissolve the works of the Devil. 1. joh. 3. 8. And the sin of sloth is to be punished with everlasting torments. Matth. 25. 26. And this is sufficieot to show, how the ancient Fathers believed, that our Lord at his last supper offered unbloody Sacrifice in his Body, and blood, and established the same in his Church. CHAP. XIII. The whole Christian world before Luther, believed that our Saviour at his last supper offered unbloody Sacrifice or Sacrifice of Gifts, in his body and blood, and established them in his Church. 1. THe whole Christian world which was Unbloody sacrifice dilated over the world. before the Rebellion of Martin Luther, believed that our Lord at his last Supper offered unbloody sacrifice, or sacrifice of Gifts, in his body and blood, and established them to be used in his Church until the end thereof; as witness all the Apostles, and Apostolical men's Liturgies, or public Church service Books, both ancient, and modern which have been used before the rebellion of Luther in any country, province, city, or parish in any part of the Christian world, or by any known sect, or sort of men, (known and reputed heretics to both parties only excepted:) all which books were made, chiefly to express what passed at the last supper of our Lord, and to retain in the Christian world a pious memory, and commemoration of him according to his command, saying: Do this (the same which he then did) in commemoration of me. In execution whereof, all those Liturgies, or public Church-seruice-bookes were put forth either by the Apostles themselves, or Apostolical men; as witness the books themselves; unto which books howsoever some prayer, names of Saints, or the like may be added, which is commonly done according to the necessity of the time, and the worthiness of Saintes, arising up in the Church of God: yet by the consent of both the Greek and Latin Church, and all Christian Catholic men (in this point of the commemoration of the Passion of our Lord, and expression of what passed at the institution of the B. Sacrtment) there is noting added of moment, or substance. 2. And this doth appear by the books themselves, All catholic public church-service books agree in sacrifice. which though they have been dispersed in all ages and times, since they were made through Christendom, and were penned by diverse of the Apostles, or Apostolical men; yet in matter of the Sacrifice, and Sacrament of the new Law they all agree in one, and so uniformly express, the commemoration commanded to to be observed, by our Lord at his last supper, by divine Gifts, or unbloody Sacrifice in his body and blood; as though they had all in this point, been penned at diverse times, by one man, and used in one city or Church: which could never have been, if any of the said books had in this point been corrupted. For to corrupt them all, in those mysteries which the Christian Catholics have ever esteemed to be sacred, and all their corruptions to agree in this point, they being for the most part daily and publicly used, and practised in all the Curches of Christendom, and no known Christian Catholic man to take notice of such a general corruption, was a thing impossible; as we see by experience in things of lesser moment, and more rarely practised, and of meaner account and reckoning. Neither could the whole Christian Catholic Church (the promises of God unto his Church considered) so suddenly decay after the death, and Passion of our Lord, that in all Christendom there should be no known public practice, of the right administration of the Sacrament of the body and blood of our Lord. 3. And if we look in to the first Liturgy or public Church service book which was made The Christian unbloody sacrifice begunn at Jerusalem. in the Apostles times for the Church of Jerusalem, where the Gospel first began, and from whence it was to be spread, and preached unto all nations, according to the words of our Lord: Luck 24. 47. Act. 1. 8. as into the Liturgy which was made by S. james the Apostle for the Church of Jerusalem, whereof he was instituted Bishop by the Apostles, as witnesseth Eusebius in the 22. chapter of his 2. book of histories; which Liturgy is also confirmed to be his by the 32. Canon of the 6. general Council, by Proclus Bishop of Constantinople, in his Tradition of the Divine Liturgy, and S. Cirill Bishop of Jerusalem in his 5. Catechesis both which lived above 1200. years past, and see what will be found there, it will direct us in all the rest. 4. In this Liturgy the Priest saith: Lord, thou S. james his Liturgy. hast granted that we should confidently approach unto thy holy Altar, and offer unto thee this reverend and unbloody Sacrifice for our sins etc. Let it please thee, that these Gifts which we offer with our hands, may be acceptable unto thee etc. Do not turn away from us sinners handling tbiss fearful, and unbloody Sacrifice etc. Let it please thee o Lord that we may be ministers of thy new testament, and sacrifice of thy immaculate mysteries, and admit us approaching unto thy holy Altar according to the multitude of thy mercies, that we may be worthy, who would offer unto thee Gifts, and sacrifice for ourselves, and for those sins which the people have committed through ignorance. Grant us o Lord that we may offer unto thee with all fear, and a pure conscience this spiritual and unbloody Sacrifice etc. We bend our knees unto thy goodness have mercy upon us o Lord, seeing that we worship, and tremble when we are to approach unto tby holy Altar, to offer this fearful, and unbloody sacrifice for our sins, etc. We offer unto thee this venerable, and unbloody sacrifice, etc. Send upon us and upon these gifts, thy holy Spirit. 5. And setting down the words of consecration, he saith: jesus Christ the night in which he was betrayed, or rather, the night in which be delivered himself for the life, and salvation of the world, taking bread into his holy, immaculate, blameless, and immortal hands, looking up into heaven, and showing to thee God, and father, giving thankes, sanctifying, breaking, he gave unto us his disciples and Apostles, saying: Take ye and eat, this is my body which is broken for you, and is given for the remission of sins. In like manner after he had supped, taking the Chalice, and mingling wine and water, and looking into heaven and showing to thee God and Father, giving thankes, Sanctifying, blessing, filling with the holy Ghost, he gave unto us his disciples saying: Drink ye all of this; This is my blood of the new Testament, which is shed for you, and for many, and is given for the remission of sins; do this for a commemoration of me; for as often as you shall eat this bread, and drink this Chalice, you do show forth the death of the Son of man, and do confess his resurrection until he come. 6. And further telling us, what these Gifts, and unbloody Sacrifices were, he saith: Christ our Lord doth come forth, that he may be immolated, and given for meat to the faithful. And putting a part of the consecrated bread into the Chalice, mingling them together he saith: The union of the most precious body and blood of our Lord and God, and Saviour jesus Christ. And sygning the consecrated bread, he saith: Behold the lamb of God the Son of the Father, who taketh away the sins of the world, slain for the life and salvation of the world. Thus S. james the Apostle; and much more to this effect in his Liturgy, or public church-service book, which he made for the Church of Jerusalem, whereof he was Bishop. 7. And the like hath all the rest of the Liturgies, or public Church-seruice-bookes which were made by the rest of the Apostles, and Evangelists, or Apostolical men, for the countries, and Provinces which they had under their charge, or which they had converted unto the Christian Catholic faith, to the publishing, and dilating the unbloody sacrifice or sacrifice of Gifts in the body and blood of our Lord; which was begun in Jerusalem by our Lord, and the Apostles, all over the world, for a commemoration of our Lord, to the fulfilling of the prophecies in that kind. As the Liturgy, or public church-service Book of S. Peter made for the Romans, and these western parts of the world. The Liturgy of S. Matthew made for the Ethiopians and further parts of Asia, and Africa. The Liturgy of S▪ Mark, made for the egyptian and Grecians; and so forth as they are set down by Margarinus in his sixth Tome of his Bibliotheca Patrum. And in the first and laste Tome of the Bibliotheca Patrum, set forth by the Divines of Colen. 8. Of these Liturgies, and public church-service books, the afore said Proclus Bishop of Constantinople, in the place afore cited writeth thus: Very many Pastors, and Doctors of the Church, who were famous for piety, and some of those who succeeded the Apostles, have delivered unto the Church in writing, the exposition of the mystitall Liturgy. Amongst whom S. Clement doth challenge the first place, who was a disciple of the Prince of the Apostles, and declared his successor by the Apostles themselves, and S. james the first Bishop of Jerusalem. Afterwards Basill the great finding that many men thought the former Liturgies to long, brought it into a more compendious form. Not long after, our john who of his golden eloquence, was called Chrisostome, having consideration of the infirmity of men, that they might have no excuse took away many things, and prescribed a briefer form etc. After our saviour was assumptod into heaven, the Apostles before they were dispersed over the world, being of one mind, and living together, gave themselves wholly unto prayer, and finding great consolation in that mystical sacrifice of our Lord's body, they sunge the Liturgy at large with many prayers. Thus Proclus Bishop of Constantinople, who lived above 1200. years past. And thus the unbloody sacrifice, or sacrifice of the body and blood of Lord after an unbloody manner, which was begun at Jerusalem by our Lord and the Apostles, was after dispersed and planted all over the Christian world by the Apostles, and Apostolical men their Successors, and hath continued until this day, as we may find by experience. 9 For our adversaries to say, that all these Liturgies, or public church-service books, which All the Liturgies could not be corrupted. have been used by all nations, countries, and people who have been converted by the Apostles themselves, or Apostolical men, whose names would be to tedious to rehearse, have in this point of the Sacrifice, and Sacrament been corrupted, without assigning when, or where, or by what men, or means so main sundry, and diverse nations separated by place, government, tongues, in wars one with another, divided many times in other points of Religion, could become so generally corrupted in one, and the same point, and that a thing, which they for the most part all practised daily; is (as the Prophet saith) but to excuse excuses in sin. Psal. 140. 4. 10. Neither may our adversaries say, as they use to do in other things, that the Pope hath brought up this, as new doctrine. For first, it was foretold by the Prophets in the old law, before there were any Christian Popes. Secondly, many of these nations, who use unbloody Sacrifice in the body and blood of our Lord are so far distant from him, as that unless it were in these late-yeares, that navigation, and travelling into strange countries hath been more in use, they did scarcely know whether there were such a man or no; and many of them remain yet in schism, and heresy, divided from the Pope; as the Grecians, Nestorians, Eutychians, and other heretics in Egypt, the Muscovites, and Russians. 11. Moreover, the afore said Proclus in the place above cited affirmeth, that by these prayers of the Liturgy, They expected the coming of the holy Ghost, that by his divine presence he might make the bread, and wine mixed with water, which was prepared for the Sacrifice, the self same body and blood of our Saviour jesus Christ, which religious rite is truly observed until this day, and shallbe until the end of the world. Thus Proclus Bishop of Constantinople about 1200. years ago; whereby it is manifest, that this doctrine of offering unbloody Sacrifice in the body and blood of our Lord, and communicating of the same, is no new doctrine, nor invented by any man, but instituted by our Lord at his last supper in Jerusalem, and published over the world by the Apostles, and Apostolic men, at the conversion of nations, as was foretold by our Saviour. Act. 1. As farther witnesseth S. Hierom. in his commentaries upon the first Chapter of Prophet Malachi, saying: In every place there is offered an oblation, not an unclean one, as was offered by the people of Israel: but a clean one, as is offered up in the ceremonies of the Christians. The Conclusion Though God be a spirit, and according to the Scriptures, is delighted with that worship which proceedeth from our spirits; yet because the foul, as long as she is in this mortal body, cannot make her inward acts, oblations, and Sacrifices of herself conveniently, and perfectly, except she behold the same in some sensible oblation of a gift, or present offered visibly to God before her, as a means, sign, or motive to move, and stir her up unto that interior and visible Sacrifice of herself; the understanding of mortal men depending upon the senses, according to that axiom; There is nothing in the understanding which was not first either by itself, or by some resemblance, in some one of the senses. Therefore God of is infinite goodness, condiscending unto our capacities hath instituted an exterior visible sacrifice in his Church, to move and stir us up unto this interior and invisible, wherein he so much delighteth: the example whereof we may find in prayer; God understandeth that prayer of our hearts, and that which delighteth him most, is the prayer of the heart and mind; yet because the operations, and acts of the soul in this life, depend upon the organs of the body ●nd senses, therefore God hath instituted vocal prayer, or prayer with the mouth in his Church, ●s a sensible sign to provoke the heart fervently ●o pray and praise him: so that those who would have men to practise and use the invisible sacrifice of their hearts to God, and yet deny them the exercise of exterior visible Sacrifice; are like unto those who would have men pray in their hearts, and study to become learned, and yet permit them no books, nor exterior means to learn. Which our most blessed Lord considering, at the institution of the new law, left us not without an exterior visible sacrifice, but instituted it in his body and blood under the curtains of bread and wine, the more powerfully to move and stir up in us, the sacrifice of our hearts to God, by the excellency, and eminency of the outward object, as I shall show, more at large in the ensuing books. FINIS. CENSURA. TRractatus hic de Sacrificio, nihil continet quod aut rectae Fidei, aut bonis moribus repugnet; imprimi itaque poterit & divulgari. Lovanij. 12 Febr. 1637. Antonius Loverius S. T. L, Apost. & Regius lib. Censor. OF THE VISIBLE SACRIFICE IN THE CHURCH OF GOD. THE SECOND PART. Written by ANONYMUS EREMITA. Sacrifice ye the Sacrifice of justice, and hope in our Lord. Psal. 4. 6. Engraving of women AT BRUXELLES, By HUBERT ANTONY Velpius, Printer to his Majesty. 1638. THE PREFACE. REligion (saith S. Thomas in 22. quest: 81. Art. 1.) is a virtue by which men give to God due worship and reverence: wherein he agreeth with S. Augustine, (in his book of the nature of God) saying: It is the office of religion to give due honour unto God. And the honour and worship which is chiefly, and most properly due unto God is the invisible Sacrifice of the heart, and the outward visible Sacrifice of some creature to express the invisible Sacrifice of the soul, as words do things, which is properly Latria or service due unto God, as God and Creator of all things, as I have showed more at large in the 5. and 6. Chapters of the first part. Whereupon it cometh to pass, that without the offering of visible Sacrifice, there cannot be any perfect Religion; for though some of the more pious sort of men, by a longer custom, and much practice, may attain unto a continual, or often invisible Sacrifice of their hearts, by inward anagogical acts without the help of exterior visible Sacrifice; yet because the minds of men in this life, depend upon the organs of the body for their knowledge and operations, therefore they have need, to be lead by the hand of sensible and visible things unto God, and invisible: because as S. Paul saith in the first to the Romans, the invisible things of God are known by the visible, and the increated by the creature, and cannot in this life be well known, or learned of man by other means. Therefore Religion cannot stand without visible Sacrifice, which may as by a sign, or motive, conduct the minds of men unto the invisible of the heart; so to be united unto God. Again, the strength of a kingdom is the unity, or concord of the subjects amongst themselves, and with their Sovereign under God; and by visible Sacrifice, not only a league of freindshippe, and civil unity is made amongst men, by the participation and communion of the thing, that is sacrificed, as is proved in the 2. chapter of the first part; but also there passeth, as it were a covenant betwixt God and them, whereby they become his particular people, and he their God, and Protector, without whose particular providence and protection, no common wealth can either prosper or stand. Whereupon it cometh to pass, that there cannot be any perfect common wealth or well framed monarchy, without the offering of visible Sacrifice to God; for which cause Aristotle, in the 7. of his politickes, speaking of the things which are precisely necessary to the preservation of a commonwealth (guided by the light of abondant reason) giveth order that Special care be had of the Sacrifice to the Gods: because this is the end and office of visible Sacrifice, to unite men with God, and amongst themselves; as further witnesseth S. Augustine in the 5. Chapter of his 10. book of the City of God; saying: Whatsoever things we read, to have been commanded by God diverse ways, concerning sacrifices in mystery of the tabernacle, or of the temple, they are referred unto the love of God, and of our neighbour; by which love peace, unity, and concord, the commonwealth is established. Wherefore, seeing that some kind of exterior visible Sacrifice, is so absolutely necessary, both to the state of Religion, and the perfection of a common wealth, as that they cannot well stand, or be without them, it cannot be that jesus Christ our Lord, the wisdom of his eternal Father, should either establish a Religion, or plant a common wealth amongst men without the institution of a daily Sacrifice, as I shall show more at large, in the ensuing chapters. CHAP. I. Our Saviour at his laste supper instituted an unbloody Sacrifice, or Gifts in his body, and blood, to be offered to God, in commemoration of him. Our Saviour coming into this world, not to destroy Religion, or take away the honour, or worship due unto God, and the peace, unity, and society of men with God, and amongst themselves; but to plant a more eminent Religion, increase the honour of his eternal Father, and establish a more perfect peace, union, and society between God and men, and of men amongst themselves, that they might be The end of Christ's coming was peace, and unity of men with God and amongst themselves. one, as he and his Father are one, according to his word saying: That they all may be one as thou Father in me, and I in thee, and they also in us may be one. joh. 18. 21. To effect this his union, as soon as he had ended the external visible Bloody Sacrifice of the paschal Lamb, wherewith the Children of the Church were united, and communicated in the old law, he presently instituted the exterior, visible and unbloody Sacrifice, or Gifts of the new Law in his body, and blood, under the species of bread and wine, that his Church should not no for a little time, be without a Law, Religion, and particular exterior Sacrifice, or God, without Sacrifice the means of unity. his visible honour of Latria, or divine worship due only unto him, or the Children of his Church, without that means of unity with him and amongst themselves, which he desired. For after that the Sacrifice of the paschal Lamb was ended, before he arose from the table, taking bread he gave thankes, and broke, and gave to the Apostles, Our Saviour instituted Sacrifice in his last supper. saying: This is my body which is given for you. Luc. 22. 20. Where first it is necessary to observe that our Saviour doth not say, this is my body which is given to you, as a Sacrament only to eat; but which is given for you to God, as a Gift, or unbloody Sacrifice offered, or given to God. 2. Secondly, it is necessary to observe, that of the two kinds of Sacrifices, which had been used in the Church from the beginning of the world, the one was called Gifts, or unbloody, as I have proved at large in the 11. Chapter of the first part: and the other bloody; both which were to be fulfilled by our Saviour at his coming, who came not to break the Law but, to fulfil, Mat. 5. and to perfect those things which in the Law of nature, and written Law were done in types, and figures of us: as witnesseth S. Paul 1. Cor. 10. and Heb. 7. therefore our Saviour here at his last supper, to show that he instituted an unbloody Sacrifice Why our Saviour said This is my Body which is given for you. of Gifts, to be used in his Church in the new Law, to the fulfilling of the Types, and Prophecies of the Law of Nature, and old Law concerning unbloody Sacrifices, or Sacrifices of Gifts, said: This is my Body which is given for you: and doth not say, This is my Body which is Sacrificed for you: The better to express himself, that here at his last supper, he instituted Gifts, or Unbloody Sacrifices in his Body, to be given to God for us, in his Church, until the end of the world, to the fulfilling of the Types, and figures, and Prophecies in the Law of Nature, and old Law, concerning Gifts, or unbloody Sacrifices. Whereupon the Scriptures, indifferently do use the words, Christ gave himself Christ to give his Body for us, and to offer Sacrifice, is all one. for us; And Christ offered himself for us, is all one, saying: jesus-christ gave himself for our sins. Gal. 1. Again: jesus-christ gave himself, a Redemption for all. 1. Tim. 2. 6. Again: jesus-christ gave himself for us, that he might redeem us from all iniquity. Tit. 2. 14. Whereby we see, that to say: This is my Body, which is given for you: And, This is my Body which is offered in Sacrifice for you, is all one according to the phrase of Scriptures: only to say: This is my Body which is given for you, doth more fitly, and properly explicate, the Sacrifice of Gifts, or clean oblation, and unbloody Sacrifice, which our Saviour as high Priest of the Order of Melchisedech, was to establish in his Church until the end of the world, according to the Prophecies, Psal. 109. 4. Heb. 7. 11. and 12. Mal● 1. 10. 3. Thirdly, it is necessary to observe, that our Saviour doth not say here: This is my body, which shallbe given for you as, to be given afterwards upon the Cross: but, which is given for you, as at that present time. For we must observe, that when our lord gave himself upon the Cross; He gave himself (as S. Paul saith, Tit. 2. 12.) a Redemption for all. So here, to distinguish from the giving or offering himself upon the Cross, and to take away all suspicion, or imagination, that here he should speak of the giving of his body upon the Cross, he saith: This is my body which is given for you, as in an unbloody Sacrifice and not for all men, as in the bloody Sacrifice of the Cross. And after that our Or Saviour commanded the offering of unbloody Sacrifice in his body. Lord had offered Gifts, or unbloody Sacrifice, in his body to God, and communicated the Apostles of the said Gifts, or Sacrifice, he then gave them a command, saying: Do this for a commemoration of me; and instituted an unbloody Sacrifice, clean oblation, or Sacrifice of Gifts in his body, to be used in his Church, and gave the Apostles, and their Successors rightly ordained, authority to offer an unbloody Sacrificie, or clean oblation, or Gift, in his body for commemoration of him, until he come to judgement, to the verifying of that which was spoken by the Prophet Malachi, saying: From the rising of the Sun, even to the going down, great is my name amongst the Gentiles, & in every place there is Sacrificing, & there is offered to my name a clean oblation. 4. In like manner, our Saviour, Taking the Chalice, he gave thanks, and gave to the Apostles, saying: Our Saviour instituted an unbloody Sacrifice in his blood. Drink ye all of this, for this is mi● my blood of the new Testament, which is shed for many, unto remission of sins: Math. 26. or: This is my blood of the new Testament, that is shed for many Mar. 14. or: This is the Chalice the new Tectament in my blood, which is shed for you. Luc. 22: as it is in ihe original greek, and as Protestants and Puritans translate these texts. Where first we are to observe, that he doth not say, this is my blood which is shed to you, as in a communion only to eat, but which is shed for you to God, as an unbloody Sacrifice, where there was no carnal, but spiritual effusion of blood. 5. Secondly, we must observe, that when our Saviour shed his blood upon the Cross, he shed it for all the world, as witnesseth the Scripture 2. Cor. 5. 14. 2. Cor. 5. 19 1. joh. 4. 14. and therefore to distinguish here, this his shedding of his blood at his last Supper, from that shedding of his blood upon the Cross, he saith: This is my blood which is shed for many, or, which is shed for you, and doth no say, This is my blood, which is shed for all, Our Saviour upon the Cross shed his blood for all: & at his last Supper for many only. to show that here at his last Supper, he did not shed his blood for all men, as he did upon the Cross, but for many; as for these only of his Church etc. 6. It is to be noted, that the blood, which was here shed, was in a Chalice, according to his words, saying: This is the Chalice, the new Testament in my blood: that upon the Cross was shed out of his side, Upon the Cross our Saviour's blood was shed out of his side; at his last Supper, in a Chalice. as witnesseth the Scripture, saying: One of the Soldiers with a spear opened, his side, & presently there came forth blood, & water. joh. 19 34. 7. The Evangelists, here set down the actions of our Saviour; what our Saviour did at his last Supper, and what he would have his Church to do, in commemoration of him; and not what the jews were to act, or execute upon him at his Passion: and therefore they say, JESUS took bread, and blessed, and broke, and said etc. and do not here speak of what the jews were to do at his Passion. 8. It is to be noted, that the Sacrifice of our Saviour upon the Cross, was a Sacrifice of Redemption, which was to be applied unto us by Baptism, the Sacraments, Faith; Hope, and Charity &c: and that this Sacrificie of his last Supper, is a Sacrifice of Religion, commemoration, and application of that, as a principal means, where by we may become partakers of the fruit and benefit of that upon the The Sacrifice at the last supper, is not a Sacrifice of Redemption, but of commemoration, or application of it unto us. Cross: and therefore our Saviour, saith▪ This is my blood which is shed for many unto remission of sins: for as many, as shall worthily use it, by way of application, and commemoration of the Sacrifice of the Cross unto themselves, as our Saviour witnesseth immediately adding: This do ye as often as you shall drink for the commemoration of me. 1. Cor. 11. 25. 9 It is much to be noted, that by these words, This do ye, as often as you shall drink for the commemoration of me: Our Saviour, did not only give authority unto the Apostles, and their Successors rightly ordained, to offer unbloody Sacrifice in Our Saviour commanded a Sacrifice in the Chalice. his blood; but also commanded them, that they should not drink of the Chalice in commemoration of him, without first offering it in Sacrifice to God, saying: This do ye (that is shed my blood to God for you, or for many) as often as you shall drink for the commemoration of me; absolutely forbidding them, to make commemoration of him, in the Chalice, or to drink of it in memory of him, without shedding it, or offering it first in Sacrifice unto God, for many unto the remission of sins. 10. And the causes why our Saviour here bindeth the Apostles, and theirs Successors, not to drink of the Chalice in commemoration of him, before they offered it in Sacrifice to God were, first for that our Saviour offering of him self in Sacrifice for us, was the chief part of his Passion; in such sort as if our Saviour had died, and y had not offered his death in Sacrifice for us; we had received no benefit by his Passion: and therefore he forbiddeth the drinking of the Chalice in commemoration of him, before it be offered in Sacrifice. A sin te communicate not of things offered in Sacrifice. Whereupon the sons of Hely are called sons of belial 1. Kings. 2: because they would eat of the meat which was prepared for the commemoration of our Lord, before it was offered in Sacrifice; and so left out the commemoration of the chiefest part of the Passion of our Lord which was his volontarie offering of himself in Sacrifice for us. Secondly in the old Law the jews did not drink of these Sacrifices, or commemoration of Christ to come, but only eat, as is manifest, num. 15. 5. 7. 10. num. 28. 8. 14. In somuch as, that there The cause why our Savoiur commanded a Sacrifice in the Chalice was the penalty of death imposed upon those Priests, who should drink wine, whilst they were serving in the Tabernacle: Levit. 10. 9 And amongst all the jews, it was esteemed a profane thing, and a token of idolatry, to drink of their drink offerings: Deut. 32. 30. Hest. 14. 17. Cor. 10. 7. Therefore our Saviour said: This do ye (that is, shed my blood to God for you, or offerr unbloody Sacrifice in my blood for you) as often as you shall drink, for the commemoration of me. Otherwise if our Saviour, had not given them, a express command, to offer the Chalice in Sacrifice, before they drunk of it; either they would not have offered Sacrifice in the Chalice, or else they would not have drunk of it; not to transgress the old Law, where they used not to drink of their drink offerings in the Sacrifices, and communion; but of a cup of ordinary wine, after the Sacrifice and communion was ended, as appeareth by the ritual of the jews. 11. And if we examine the institution of the B. Sacrament, set down by S. Paul, we shall find also, that our Saviour at his last Supper, instituted an unbloody Sacrificie in the Sacrament of his body, and blood; S. Paul saying: Our Lord jesus, in the night he was betrayed, took bread, and giving thankes, brake, and said (as it is in the original greek, and as Protestants and Puritans translate it) take, eat, this is my body, which is broken for you, this do in remembrance of me. 1. Cor. 11. 24. Where first we may observe, that he doth not say: This is my body which is broken to you, as in a Sacrament; but which is broken for you to God, as in a Sacrifice, after the manner of unbloody Sacrifices, which were divided, and broken, as I have showed in the 11. chapter. Secondly, our Saviour, saith: This is my body which is broken for you, to express himself, that he then offered Gifts, or unbloody Sacrifice for us to God: and commanding the Apostles, to observe that kind of Sacrifice in his Church, addeth: Do this in commemoration of me. 12. If our Saviour, in administration of the communion, If our Saviour had not intended a Sacrifice, he would not have used the words proper to signify a Sacrifice. had not intended to offer unbloody Sacrifice, or Gifts, he would not (when all the world used to offer Sacrificie in their Communion) have used these words so often, which are proper to signify an unbloody Sacrifice, or Gifts; as: This is my body which is given for you. This is my body which is broken for you. This is the blood of the new Testament which is shed for many. This is the Chalice, the new Testament in my blood, which is shed for you: but have left them out: for if he had not intended to offer Sacrifice, these words would have been better left out, and the sense of his words, would have been more clear, and manifest, if he had said thus: Taking bread, he gave thankes, and gave to them, saying: Do this for a commemoration of me. And then there would have been no dispute, or difficulty about the text; but these former words being in the text, and these aforesaid texts, being thus set down in the Greek Bibles, and the Protestants and Puritans themselves translating them after the afore said manner, in their English Bibles, and the ancienet Father's understanding them to be spoken of unbloody Sacrifce, and the whole known Nothing more manifest in the Bible, then, that our Saviour at his laste Supper instituted a Sacrifice. world (Atheists and Epicures only excepted) using them to communicate of things offered in Sacrifice, as I have proved in the 3. Chapter of the first part; there is nothing more manifest in the Bible, then that our Saviour, in the administration of the communion at his last Supper, instituted an unbloody Sacrifice in his body and blood. 13. To this which hath been said, if we add the A Sacrifice commanded by S. Paul in the Communion. words of S. Paul, where he commandeth us, saying: As often as you shall eat this bread, and drink the Chalice, you shall show the death of our Lord until he come. 1. Cor. 11. 26: and our Lord not dying against his will, but voluntarily, and willingly offering The offering of himself in Sacrifice, the chiefest act in the Passion of our Lord. up himself in Sacrifice for us, Isa. 53. 7. joh. 10. 16. 19: how can any Christian man with reason doubt, whether we should offer Sacrifices or no, in commemoration of his death; especially seeing, that as I have said before the offering of himself in Sacrifice for us, is the chiefest act, whereby we receive benefit by his sacred Passion: for if our Saviour had died, and had not offered, or given his life for our Redemption, we had received no benefit by his sacred death. Whereby we see, that of all the absurdities, this is one of the greatest, to grant (as Puritan do) that we ought, in the administration of the Sacrament, to make a commemoration of the Passion of our Saviour for us, and yet deny, that we ought to offer Sacrifice in his commemoration; when the offering of himself in Sacrifice for us, is the chiefest thing in his Passion, and the greatest benefit we have received by his death, and so manifestly expressed and commanded in the Scriptures, that we ought to show forth his death, and give his body to God for us, as often as we shall consecrate the Communion, as that it can not be denied: and that to communicate, and not of things offered up in Sacrifice; is by the Scripture accounted a great sin. 1. Kings. 2. and contrary to the practice of all Nations, as I have showed in the first part. Wherefore our Adversaries, if they would speak, or proceed consequenter, they should either deny, that they ought to make a commemoration of the Passion of our Lord, in their Lord's Supper: or else use an external visible Sacrifice in their Lord's Supper, to show forth the Sacrifice of our Lord upon the Cross. And this is sufficient to unto any indifferent Reader, that our Lord at the institution of the most blessed Sacrament, instituted an unbloody Sacrifice or Gifts in his body and blood, under the species of bread and wine, to be offered unto God in commemoration of him. CHAP. II. How these words, this is my body which shallbe delivered for you, import also a Sacrifice in his body. 1. IF we read this Text of S. Paul, according to the vulgar latin translation, which saith: This is my body which shallbe delivered for you. 1. Cor. 11. 24. it agreeth in one, with that of S. Luke, which saith: This is my body which is given for you: and with that of the greek translation, which saith: This is my body which is broken for you; when the Scriptures say; This is my body which is given for you; or, This is my body which is broken for you, in the present tense, they intent, that it is then given unto God for us, after the manner of Gifts, and unbloody Sacrifice: and where the Scriptures say: This is my body which shallbe delivered for you; or, This is my blood which shallbe shed for you; in the future tense; they intent, that it shallbe shed for us, after the manner of unbloody Sacrifice, in the Church, until the end of the world. 2. For proof whereof as I have said before, it is first to be noted, that here in the words of consecration, and administration of the blessed Sacrament, Our Saviour speaketh of the actions of his Church and not of the jews. our Saviour speaketh of his own actions, and the actions of those, who were to make a commemoration of him, and not of the actions of the jews, and therefore saith: This is my body which shallbe delivered for you, in commemoration of me. So that when the Apostles were to make a commemoration of our Saviour (as they did for the most part every day, Act. 2.) they were to deliver that same body to God for us, and to offer Sacrifice with that body, and not with any other; and therefore presently after these words; This is my body which shallbe delivered for you (to God) he addeth; Do this in commemoration of me; to signify, that the same body which he then delivered, should be delivered also to God for us, in his Church, until he come again. And this is manifest by the text itself: for S. Paul, who setteth it down, relateth what S. Paul relateth what our Saviour did, and not what the jews were to do. our Saviour did at his last Supper, and not what the jews were to do, against him in his Passion; saying: Our Lord jesus, in the night he was betrayed, took bread, and giving thankes, brake, and said: Take ye and eat, this is my body, which shallbe delivered for you, in the commemoration of me. 3. Secondly, at his Passion, and in the Sacrifice upon the Cross, his body was not delivered by himself, to be crucified, but by judas, and the The jews delivered our Saviour to be crucified. jews, judas saying: What will you give me, and I will deliver him unto you: Matth. 26. 15. And the chief Priests, and ancients of the People, brought him bound, and delivered him unto Ponce Pilate, Matth. 27. 1. and Pilate having scourged jesus, delivered him unto them, for to be crucified: Matth. 27. 26. So here he could not speak of the delivering of his body to be crucified: for then (when he saith: Do this in commemoration of me) he should command them, to deliver his body to the jews, or desire to be crucified again: which is absurd: but he saith: This is my body which shallbe delivered for you, to God in his Church, for a commemoration of me: which accordingly, when find true by experience: for the same substantial body which he delivered then, according to the Catholic faith, hath been ever since, and is at this time delivered for us in commemoration of him, all over the world, to the fulfilling of these his words: This is my body which shallbe delivered for you, and of the Profecies, and Promises, and also of this his command, Do this in commemoration of me. 4. Thirdly, if our Saviour, had not intended a Sacrifice in his last Supper, and that his true, real, and substantial body, should not be in it; he would not have spoken these words: This is my body which shallbe delivered for you: but have left them out, and have said, take ye and eat this bread in commemoration of me, and so it had been a clear case, that he had neither offered Sacrifice, nor given his body in the communion. But he being God, and truth itself, and sent into the world to teeth us the truth, and he saying in the communion: This is my body which shallbe delivered for you, this do ye for a commemoration of me: no indifferent man can deny, but that our Saviour commanded us to give, or deliver his body to God for us, in the commemoration which we were to make of him, or that S. Paul, and the Apostles offered not Sacrifice in the body of our Lord, and also taught the Corinthians to offer Sacrifice in the body of our Lord; seeing he saith, that he delivered unto the Corinthians, that manner of administrating of the communion, which he received from our Lord. And in like manner; though the Greeks', for the most part say of the Chalice, which is shed for you, and the Latins, for the most part say, which shallbe shed for you, as Luke 22. 20. yet they both in effect say one thing, and import a Sacrifice in the blood of our Lord: the Greeks intending by these words, that How is shed and shallbe shed, concur in one. the blood of our Lord is shed for us unto God, at that present time; and the Latins, that it shallbe shed to God for us in his Church, until the end of the world. 5. Fourthly, our Adversaries cannot deny; but that our Saviour in these words, taught S. Paul to consecrate, and administer the holy communion; and S. Paul the Corinthians, and did not teach what the jews did, or were to do, when they were to crucify our Lord; the text is so plain: So that these words: This is my body which shallbe delivered for you; or blood which shallbe shed for you; have relation unto the consecration, and administration of the communion, and not unto the Passion of our Saviour upon the Cross, inflicted upon him by the jews. Whereby it is most manifest, that here our Saviour saith; This is my body which shallbe delibered for you, and blood which shallbe shed for you, when you consecreate the communion, make commemoration of me, or celebtate the memory of the last Supper; and so giveth Bishopps and Priests and express command, not to administer the holy communion, without offering Sacrifice in his body and blood to God for us; which according Christ deliured his body for us: and offered his body in Sacrifice for us all one. to the phrase of Scripture, is all one with offering Sacrifice: the Scriptures saying: Christ was delivered up for our sins. Rom. 8. 25. God spared not his own son: but for us delivered him, Rom. 8. 31. Christ loved me, and delivered himself for me, Gal. 2. 20. Christ loved the Church, and delivered himself for it, Gal. 2. 25. for Christ was offered in Sacrifice, or offered himself in Sacrifice for us. 6. Fiftly, that here our Saviour doth not speak of his body, and blood, as it was to be delivered, or shed upon the Cross for our Redemption, is manifest, for that, there upon the Cross, his body Christ's ' blood shed upon the Cross for all; at his laste supper for many. was delivered, and his blood was shed for all mankind, as S. Paul witnesseth saying: Christ died for all. 2. Cor. 5. 14. as he shed his blood upon the Cross, he is the propitiation for our sins (who are of his Church) and not for ours only, but also for the whole worlds, joh. 2. 2. reconciling the world unto himself. 2. Cor. 5. 19 as he delivered his body, and blood upon the Cross, he is Saviour of the world, joh. 4. 14. whereupon the believing Samaritans said: We believe, and do know that this is the Saviour of the world indeed, joh. 4. 41. But at his last Supper, to show that he doth not speak of the giving, or delivering of his body upon the Cross, or the shedding of his blood upon the Cross, he doth not say: This is my body which shallbe delivered for all: but, this is my body which shallbe delivered for you, who are of my Church, for to the Apostles he spoke it. And likewise, This is my blood of the new Testament, that shallbe shed for many unto remission of sins, Matth. 26. 28. And again, This is my blood of the new Testament, that shallbe shed for many. Mark 14. 14. Whereby it is unto any indifferent Reader, that here, at his laste Supper, our Saviour doth not speak of the delivering of his body, or shedding of his blood, at it was upon the Cross, but at it is in the Liturgy, or Mass, seeing he limiteth this delivering of his body unto the Apostles, and this shedding of his blood unto many, and not unto all. 7. Our Saviour here made, and established the new Testament in his blood, saying of his blood: Our Lord at his last supper, made his Testament. This is my blood of the new Testament. Mar. 14. Whereupon Tertullian in the 40. chapter of his 4. book against Martion saith: Christ established his Testament sealed with his blood, in the mention of the Chalice; and Doctor Featly a Puritan, in the 8. chapter of his Grand Sacrilege, avoucheth that Christ calleth the cup his Testament, or laste legacy. But the old Testament was not made, or confirmed without a Sacrifice, The old Testament was dedicated with Sacrifice; and therefore the new. as witnesseth Moses Exodus 24. and S. Paul, Hebr. the 9 Therefore neither was the new Testament made or established without a Sacrifice; seeing that the old, was a type of the new, and to be fulfilled in it. 8. The dedication, or making of a Testament, aught to be a man's own free act, and will, and A Testament ought to be a man's own free will. not the act of an other man, or men's. And the death of our Lord upon the Cross, and the shedding of his blood upon the Cross, was the act of the jews, as witnesseth the Scriptures, saying to the jews: You by the hands of wicked men, have crucified, and slain jesus of Nazareth. Act. 2. 23. Again, You did kill jesus, hanging him upon a tree. Act. 5. 30. Wherefore, the shedding of his blood, at his Passion, could not be the dedication of his Testament: seeing that it was not his own act, but the act of the jews; not could be his own act, seeing that it is not lawful for any man to kill himself. Whereby, it is manifest, that here at his last Supper, our Lord made his Testament, and bequeathed his body, and blood unto his Church, to be offered in an unbloody Sacrifice to God for us, and received in the communion until he come again. 9 It is manifest to experience, that S. Paul Manifest by experience. taught the Corinthians, and Grecians to offer unbloody Sacrifice, in the body, and blood of our Lord, and to communicate of the same: for that the Corinthians, and Grecians, even from their first conversion unto the faith by S. Paul (which was many years before he writh his first Epistle to them, Act. 18. 21. and 1. Cor. 16.) used unbloody Sacrifice, and communicated of the same, as I have proved in the 12. chapter by three of the four first general Counsels, that is to say; the Council of Nice, Ephesus, and Chalcedon, which for the most part consisted of Grecian Bishopps. And before any of these general Counsels, was the Provincial Council of Ancyra, in the lesser Asia, not far from Corinth, which for the most part consisted of Grecian Bishopps of those Provinces, unto which S. Paul had preached, before he writh this Epistle to the Corinthians; as of the Bishopps of Antioch, Caesarea, Galatia, and Phrigia, Act. 18. 22. and 23. yet these Bishopps offered unbloody Sacrifice, in the body, and blood of our Lord, as appeareth by the 2. Canon of the said Council, which decreed, that if a Priest, or Deacon in the time of persecution, should offer incense unto an idol, and after recover himself, and fuffer constantly for the faith; then he should retain the honour of his sea, and place; but not be admitted aine more, either to offer Sacrifice, or assist at the offering of Sacrifice, or holy Liturgy. 10. Who can better tell us, what manner of communion, S. Paul taught the Corinthians, and Grecians, & what is the sense of these words, in S. Paul's Epistle, which concern the holy communion, than the corinthians and Grecians themselves, who not only received this Epistle from S. Paul but also saw his practice, and example a year, and a half together, Act. 18. 11. when the custom of Priests was for the most part, to administer the communion every day, Act. 2. 42. And amongst the Corinthians, who can better tell us, what S. Paul did, and taught in this point, than S. Dionysius Areopagita who was converted by S. Paul, not only S. Dionysius Bishop of Corinth. many years before he writh this Epistle, Act. 17. but also was the first Bishop of Corinth, unto whom S. Paul writ this Epistle (as withnesseth Eusebius in the 22. chapter of his 4. book of Histories) yet he in the 3. chapter of his Ecclesiastical Hierarchy, setting down the manner, and form which was used in his time, in the administration of the communion, showeth that they used to communicate of the body, and blood of our Lord, offered to God in Sacrifice, as they do in the Catholic Church at this day; saying: The Bishop as soon as he hath said holy prayers, upon the divine Altar, beginneth to incense it: and proceedeth to set down a short Ritual, or form of a solemn manner of offering unbloody Sacrifice to God, in the body, and blood of our Lord, and a communion of the same, performed by a Bishop, and divers Priests, Deacons, and other Officers to assist him, as is used in great solemnities, even unto this day, in all our Cathedral and principal Churches, as is to be seen more at large, in the said 3. chapter of his Ecclesiastical Hierarchy, and the practice of all solemn Sacrifices, in every Cathedral Church. 11. Now seeing that S. Paul speaking of the administration of the blessed Sacrament, saith to the Corinthians: I received of our Lord, that which also I have delivered unto you, many years ago, when I was with you, Act. 18. 11. and the Corinthians, and Grecians administrated the communion, in the body, and blood of our Lord offered in unbloody Sacrifice; it is manifest that both S. Paul taught the Corinthians, to offer unbloody Sacrifice in the body, and blood of our Lord, and so to communicate of the same, and that our Saviour himself instituted an unbloody Sacrifice, and communion in his body, and blood. 12. Moreover, not only S. Paul had been at The faith at Corinth, before the written word of this Epistle. Corinth, before he writ this Epistle, and taught them by practice, what they were to do in the communion, and what to believe: but also Prisilla, and Aquilla, Act. 18. 18. Apollo, Act. 19 1. Stephanus Fortunatus, and Achaicus, were at Corinth, and instructed them by practice, what they ought to do in the communion, and what to believe before this Epistle was written, as appeareth, 1. Cor. 16. which considered, and seeing that the Corinthians, even in the infancy of their Church, offered unbloody Sacrifice in the body, and blood of our Lord, and communicated of the same, as I have proved in the 12. chapter by the consent of many Counsels, and Fathers of the primitive Church; who can doubt, whether S. Paul taught the Corinthians, and Grecians, to offer unbloody Sacrifice in the body, and blood of our Lord, and to communicate of the same, that is not willing to be deceived? seeing that it is more hard, and uncertain, for men to gather, and understand a thing delivered by an Epistle only, and that in this point brief, and short; then both by seeing it donn, and practised many years, and by an Epistle also both together; when an Epistle only, may with greater facility be altered, and changed, than a Religion which is settled, and established in many cities, and provinces, as we see by experience. CHAP. III. The Scriptures, and all known Christian-mens' books, who writ of this subject before Luther (reputed heretics to both parties only excepted) teach a Sacrifice in the body, and blood of our Lord. 1. THe Scriptures are so plain, for the institution of an unbloody Sacrifice, or Sacrifice The Scriptures manifest for Sacrifice. of Gifts in the body, and blood of our Lord, that S. Augustin, speaking of the old Testament (in his Oration against the jews, seth down in the beginning of his 6. Tom) saith unto them; Search the Scriptures, for they bear testimony of this clean Sacrifice, which is offered unto the God of Israel, noth of your nation only, from whose hands he foretold, that he would not receive: but of all nations, who say, come let us ascend unto the mountain of God: not in one place, as it was commanded you, in the earthly Jerusalem; but in every place, even unto Jerusalem it Sacrifice offered in every place in S. Augustine's tyme. self. And in like manner, preaching unto the Christians (in his first Sermon upon the 33. Psalm) he saith: Faithful men, who have read the Gospel, do know, the Sacrifice of the body, and blood of our Lord, dilated over the whole globe of the earth. Thus S. Augustine, both unto the jews, and faithful Christians, whereby we gather four things; first, that in the opinion of S. Augustine, both the old, and new Testament speak plainly, and manifestly enough of an unbloody Sacrifice, or Sacrifice of the body, and blood of our Lord, which was to be used in the new Law. Secondly, that the Sacrifice of the body, and blood of our Lord, was in S. Augustins' time, Dilated over the whole globe of the earth, and believed of all faithful men. Thirdly, Why our Adversaries read Scriptures, and find not Sacrifice for Christians. that the cause, why our Adversaries do not, or will not believe, that we ought to use, an unbloody Sacrifice in the body and blood of our Lord, is not, for that the Scriptures do not sufficiently speak of it: but for that, they are blinded with obstinacy, and obduration of heart with the jews; and so though they read the Bible every day, and hear it read many times; yet as our Lord said: Seeing they see not, and hearing they hear not; neither do they understand etc. for their heart is waxed gross, The jews deny Christian Sacrifice. Matth. 13. 13. Foverthly, our Adversaries in denying, that we ought to offer Sacrifice in the body and blood of our Lord, do take part with the jews, and Gentiles, against the faithful Christians of all former ages. 2. Again S. Augustine in his said Oration against the jews, saith unto them, as we in his words S. Augustins' speech to the jews, applied to our Adversaries. may say unto our Adversaries: Lest you should think (o jews') because you do not offer Sacrifice, and that God will not receive Sacrifice at your hands, that Sacrifice is not to be offered unto God, which he indeed doth not stand in need of, who wanteth not any of our goods: yet that he is not without Sacrifice, which is not profitable unto him, but unto you: he addeth and faith, from the rising of the sun, even unto the going down, my nane is made famous in all nations, and in every place, there is offered a clean Sacrifice unto my name, for great is my name in the gentils, saith the Lord omnipotent. What wilt thou answer to this (o jew?) open thine eyes, yet at last, and see the Sacrifice of the Christians, to be offered from the rising of the sun, unto the going down, not in one place, as it was appointed for you; but in all places; not unto any God what soever, but unto that God, who foretold these things, the God of Israel. Thus S. Augustine against the jews; whereby we see, that the whole Catholic Church, dilated over the world, in S. Augustins' time, not only offered Sacrifice to God in the body, and blood of our Lord, as they do now; but also believed, that they were taught so to do by the Sriptures. 3. And not only in these books, S. Augustine speaketh of the Sacrifice of the Christians, offered S. Augustins often repetition of the Sacrifice of the body, and blood of our Lord. unto God, in the body, and blood of Christ: but also often in his other works, he calleth the Eucharist the Sacrifice of the body, and blood of Christ: as in the 25. chapter of his first book against Cresconius, saying: The only Sacrifice of the body itself, and blood of our Lord. And in 27. chapter following: The Sacrifice of the body, and blood of Chest. And in the 8. chapter of his 22. book of the City of God, he telleth us, how one of his neighbours, Hesperius by name, a Tribune, finding his cattle, and servants to be molested by evil Spirits, came unto his Priests, in his absence, and desired, that some one of them, would come thither, and by his prayers drive away these wicked The Sacrifice of the body of our Lord, expelled wicked Spirits. Spirits: One went, and offered there (saith S. Augustine) the body of Christ, praying as well as he could, that the vexation might cease; and by the mercies of God, it forth with ceased. And in the 10. chapter of the same book, he saith: We Sacrifice, and do immolate Sacrifice to God only; and the Sacrifice itself, is the body of Christ. In the 11. chapter of his first book de origine animae, he saith: According to the Catholic faith, and Ecclesiastical rule, it is by no means granted, that the participation of the body and blood of Christ, should be offered, for such as are not baptised. Which he also repeateth again in the 15. chapter of his 2. book. 4. In his 1. Sermon upon the 33. Psalm, he saith: The sacrifice of the body and blood of our Lord, This sacrifice spread over the whole earth. which the faithful, who have read the Scriptures do know, was not in the time of the old Law, which sacrifice is spread over the whole globe of the earth. And again, in his second Sermon upon the same Psalm, he saith: Christ (at his last Supper) instituted a sacrifice of his body, and blood, according to the order of Melchisedech. Whereupon in his 86. Epistle, he saith: Christ gave his blood to drink before his Passion. And in the 20. chapter of his 12. book against Faustus, he saith: In this Sacrament is drunk, that which flowed out of the side of Christ. And upon the 56. Psalm he affirmeth; that the jews who crucified Christ, and afterwards were converted, to believe in him, in this Sacrament, drunk by grace the same blood which through fury they had shed. 5. And because the same body, and blood of One body and blood in all sacrifices our Lord, is offered to God in all Christian Sacrifices, which was offered to God in the Sacrifice of the Cross, though after an other manner; therefore S. Augustine, in the 12. chapter of his 9 book of Confessions, calleth that, which is offered to God in Sacrifice by Christians, the Sacrifice of our redemption, saying: The Sacrifice of our redemption, was offered for his Mother, after her decease, at her Funerals. And in the 13. chapter of the same book, speaking of his said Mother S. Monica, saith: She desired to be remembered at the Altar of God, where at she used to assist without pretermission of This Sacrifice dispensed from the Altar. any one day, and from whence she knew, that holy sacrifice to be dispensed, whereby the hand writing was blotted out, which carried our condemnation in it, and whereby our Enemy had triumphed over us. Thus the glorious S. Augustine, and that according to the Scriptures, as he further affirmeth in the 3. question of his 49. Epistle, saying: The sacrifice, which we Christians do now offer, is not only demonstrated by the written word of the gospels; but also by the Prophecies. 6. Neither is this expression of the Sacrifice of the body and blood our Lord found only in S. Augustine; but also in the rest of the ancient Fathers, who are commonly styled Doctors of the Catholic Church; as namely in S. Basil, S. Chrisostome, S. Ambrose, S. Gregory, and S. Hierome: for the Church being in peace in their times, the first four of these five, that is to say S. Basil, S. Chrisostome, S. Ambrose, and S. Gregory, every one of them set forth books, where in they express the form, and manner how to offer Sacrifice in the body and blood of our Lord with great solemnity, Fover Doctors set forth missals. and how to administer the Sacrament in the same; which books are extant in print, under the Titles of The Liturgy of S. Basil, The Liturgy of S. Chrisostome, The Mass of S. Ambrose, and the Book of the Sacraments of the circle of the year, set forth by S. Gregory the Pope. Where of the first two are printed with their works; the latter are printed by Pamelius in his two Tomes of the missals of the Latin Fathers; which Liturgies or missals, are in substance the same, with those Liturgies and missals, which are used at this day in the Catholic Church for the offering of Sacrifice in the body and blood of our Lord; and also with the Liturgies and missals, which were before their times; as with the Liturgy of S. Peter, S. james, S. Andrew, S. Mark, S. Clement etc. as may manifestly appear unto any man, who shall take the pains to view them. 7. Moreover, S. Ambrose in the 2. chapter of his 4. book of Sacraments setteth down the words, which at this day are used in the Catholic Church, in the consecration of the Eucharist, and offering Sacrifice in the body and blood of our Lord, saying: Wilt thou know how the Eucharist is consecrated by divine words? He are the words; The Priest saith; make this oblation apply able unto us, reasonable, and acceptable, which is down upon the figure Bread a figure of Christ's body, before consecration. of the body, and blood of our Lord jesus Christ. (that is to say, upon the bread, not yet consecrated) After it followeth: Who, the day before he suffered, took bread into his holy hands, looked up into heaven unto thee o holy Father Almighty eternal God, giving thankes blessed, broke, and broken gave unto his Apostles, saying: Take and eat of this all, for this is my body which is given for you. And in like manner, he took the Chalice after he had supped, that is the day before he suffered, looked up into heaven, unto thee holy Father Almighty, eternal God, giving thankes, blessed, delivered to his Apostles, saying: Take ye, and drink ye all of it, for this is my blood: consider every thing, he saith: who the day before he suffered, he took bread into his holy hands; therefore, it is bread before it be consecrated; but when Christ's words do approach it is the After consecration, the Eucharist is the body of Christ. body of Christ. Finally, hear him saying: take ye, & eat ye all of it, This is my body. And before the words of Christ, it is a Chalice full of wine and water: but as soon as the words of Christ have done their work, there is made the blood, which redeemed the People; therefore, consider after how many sorts, the word of Christ is powerful to convert all things. And to conclude, our Lord jesus-christ himself, doth testify unto us, that we receive his body and blood, and ought we to doubt of his sincerity and testimony? Thus S. Ambrose, explicating the manner of the consecration of the body and blood of our Lord in his time, and the certainty there of in the Eucharist, before receiving: which manner of consecration is also used in the Catholic Church, at this day. Again in the 6. chapter of the same book, he showeth that the intent of these words: As often as you shall do this; so often you shall do it, in commemoration of me, until I commeagaine, were to command a Sacrifice in the commemoration of his Passion; and for that cause, he immediately addeth to these words: The Priest saith; therefore mindful of his glorious Passion, Resurrection from hell, and Ascension into heaven; we do offer unto thee, this immaculate host, reasonable host, unbloody host, this holy bread, and Chalice of eternal life; and beseech, that thou wouldst receive this oblation in thy high Altar by the hands of thy Angels, as thou hast vouchsafed to receive the Gifts of thy child Abel, and the Sacrifice of our Patriarch Abraham, and that which the high Priest Melchisedech offered unto thee. Which words are also used in the in the offering of Sacrifice in the body and blood of our Lord, in the Catholic Church, even until this day. 8. S. Hierome, who, as we have placed them, is the sixth amongst the ancient Doctors of the Catholic S. Hierome of the Sacrifice, and Sacrament. Church, so constantly believed a Sacrifice, and communion in the body and blood of our Lord, that in the 5. chapter of his 3. book against the Pelagians, he saith; Christ hath taught his Apostles this: that these who have daily confidence in the Sacrifice of his body, may boldly say; Our Father which art in heaven, as the Catholic Church useth, even until this day, in the daily Sacrifice of his body. Upon the first chapter to Titus: A Bishop is to offer pure victim every day to God, for his own sins, and sins of the People. In the 19 chapter of his first book against jovinian: Priests ought always to offer Sacrifice for the People. In the 3. chapter of his book against Vigilantius, defendeth the Bishop of Rome, who (as he saith) offered Sacrifice to God over the venerable bones of Peter and Paul. In his 150. Epistle: Moses hath not given us true bread: but our Lord jesus he is the guest and the banquet, he is he that eateth and who is eaten: we drink his blood, and without him we cannot drink it, and daily in his Sacrifices, we tread forth the new red wine of the branch of the true vine, and of the viniard of Sorac, which is as much as to say, chosen; and out of these we drink new wine of the Kingdom of the Father. In the Preface of his 5. book upon the Prophet jeremy, alluding to the communion of Christians, he saith: The People of God shall eat the bread which was borne in our village of Bethlem, where he sometimes lived a religious life, in a monastery. Upon the 3. chapter of Sophonias; Priests serve the Eucharist, and distribute our Lord's blood to his People. In his Epistle to Heliodorus he saith: God forbid that I should speak any sinister S. Hierome his respect to Priests. thing of those, who succeeding to the Apostolical degree, do make the body of Christ with their holy mouths, by whom we also become Christians. Again in his Epistle to Euagrius, he saith: At the prayers of Bishopps, and Priests, the body and blood of Christ is made. Which eminency, and dignity of consecrating the body and blood of our Lord, who is the lamb without spot, and the light of heaven, so penetrated his heart, that though a Priest, yet out of his profound S. Hieromes' humility. humility, and venerable respect to so great a Mystery (as is the consecration of the body and blood of our Lord) would not venture to consecrate, or offer Christian Sacrifice, as witnesseth S. Epiphanius in his Epistle to john Bishop of Jerusalem, translated out of greek into latin by S. Hierome himself, and fett down both amongst S. Hieromes' Epistles, and in S. Epiphanius his works, where he saith: That after he had seen that there were a multitude of holy brethren, or friars gathered together in a Monastery, and the holy Priests Hierome and Vincent (who lived amongst them) out of their modesty and humility, would not exercise the offering of Sacrifice, due unto their function, nor labour in this Sacrifice the chiefest salvation of Christians. part of the Ministry, which is the chiefest salvation of Christians; he ordained S. Hieromes' brother a Priest to supply the necessity of the monastery, for the offering of Sacrifice, and the administration of Sacraments: as further witnesseth S. Hierome in the 3. chapter of his Epistle to Theophilus, against john of Hierufalem, and Epiphanius above cited. 9 By this which hath been said, it is so manifest, that all the six aforesaid ancient Doctors of the Catholic Church not only held and taught a Sacrifice in the body and blood of our Lord, and a communion of the same, but also that this their opinion was agreeable to the Scriptures, that it is without all controversy. Before all those Doctors, flourished Optatus Milevitanus, who writing Optatus Milevitanus. of the fury of the heretical Donatists, against the Eucharist of the body and blood of our Lord, consecrated by Catholic Priests, saith in his 2. book against Parmenianus. That your aforesaid The fury of the Donatists against the Sacrifice, and Eucharist of Catholics. Bishopps might violate all holy things, they commanded the Eucharist to be cast unto dogs; not without a manifestation of the judgement of God, for the same dogs becoming mad, with their teeth tore their Masters, as thiefs and guilty of the holy body. etc. Again in his 6. book describing yet more at large, the fury of these heretics, against the Sacrifice of the body and blood of our Lord, offered by Catholic Priests, saith: What is so sacrilegious, as to break, raise, or remove the Altars of God, upon the which you also sometimes offered? wpon which the vows of the People, and the members of Christ are borne; where Almighty God is invocated, where the holy Ghost being desired, doth descend; from whence many take the pledge of eternal salvation, the defence of faith, and hope of Resurrection, etc. for what is the Altar, but the seat of the body and blood of Christ? All these things your fury hath either raised, or broken, or removed, etc. What had Christ offended you, whose body and blood did dwell there (upon the Altar) for a certain time? What have you offended against yourselves, that you should break these Altars, upon the which for many years before us, you offered as we think holily? whilst that you do wickedly persecute our hands there, where the body of Christ doth dwell, you strike your own, whereby you imitate the jews. They cast their hands on Christ upon the Cross, and you strike him upon the Altar. And afterwards▪ This wicked deed is doubled, whilst you break the Chalices, the bears of the blood of Christ; whose species you have turned into masses or lumps, providing merchandise for wicked fairs. Thus Optatus. 10. S. Cyprian, lived abond the year 240. and S. Cyprian his belief of this Sacrifice. he in his 63. Epistle, proveth against the Aquarij (certain heretics who were in his time) That jesus-christ our Lord God, was author, and teacher of this Sacrifice, of his body and blood, which in his time, was used, and believed throughout the Christian world, as there he proveth at large, and by the same places of Scripture, which Catholics at this day, allege against the different opinions of their adversaries; adding also in the same Christ at his last Supper offered himself in Sacrifice. Epistle, saith: Who is more the Priest of the high God, than our Lord jesus-christ, who offered Sacrifice to God the Father, and offered the same, which Melchisedech had offered, that is bread and wine, to wit his body and blood. Again, jesus-christ our Lord God, he is the chief Priest of God the Father, he offered first himself to God the Father, and commanded that (which he then did) to be done in commemoration of him. Moreover, he there saith, to the Aquarian Heretics, who would only use water, and no wine in the Sacrament of the Chalice: The blood of Christ, wherewith Christ blood seen in the Chalice. we are redeemed and quickened, cannot be seen to be in the Chalice, when wine, whereby the blood of Christ is showed, is not put into the Chalice. And citing the words of consecration, as they are set down by S. Matthew, in the 26. chapter of his Gospel, addeth: Hereby we find, that the Chalice which our Lord offered, was mixed; and that it had been wine, which he called his blood: whereby it doth appear, It was first wine, and after his blood. that the blood of Christ, is not offered, if there be no wine put into the Chalice, neither is our Lords Sacrifice celebrated, with lawful sanctification, unless our oblation, and Sacrifice shallbe answerable to the Passion; wherein our Saviour shed blood and water, etc. john. 15. 34. Again; As with this common wine, the mind is set at liberty, the spirits freed, and all sorrow Christian drink, the blood of Christ. banished: so by drinking the blood of our Lord, and the healthful cup, we cast away the memory of the old man, and do forget our former worldly conversation, etc. Again: How shall we shed our blood for Christ, who are ashamed to drink the blood of Christ. This, and much more to this effect, hath S. Cyprian in one afore said Epistle, besides what he hath dispersed through his other works. 11. Alexander the first, was made Bishop of Rome, in the year 121. and suffered a most cruel martyrdom, for the faith in Rome, when the faith of Christ, flourished amongst the Romans, as our Adversaries confess: and he in his first Epistle unto all Catholics, repeating the words of consecration, addeth: With such hosts God will be delighted and pleased, for nothing can be greater in Sacrifices then the body and blood of our Lord: neither is there any oblation more to be desired then this, for this exceedeth all oblations, which is to be offered unto God, with a pure conscience, and to be received with a clean heart, and to be worshipped of all. Thus S. Alexander. 12. S. Clement (of whom S. Paul maketh mention, Philippians 4. 3.) in the 57 chapter of his 2. book of Apostolical constitutions saith: Let the Bishop pray in these words; conserve o Lord thy People safe, and bless thine inheritance, etc. Afterwards let Sacrifice be made, all the People expecting and praying insilence; and Sacrifice being done, let every order a part receive the body of our Lord, and the precious blood, approaching in order, with modesty, and reverence, as unto the body of the king, before they received it. Thus these most ancient Fathers, of the Sacrifice of the body, and blood of our Lord instituted by our Saviour, and continued in the Church of God, as they prove, by the same Authorities of Scriptures, which the Catholics allege at this day. And all Christian men's books, and works, who have written of this subject, are so conformable, to the doctrine of those before cited Fathers in this point of the Sacrifice, of the body and blood of our Lord: that our Adversaries (known and reputed heretics to both parties only excepted) are not able to assign, or bring forth any book written before the rebellion of Luther, which denieth the offering of Sacrifice to God, in the body, and blood of his only Son, amongst Christians. And this is sufficient to prove, that the Scriptures, and all known Christian men's books, who writ of this subject, before Luther (known and reputed heretics or enormish erroneous men to both parties only excepted) teach a Sacrifice in the body and blood of our Lord. CHAP. iv Remission of sins, and other blessings are, and may be obtained, by the Sacrifice of the body, and blood of our Lord. 1. THe Sacrifice of our Redemption, which The Sacrifice of the Cross, like a Pardon at the end of a Parliament. our Lord offered for us upon the Cross, is like unto a general Pardon, at the end of a Parliament; which is in itself sufficient, to pardon all his Majesty's subjects for the offences there in specified, were they tenntymes more than they are: yet actually, it pardoneth not any one of them, but those who use the means, which his Majesty's laws require in that case, for the applying his gracious general pardon unto themselves; which is to sue out a writ of pardon, or the like. So the Passion of our Lord, and his Redemption upon the Cross, is in itself sufficient to redeem ten thousand worlds (if there were or could be so many) from everlasting pains, and from the punishment imposed upon man, for original and actual sin; as wittnesseth S. john saying: Christ is the propitiation of our sins, and not for ours only; but also for the whole world: yet actually (according to the common concourse of God) it redeemeth not any one man, from everlasting torments, but those who use the means, to apply the Passion of our Lord, and his Redemption upon the Cross to themselves, expressed in the Law of God, as withnesseth S. Paul, saying: Christ was made to all that obey him, cause of eternal salvation. Heb. 5. 9 2. And amongst the many means, which Almighty God hath left unto mankind, to apply the Sacrifice of our Redemption, and merits of Christ's Passion unto us, this is one, the offering of a certain, and particular, external visible Sacrifice unto God, representing the inward Sacrifice of our hearts and the Passion of his Son, thereby to acknowledge him for our God and supreme Sovereign Lord, and apply the merit of the said Passion unto ourselves, for the remission of our sins; as is manifest by the practice of the Church of God, even from the beginning, or first plantation there of upon earth: for Abel, No, Abraham, Isaac, jacob, job, and the Children of Israel, offered particular visible Sacrifice to God, in commemoration of the Passion of our Lord to come, for the remission of sins by his Passion; who was presenly promised, upon the fall of Adam, Gen. 3. 5. and in virtue, Slain from the beginning of the world. Apoc. 13. 12. Whereupon S. john saith: He hath redeemed us to God in his blood, out of every tribe, and tongue and people, and nation. Apoc. 5. 9 And there is no salvation in any other. Act. 4. 14. 3. In proof here of, By faith (in Christ to come) Abel offered a greater host to God, than Cain, by which Abel by Sacrifice obtained testimony of justice he obtained testimony, that he was just. Heb. 11. No built an Altar to our Lord, offered holocaustes upon the Altar. And our Lord smelled a sweet savour, and said: I will no more curse the earth for men: and God blessed No, & his Sons. Gen. 8. & 9 job (when the days No by Sacrifice obtained blessing. of feasting which his Children made, were past) arising up early, offered holocausts for every one of them: For he said, lest my Sons have sinned. job. 1. Our job offered Sacrifice for the remission of sins Lord said to Eliphaz the Themanite, my fury is wrath against thee, and against thy two friends: take seven oxen, and seven Rams, and go to my servant job, and offer holocaustes for yourselves, and my servant job shall pray for you etc. that the folly be not imputed Eliphaz by Sacrifice and prayer obtained remission of sins. unto you, job 42. In the written Law, God often commanded the Priests, and People, to offer Sacrifice for the remission of their sins, saying: If the multitude of Israel be ignorant, and through ignorance, do that which is against the commandments of our Lod etc. they shall offer for their sins a Calf etc. and the Priest praying for them, our Lord willbe propitious unto them. Levit. 4. 13. If a Prince sin through ignorance etc. he shall offer an host to our Lord, a Buck of the goats without spot, etc. and the Priest shall pray for him, and for his sin, and it shallbe forgiven him. And if a Soul of the People of the Land, shall sin through ignorance, doing any of these things, that by the Law of our Lord are forbidden, and offending, etc. he shall offer a she goat without spot, etc. The Priest shall pray for him, and it shallbe forgiven him. Levit. 4. 27. and the like is said of many other Sacrifices, offered for sin, in the 4. 5. and 6. chapters of Leviticus; which manner of offering Sacrifice, for the remission of their sins, continued in the Church of God, amongst the People of Israel, until this last Supper of our Lord. 4. At the last Supper of our Lord, our Saviour did not take away out of his Church Priesthood, and Sacrifices for the remission of sins, in such Our Saviour constituted a Sacrifice for the remission of sin. sort, as that he would have no more exterior visible Sacrifice offered unto God, for the remission of sins. This is contrary to the Law, and the Prophets, wcich he came to fulfil, and not to break. Math. 5. but translated the Priesthood, from the order of Aron, unto the order of Melchisedech. Heb. 7, and changed the Sacrifice of brute beasts, which were offered in commemoration of him, for the remission of sins in the old Law, into the Sacrifice of his body, and blood, under the species of bread, and wine, for the remission of sins in the new Law; to the fullfilling of the Law, and the Prophets, concerning Priesthoop, Sacrifices, and the remission of sins by Sacrifice, offered in commemoration of him; when taking bread, he blessed, broke, and gave it to his Disciples, and said: This is my body which is broken for you. Cor. 11. for the remission of sins, as wittnesseth Origen in his 35. Tract upon S. Matthew. S. chrysostom, upon the 26. of S. Matthew, and S. Damascene in the 14. chapter of his 3. book, Orthodoxae fidei: who all citing this text, in the places aforesaid, and there unto, as the true sense, and meaning thereof, and words of our Lord, For the remission of sins which are not put into the Bible, at the consecration of the bread, because they are annexed unto the consecration of the Chalice, Math. 26. yet the Liturgy, or public church-service book, set forth by S. james the Apostle, hath these words of our Lord thus: This is my body which is broken, and given for you, for the remission of sins, S. Mark, in his Liturgy readeth: This is my body which is broken for you, and distributed in the remission of sins, S. Basil, S. chrysostom, and the Aethiopians in there Liturgies read: This is my body which is broken for you in the remission of sins. 5. in like manner our Saviour taking the Chalice, He gave thankes, and gave to the Apostles saying, The Chalice offered for the remission of sins drink ye all of this, for this is my blood of the new Testament, which is shed for many unto remission of sins. Math. 16. and then offered Sacrifice in his body and blood under the species of bread, and wine for the remission of the sins of many, according to his words: and when he had done, he established the remission of sins, by the giving of his body, and shedding of his blood unto God, under the species of bread, and wine, saying: This do for a commemoration of me. Luk. 22. And, This do ye as often you shall drink for the commemoraton of me. 1. Cor. 11. And so fulfiled the Law, and the Prophets, concerning Sacrifice for the remission of sins, by establishing in his Church, that one, pure, and clean oblation, or host of his body and blood, under the species of bread and wine, for the remission of sins, in place of the many, and divers Sacrifices, which were used in the Law of nature, and written Law of Moses. 6. And that this change of Sacrifice for the remission of sins, might be the better known Propitiatory Sacrifice not taken away but changed. our Lord did not speak only once of it, but divers times, and said: This is my body which is broken for you, for the remission of sins; as witness the Liturgies, before cited, and S. Damascene in the 14. chapter of his 3. book, Orthodoxae fidei: and also said: This is my body which shallbe broken, or delivered for you, for the remission of sins, as witness Origen, and S. chrysostom in the places before cited. And this diversity of words, our Lord used Propitiatory Sacrifice commanded to express, that he both than broke his body to God, for the remission of sins; and also commanded, that it, and no other body should be broken to God for us, for the remission of sins, in his Church, and so made void all the Sacrifices of the old Law, and established this of the new; and therefore also he said of the Chalice: This is my blood of the new Testament, which is shed for many, for the remission of sins; and, This is my blood of the new Testament, which shallbe shed for many unto the remission of sins, as witness the greek and latin Bibles: for the greek Bibles read these words in the present tense, and the latins in the future tense, to signify unto us, that our Lord, then at his last Supper, offered Sacrifice to God the Father in his body and blood for the remission of sins; and withal gave an express command, that no other kind of Sacrifice, should be offered for the remission of sins in his Church, but the Sacrifice of his body and blood; which we see fulfilled. 7. As faith in jesus-christ to come, and the Sacrifice of our Lord upon the Cross to come, did Salvation at all times by virtue of our Lord's Passion. not hinder the faithful in the Law of nature, and written Law, from the offering of Sacrifice to God in the commemoration of Christ's Passion to come, for the remission of their sins: so neither may it do in the Law of grace: seeing that Christ, was slain from the beginning of the world. Apoc. 13. 8. and by virtue of his Passion, the faithful in the Law of nature, and written Law, were saved as they are now, as our Adversaries together with us confess; though now, the faithful in the Law of grace, have better means: because the Law brought nothing to perfection: but, an introduction to a better hope. Heb. 7. 19 And, jesus is made a surty of a better testament. Heb. 7. 22. which he should not be, if in the new Testament, he had not instituted (as he did) a propitiatory Sacrifice for sin in better terms. 8. And not only the Scriptures, at the institution All high Priests ordained to offer Sacrifice for sin. of the blessed Sacrament, do affirm that our Lord offered a propitiatrie Sacrifice, in his body and blood for the remission of sins: but also S. Paul, saith: Every high Priest, taken from amongst men, is appointed for men, in these things which appertain to God, that he may offer Gifts, and Sacrifice for sin. Heb. 5. 1. wherefore seeing that our Saviour was a high Priest according to the order of Melchisedech. Heb. 5. 10. it is certain that he offered Gifts, and unbloody Sacrifice for the remission of sin: seeing that every high Priest did it. And considering that he ordained the Apostles Bishops, The Apostles high Priests. and his Priests at his last Supper; Act. 1. it necessarily followeth, that at his last Supper, he both offered Gifts, and unbloody Sacrifice for the remission of sins: and also ordained the Apostles Bishops, and high Priests, for to offer Gifts, and unbloody Sacrifice for the remission of sins: and seeing that at his last Supper, there is mention made of no other Gifts, given, or broken to God for the remission of sins, but his body, and blood, under the species of bread, and wine: it manifestly followeth, that our Lord at his last Supper, instituted an unbloody Sacrifice, or Sacrifices of Gifts, in his body, and blood, under the species of bread, and wine to be offered in his Church, for the remission of sins; because he then taught his Church what she should do herein. 9 And not only the ancient Fathers when they have occasion to speak of the last Supper of our The Fathers affirm that our Lord instituted a Sacrifice for the remission of sins Lord, affirm that our Saviour offered unbloody Sacrifice in his body and blood, for the remission of sins, as S. Clement, in the 12. chapter of his 4. book of Apostolical constitutions: S. Alexander in the 2. chapter of his Epistle unto all Catholics: S. Irenaeus in the 23. chapter of his 5. book of heresies: Origen in his 35. Tract upon S. Matthew: S. Cyprian, in his 63. Epistle: S. Chrisostome in his 28. homily upon S. Math: S. Augustine in the 24. chapter of his 1. book, De Peccatorum meritis: but all the public Liturgies, or Church service books, for the administration of the communion, which have been used by any nation, or people in the Church of God before Luther (reputed heretics only excepted) affirm, that our Lord at his Last Supper, instituted a Sacrifice in his body, and blood for the remission of sins: as the Liturgies, or books of the administration of this Sacrament, set forth by S. Peter, S. james, S. Mark, S. Basil, S. chrysostom, etc. and all the whole Church of God (the promises of God considered) could not decay in the right use, and belief of this Sacrament. 10. Our Saviour coming to fulfil the Law, Our Saviour came to fulfil the Law, and the Prophets concerning Sacrifice. and the Prophets, as he wittnesseth Math. 5. and all the Sacrifices in the Law of nature, and Law of Moses, being figures, and shadows of this one, and only Sacrifice of the body, and blood of our Lord, as witness the Scriptures, saying: Priests that offer Gifts according to the Law, serve unto the example, and shadow of heavenly things. Heb. 8. 5. for the Law had a shadow of good things to come. Heb. 10. 1. And all these things happened to them in figure. 1. Cor. 10. for the Law brought nothing to perfection: but an introduction to a better hope. Heb. 7. 19 Whereupon S. Augustine, in the 20. chapter of his book, against the Adversaries of the Law, and the Prophets, saith: Israel according to the flesh, did serve in the shadows of the Sacrifices where with the singular Sacrifice The Sacrifices in the old Law, shadows of the Sacrifice in the new. was signified, which now the Israel, according to the spirit, doth offer. Again in the same chapter he saith: Our Lord hath sworn, and it shall not repent him: Thou art a Priest for ever according to the order of Melchisedech, to commend that healthful Sacrifice, wherein his holy body, and blood is shed for us, where of the Sacrifices, which were commanded, to be immolated of unclean beasts, were shadows. Whereupon it followeth, that the Sacrifice of the body, and blood of our Lord, was not only to be a propitiatory Sacrifice, for the remission of sins; but also a Sacrifice of Thanksgiving, peace, laud, and praise, and for the obtaining of all those things, for which the divers, and sundry Sacrifices of the Law of nature, and written Law, were used, to the fulfilling of the Law, and Prophecies, concerning these Sacrifices. 11. Wherefore, seeing that in the Law of nature, and Law of Moses, there were not only propitiatory The divers Sacrifices of the old Law fulfilled in the Sacrifice of the new. Sacrifices, for the remission of sins; but also of Thanksgiving, and for peace, as also upon vows made for the obtaining some good thing, to the honour of God, and good of persons, as is set down in the 7. chapter of Leviticus, and other places; as also for cessation of plauges, or other punishments, as is specified in the 2. of Kings, and last chapter: and in like manner for the preservation of the temporal life of men, which Onias the high Priest practised, in the fact of Heliodorus, 2. Machab. 3. and the people of Israel for the preservation of the life of Darius, and his children; Esdras, and 6. chapter: what Christian man, can with reason deny, that the Sacrifice of the body, and blood of our Lord (wherein all these Sacrifices are to be perfectly fulfilled) may not be offered to God, for the obtaining of all, or any one of these, or like benefits; especially, seeing that it hath been the practice of the Catholic Church in all ages, as appeareth by all the Liturgies, or public Church service books of ancient times, where in the manner of offering the body, and blood of our Lord to God, under the species of bread, and wine, is set down, not only for the remission of sins; but also for the obtaining those other particular blessings, comforts, and consolations, as is to be seen, in the said books at large. 12. S. Augustine so constantly believed this S. Augustine, of the remission of sin by Sacrifice. doctrine, that in his 57 question upon Leviticus, he saith: By these Sacrifices (of the old Law) this only Sacrifice (the new) was signified, wherein is true remission of sins: from taking the blood of which Sacrament in nourrishment, there is no restraint; but rather an exhortation unto all to drink it. And speaking of the practice, and use of this means, for the remission of sins, in the 12. chapter of the 9 book of his confessions, saith: That the Sacrifice of our redemption was offered for his Mother, for the remission of her sins after her death: and yielding the reason, why the Sacrifice of the body, and blood of our Lord, was offered for her, in the next chapter, addeth: All though she was so quickened, and renewed in Christ (whilst she remained yet amongst us) that thy name was praised both in her belief, and life: yet I dare not affirm, that after thou hadst regenerated her, by her Baptism, there issued no word out of her mouth, against thy commandment. And in the 25. chapter of his 10. book of the city of God, he saith: that at the time of the universal judgement, it willbe necessary, that some be purged by the fire of the judgement: because then, No man can offer Sacrifice for his sins; showing, that the offering of Sacrifice in the body, and blood of our Lord for the remission of sins, shall not cease until the end of the world, and then adding, saith: For all who offer Sacrifice for their sins, are commonly in the sin, for the remission whereof they do offer Sacrifice, and when they have offered, and it shallbe acceptable to God, than their sins are forgiven. 13. S. Cyprian, lived about the year 240. yet S. Cyprian, and the whole Catholic Church, of the remission of sin by Sacrifice. speaking of the practice of the Catholic Church of his time, in his 66. Epistle, saith: The Bishopps which were before us, have religioussy, and prudently decreed, that none of the brethren departing out of this life, should name for his Executor, or Overseer a Clergy man, and if any did, there should be no offering for him, nor Sacrifice celebrated for his ease, or rest. In the year of our Lord 121. S. Alexander, the first, was made Bishop of Rome; yet he in the 2. chapter of his first Epistle unto all Catholics, repeating the words, of the institution, of this Sacrifice, of the body, and blood of our Lord, for the remission of sins, presently addeth, saying: Crimes, and sins are blotted out, by offering these Sacrifices to God. And to conclude; the remission of sins, by the offering of the Sacrifice of the body, and blood of our Lord, was so generally believed to be a matter of faith; that in the most flourishing time of the Church, A●●ius was condemned of heresy, for denying amongst other things, the offering of Sacrifice for the dead. As wittnesseth Epiphanius in his recapitulation of all heresies: S. Augustine, in the 53. heresy of his book of heresies: and S. Damascene, in his book of 100 heresies. And if it were the faith of the Catholic Church, to believe, that we might offer the Sacrifice, of the body, and blood of our Lord, for the remission of the pains, and punishment due unto some sins after death: no man can with reason deny, but that also, it was the faith of the same Church, to offer the Sacrifice of the body, and blood of our Lord, for the remission of the sins of the living. 14. And it was not only the custom of the Catholic Church, to offer the Sacrifice of the body, and blood of our Lord, for the remission of Sacrifice offered for other blessings. sins; but also for obtaining of other benefits. Tertullian in his book to Scapula, saith, that in his time, They offered Sacrifice for the health of the Emperor: as we do many times for our Sovereign Lord king Charles, his Queen, and Children. S. Augustine in the 8. chapter of 22. book, of the city of God, relateth how one of his Priests offered the body of our Lord in a house that was possessed with evil Spirits; and the wicked Spirits ceased to trouble the house any more. 15. S. chrysostom upon the 95. Psalm, setting down the practice of the Catholic Church, in S. chrysostom, of the custom of the Church, in offering Sacrifice. offering Sacrifice, saith: In every place are Altars, and Doctrine: This God foretold by the Prophets: for expressing the Ecclesiastical sincerity, and manifesting the ingratitude of the jews, he saith unto them: I have no will in you saith the Lord omnipotent; neither will I receive hosts from your hands; for from the rysiing of the sun, unto the going down, my name is glorified amongst the gentils; and in every place, Sacrifice is offered to my name, and a pure Sacrifice. See how fully, and plainly, he hath interpreted the mystical table, which is the unbloody Sacrifice, and calleth pure incense, the holy prayers, which are offered with the Sacrifice; for this incense doth recreate God; not that which is taken from the roots of the earth; but that which is breathed from a pure heart. Let my prayer therefore, be delivered as incense in they sight: dost thou see, how it is granted to this Angelical Sacrifice, to shine most brightly in every place? dost thou not see, how neither the Altar, nor the Canticle is comprehended, within any limits? In every place incense is offered to my name. Therefore most certainly, the principal mystical table, and the heavenly, and the most venerable host, is the pure Sacrifice. There is also amongst us diverse kinds of Sacrifices: for the Law of the old Testament, had diverse hosts, some for sin, others which were called holocaustes; others, Sacrifice of praise; others of health; others for the cleansing of Lepers; briefly, there were others, and many, and diverse, for those who were censured to innumerable expiations. Great was the number of the Sacrifices of the old Law, and above measure; all which the new grace entering upon, doth comprehend in one Sacrifice; by appointing one and a true host: thus S. chrysostom. With S. chrysostom agreeth S. Leo, in his 8. Sermon upon the Passion, saying: Now (o Lord) the carnal Sacrifices ceasing, the one oblation of thy body and blood, doth fulfil the diversity of hosts, (in the old Law) and as there is one sacrifice for all the victimes (of the old Law) so now there is one Kingdom of all nations. Whereby we see, that the Sacrifice of the body, and blood of our Lord, may be offered to God, for the obtaining of all, or any of those blessings, or benefits, which were assigned unto all, or any of the Sacrifices of the old Law, or Law of nature: because they are all fulfilled in this one, and healthful Sacrifice, to the fulfilling of the Law, and Prophets concerning Sacrifice. 16. And by this Sacrifice, appeareth the beauty, The beauty of the Church, in offering Sacrifice for her necessities. and excellency of the Catholic Church: for that dispersed, throughout the world, not only she daily offereth herself to God, with the body, and blood of our Lord, and commemoration of his Passion: but also humbly preferreth all her petitions, and prayers, desiring, that by the merits of Sacrifice of her dear Lord upon the Cross, and The manner how Sacrifice obtaineth remission of sins. the Gift of his body, and blood there present; God would bestow upon her Children grace, and the Gift of penance for their sins, or the like. And if they put no impediment on their part, God bestoweth upon them grace, to do penance for their sins, and therefore saith: This is my blood of the new Testament, which is shed for many unto remission of sins. Math. 26. even ●o● as many, as put no impediment, or stop to the grace, and gift of penance, which should be obtained by it, or to the other blessings, which by means of the said Sacrifice, they shall desire, at the hands of God: supposed they be expedient for the salvation of their souls, wherein, there should be no difficulty amongst Christian men: considering, that they were promised, by the Sacrifices of the old Law, when grace and favour did not so much abound: Sacrifice and prayer of more force, then only prayer. and that our Lord saith of prayer only: Ask, and it shall be given you, for every one that asketh, receiveth. Math. 7. How much more then, shall this be verified, when fervent prayer is joined with the gift of the body, and blood of our Lord, and the commemoration of his Passion, by which God, Hath reconciled all things unto himself. Coloss. 1. 20. CHAP. V How our Saviour commanded, that we should give to God for us, the same body, and blood which he gave, and shed; and how all the hosts offered in Sacrifice, or given in the communion, are one, and the same. 1. WHen our Saviour instituted the communion, and gave commandment Our Saviour said not, preach this, or believe this: but do this. to the Apostles, to make a commemoration of him, he said not, as puritans would have it: Preach this, or believe this, or apprehend me in heaven by faith. For it is supposed that every one, before he come, either to consecreate, or receive the communion, believeth all the Articles of his faith: but taking bread, he gave thanks, and broke, and gave to them, saying: This is my body, which is given for you, do this in commemoration of me: and so commanded them, to consecreate his body, and to give his body to God for us, in commemoration of him, and not another body, or thing. Whereupon it cometh to pass, that the body, which our Saviour gave then to God for us, and the body, which ever since hath been given to God for us, or shall be given for us, or received in the Catholic communion, unto the end of the world, is all one body, hosts, or things; though given to God for us, and received at diverse times, and in diverse places, by a multitude of people. Insomuch as, all the Christian Catholic Priests, who offer Sacrifice, and all the Christian Catholic communicants, who either have, or shall receive, or offer Sacrifice in the Church of God (for as much as concerneth the hosts, or thing offered in Sacrifice or received) do offer, and receive all one host, all one body, even the same which our Saviour then gave to the Apostles, and the same which now sitteth at the right hand of God the Father in heaven, though not after the same manner; but under the species of bread, and wine. 2. For the better understanding whereof, it is necessary to observe, that these words Sacrifice, Oblation, Gifts, Communion, etc. are sometimes taken in the Scriptures, and Fathers for the thing sacrificed, offered, given, or communicated; and sometimes for the actions in the Sacrifice, Oblations, Gifts, or Communion; so when we say, that the Sacrifice, Oblation, Gift, or Communion of all Christian The thing sacrificed, is one every where, though the actions be diverse. Catholics, is all one, we intent the thing sacrificed, offered or given, and not the actions: for the actions whereby the Sacrifice is consecrated, offered or given are diverse, and many; even as many as there are men, who consecrate, or receive; and so the Sacrifices, Oblations, Hosts, and Communions, may be said to be many, though the substantial thing consecrated, offered, and given in the communion be one, and the same body, according to these words of our Saviour saying: Do this, the same which he then did, who consecrated his true, and real body, and gave it to God for us, and unto every one of the Apostles in the communion; if we will believe the express Text itself. 3. And this S. Paul excellently explicateth out of the 39 Psal. saying: Christ coming into the world, he saith, host, and oblation thou wouldst not; but abody thou hast fitted to me: Holocaust for sin did not please thee: then said I, behold I come. In the head of the One body in place of all the Sacrifices of the old Law. book it is written of me: That I may do thy will o God; saying before: because hosts, and oblations, and holocausts, and for sin thou wouldst not: neither did they please thee, which are offered according to the Law (of Moses') then said I: Behold I come, that I may do thy will o God. He taketh away the first, that he may establish that which followeth. Thus S. Paul Heb. 10. 5. where the Apostle doth excellently show, that when the hosts, oblations, holocausts, and sin offerings, which were used in the old Law, should be abrogated, and taken away out of the Church, as they were, at our Saviour's last Supper, after that he had eaten the Paschall Lamb: then presently a The Sacrifices of the old Law ended, presently the Sacrifice of the new begun. body should succeed in all their places, of such excellency, and perfections, that it should be worthy, and fit to be offered to God; which we find true by experience: for as soon as our Saviour had ended the Paschall Lamb, and in it all the Sacrifices of the old Law, he presently took bread, and broke, and gave thanks, and said: Take ye and eat, this is my body, which is given for you, to God, in place of all the Sacrifices of the old Law, and establishing the giving of his body to God for us, added: Do this in a commemoration of me, and so as S. Paul here saith: he took away all the former Sacrifices of the old Law, to establish the giving of his body to God for us, which was to follow after they were abrogated, or ended. 4. Though in the old Law, there were many Sacrifices, Holocausts Oblations, and Hosts: yet in the new Law all the Sacrifices, Oblations, and Hosts should be but one; as S. Paul saith: A body thou hast fitted to me, one body in all the Sacrifices of the new Law, though offered in every place, amongst the converted One host at the last Supper, upon the Cross, and daily Sacrifices of the Church. Gentiles, as was foretold by the Prophet Malachi; which here also S. Paul further signifieth, saying: Christ offering one host for sins for ever, fitteth on the right hand of God: for by one oblation, hath he consummated for ever them that are sanctified: showing that in the new Law, there are not many Hosts, Oblations, or Holocausts to be offered; but only one Host, the body of the Son of God, which was given for us to God at his last Supper, and upon the Cross, and shall be given to God for us in his Church, until the end of the world, according to the words of our Saviour, saying: This is my body, which is given for you, (to God) do this for a commemoration of me, as S. Paul addeth until he come to judgement, 1. Cor. 11. Whereupon S. Augustin in the 20. chapter of his 10. book of the city of God, saith: Christ is the Priest, he it is that offereth, and he is the oblation: The Christ both the Priest, and the oblation. Sacrament of which thing, he would that it should be the daily Sacrifice of the Church; which being the body of him, her head, hath learned to offer herself by him, and of this Sacrifice, the many, and diverse ancient Sacrifices of the Saints, were signs; that whilst this one Sacrifice, was figured, or set forth by many, one thing might, as it were be expressed, by many words, and be much commended without tediousness. To this chief, and true Sacrifice, all the false Sacrifices have given place. Thus S. Augustin, where the Saint manifestly and clearly showeth, that Christ himself is the oblation in the daily Sacrifice of his Church, succeeding in place of all the Sacrifices of the Saints in old Law, and that the Church which is his body, hath learned to offer herself by him to God in this one, and yet daily Sacrifice of his Church; which is the same that the Catholic Church doth teach at this day. 5. Moreover S. Augustin in the 20. chapter of the 17. book of the city of God, reciting this same place, which S. Paul hath before cited, out of the 39 Psal. saith: To be partakers of this table, is to begin to live; for in another book which is called Ecclesiastes, he saith. There is no such good belonging to man, as that he shall eat, and drink; which we may easily understand, to belong unto the being partaker of this table, which the Mediator himself, or Priest of the new Testament, according to the order of Melchisedech, doth bring in, of his body and blood; for that Sacrifice hath succeeded, in place of all those Sacrifices, of the old Testament, which The Sacrifice of the body and blood of our Lord, succeeds all the Sacrifices of the old Law. were immolated in figure of this to come: for which cause we also do acknowledge, that voice of the same Mediator, speaking by way of Prophecy, in the 39 Psalm: Sacrifice and oblation thou wouldst not; but a body thou hast fitted to me; for in place of all these Sacrifices, and oblations (of the old Law) his body is offered, and administered to the communicants. So S. Augustin: where he showeth most plainly that, this same body of Christ, is offered in Sacrifice, and delivered in the communion unto all the communicants. Again in his book upon the Psalms, expounding these words of the 39 Psal. alleged here by S. Paul, he saith: Sacrifices and oblations thou wouldst not. What Christians are not without Sacrifice. then? are we therefore in this time, sent away with out Sacrifice? God forbidden. But a body thou hast fitted to me, therefore thou wouldst not the other, that thou mightest perfect this etc. and so showing that this body is that, which is sacrificed, and given in the communion, addeth: In this body we are, of this body we are partakers, that which we have received we know, and you that do not know, shall know, and when you have learned; I pray to God, that you may not take it to your condemnation: for he that eateth and drinketh unworthily, eateth, and drinketh judgement to himself. So S. Augustin. 6. Primasius Bishop of Utica in Africa, and a disciple of S. August. upon the 10. to the Hebrews, saith: In the Sacrifices of the Altar, the host is one, and not many, though it be offered up by many, in diverse places, and at diverse times: the divine power of the word The Sacrifice offered by many is one, though offered in diverse places, and at diverse times. doth make that there are not many Sacrifices, but one, all though it be offered by many etc. Neither is there now, one greater Sacrifice, and an other lesser, or one offered to day, and another to morrow; but always the selfsame, having equal magnitude. Wherefore this Sacrifice of Christ is one, and not many; for if it should be otherwise, because it is offered in many places, there should be many Christ's: which God forbid: one Christ therefore is in all them places. And as that which is offered every where, is one body, and not many bodies: so also the Sacrifice is one. Thus Primasius. 7. And in like manner S. chrysostom upon the 10. to the Heb. saith: The holy oblation, by what Priest soever it be offered, is the self same, which Christ gave to his Disciples, this hath nothing less in it then that All Priests offer the same oblation, or host. had; because men do not sanctify it, but Christ himself, who before had consecrated that. And in his 24. Hom. upon the first to the Corinthians, speaking of the Christian Sacrifice, which was upon the Altar, saith: This body, when it was placed in the manger, was reverenced The same body upon the Altar, which was in the manger, and adored by the Magi. by the Magis, who though wicked, and Barbarous men (by nation) yet left their country, and home, and undertaken a long voyage: and when they came, they adored with great fear, and trembling. Let us Citizens of heaven, imitate at least these Barbarous people: for they though they saw him in a manger, and in a cottage, and not in such state, as thou seest him now: yet they approached unto him, wit great reverence: and thou dost not see him in a manger, but upon the Altar, not held by a woman, but by a Priest assisting, and a number of Angels flying about these things, which are set before thee. And the same Saint upon the 10. chapter to the Hebrews, and 17. Hom. speaking more at large, of our Christian Sacrifice, saith: This Sacrifice (which now we use in the Church) is an example of that, which Christ offered, even the self same: for we offer always the same; not now truly another, but always the same; wherefore the Sacrifice is one for this reason. Because it is offered up in many places, are there not many Christ's? No indeed, but one Christ every where, who is wholly Christians offer always the self same Sacrifice. here, and wholly there; one body, and even as one body is offered in many places, and not many bodies; so there is one Sacrifice. He is our Bishop, who offered that host, which doth cleanse us, and we offer even the same, which was then offered, which cannot be consumed. This is done in commemoration of him, which was then done; for he said: Do this (the same that he then did) in remembrance of me. Thus S. Crysostome. Where still we see, that the same body or host is offered in all Catholic Sacrifices, and received in their communions; in such sort, as that all Christian Catholics receive equally the same body of our Lord in the communion. Whereupon the same S. chrysostom in his 18. Homily upon the 2. Epistle of S. Paul to the Corinthians, saith: Sometimes there is no difference between the Priest, and the people, as for example, when they receive the terrible mysteries: for we admit all equally unto them; for it is not in the new Law, as it was in the old, where the Priest did eat somethings, and the people others; where it was not lawful for the people to eat of those things, of which the Priest did. In the new Law it is far otherwise; seeing that one body, and one cup is set before all men. 8. And the like affirmeth S. Ambrose in his first prayer for preparation to Mass, saying: O Lord jesus-christ, with what contrition of heart, with what fountain of tears, with what reverence and fear, with how great chastity of body, and purity of mind, this divine and heavenly Sacrifice is to be performed, where thy flesh is in verity taken, where thy blood is in verity drunken, where the highest are joined to the lowest, where the holy Angels are present, where thou art the Christ the Priest, and the Sacrifice. Priest, and the Sacrifice after a wonderful and unspeakable manner established. Thus S. Ambrose: with whom also agreeth Theodoret upon the 8. chapter to the Hebrews, saying: It is manifest to those who are learned in divine things, that we do not offer an other Sacrifice: but we celebrate the memory of this one, and healthful (Sacrifice) for this our Lord himself commanded us saying: Do this in commoration of me. So Theodoret: whereby it appeareth, that the want of believing that the same body or host is given to God in all Christian Catholic Sacrifices, and is received by all in the communion; is not any defect in the Scriptures, but the want of learning (as Theodoret saith) in divine things. 9 In like manner our Saviour instituted, and commanded, that we should offer in Sacrifice unto God, and communicate of the same substantial blood, which he shed for us to his heavenly Father, and gave in the communion, When taking the Chalice he gave thanks, and gave to the Apostles, saying The same blood of our Saviour every where offered. (as Protestants and Puritans translate) drink ye all of this for this is my blood of the new Testament, which is shed for many, for the remission of sins, Math. 26. 27. and then gave a commandment, saying: This do ye, as often as you drink it, in remembrance of me. 1. Cor. 11. 25. and so ordained, and commanded the Apostles, not that they should shed for us to God, or communicate of any new thing, but the same blood, which he then shed for us: and therefore he saith: This do ye, and not a resemblance of this, or do a thing like this. Whereupon S. Paul saith: The Chalice of blessing which we bless, is it not the communication of the blood of Christ. 1. Co. 10. 16. Herein consisteth the excellency of the Sacrifice, and communion in the Catholic Church, that all The excellency of the Sacrifice, and communion in the Catholic Church. offer one, and the same Sacrifice, and communicate of one, and the same substantial body, and blood of Christ under the species of bread, and wine. And therefore all who worthily communicate in the Catholic Church, are all one, because they are all united corporally, and spiritually to the one, and the same body of the Son of God, and so become as S. Peter, saith: Partakers of the divine nature. 2. Pet. 1. 4. and be (as S. Paul saith) members of Christ's body, of his flesh, and of his bones. Ephes. 5. 30. Whereupon S. Chrisostome in his 2. Hom. upon the 2. Epistle to Timothy, saith: The holy oblation, whether Peter offer it, or Paul offer it, or any other Priest, is the self same, which Christ himself gave to his Disciples, which Priests now also do consecrate; this hath nothing less than was in that. 10. If our Saviour had not intended, that the Apostles should consecrate, and give to God the same body, which he did, and also give the same body in the communion, which he did, but a piece of bread, or the like, as I have said before; he would not have said: This is my body, which is given for you, or, This is my blood of the new Testament which is shed for many, for remission of sins, but Our Saviour's words in vain, unless he had spoken of his true and real body. have left them out, and the sense would have been better and more clear thus: jesus took bread, and blessed, and brak, and gave to his Disciples, and said, take ye, and eat; do this for as commemoration of me; and taking likewise the Chalice, he gave thanks, and gave to them, saying, drink ye all of this; this do ye as often as you drink it. And then it had been a clear case, that our Saviour had instituted a Puritan communion, to eat a piece of bread, and drink a sup of wine in remembrance that Christ died for us, and be thankful. But seeing that our Saviour gave his body to God for us, and gave his body and blood in the communion, and commanded us to do the same; there is no place left, for any Catholic Christian man to doubt, whether the body, or thing, which our Saviour gave to God for us, at his last Supper, offered upon the Cross delivered in the communion, and which is now offered, or given to God in the Church of God, and delivered in the communion, be one and the same substantial body: unless we either deny the plain Text of Scripture, and the consent of the Catholic Church, for these 1600. years, or the omnipotency of God, and say that he cannot effect it, and so hath deceived his Church, for these many hundred years together, both which is absurd, and not befitting the thoughts of any Christian. 11. Moreover our Saviour, promised to give bread to eat, which should be his flesh, saying: The Our Saviour promised to give bread to eat, which should be his flesh. bread which I will give, is my flesh, etc. joh. 6: but he did no promise, to give his flesh to eat, cut into pieces; for that was the error of the Capernits: but his whole flesh, and body; and so promised that his whole flesh, and body should be in divers places distributed, or given by himself, and carried in his own hands, who is both able to do what soever he promised, Rom. 4. 20. and will watch upon his word to do it, jerem. 1. 12. As we find by experience he did, in the institution of the communion, according to the plain, and express Text of Scripture, saying: jesus took bread, and blessed, and broke, and gave to his Disciples, and said: Take ye, and eat, this is my body, Math. 26. And the Scriptures cannot be broken, as our Saviour himself said, joh. 10. 35. 12. That one, and the same substantial body of our Lord, may by the omnipotency of his will, not only be Sacramentally in divers places at the same time, as it is in the blessed Sacrament; but also visibly and personally, is manifest; for our Adversaries confess, that the body of our Lord, hath The body of our Lord both in heaven and earth at the same tyme. always been in heaven, since the time of his Ascension: yet the Scriptures say, that since the time of his Ascension, S. Paul being in prison, our Saviour, stood by him, and said, be constant etc. Act. 23. 11. and seeing that our Saviour stood by S. Paul in the prison, and spoke unto him, standing by him; Our Saviour stood by S. Paul. certainly he was upon earth: unless our Adversaries, will make our Saviour to have so long legs, as that being in heaven, he may also stand upon the earth, which is absurd: and then he should not be contained in heaven, as our Adversaries affirm. 13. At the vocation of S. Paul, S. Luke, saith, that the men who were in the company of S. Paul when our Lord spoke unto him, Herd a voice: but S. Paul heard our Saviour's voice. saw no man, Act. 9 7. so there was a man present to be seen; otherwise, it were in vain, for the Scriptures to say: They saw no man, when there was none to be seen. Again, S. Ananias, said unto S. Paul: The God of our Fathers hath preordinated the, that thou shouldst know his will, and see the S. Paul heard our Saviour's voice, from his mouth. just one, and here his voice from his mouth, Act. 22. 15. all which words import, the personal presence of our Lord upon earth, for otherwise S. Paul, could not have heard our Lord's voice from his mouth, if he had been in heaven: neither would the Scriptures have said, that he had heard his voice from his mouth, if our Lord had appeared only in a vision, or resemblance, and not in his proper person: for that had not been his mouth; but a resemblance of it. Wherefore seeing that S. Paul heard our Lord's voice from his mouth, it is manifest, that our Lord was personally upon earth. 14. The cause why our Lord appeared to S. Paul, was as our Saviour then said: To this end, that Our Saviour ordained S. Paul Minister of the Gospel. I may ordain the a Minister, and witness of these things, which thou hast seen, as were the rest of the Apostles, who were made Ministers of the Ghospels, and witnesses of the Resurrection, not from heaven, or in a vision only; but by our Lords personally appearing unto them upon earth. Whereupon S. Paul saith: Am not I an Apostle, have not I seen Christ jesus our Lord, 1. Cor. 9 1. which argument had not been sufficient, to prove that he was an Apostle, had he not seen our Lord in person here upon earth; as did the rest of the Apostles: but only in a vision: for S. Ananias also saw our Lord after his Ascension in a vision, Act. 9 10. yet he was not an Apostle. 15. Moreover S. Paul, affirmeth that he saw our Saviour, as the rest of the Apostles saw him, S. Paul saw our Saviour, as the rest of the Apostles did. which was corporally here upon earth, saying: Our Lord was seen of Cephas; after of the eleven: Then was he seen of more than fine hundred Brethren: moreover he was seen of james, and last of me, 1. Cor. 15. 15. where he putteth no difference, between his manner of seeing our Lord, and the manner, in which the other Apostles, and Disciples saw our Lord, which was in his proper person. Wherefore seeing that our Lord is always personally in heaven, and shallbe personally in heaven until the day of judgement as our Adversaries confess; and yet the Scriptures so often affirm, that S. Paul (since his Ascension) saw him upon earth, heard him speak standing by him, heard his voice from his mouth, was ordained Minister of the Gospel by him, and witness of his resurrection from death, as were the rest of the Apostles; and the ancient Fathers, with one voice so constantly affirming, that the body of our Lord after consecration is in the blessed Sacrament of the Altar; who without Testimony of Scriptures or Fathers shall affirm, that one, and the same true, real, and substantial body, cannot by divine power, be in divers places at one, and the same time, that is not very incredulous. CHAP. VI One, and the same substantial body, and blood of our Lord, in the holy Sacrament, is in divers places, and under divers dimensions, at the same tyme. Our Saviour's providence in preventing error in this Sacrament. 1. Our Saviour foreseeing, that there would come a time, when there should arise men, who would call themselves Christians, and yet both deny the offering of visible Sacrifice, in his body, and blood, and also that God, by the power of his will, could put one, and the same, his substantial body, in divers places, and under divers dimensions, (at the same time) to prevent their incredulity, at the institution of the blessed Sacrament, not only said once, of the thing, which he delivered in the communion unto the Apostles, This is my body which is given for you: This is the Chalice, the new Testament in my blood which is shed for you, Luk. 22. but also to establish this truth, of the being of his one, true, real, and substantial body; and blood in all the Christian Sacrifices, and Sacraments, which were to be offered, and communicated throughout the whole world, that there might never be any more question, or doubt of it amongst Christians, who should profess the doctrine of jesus-christ, spoke Our Saviour spoke often of this Sacrament. often of this Sacrifice, and Sacrament, at his last Supper, and Sacrament, and said upon divers occasions: This is my body; This is my body which is given for you; This is my body which is broken for you; This Chalice is the new Testament in my blood, drink ye all of this; for this is my blood, of the new Testament, which is shed for many, for the remission of sins; This is my body, which shallbe delivered for you; Drink ye all of this, for this is my blood of the new Testament, which shallbe shed for many, unto remission of sins; This is the Chalice, the new Testament in my blood, which shallbe shed for you: as not only do witness, the greek, and latin Bibles, Math. 26. Mar. 14. Luk. 22. 1. Cor. 11. and both the greek, and latin Fathers, in their several works: but also the practice of both the greek, and latin Church, in their several Liturgies, or books of the consecration, and administration of this Sacrament; and no where, either in the greek, or latin Bibles, or in the greek or latin Fathers, or in the ancient Liturgies, or Sign never read amongst the words of the institution of the Sacrament. books of the consecration, and administration of this Sacrament, are the words of the institution of this Sacrament, read: This is only a sign of my body, or: This doth only signify my body, as our Adversaries would have them to say, or signify: but every where, both in the greek, and latin Bibles, and in the greek, and latin Fathers, and ancient books of consecration, and administration of this Sacrament, where the words of the institution of this Sacrament are read, or alleged, they are read and alleged: This is my body: This is my blood etc. 2. And though the Grecians, always in their The greek Bibles, read the words of the institution in the present tense. Bibles, and for the most part in their books of the consecration of this Sacrament, and other books, read the words of the institution of this Sacrament in the present tense, as: This is my body, which is given for you, or which is broken for you, and: This is my blood of the new Testament, which is shed for many: and the latins for the most part, both in their Bible's books of consecration, and other books, read them in the future tense, as: This is my body which shallbe delivered for you, and my blood which shallbe shed for you: yet neither of them find fault with the other, or reprehend the diversity in reading: because our Lord, at the institution of this Sacrament, spoke often of his body, and blood, and not only said, that it was his body, and blood, which he then gave, broke, and shed to God for us, and delivered in the communion unto the Apostles; but also said, that the same his body, and Our Saviour instituted a Sacrifice in his body to the fulfilling of the Law, and Prophets. blood, should be delivered, and shed to God for us, as a clean oblation, or unbloody Sacrifice, in his Church until he come to the fullfilling of the Law, and the Prophets. 3. In the old Law, there were clean, or unbloody Sacrifices, Levit. 2. 1. 4. and 5. Levit. 5. 11. and these things were done in figure of us, 1. Cor. 10. 6. For the Law brought nothing to perfection; but an introduction to a better hope, Heb. 7. 19 And the Prophets, speak of Priests, Levites, and unbloody Sacrifice, or a clean oblation to be established in the new Law; as isaiah 61. 6. isaiah 66. 21. jeremy 33. 18. Psal. 109. 4. Daniel 9 27. Malachi 1. 11. And therefore our Lord said of his body, and blood in the institution of this Sacrament: This is my body, and blood which is given, and is shed for you now, and shallbe given, and shed for you in the commemoration of me: To fulfil the Law and the Prophets, concerning Priests, Levites and unbloody Sacrifice. 4. The Grecians, in their Bibles, reading always these words in the institution of this Sacrament, in the present tense, do demonstrate, that our Our Saviour at the institution of the Sacrament, did not speak of his boby as upon the Cross. Lord, at the institution of this Sacrament, did not speak of the giving or breaking of his body, or shedding of his blood upon the Cross, but of his then breaking of his body, and shedding of his blood, at the institution of the communion, to the verifying of his words, spoken in the present tense; and the sayings of the ancient Fathers, who affirm that he was then at his last Supper, both the Priest, and victim, host, or gift, and both the banquet, and the guest; as of S. Cyprian in his 63. Epistle; Origen in his 35. Tract upon S. Matthew; S. Gregory Nissen in his Oration of the Resurrection; S. Ambrose in his first preparation to Mass; S. Chrisostome in his 28. Homily upon the 1. to the Corinthians; S. Hierome in his 2. question, of his 150. Epistle unto Hedibia, and in his Commentaries upon the 80. Psalm, and upon the 11. chapter of Osee; S. Augustine in the 20. chapter of his 10. book of the city of God, and in his 2. Sermon upon the 33. Psalm, saying: Christ carried himself after a certain manner, when he said: This is my body: because, he carried himself under the species of bread. Neither was was his body broken upon the Cross, as witness both Sriptures, and Fathers; john. 19 39 Exod 12. 46. S. Chrisostome upon the 10. chapter of the 1. to the Corinthians, and Theophilact, and Oecumenus in the same place: neither will our Adversaries be able to find these words, is broken, put for shallbe crucified in the whole Bible; for though the Prophet isaiah say: He was bruised for our iniquities; or as the Septuagint read: He was made infirm or weak for our iniquities; yet no where do they say: He was broken upon the Cross; or put these words, is broken, for shallbe crucified, as both one: because the Scriptures say, that he was not broken upon the Cross, and cannot be contrary unto themselves. Neither was the time of our Lord's Passion, then begun, as our Adversaries also confess, and therefore our Lord, could not then say, and say truly: This is my body which is broken for you, intending that it was broken for them upon the Cross, or in his Passion. 5. Neither is it any way probable, that our Lord, who was truth itself, and descended down Not probable that our Lord would use equivocation in his last will, and testament. from heaven, to teach men the way of truth, should in the making of his Testament, instituting of a Sacrament, and administrating of the communion, and going to his Passion, not only equivocate, and put the present tense so often for the future, and use analogy of times, in a thing which did concern all men's salvations, contrary to the common custom of speech, and understanding of reasonable men: but also, leave the consecration of a Sacrament to be made, or recorded to all future ages, in words, which of themselves should not be true. 6. Neither is it any way probable, that the 3. The Euamgelists would not put down the last will, and Testament of our Lord, other wise than he spoke it. Evangelists, and S. Paul, or any of them, would have penned these words of the institution of this Sacrament, in the present tense, without any further exposition, had not our Lord, both spoken, and intended that they should be understood in the present tense: seeing that words are instituted to signify the real intention of men's minds, especially in last wills, and Testaments, in matters of Sacraments, and serious affairs, which concern all men's souls, and not for to say one thing, and think another. 7. This Sacrament, is published, to be worthily received of all those, who shall receive it under penalty of everlasting fire, and damnation, 1. Cor. 11. which cannot be without a true faith, and belief in this Sacrament: and how cann they have a The danger of using equivocation in the last will and testament of our Lord. true faith, or belief of this Sacrament who know not by faith, but by conjecture only, what this Sacrament is, or what our Lord instituted, as wittnesseth experience. For when our Adversaries say, that these words of the institution of this Sacrament: This is my body, which is broken for you, are to be understood thus, This is a sign of my body which shallbe crucified for you: how do they know that these words, a body, is taken in this place for a sign of a body, is for shall, and broken for crucified, but by a mere conjecture: seeing that neither Scriptures, nor Fathers, nor practise of the Catholic Church of former ages, do tell them so, nor yet any dictionary, or lexicon in any language. 8. The same greek Bibles in the same places, do affirm, that our Saviour speaketh of his own actions about the communion, and what he would have the Apostles to do, in the consecration of the communion, and not what the Jews were to inflict upon him, at his Passion, as I have proved at large in the 1. and 2. chapters of this book. 9 The greek Fathers who understood greek, and knew the mind of our Saviour, and his sense, and meaning of these his words of the institution of this Sacrament, as well as our Adversaries, do arffirme, that our Lord, then at the institution of The greek Fathers affirm, that our Lord at his last Supper instituted a Sacrifice in his body and blood. this Sacrament, offered Sacrifice, in his body, and blood, as S. Irenaeus, saying: Christ (at his last Supper) taught the new oblation of the new Testament, which the Church having received from the Apostles, doth offer unto God, throughout the wholeworld, which was the Sacrifice, of the body, and blood of our Lord, as I have proved in the former chapter. S. chrysostom, in his 24. Homily upon the 1. to the Corinthians: Christ (at his last Supper) commanded himself to be offered in lieu of the slaughter of boasts: and in the 27. following: In steed of the blood of beasts, he brought in his own blood. S. Gregory Nissen, in his Oration of the Resurrection: Christ, after an unspeakable, and hidden manner of Sacrifice, preoccupated the violent force of his death, and being the Priest, and the Lamb of God, offered himself an oblation and victim for us. When was this donn? when he exhibited his body to be eaten, and his blood to be drunk by his familiar friends. Whereupon Theodoret upon the 109. Psalm, saith: Christ did begin the Priesthood (of the new Law) in the night, when he undertook the Cross, when he took bread and brake, etc. And Occumenus upon the 5. to the Hebrews saith: Christ delivered the form of his Priesthood (of the new Law) unto Priests in the mystical banquet and Supper. So the grecians Fathers. 10. The first amongst the Fathers who cite these words of the institution of this Sacrament, The first Fathers who alleged the words of the institution of this Sacrament. are S. Alexander of the latin Church, and S. justine Martyr of the greek Church: the words of S. Alexander I have set down in the 3. chapter: S. justine Martyr writ a 2. Apology, for the Christians unto Antoninus Pius the Emperor, and Senate, and people of Rome, in the year of our Lord 150. or as Eusebius in his Cronikle saith in the year 143. In which Apology he plainly and manifestly proposeth unto the Emperor, Senate, and people of Rome, the faith of the Christians in his time, concerning the Eucharist, saying: These who amongst us are called Deacons, give unto every one of the Assistants to take of this bread, and wine and water, made the Eucharist, and also to carry to the absent. And this meat is called amongst us the Eucharist, whereof it is not lawful for any to be partaker, but those who believe, that our doctrine is true, and have been washed with the laver of remission of sins, and regeneration, and do live according to the ordinance of Christ, for we do not take these things as common bread nor common drink; but after the same manner, that Christ jesus our Saviour was made flesh by the word of God, and had flesh and blood for our salvation; so also have we been taught that the food (whereof by change our flesh and our blood are nourished) made the Eucharist, by the word of prayer proceeding from him, is the flesh and blood of the same jesus made flesh. For the Apostles in their commentaries called the gospels, have related unto us, that jesus hath ordained them to do so: that he took kread, and making it the Eucharist, he said: Do this in commemoration of me: This is my body. And taking likewise the Chalice, and making it the Eucharist, he said: This is my blood. And gave them to the Apostles only. Thus S. justine to the Emperor, Senate, and people of Rome in the year 143. or 150. Whereby we may observe, that not only the faithful of these times believed that the same flesh, and blood which was incarnate, was in diverse places, and under diverse dimensions at the same time in the Eucharist, or communion: but that this command of our Lord, Do this for a commemoration of me, was taken, even in the infancy of the Church, to be a command, given unto the Apostles, and their Successors, in the Church of God, to consecrate the true, real and substantial body, and blood of our Lord, under the species of blood, and wine; and that the words of our Lord in the institution of the communion, which are spoken in the present tense, as This is my body which is broken for you, or in the future tense, as This is my body which shallbe delivered for you, are both to be understood of his body in the Sacrifice, and communion; and not upon the Cross; as This is my body which is broken for you, now, and This is my body which shallbe delivered for you, to God in the commemoration of me. Whereupon S. chrysostom, in his 24. Homily upon the 1. to the Corinthians, saith to the communicants in the holy communion, Thou art not nourrished of one body; and he of an other: but we are all nourrished of the same body, one and the same substantial body of our Lord, being in all the Christian Communions, under the species of bread, by the will and power of our Lord. 11. Somme also of the greek Fathers, allege Some greeck Fathers, read the words of institution in both tenses. these words, of the institution of this Sacrament, in the future tense, as This is my body which shallbe delivered for you, and yet also understand thereby, that one, and the same substantial body, of our Lord, should be given to God, for us in all Christian Sacrifices, and be administrated in the communion, to all the communicants: as S. Irenaeus (who lived about the year 180.) in the 23. chapter of his 4. book of heresies; S. Dionysius Alexandrinus (who lived about the year 250.) in his Answer unto the objections of Paulus Samosatenus (an heretic) set down in the 3. Tom of Bibliotheca Patrum; Theodoret, upon the 1. to the Corinthians, and 11. chapter; S. chrysostom in his 83. Homily upon S. Matthew, etc. 12. The latin Bibles, more manifestly to demonstrate unto all men that our Lord at his last Supper, spoke diverse times of his body, and blood, and that the same his substantial body, and blood may be in diverse places, and under diverse dimensions, The Latins read the words of institution, in both senses. at one, and the same time; read those words, in the institution of this Sacrament, in both tenses, and say of the body: This is my body which is given for you, 10. Luk 22. And also, This is my body which shallbe delivered for you; This do ye for the commemoration of me, 1. Cor. 11. plainly, and manifestly to show: that one and the same substantial body of our Lord, both was then given to God for us, and shall at all times be given to God for us, when we make commemoration of our Lord. 13. So likewise, the Greeks in their Bibles, No contradiction between the greek, and latin Bibles in the words of the institution of the Sacrament. read always these words, in the institution of the Chalice, in the present tense, and the Latins (without contradicting or gain saying, what the greeks read) do always read them, in their Bible's in the future tense, (Math. 26. Mark. 14. Luk. 22.) manifestly to declare unto all Christians, that the same substantial blood of our Lord, which was shed to God for us, in the institution of the commemoration of our Lord; the same substantial blood shall also be shed to God for us, in all the commemorations which we shall rightly make of him: because God speaking of one and the same substantial blood, said so. 14. When our Lord said: This is my body which is broken for you. And, This is the Chalice, the new Testament in my blood, which is shed for you, he spoke of the institution of his commemoration, and when he said: This is my body which shallbe delivered for you, and, This is the Chalice, the new Testament in my blood which shallbe shed for you, he spoke of the commemoration which the Apostles, and their successors, should make of him, in his Church: and so gave a command, not only that the Apostles, and their successors, should break, and shed the same his true, real, and substantial body, and blood to God for us, in the commemorations, By the Law of God, nothing is to be offered in Sacrifice to God, or received in the communion, but his body, and blood. which they were to make of him: but also, that they should not break, or shed, any other body, or blood, but his, in the commemorations, which they were to make of him: and so made a Law, that only his body, and blood, under the species of bread, and wine, should be offered to God in Sacrifice, and received in the communion of Christians, and nothing else; and abrogated the Priesthood, and Sacrifices of the old Law, and established a Priesthood, and Sacrifice in his body, and blood, under the species of bread, and wine, according to the order of Melchisedech in his Church, to the fulfilling of the Law, and Prophets. Whereupon, the Apostles in their time, decreed, in their 3. Canon, saying: If any Bishop, or Priest, contrary to the ordinance of our Lord, should offer any thing upon an Altar, as honey, milk, or cider, instead of wine, or any compounded thing, or any kind of birds, or beasts, or beans, or pease, transgressing our Lord's constitution, let him be degraded. 15. The old Law as S. Paul saith, brought nothing to perfection: But an introduction to a better hope. Heb. 7. 19 to be performed in the new, where jesus is made a surety to a better Testament. Heb. 7. 22. Whereupon, our Saviour coming to perform this hope, and better Testament, changed all the Sacrifices of the old Law, which were Christ changed the Sacrifice of the old Law. in sheep, Bullocks, Birds etc. into the Sacrifice of his own body, and blood; and therefore said at the institution of the Eucharist: This is my body which is given for you, and also: This is my body which shallbe delivered for you; most plainly, and manifestly to express, the change of all the Sacrifices of the old Law, into the only Sacrifice of his body, and blood; and declare his prohibition, to offer any thing in Sacrifice unto God, but his body, and blood; and therefore, said: This is my body which shallbe delivered for you: This is my blood which shallbe shed for you; to prohibit the offering of any thing in Sacrifice to God, but his body, and blood, and the same body, and blood which he then offered, or gave to God. Whereupon S. Augustine in the 20. chapter of his 17. book of the city of God, saith: The Sacrifice of Christ's body, and blood, succeeded in place of all those Sacrifices of the old Law. Again, in the same chapter: For all those Sacrifices, and oblations of the old Law, Christ body is offered, and administrated in the communion, to the communicants. And in his 2. Sermon upon the 33. Psalm, he saith: In the old Law was the Sacrifice according to the order of Aron: but afterwards, Christ instituted a Sacrifice, according to the order of Melchisedech, of his body, and blood. And the like hath S. Cyprian in his 63. Epistle to Cicilianus: S. Ambrose in the 4. chapter of his 5. book of Sacraments: S. Hierome, in the 2. chapter of his 17. Epistle; and in his 126. Epistle: S. Ephanius in his 55. heresy: Theodoret upon the 109. Psalm: S. Leo in his 8. Sermon upon the Passion: And S. Damascene in his 14. chapter of his 4. book, Fidei orthodoxae. 16. And whereas our Adversaries, say, that God cannot, put one, and the same substantial God can best tell, what he can do. body, and blood in diverse places, and under diverse dimensions, at one, and the same time; who can better tell, what God can do, than God himself; and the consent of all the Catholic Fathers, who have treated of this subject. And seeing that God said, it was his body, which he delivered in the communion, and all Christians, who lived before Luther (reputed Heretics to both parties only excepted) believed it to be his body, (as I have proved in the 3. chapter) what Christian can doubt of it? 17. The Latin Fathers, to prevent the infidelity of our Adversaries, in this point, do also in The greek, and latin Fathers, allege the words of the ●nstitution● of the Sacrament, as our Lord spoke them. their other works, and books, read the words of the institution, of this blessed Sacrament, sometimes in the present tense, and also sometimes in the future tense, and yet do not contradict one another, or find fault, at the differing, and diversity of reading: because our Lord, at the institution of this Sacrament, spoke many times of his body, and blood, and so accordingly as he spoke of them, they repeat his words, and allege them sometimes in the present tense, and sometimes in the future tense; as S. Augustine in the 24. chapter of his book, De peccatorum meritis; S. Hierome in his commentaries, upon the 1. Cor. 11. S. Ambrose upon the 22. of S. Luk. S. Cyprian in his 63. Epistle: and S. Alexander, in the 2. chapter of his first Epistle unto all Catholics; yet S. Alexander was made Bishop of Rome, in the year 121. And though these aforesaid Fathers in the places above said, allege the words of our Lord, in the institution of this Sacrament, in the future tense; yet they all, as it were with one voice affirm, that in these words, our Lord instituted a Sacrifice in his body, and blood, to be offered to God, in commemoration of him, in his Church, as I have proved at large in the 13. chapter of the first part. 18. And to conclude, it is so manifest unto the judgements of our Adversaries, that our Lord, Our Adversary's corruption of the Testament of our Lord. at his last Supper, gave his body to God for us, and shed his blood, and that one, and the same substantial body, and blood of our Lord, by the omnipotency of his word, and will, may be at one, and the same time, in diverse places, and under diverse dimensions: that our Adversaries themselves cannot find any means, how they may avoid, or disprove it; but by disannulling, corrupting, and adding to the last will, and Testament of our Lord: as by interpreting, my body, sign or figure of my body: is, shall: broken, crucified; or the like: by which means, they may prove any thing true, be it never so false, and any thing false, be it never so true: and their error here in, is so much more the greater, for that they practise it, upon the laste will, and Testament of our Lord; when S. Paul, saith: A man's Testament being confirmed, no man disannulleth, or addeth thereunto. Gal. 3. 15. And this is sufficient to prove, that one, and the same body of Christ is in diverse places, and under diverse dimensions in the blessed Sacrament. CHAP. VII. How our Saviour's chief Priest, or agent in offering unbloody Sacrifices, and administering Sacraments. 1. TO let thee understand (dear Reader) how our Saviour, being in heaven, doth, Christ head of his Church, and chief Priest. and shall offer upon earth, unbloody Sacrifices, in his body, and blood, under the species of bread, and wine, to God the Father, and is a chief, and high Priest upon earth, according to the order of Melchisedech, until the end of the word; it is necessary to observe: first, (as S. Paul saith) that Christ is head of the Church, himself the Saviour of his body, Eph. 5. 23. Secondly, that our Saviour is chief, or high Priest in the Church of God, according to S. Paul, Heb. 5. 5. 9 So that whatsoever is well done, by mortal Priests, in the Church of God, is done by his authority, and power, given unto mortal Priests, his ministers, Whatsoever is rightly done in the Church, is chief done by Christ. and servants, according to the words of S. Paul, saying: Paul the servant of jesus-christ. Rom. 1. 1. Again; what is Apollo, and what is Paul? The ministers of him in whom you believed, and to every one as our Lord hath given: I planted, Apollo watered, but God gave the increase. 1. Cor. 3. 4. Thirdly, that the power, and authority of Christ jesus is always invisibly present, at all the actions of mortal Priests, his ministers, and servants, chief, and principally effecting, and doing whatsoever they do rightly, or well in his Church; according to his word, saying: I am with you all days, even to the consummation of the world. Math. 28. 20. Again; Neither he that planteth, is any thing, nor he that watereth; but he that giveth the increase, God. 1. Cor. 3. 7. So that when mortal Bishopps, or Priests, who are rightly ordained, do offer Sacrifice, or administer Sacraments in Church of God, it is Christ jesus, that chief, and principally, as head of his Church, and high Priest, doth offer the Sacrifice, and administer Christ by his omnipotency worketh the affects in the Sacrifice and Sacraments. the Sacraments, and by the omnipotency of his power, worketh the exchanges, fruits, or effects they have, or do produce. Whereupon S. john. saith: Christ is he that baptizeth. john. 1. 33. Again: jesus abode with the Apostles, and baptised. Io. 3. 22. Howbeit, (as the same Apostle saith) jesus did not baptise; but bis Apostles, Io. 4. 6. So our Saviour said unto his Apostles: Receive ye the holy Ghost, whose sins ye forgive, they are forgiven. john. 20. 21. 22. Yet God said: I am, I am he, that take clean away thine iniquities. Isa. 43. 25. Isa. 44. 22. jer. 31. 34. So when Bishopps, and Priests rightly ordained, do offer Sacrifice, and consecrate the body, and blood of our Lord; it is our Lord himself, who chief doth offer Sacrifice, according to his former words before alleged. And S. Augustine in his 4. Sermon of the Innocents', saying: What cann be more reverend, or more honourable, then to rest under that Altar, upon which Sacrifice is celebrated unto God, in which our Lord is the Priest, according as he said: Thou art a Priest for ever. 2. As God said: Be light made, and by the omnipotency Similitudes, of God's operation, by his word. of his worp, Ligt was made, and continueth in his functions, and operations even until this day: and as God said: Led the earth shoot forth green herbs, and such as may seed, and fruit trees, yielding fruit after his kind, etc. And by the omnipotency of his word: It was so done, and the earth brought forth green herbs, such as seedeth according to his kind; and trees that beareth fruit: and shall do until the end of the world: even so in the unbloody Sacrifice, and Sacrament of the body, and blood of our Lord: Our Saviour taking bread, blessed, and broke, and gave to the Apostles, saying: This is my body which is given for you; do this for a commemoration of me: and by the omnipotency of God's word, the Apostles, and their Successors, rightly ordained, receive power, and authority to give his body (even that which sitteth at the right hand of God) for us, and shall have power until the end of the world, as it doth with the light to shine, and the earth to shoot forth green herbs, and trees. 3. S. justine Martyr, who lived with the Apostles scholars, and presently after the Apostles S. justine of the Sacrament. times, in his 2. Apology, which he made in behalf of the Christians, unto Antoninus Pius the Emperor, Senate, and people of Rome, declaring unto us what was the faith of the Christians of these primitive days in this point, saith that The Eucharist was made the flesh, and blood of jesus by the word of prayer proceeding from him, at the institution of this Sacrament. For the Apostles (saith he) in their commentaries, which are called their gospels, have related unto us, that jesus hath ordained them to do so. That he took bread, and making it the Eucharist, he said, do this for a commemoration of me: This is my body: And taking likewise the Chalice, and making it the Eucharist, he said: This is my blood; thus S. justine, where he showeth, that in the infancy of the Church the faithful believed the Eucharist to be made the flesh and blood of our Lord, by the omnipotency of his word, and prayer, spoken at the institution of this Sacrament, as chief agent in offering unbloody Sacrifice, and in the consecration thereof. 4. S. Irenaeus in the 2. chapter of his 5. book of heresies, saith: When the mixed Chalice, and the bread broken doth perceive the word of God, it is made the Eucharist of the blood, and body of Christ. Again in the same chapter: The bread, and wine receiving the word of God, is made the Eucharist, which is the body, How constantly in S. Irenaeus time, they believed in the real presence. and blood of Christ. Thus S. Irenaeus, who lived with S. Polycarpe, scholar to S. john the Evangelist, and in his time, when as yet some of the Apostles scholars were living, and the actions of our Saviwere fresh in the memory of men, the reality of the body, and blood of our Saviour, was so universally and constantly believed to be in the B. Sacrament, or Eucharist by the omnipotency of The body, and blood of our Lord, is in the B. Sacrament, by the omnipotency of his word, and not by faith only. his word that in his 4. book of heresies, cap. 34. he allegeth against certain heretics, who denied Christ to be the Son of God, the real being of his body, and blood in the Sacrament, or Eucharist by his word; to prove thereby that Christ was the true Son of God; who by his word could effect it, and make good what he said; which otherwise he could not do, unless he were the Son of God, saying: How will it be manifest to these (heretics, that deny Christ to be the Son of God) that the bread upon which thankes are given, is the body of their Lord, and the Chalice his blood, if they do not say Christ to be the Son of the builder of the world, that is to say, his word, by which trees bear fruit, fountains flow, the earth first doth give the blade, afterwards the ear, and then full wheat in the ear. Again, how do they say, that the flesh doth come to corruption, and not receive life, which is nourrished of the body, and blood of our Lord; therefore, either let them change their opinions, or abstain from offering Sacrifice in these things, which are before spoken of; (that is to say, the body, and blood of Christ) our opinion (who hold Christ to be the Son of God) is consonant to the Eucharist; and again, the Eucharist confirmeth our opinion; for we offer unto him Sacrifice, these things which are his, preaching agreably The omnipotency of God's word, worketh the change in the bread the communication, and the unity of the flesh, and the spirit; for even as the bread which is of the earth receiving the vocation of God, is now no more common bread, but the Eucharist, consisting of two things, the earthly, and the heavenly; so also, our bodies receiving the Eucharist, are now no more corruptible, having hope of the resurrection. So S. Irenaeus, where we see, that in his time, the Catholics did so little doubt, that the body, and blood of Christ, was in the B. Sacrament, by virtue of his word, that they urged it to prove, Christ to be the Son of God, and taught it, as a consonant opinion, to say, that Christ was the Son of God, because his body, and blood was in the Eucharist, by virtue of his word: and again, that his body, and blood was in the Eucharist, because Christ was the Son of God. 5. In the like manner, the rest of the Fathers, in their succeeding ages, affirm that the body, S. Cyprian of the change in the bread, by the omnipotency of the word of God. and blood of Christ, was in the B. Sacrament, by the omnipotency of his word; as S. Cyprian in his book of our Lord's Supper, saying: The bread which our Lord gave to his Disciples, was not changed in outward form or shape, but in nature, by the omnipotency of the word, it is made flesh. As in the person of Christ, the humanity was seen, and the divinity lay hid; so after an unspeakable manner, the divine essence doth pour itself into the visible Sacrament, that men might use a religious devotion about the Sacraments, and might have a more simple, or sincere access unto the truth, even unto the being partakers of the spirit, whose body, and blood the Sacraments are. 6. Eusebius Cesariensis lived in the year 320. Eusebius, of the change by the power of God. and he (as it is set down in the 3. book, and 45. chapter of the Pararells of Damasus, saith: Many Priests while they are in sin, do work the holy things (or offer Sacrifice) neither doth God turn away from them; but by his holy spirit, doth consecrate the Gifts, set before them; and bread certainly is made the precious body of our Lord, and the cup the precious blood of our Lord. S. Cyrill, how Christ worketh the change in the bread 7. S. cyril of Jerusalem lived in the year 370. and he in his 4. Mystagogica saith: Seeing that Christ himself doth say, and affirm after this manner of the bread; This is my body; who ever hereafter dare doubt? And he likewise saying and affirming, This is my blood; who I say, cann doubt, and say, that it is not his blood? Heretofore at Cana in Galilea, only by his will, he changed water into wine, which is near unto blood, and is he not worthy to be believed, that hath changed wine into his blood? He being invited to a corporal marriage, wrought a wonderful miracle; shall we not much more easily confess that he gave his body, and blood to the Children of his Spouse? Wherefore with assuredness, let us take the body and blood of Christ; for under the species of bread, the body is given thee, and under the species of wine, the blood is given, that having received the body, and blood of Christ, thou mayest be made partaker of his body, and blood: we shallbe bearers of Christ, after that we have received his body, and blood into our members. 8. S. Gregory Nissen, brother to S. Basile the great, S. Gregory Nissen of the change in in the bread by the word of God. lived in in the year 380. and he in his 37. Oration catechetica, saith: As Christ by eating bread, made it is divine body; so likewise here, bread being sanctified by the word, and prayer (as the Apostle saith) and not by eating and drinking, becometh the body of the word, changed by the word, saying: This is my body. 9 S. Ambrose (who lived in the year 370.) in S. Ambrose of the change in the bread, by the omnipotency of God's word. the 9 chapter of his book, of those, who are begunn to be instructed in the mysteries, saith: If human blessing (of Moses, Elias, and Elizaeus) was of such force, as that it could alter nature, what shall we say of the divine consecration, where the words themselves of our Lord, and Saviour do work, for this Sacrament, which thou dost receive, is made by the word of Christ. If the words of Elias were of such force, that they could call fire from heaven, shall not the word of Christ, be sufficient to change the species of the Elements? Of the works of the world thou hast read, that because he spoke the word, they were made; he commanded, and they were created: therefore, the word of Christ, which could make of nothing, that which was not; cann it not change those things which are, into that which they were not? for the difficulty is not lesser, to give new natures to things, then to change natures. Again in his 4. book, and 4. chapter of the Sacraments, speaking of the Sacrifice, and Sacrament of the Altar, he saith: This bread, is bread before the words of the Sacraments: but as soon as consecration is added unto it, of bread it is made the flesh of Christ. This we affirm; how cann that which is bread, be the body of Christ? by consecration. And with what words, and speeches is consecration? with the words of our jesus: for in the rest which are said, praise is given unto God prayer is made for the people, for kings, etc. but when we come, that the venerable Sacrament should be made, than the Priest doth not use his own words, but the words of Christ. Therefore, the word of Christ doth work this Sacrament. What word of Christ? even that by which all things are made. Our Lord commanded, and the seas were made; our Lord commanded, and all creatures were begotten. If therefore, there be so great force in the words of our Lord jesus, that these things could begin to be, which were not; how much more will they be able to effect, that those things may be, which are, and be changed in an other. But hear the Prophet saying: He said, and they were made; he commanded, and they were created. Therefore, that I may answer thee, it was not the body of Christ before consecration; but after consecration, I tell thee, that then it is the body of Christ. Again, upon the 38. Psalm, he saith: It is the word of Christ, which consecrated the Sacrifice, which is offered. Thus S. Ambrose. 10. In like manner S. Chrisostome in his Homily, S. Chrisostome of the change of the bread into the body of our Lord, by the power of God. the proditione judae, saith: It is not man, that doth make these things, which are exposed for consecration upon the table of our Lord, the body and blood of Christ: but he who is crucified for us, Christ: The words are pronounced with the Priest's mouth; and they are consecrated by the grace, and virtue of God. He said: This is my body; by these words, the things exposed are consecrated. And as that voice which said, increase and multiply, and replenish the earth, was said but once, yet at all times hath this effect for generation, nature concurring: so this word but once said, and yet it giveth strength to the Sacrifice which is upon all the tables of the Church, even until this day, and shall do until his coming to judgement. Again, in his 83. Homily upon the S. Matthew, he saith: We (Bishopps, or Priests in the consecration of this Sacrament) hold but the place of Christ's Ministers, for he who doth santify, or make the change, is Christ himself. Thus S. Chrisostome. 11. S. Hierome upon the first chapter to the Galatians, saith: Although some think me worthy of reprehension, S. Hierome of this change. for that in my book which I writ of the preservation of virginity, young women ought to fly from wine, as they do from poison; yet it doth not repent me of what I said; for I rather contemn the effect or work of wine, than the creature itself. And I took liberty to give this counsel unto a virgin, warm with a heat proper unto her years, lest upon occasion of drinking a little, she might drink much, and perish: otherwise I did know, that wine was consecrated into Christ his blood. Thus S. Hierome. 12. S. Augustine in his 3. book, and 4. chapter, S. Augustine of the change in the Sacrament, by the power of God. De Trinitate, saith: We do not say, that the articulate words pronounced with the tongue, or the sign of letters, written in skins, is the body and blood of Christ: but that only which is taken from the fruits of the earth and is consecrated by mystical prayer, etc. It is not sanctified, that it may be so great a Sacrament; but by the spirit of God, working invisibly, seeing that God doth work all the things, which by corporal motion are made in that work. 13. Again in his book of sentences, ad Prosperum, cited by Gratian, in his 2. distinction, he saith: In the species of wine, and bread which we see, we do honour invisible things, that is to say, flesh and blood; neither do we equally esteem of these two species, after consecration, as before consecration; for before consecration, we faithfully confeffe, that they are bread, and wine, as nature hath form them; but after consecration, they are the flesh, and blood of Christ, which the blessing hath consecrated. S. Cyrillus Alex. of the change in the Sacrament, by the power of God▪ 14. S. Cyrillus Alexandrinus (who lived in the year 430.) in his Epistle, ad Calosirium, saith: Do not doubt whether this be true (that the body of our Saviour is in the Sacrifice, and Sacrament of the Altar) Christ manifestly saying: This is my body; but rather receive the word of our Saviour in faith; for seeing he is truth, he doth not lie. Therefore, they are mad, who say, that the mystical blessing doth cease, from the sanctification, if any part thereof should remain until the day following: for the most holy body of Christ, willnot be changed, but the virtue of the blessing, and the quickening grace is continually in it: for the quickening virtue of God the Father is the only begotten word, which is made flesh, not ceasing to be the word, but making quickening flesh. So these ancient and prime Fathers of the Church of God. Whereby it is sufficiently manifest to any indifferent reader, that not only the true, and real body, and blood of our Saviour, is in the Sacrifice, and Sacrament of Christian Catholics; but that it is there, by virtue of the omnipotency of God's word, and not by the faith of him that receiveth it, as Puritan would have it. CHAP. VIII. How in general, our Saviour by his omnipotency, together which Priests his instruments, and Legates, doth consecrate his true, real and substantial body, and blood in the blessed Sacrament. 1. GOd hath two Kingdoms here upon God hath two Kingdoms upon earth. earth, the one, the temporal Kingdom of this world, of which it is, said: The earth is our Lords, and the fullness thereof: the round world, and all that dwell therein; Psalm. 23. 1. Tother Kingdom is the spiritual Kingdom of Christ's Church militant here upon earth: of which it is said: The son of man shall send his Angels, and they shall gather out of his Kingdom all scandals, and them that work iniquity. Math. 13. 41. And both these Kingdoms, and all that is wrought in them, were miraculously at the first founded, and established by the omnipotency of the will, and Both Gods Kingdoms, are miraculously founded. word of God: according to the words of the Prophet, saying: God spoke, and they were made. Psal. 32. 9 and this first foundation of these Kingdoms, and establishing them in their operations, was miraculous, because they were not before: but being thus founded, and established, now their ordinary operations, are not miraculous: because God hath given unto either of them, their several ordinary natures, dispositions, properties, and qualitises, which they are ordinarily to retain, and keep, unto the end of the world: God having so ordained, and decreed by the omnipotency of his will, and word. 2. For the better understanding hereof it is necessary to observe, that mirakles, as S. Augustine, in What is miraculous and what natural. the 14. chapter of his 6. book of the Trinity, saith: Are these things which are done contrary to the usual course of nature, either in divine or humane things: and the nature of all things, is the common and usual course of all things: whereupon Aristotle (in the 7. book of his morals to Eudemon) saith: Nature is the cause of those things, which are always, or for the most part done after one manner. So those things, which are usually, or commonly done, in either of these Kingdoms, we do not call miraculous, but natural: and though the things which be usually or commonly done in the Kingdom of Christ's Church, here upon earth, be supernatural, and miraculous, in respect of the things which are commonly, and usually done in the temporal Kingdom of this world, for that they are never, or rarely done in it, not cann be done in it, without a miracle, and alteration of the common course of things, in the temporal Kingdom of this world: as if for example a man who were no Priest in the spiritual Kingdom of God's Church, but a lay man only in his temporal Kingdom, by pronouncing the words of absolution, after confession, or by reading the words of consecration, over the bread, and wine fitly prepared, should truly, and really forgive sins, or consecrate the body, and blood of our Lord: this I say were a miracle: because these things are neither ordinarily, nor usually done by say men of God's temporal Kingdom: nor can be done, unless God contrary to the ordinary course of absolution from sins, and consecration, do supply the defects: yet those (the institution, and ordnance of God supposed) are no mirakles, when they are done in the Church of God by Priests, who are instituted by God for that purpose, because they are commonly, and usually done by them: so likewise if a Priest by doing any act, which precisly belongeth unto the spiritual Kingdom of Christ's Church hereupon earth, should bring forth a tree, or plant; this were a mirakle: because that by the exercise of Christian religion, trees, or plants, are not ordinarily, or usually brought forth: yet that the earth bringeth forth trees, and plants, is no miracle; because the earth usually, and commonly doth it. 3. Secondly it is necessary, to observe, that as all All the works of God, miraculous in the foundation of his Kingdoms. the works of God, in the foundation of his temporal Kingdom here upon earth, are above nature, and natural reason, supernatural and miraculous, as the creation of the heavens, earth, Son, Moon, Starrs, etc. of nothing: so likewise are all the works of God, in the foundation of his spiritual Kingdom, of the Church of Christ, here upon earth; supernatural, and miraculous, and above the reach of humane sense, and natural reason: as that God should have a Son, a Virgin should remain a Virgin, and yet bring forth a Child; God to die upon a Cross, men to be borne again by Baptism, and cleansed from their sins, the body of the Son of God, to be in the Sacrament of the Altar etc. whereupon S. Paul saith: faith must not be in the wisdom of men: but in the power of God. 1. Cor. 2. 5. Wherefore, seeing that all the works of God, in the foundation of his spiritual Kingdom, which is the Church of Christ hereupon earth, are miraculous, and supernatural, and above the reach of common sense, and natural reason: it must needs be, that also the The institution of the communion, miraculous. institution of the communion, which is a Sacrament, and work of God in the foundation of his Church, must also be a work of supernatural power, and virtue, above the reach of humane sense, and natural reason: and therefore, it should be a vain thing; to go about, to give a reason in nature, how our Lord did, or doth consecrate his real, and substantial body, and blood in the blessed Sacrament, but only by similitude, in the foundation, conservation, and preservation of his temporal Kingdom: so by the way of similitude, from that which our Adversaries do believe, to bring them unto that, which they believe not, that they may save their souls. 4. This observed, we do not always fly unto miracles, in every particular act, or spiritual exercise The acts of Christian religion, now not miraculous. of our religion; as when every child is baptised, or when every Priest doth consecrate: because God by the omnipotency of his will, and word hath established his spiritual Kingdom, of his Christian Church after this manner: so that now this supposed, her ordinary actions, and operations are not miraculous: but according to the common, and usual course of the acts, and operations, which God hath established, in the spiritual Kingdom of his Church, and according to that spiritual nature, which God hath given unto her, at her first foundation. So that, whereas before Baptism was instituted by our Lord, if any one should have pronounced the words of Baptism, and have poured water upon a man, who never was baptised, it would have had no power, or virtue to remit sins, or to make him a child of the spiritual Kingdom of God; and so the first institution was miraculous: because the water, and the words had not this power before: but now, since that God Almighty, by the omnipotency of his power, hath instituted Baptism, and established it in his Church, and given unto it, this spiritual virtue, and power to cleanse men of their sins, make them Children of this spiritual Kingdom which is his Church, and Heirs which Christ of eternal life; now this is no miracle: but it is the spiritual nature, and property of Baptism, which God who hath given the nature, and properties unto all things, which they have, hath given also unto it: and therefore, now this being supposed, it is no miracle, that when a man is baptised, his sins are forgiven: but it should be a miracle, that a man should now be baptised, according to the rights of Baptism, and his sins should not be forgiven: because God having once given this spiritual virtue unto Baptism, and having made it, the nature, property, and quality of Baptism, cannot take it away, without altering the course of the nature, property, and quality of Baptism, which is a miracle. 5. Likewise when our Lord instituted the B. Sacrament, he took bread, blessed, gave thanks, and said: This is my body, and by virtue of his omnipotency, consecrated it, or made it his true, real, and substantial body; and when he had done, said unto Bishopps, and Priests rightly ordained: It is the property of Priests rightly ordained, to consecrate the body, and blood of our Lord. Do this (the same that he then did) for a commemoration of me, and by virtue of his omnipotency, they do the same, that he then did. The first institution was supernatural, and miraculous: but afterwards, Bishopps, and Priests, did, and do consecrate the same body, and blood which our Lord then did, without any new miracle: because he who created all things of nothing, and hath given unto every thing, that nature, property, and quality which it hath, hath also given Bishopps, and Priests rightly ordained this property, and quality. So now it is not a miracle, that Priests do consecreate the true, real, and substantial body, and blood of our Lord; but it should be a miracle, if now that the Eucharist is established, they do that which our Lord then commanded them to do, and yet should not consecreate his true, real, and substantial body, and blood: because that then, our Lord should suspend or alter the properties, and qualities, which he hath given to Bishopps, and Priests, which would be a miracle. 6. In like manner in other things: In the beginning God created heaven and earth, and the earth was void, and vacant. Gen. 1. 2. and neither brought forth herbs, nor trees, nor grass, nor plants, nor ever would have done, if God had then let it alone, and neither have said, nor done, any more unto it: but afterwards God said: Let the earth In the beginning it was miraculous, that the earth should bring forth herbs plants, and trees. shoot forth green herbs, and such as may seed, and fruit trees, yielding fruit, after his kind, such as may have seed in itself upon earth: and it was so done. Gen. 1. 11. this was a supernatural, and miraculous work of God: but ever since, it hat been natural unto the earth, to bring forth herbs, and fruit trees, without any new miracle: because God, who is the giver of all the properties, and qualities, which things have, gave also unto the earth this, to bring Now it is proper to the earth to bring forth herbs, and trees. forth herbs, and fruit trees. And it should be a miracle, if the earth should not do it. 7. And the like we may say of the having of Children, and creation of souls: God created man, to his own image, to the image of God he created him, male and female he created them. Gen. 1. 27. that is, he created their souls: for Adam he form of the slime of the earth, and Eve of a rib taken out of Adam's side, Gen. 2. And upon their first creation, they had no children, nor could have, or beget any until God, said: Increase, and multiply, and replenish the earth. Gen. 1. 28. And this first was a miracle, that God should give that power unto men, and women, to be his instruments, of bringing forth souls into the world: but now that the generation of men is established, it is no miracle, but agreeable to the usual course of nature, that God in the generation of men, doth create souls: but if nature concurring, men, and women should bring forth bodies without souls, it would be a miracle: because God should suspend, or alter the course of nature, which he hath established in the creation of souls in the generation of men. 8. So as men and women, God, and nature concurring, bring forth souls into the world until this day, and shall do until the end by virtue of these words once spoken, saying: Increase, and multiply. Gen. 1. 28. So Bishopps, and Priests rightly ordained, in bread and wine fitly prepared, have hitherto, and shall until the end of the world, consecrate the true, real, and substantial body, and blood of the Son of God, by virtue of these words, once said: Do this (the same that he then did) in commemoration of me. And in due consideration, it seemeth as hard a thing, that men, and women, should be God Almigties instruments, to bring forth so many millions of souls into the world, which before were not: as for Bishopps, and Priests to be his agents, and instruments of making one body, that was before, to be in diverse places, and under diverse dimensions. 9 If our Puritan believe, that by virtue of these words, Increase and multiply, once spoken, almighty God doth so concourr in the generation of men, as that they have souls: I see no difficulty, why they should not believe, that Bishopps and Priests rightly ordained, by virtue of these words, once said: Do this (the same which he then did) should not have power, and authority as The cause why Protestans, and Puritans deny the real presence in the B. Sacrament. agents, and instruments of God, to consecrate his true, real, and substantial body, and blood: if it be not, but because they want the Sacrament of order, and know that these words, Do this, were not spoken unto them. And therefore knowing that they have no authority, or power to consecreate, and yet resolve to be as they are; not to fall into manifest idolatry, and to teach the people, to esteem, and adore a piece of bread for God; of two evils, have chosen the lesser; and therefore say that after consecration, there is nothing but bread, and wine, our Saviour's words effect nothing▪ the whole business consists in taking bread, and apprehending Christ in heaven, by the hand of faith, and be thankful. Otherwise if we should seek to pry, and dive into, by natural reason, how, and when, and after what manner, God createth souls in the generation of men, and infuseth them into their bodies; or of what substance they are of, or how they being spiritual, inform the body and make one man with the body, what operations they have, where the will, understanding, and memory are placed, and how they are divided, seeing the soul hath no parts, how the soul moveth the body, and preserveth it from corruption, how it affordeth ability te see, hear, smell, touch, and taste; in what gulf the memory putteth all these species of things, which she retaineth, from whence they come, when they are called for, and where some lie hid, which cannot be found, when we would, and how, and where we find then; we shall find no less difficulty in these things, then in knowing how a body, that already is, may at the same time be in diverse places, and under diverse dimensions, and species by the will, and power of God. 10. And if none should believe, that he had a soul unless he did know certainly, and manifestly all these, howes; then few would attain unto the belief, that he had a soul, though all men should study Aristotle's book de anima, or what soever books they could find to that purpose all their lives yet what is more familiar unto a man, than his soul, wherewith he life's, and moves: whereby we see, ho absurd a thing it is, not to believe the mysteries of our faith, unless we cann certainly, and manifestly know by reason, how every thing in particular is: for than it were not a mystery of faith, but a thing manifest to our senses: whereas faith, Is an argument of things not appearing (to the senses) Heb. 11. Wherefore as in the creation of all As in the founding of his earthly Kingdom God spoke, and things were so done: so in founding his spiritual Kingdom, which is his Church. things, and establishing his earthly Kingdom, God spoke the word, and we believe that they were made of nothing, by the omnipotency of his word, though we know not how God made them, or could make them of nothing, more than by the omnipotency of his word: so here establishing the B. Sacrament in his Church, he took bread, and blessed, and said: This is my body, and likewise wine, and said: This is my blood, and we believe, that the bread was changed into his body, and the wine into his blood, by the omnipotency of his word, though we know not how God could change bread into his body, or wine into his blood, and put them into so little a room, and under the species of bread, and wine, but by the omnipotency of his word. And as after, God had created the earth, and mankind, he said to the earth: Let the earth shoot forth green herbs, and such as may seed, etc. and to man: Increase, and multiply, and we believe, that both the earth, and man by the omnipotency of his word, received virtue, and power to do that which he said, though we do not know, where this power lieth, or in what part, or how these things come to pass, more than by the omnipotency of his word: so after that God had instituted this Sacrament, and consecrated his body, and blood, he said to Bishopps, and Priests rightly ordained: Do this, and This do ye, and we believe that Bishopps and Priests rightly ordained, have power to consecrate the body, and blood of our Lord, though we do not know, where the power lieth in Priests, or how it cometh to pass more than by the omnipotency of the word of God. 11. Besides that which I have said in the former Chapter, S. john Damascene in the 14. chapter of his 4. book Orthodoxaefidei, explicateth this point at large, saying: Our Lord breaking the bread, gave it unto his Disciples, saying: take, eat this is my body etc. S. Damascene of the manner how the body of our Lord cometh to be in the Eucharist. If then the word of God be quickening, and full of efficacy, and all that our Lord hath willed, he hath done: if he hath said, let light be made, and it was done: if he have said, let the firmament be made, and it vas donn: if by the word of God the heavens have been established, and all their virtues by the spirit of his mouth: if the heaven, and the earth, and the water, and the fire, and all their ornaments, and man himself, who is so famous a living thing, have been perfected by the word of our Lord: if God the word itself, willing it, was made man, and was form of the pure, and immaculate blood of the holy always Virgin, without seed, and flesh united hypostatically with him: could he not make the bread his body, and the wine and water his blood? He said in the beginning, let the earth bring forth green herbs, and even until this day, by the fall of rain, the earth doth bring forth her proper plants, aided, and fortified by the commandment of God. And God hath said, This is my body: do this in commemoration of me: and this by the omnipotency of his command, will be done until he come. Thus S. Damascenus, of the change of the bread and wine, in the consecration of the blessed Sacrament, by the omnipotency of God. Eusebius Emissenus in his Sermon of the body of our Lord, speaketh to the same effect, saying: When the creatures of bread, and wine, are placed upon the Altar to be blessed, before they are consecrated by the invocation of the holy Ghost, there is present the substance of bread, and wine; but after the words of Christ, there is Christ's body and blood; and what great matter is it, if he who could create all things by his word, could convert, and change these things, which he had created, into other natures. 12. If our Adversaries will grant as commonly The spiritual kingdom more excellent than the temporal, and therefore more probable to be founded by the omnipotency of God. they do, that God by the omnipotency of his word, established this earthly, and worldly kingdom, and all things that are therein, which for the most part is so possessed by wicked men and devils, that our Saviour himself, doth not let to call the devil: Prince of this world. joh. 12. 31. and 14. 30. and S. Paul to call him: God of this world. 2. Cor. 4. 4. How can any man, think it absurd, for us to say, that the same God, by the omnipotency of his word, hath established the mysteries of our faith, and the kingdom of his Church upon earth, which he hath purchased, and planted with his blood, and hath espoused unto himself forever. Osee 2. 19 seeing, that they confess our Saviour to be God, and in the mystery of the holy communion, to have taken bread, blessed, and said: Take ye, and eat, This is my body, and likewise to have taken the Chalice, given thanks, and gave to them, saying: Drink ye all of this, for this is my blood. 13. This was the argument, which moved the ancient Fathers, to believe the real presence of the body, and blood of our Lord in the blessed Sacrament, the omnipotency of the wrd of God, as I have abundantly proved in the precedent chapter. For as S. Augustine in his 3. epistle to Velosianus saith, in the wonderful works of God, and high mysteries of our faith: All the reason of the deed, is the omnipotency of the doeer. Whereupon S. Chrisostome in his 83. Homily upon S. Matthew, exhorteth all Christians, saying: Let us believe wholly in God, and let us not contradict him, although that which he saith, seem contrary to our reason, and our sight. Let his word have more authority with us, than our reason, or our eyes etc. Let us not behold only the objects which are there proposed (in the blessed Sacrament) but let us embrace his words, for his words cannot abuse us; but our sense is easily deceived. His word hath never failed; but our sense is mistaken every hour. Wherefore seeing that the word itself saith: This is my body; let us be persuaded, and believe it, and we shall see it with the eyes of our understanding. Thus S. Chrisostome; with whom agreeth Gaudentius in his 2. Tract of the reason of the Sacraments, saying: When our Lord gave the consecrated bread, and wine unto his Disciples, he said unto them: This is my body. Let us believe him I pray you, whom we have believed; Truth doth not know what it is to lie. 14. Wonderful are the works of God in his earthly kingdom of this world; yet seeing that our Lord descended from heaven, and was incarnate, to erect a spiritual kingdom, far more excellent, then is this material kingdom of the earth, even so excellent, as that he saith: I will dwell, and walk in them, and I will be their God, and they shall be my people. 2. Cor. 6. 16. What marvel, if in this his spiritual kingdom, he work more wonderful things, than he did in that material; seeing that he erected this, for his friends, and founded that, for all sorts of men, and women, and beasts. And this is sufficient to show in general how our Lord, by the omnipotency of his word, consecrateth his body and blood, with Bishopps, and Priests his Officers, and Legates. CHAP. IX. Of the certainty of the presence of the true, real, and substantial body, and blood of our Lord in the blessed Sacrament, after consecration, by the omnipotent power of God. 1. FIrst: these are as we may say the properties The qualities, and conditions of God. of God. 1. To do all things what soever he would. Psal. 113. 1. Secondly, He is faithful in all his words. Psal. 144. 14. Thirdly, Able to do what soever he promised. Rom. 4. 21. Fourthly, With him all things are possible. Math. 19 26. Fifthly, There shall not be impossible with him any word. Luk. 1. 37. Sixtly, The word, which proceedeth from his mouth shall not return unto him void, but it shall do whatsoever he would, and shall prosper in those things, for which he sent it. Isai. 55. 11. Seaventhly, He will watch upon his word, to do it. jer. 1. 12. Eightly, He is truth itself. Io. 14. 6. And to conclude, it is impossible for God to lie. Heb. 6. 18. 2. Secondly, our Saviour in plain, and manifest The promises of Godt, o give his flesh and blood for meat, and drink. words promised, that He would give meat that perisheth not, but endureth to life everlasting; bread that descended down from heaven; that if any any man eat of it (worthily) he die not; living bread, that came down from heaven; bread which is his flesh, the flesh of the son of man, drink which is his blood: meat in deed, drink in deed, himself to eat; and so forth, as it is set down in the 6. chapter of S. john. 3. That our Saviour in the 6. of S. john, speaketh of the B. Sacrament, the ancient Fathers do abundantly witness, whose authorities are cited at large, by Bellarmin, in his book of the S. john in his 6. chap. writeth of the B. Sacrament. Eucharist. Maldonate upon the 6. of S. john, and Doctor Saunders in his book, That our Lord in the 6. of S. john hath spoken properly of the Eucharist. I will content myself, for the further proof hereof, which the words of S. Augustine, in the 1. chapter of his 3. book, de consensu Euangelistarum, where after that he hath cited, the words of our Lord, at his last Supper, as they are set down by the rest of the Evangelists, saith: That S. john in that place, hath not spoken any thing of the body, and blood of our Lord: but in an other, he doth manifestly witness that our Lord had far more copiously spoken hereof; which was this 6. of S. john, for no where else hath he spoken of the Communion. Again in the last chapter of his 4. book, he saith that S. john, doth rarely write that, which the rest do: Yet when he cometh to the Lords supper itself, which none of the rest passed over with silence, he extendeth himself much more copiously, out of the Cellar of our Lord's breast, where he used to repose his head. And in the 20. chapter of his first book, De peccatorum meritis, he saith: Let us hear our Lord speaking this of the Sacrament of his holy table; except you eat may flesh, etc. So that it cannot with any reason be denied, that S. john, in his 6. chapter speaketh of of the blessed Sacrament. 4. Moreover, this is the condition, and nature of God Almighty, that he never giveth, or performeth The condition of God, is to give more, than he promised. less than in clear, and manifest words he promiseth: but for the most part, more than he promiseth, as becometh the liberality, and magnificence of his infinite mercies: for he that giveth more than he promiseth, doth not deceive, but he who giveth less, is a deceiver, and an impostor. So it is blasphemy, to affirm, that Christ who is true God, should give less, than he promised in so manifest, and plain terms, and these so often repeated. Wherefore, seeing that he often promised with clear, and manifest words in the 6. of S. john, that he would give living bread, bread that came down from heaven, bread which is his flesh, for the life of the world; meat which is his flesh, and drink which is his blood; meat which who soever eateth worthily, hath life everlasting, and abideth in Christ, and Christ in him; it cannot without blasphemy be affirmed, that Christ hath not truly, and really performed those things, which he hath so often, and so plainly, and clearly promised, and that rather more than less, than his words import; which cannot be, unless he give his true, real, and substantial body, and blood, himself under the species of bread, and wine unto us for meat: for whatsoever inferior thing, he should give, which should be less than himself, the same should also be less than his promise. 5. And the want of performance (if any such thing could possibly be) were so much the more Our Saviour's assurance in giving his flesh. remarkable; for that our Saviour, with a double assurance, or as it were with a kind of oath, affirmeth, saying: Amen, Amen, I say to you; unless ye eat the flesh of the son of man, and drink his blood, ye shall not have life in you. Io. 6. 53. Whereupon S. Augustine in his 41. Tract. upon S. john, saith: Truth saith, Amen, Amen, I say unto you; what a thing is this, that our Lord shoul, say: Amen, Amen, I say unto you? He commendeth it very much, which he so pronounceth; seeing that if it be lawful so to say: Amen, Amen, I say unto you, is his oath. 6. Wherefore, seeing that it is impossible for God to lie and alter all these his afore said properties, and conditions, it necessarily followeth, that our Lord at the institution of the communion, gave his true, real, and substantial body, and blood unto the Apostles in the communion: and instituted that his true, real, and substantial body, and blood should be administered in the communion, to the fulfilling of those his words here spoken in the 6. S. john, and also at the institution of this Sacrament: where he doth not only say: This is my body, and this is my blood; but, This is my body, which is given for you: and, This is my body, which shallbe delivered for you: This is my blood, which is shed for many: and, This is my blood, which shallbe shed for many. 7. If after all these fair words, and large promises, of receiving from our Saviour, this heavenly God cannot fail to fulfil his many and serious promises. food, and divine meat, we should receive from him, only a piece of bakers bread, and sup of vintners wine, which notwithstanding all that it hath from him, or on his part, is even after consecration, but a piece of bread, and sup of vintners wine, without any real quality, entity, substance, flesh, body, or blood of his in it, more than is in other bakers bread, and vintners wine (which is the assertion of our Adversaries) who could with reason think, or believe that Christ were God, faithful in his words, and just in all his promises? 8. That the Puritans say, they receive the true, real, and substantial body, and blood of The Protestans, and Puritans communion, a mere imagination or fiction. our Lord by faith, eat his flesh and blood by faith, imagine him there, though he be as far of in deed, and truth, as it is to heaven; that's nothing to the purpose. For first, these are their own words, which are no where to be found in the Scriptures. Secondly, we do not look for the actions of men, what they do, or aught to do, when they communicate or receive: but for the actions of God in preparing, and giving the thing they are to receive, before they receive it. Thirdly, faith or imagination can not make a thing really absent, to be really present, as is manifest by experience, and to believe that a thing which is indeed absent, is really and indeed present; is but a deceit in the imagination, and a false faith, which cann never make that which is not present, to be present. Fourthly, suppose that these sayings of the Puritans, were true; then the words, and promises of Christ were false, and so he should not be true God; for these are not his words, promises, works, and actions, but theirs: wherefore if they say true, than our Lord hath not fulfilled his promises, and so was not true God, not faithful in all his words. But seeing that he was true God, and Son of God, and truth itself, it necessarily followeth that he fulfilled these his promises so solemnly made, and gave his true, and real flesh to eat, and blood to drink in the Communion. 9 And this was as I have said heretofore the argument Christ was God, because he could change bread into his body of S. Irenaeus, to prove against some heretics (who denied Christ to be God) the changing of bread into his body, and wine into his blood, saying in the 34. chap. of his 4. book of heresies: How will it be manifest to these (heretics who deny Christ to be the Son of God) that the bread upon which thankes is given, is the body of their Lord, and the chalice his blood; if they do not say, Christ to be the son of the biulder of the world, that is to say, his word, by which trees be are fruit, fountains flow, the earth first doth give the blade, afterwards the ear, then full wheat in the ear. Thus S. Irenaeus, who lived why lest yet some of the Apostles scholars were living, and the actions of our Saviour, and the Apostles were fresh in the memory of men. And from hence it is, that even in the primitive Church, none denied, that Christ gave his true, flesh, and blood in the Communion, but those who denied him to be God; as witnesseth S. Hilarius in his 8. book of the Trinity, saying: Christ said, my flesh is meat indeed, and my blood is drink indeed, he that eateth my flesh, and drinketh my blood, remaineth in me, and I in him. There is no place left to doubt of the truth of the flesh, and blood (of our Lord in this Sacrament) for now by the profession of our Lord himself, and by our faith (or according to our faith) it is truly blood, and these things being taken (into our hands, as was the custom of the primitive Church) and swallowed down do work this, that we may be in Christ, and Christ in us. And is not this truth? It falleth out verily that it is not esteemed true by those, who deny, Christ to be God. 10. From hence it is, that when our Lord first preached of this blessed Sacrament, in the 6. of S. Peter believed the real presence, before he understood it. S. john, S. Peter (as witnesseth S. Augustine, upon the 54. Psalm) did not then understand (how our Lord would give us his flesh to eat, and his blood to drink) but he believed the words to be good, which he did not understand, and that they should eat his true flesh, and drink his true blood: because Christ was God, and Son of God: and therefore casting of all doubts, and misbeleef against this Sacrament, and firmly believing, that they should eat his true flesh indeed, and drink his blood indeed; answered: Lord unto whom shall we go, thou hast the words of eternal life; and we believe, and have known, that thou art Christ the some of God. joh. 6. 68 11. The reason why S. Peter answered thus, was; because the Jews, and many of the Disciples, The reason of S. Peter's answer to our Saviour, whenothers believed not his words spoken about this Sacrament. who murmured at our Saviour's words (and said: This saying is hard, that they should eat his flesh, and drink his blood) did not believe, that he was God, but only man, saying: How cann this man give us his flesh to eat? who if they had believed, that he was God, and Son of God, would have made no difficulty, in believing that he would give them his flesh to eat, and his blood to drink; knowing that with God, all things are possible. Math. 19 26. and that there shall not be impossible with God any word. Luk. 1. 37. And therefore S. Peter said: Thou hast the words of eternal life, and we believe, and have known, that thou art Christ the Son of God. According to the profession of his faith formely made, saying: Thou art Christ the Son of God. Math. 16. 16. And therefore he, and the rest of the Apostles (only judas excepted) believed, that he both could, and would give The institution of the Sacrament, often repeated in the Scriptures, lest there might be any doubt. them his flesh to eat, and blood to drink. 12. And lest there might be any doubt made, whether our Saviour gave his body, and blood in the Communion, or no; S. Matthew, S. Luke, S. Mark, and S. Paul, when they speak of the institution of the communion, do all affirm, that our Lord took bread, and blessing, said: Take ye, and eat, this is my body; and likewise the Chalice, saying: Drink ye all of his, for this is my blood. Insomuch as amongst them all, accounting both the body, and blood (lest there might be any doubt made of the delivering his body to eat, and his blood to drink) they repeat it eight times in the words of institution, besides other places. 13. And to take away all doubts, and distrust, that our Lord in the institution of the communion, did not give his body to eat, and blood to drink, according to his promise in the 6. of S. john, our Lord did not only say: Take ye and eat, this is my body, and: Drink ye all of this, this is my blood: but also added a reason, or cause, why he would have them to eat, and drink that holy Why our Saviour would have the Apostles to receive the communion. communion, saying: for this is my body; as wittnesseth Alexander the first, who was made Bishop of Rome in the year 121. in the 2. chapter of his 1. Epistle to all Catholics. Origen in his 35. tract upon S. Mattheuw, S. Ambrose in the 5. chapter of his 4. book of Sacraments. S. Mark in his public Liturgy, etc. And again: For this is my blood, as wittnesseth S. Mattheuw. Matth. 26. 28. S. Cyprian Epist. 63. S. Hierome Epist. 150. etc. where our Lord doth assign unto the Apostles, as a cause, or reason, why he would have them eat, and drink of that which he had prepared for them in the communion; for, or because it was his body; for, or because it was his blood: showing unto them, that the motive, which moved him so much to desire the institution of this blessed Sacrament, and that they should eat, and drink of it, was because it was his body, and blood, and that he might feed them with his body and blood to the fulfilling of what he had promised in the sixth of S. john. 14. Moreover, all the people, and nations, unto All nations unto which the Apostles preached, believed the real presence. which the Apostles preached (which would be to long to reckon up) believed that our Lord, both than did, and now doth give his body to eat, and his blood to drink, in the Communion; as is manifest by their chronicles, histories, records, monuments, books of common prayer, and practise; and it is not possible, that all the nations, unto which the Apostles preached, being so infinite many, and so far distant one from another, divided by divers languages, principalities, and kingdoms, should all fall into one, and the same error, as we see by experience, and into an error How impossible it is, for the real presence to be invented by any man. so hard to be embraced, a● it is to believe, that under the species of all little piece of bread, was the body of the Son of God, which sitteth at the right hand of God the Father in heaven, and under the species of a little wine, was the blood of the Son of God, and adore, and respect them as his true, real, and substantial body, and blood: when at the first speaking of it by our Lord, it seemed a thing so improbable, that not only the Jews murmured at it, but also many of the Disciples were scandalised to hear of it, insuch sort as, at the hearing of it only, they went back, and walked no more which our Lord. john 6. And yet notwithstanding all this, can it be imagined, by any understanding man, that after the death of our Lord, all the whole Christian world, without a teacher, and without a master, would believe these things, of themselves, and no man to take notice, either when, or where, or how, they fell into these supposed gross errors, as the Comike sayeth: These things are not well devised, Daws. 15. And because the ancient Fathers of the primitive Church, most firmly believed, that the Great sinner's not communicated, until after many years of penance. same body, and blood of our Lord, which sitteth at the right hand of God the Father in heaven was in the B. Sacrament, after consecration; therefore they did not communicate great sinners as adulterers, drunkards, apostatas, and the like, until after many years of penance, as wittnesseth the Council of Iliberis celebrated in the year 305. throughout: the Council of Arles held in the year 314. can. 14. and 23. the Council of Ancira gathered the same year: the first great Council of Nice. Can. 10. 11. 12. and 13. according to the greek copy: which they did, for the great respect they had to the most sacred body, and blood of our Lord in the communion: Not to give that which is holy unto dogs, nor cast pearls before swine; according as our Lord had given commandment. Matth. 7. 6. 16. If these ancient Fathers, of the primitive Church, had believed, that in the blessed Sacrament, after consecration, there had been no real entity, or quality, more than is in bakers bread, and vintner's wine, and that by taking a piece of bread, and apprehending Christ in heaven, by the hand of faith, they might have received worthily; they would never have retained penitent sinner's so long from the holy Communion, as sometimes three years, sometimes five, sometimes ten, and sometimes until their deaths, and that in time of severe persecution. 17. Moreover, about 80. years after the nativity divers accused of heresy in the primitive Church, for denying the real presence. of our Lord, Simon Magus, and Menander; were accused by S. Ignatius, for denying that the Eucharist was the flesh of our Saviour jesus-christ; as wittnesseth Theodoret in his 3. dialogue. And about the year 250. Paulus Samosatenus Bishop of Antioch, amongst other things, was condemned of heresy, by the Catholic Church of his time, for affirming that the blood of our Lord, in the B. Sacrament, was corruptible, and mortal blood, because our Lord said of his blood: Take it, and divide it amongst you: How (said he) cann it be incorruptible blood, if it be divided, and poured out? As wittnesseth Dionysius Alexandrinus in his Epistle to the said Paul, set down in the 3. to me Bibliothecae Patrum, and may be gathered out the profession of faith, set down by the Fathers of the Church of that time, and sent unto Paulus Samosatenus, set down by Bini in the 1. Tom of the Counsels, fol. 162. 18. These things considered, what shall we say, unto the promises of God unto his Church, which The promises of our Lord made void, if his body, and blood should not be in the B. Sacrament. S. Augustine in the 2. chapter of his 1. book against the Epistle of Parmenianus, caleth: The thunders of the divine testament, which God gave in promise unto Abraham, Isaac, and jacob, whose God he affirmed himself to be, saying: I am the God of Abraham, the God of Isaac, and jacob, this is may name for ever. And what was said to Abraham: In thy seed shallbe blessed all nations? Gen. 12. 22. What is said to Isaac? In thy seed shallbe blessed all the nations of the earth. Gen. 26. What is said to jacob? I am the God of Abraham thy Father, and the God of Isaac; be not afraid etc. they seed shall be as the sand of the sea, to the west, and to the south, and to the north, and to the east, (in Europe, Asia, Africa, and America) and in thee, and in thy seed shallbe blessed all the nations of the earth. And lest the jews should think, that this is spoken of them, the Apostle declareth, what is intended by the seed of Abraham, saying: To Abraham, and to his seed were the promises made, and he doth not say, to seeds, as in many; but as in one, to thy seed, which is Christ, Gal. 3. Wherefore seeing that it was promised which so great authority, and published by so great a truth, and now they do contradict it, who willbe called Christians. Thus S. Augustine, of the promises of God to his Church, which he calleth the thunders of God. 19 What shall we say of these, and many more the like promises of God unto his Church, set down in both Testaments; as that it shall possess the gates of her enemies. Gen. 12. The mountains shallbe moved, and the little hills shall tremble; but my mercy shall not departed from thee, and the convenant of my peace shall not be moved. Isa. 54. Our Lord hath sworn by his right hand, and by the arm of his strength, if I shall give thy wheat any more, to be meat to thine enemies. Isa. 62. All the ends of the earth shall remember, and be converted to our Lord. And all the families of the Gentiles shall adore in his sight. Psal. 21. 37. In his days shall arise justice, and abundance of peace, so long as the moon endureth. And he shall rule from sea to sea, and from the River (of Jordan where he was baptised, and began to preach) unto the end of the world. Psal. 71. 6. The gates of hell shall not prevail against it. Matt. 16. 18. The holy Ghost shall abide with her for ever. Io. 14. 16. The house of God, the Church of the living God, the pillar, and ground of truth. 1. Tim. 3. 15. Go, teach all nations, be hold I am with you all days, even to the end of the world. Matth. 28. 20. What shall we say unto our 3. Creeds: the The three Creeds not always true, if the body, and blood of our Lord should not be in the B. Sacrament. Apostles creed, wherein the Apostles themselves taught Christians, to believe in all ages, and times, as an article of our faith, the Catholic Church, or that Church which was generally dilated over the world? The Nicen creed, which was made in the 1. general Council, which ever was in the world, by 318. holy Bishops, which teach us to believe, that there is but one true Church, and that Church to be Catholic, or generally dilated over the world, and founded by the Apostles? Athanasius his Creed, which saith: Whosoever willbe saved, it is necessary above all things, that he hold the Catholic faith, which faith except a man keep whole, and inviolate, without all doubt he shall everlastingly perish. When now for 1600. years, there hath been no Church or faith, Catholic or generally dilated over the world, but theirs, who believed, that our Saviour at his last Supper, gave his body to be eaten, and his blood to be drinken, and have believed that they in the Communion, have received the true, real, and substantial body, and blood of our Lord, and have honoured it, and respected it, as his true body, and blood; as I have proved heretofore, and shall prove more all large hereafter. 21. If the true, and real body, and blood of our Lord be not in the blessed Sacrament, how could the Christians of those ages, say: I believe the Catholic Church, or faith, when there was no Catholic Church, or faith, in those ages, which held not the true, and real presence of our Lord in the blessed Sacrament, after consecration, and before receiving? Were not the articles of our faith true in all ages, and times, since they were delivered by the Apostles? What shall we say unto all those promises of God unto his Church, and unto our three Creeds? Shall we say, that God hath failed in his promises, now for 1600. years? How shall we persuade men to believe him hereafter? Or induce men to believe, that the Scriptures are true? 22. §. What shall we say of our three Creeds? shall we say, that the Apostles Creed hath not always been true, since it was made? Or shall we say that our 3. Creeds have been hitherto false? Or rather shall we not say: Our Lord is faithful in all his words. Psal. 144. 14. God is true, and every man (that speaketh contrary to his word and promises) is a liar. Rom. 3. 4. and believe as an article of our Creed, that the true, real, and substantial body, and blood of our Lord is in the blessed Sacrament after consecration, by the omnipotency of the word of God, and so make good the promises of God, our 3. Creeds, and the honour of the Catholic Church of former ages. 23. If thou be'st a Christian, and esteemest Christians bound to honour their Parents. that thou art bound to keep the ten commandments, and honour they carnal Father, and Mother; how much more art thou bound to honour God, who is Father of all Fathers, and the Catholic Church, who is Mother of all Mothers, who are, or shallbe saved. So do but believe thy Creed, which teacheth thee to say, I believe in God the Father Almighty, and in jesus-christ his only Son our Lord: and not to say, I believe mine own wit, judgement, knowledge, or learning, and persuade they self, that thou art bound to honour Father and Mother, and then thou wilt find, that it is as certain, that the true, real, and substantial body, and blood of our Lord is in the blessed Sacrament after consecration (when it is consecrated aright, by a Priest lawfully ordained) as are certain the articles of they Creed, or that the promises of God are true; or that thou art bound to keep the fourth commandment. CHAP. X. The Amen, or conclusion of this book, and how all faithful communicants have used to say Amen, to the body, and blood of our Lord in the blessed Sacrament, before they communicated. 1. Our Saviour foreseeing the infidelity, which would arise amongst men towards the end of the world, against this article of the real presence of the body, and blood of our Lord in the Eucharist, after consecration, Confirmation of the real presence by oath. affirmed under a kind of oath, that we should eat his flesh, and drink his blood, saying: Amen, Amen, I say to you, unless you eat the flesh of the Son of man, and drink his blood; you shall not have life in you. He that eateth my flesh, and drinketh my blood hath life everlasting, and I will raise him up at the last day. Io. 6. For as S. Augustine in his 41. Tract upon the Gospel of S. john saith: Amen, Amen, is after a certain manner, Christ's oath. And this our Saviour did to establish in men, a confident assurance of the delivering of his true, and real flesh to eat, and blood to drink in the Communion. For to think, that Christ our Lord, who came down from heaven to teach men the truth, should use a kind of oath in so serious a matter, as did concern the everlasting life, or death of all his Auditors, and yet equivocate; rightly considered, is too great an impiety, to enter into the heart of any one, who professeth himself a Christian: so that it cannot be doubted, but the end, why our Lord used this his kind of oath, or earnest asseveration, was to assure the faithful, that The cause why our Saviour confirmed the real presence by oath. he would give them his true, real, and substantial flesh to eat in the Eucharist: for as S. Hierome in his commentaries upon the last chapter to the Galathians, saith: In the old Testament God confirmeth his words, by a certain custom of swearing, saying: I live saith the Lord, etc. and our Saviour in the gospel by the word, Amen, doth pronounce these things to be true which he saith. 2. This Doctrine, being thus established by our Lord, under his kind of oath; the Apostles also according to the example of our Lord, foreseeing Prevention against future difficulties. the difficulty, which in future times would arise about it, taught the Children of the Church of God, in the celebration of this Sacrament, either presently after the words of the consecration of the body, and blood of our Lord; or before the Communion, or both, to add to their acclamations, and consent, by saying Amen, either to the words of consecration, or else to the Priest, when he should call the Eucharist the body of Christ: thereby to instruct all her faithful children, constantly to believe, the being of the true, real, and substantial body of our Lord in the Eucharist, after consecration, before Communion; and courageously to profess this their belief, by acclamations of, Amen, to the confusion, and shame of all those, who at any time thereafter should deny it. As wittnesseth the practice of the Church in all ages, even from the Apostles times, both in the public Liturgies, or Church service books, and the works of the ancient Fathers. 3. And as for the Liturgies; the Liturgy of S. james the Apostle, set fort for the Church of Jerusalem, saith: jesus taking bread into his holy, immaculate, Amen to the real presence taught by S. james. inculpable, and immortal hands, looking into heaven, and showing to thee God, and Father, giving thankes, sanctifying, breaking, he gave unto us his Disciples, and Apostles, saying: Take ye, and eat, this is my body, which is broken for you, and given for the remission of sins. Whereunto the people aswere with a loud voice, Amen, to demonstrate that they believed the Eucharist after the consecration, to be the true, and real body of Christ; for, to say, Amen, is as much as to say: It is true. And the like they answer after the consecration of the chalice, the Liturgy saying: Then the Priest taketh the chalice, and saith: In like manner also, after he had supped, taking the chalice, and mixing it with wine, and water, and looking into heaven, and showing to thee God, and Father, giving thankes, sanctifying, blessing, filling with the holy Ghost, he gave it to us his Disciples, saying: Drink ye all of this, this is my blood of the new Testament, which is shed for you, and for many, and is given for the remission of sins. Where unto the people answer with a loud voice, Amen: constantly to show their faith, and belief of the true, real, and substantial blood of our Lord in the Eucharist after consecration, and before they received it. 4. Amen, is an Hebrew word, used in confirmation What Amen signifieth. of a thing spoken of before, and signifieth true, or truth; as it is true, or be it so. As witnesseth the Scripture, saying: The Levites shall pronounce, and say to all the men of Israel, with aloud voice, cursed is the man that maketh a graved thing (or idol) and shall put it in secret, and all the people shall answer and say; Amen: Cursed is he that honoureth not his Father, and Mother, and all the people shall say, Amen. Cursed is he that removeth his neighbour's bounds, and all the people shall say, Amen; etc. as is set down, Deut. 27. So likewise S. Paul saith: To God be honour, and glory for ever, and ever, Amen. Rom. 16. 27. Again, The holy Ghost be with you all, Amen. Apoc. 22. 5. So that the saying, of, Amen, doth signify the free consent, and confirmation of the thing spoken of before, or propounded to be done. Wherefore, seeing that both our Saviour, and the faithful in all ages, added, Amen, to the words spoken of the flesh, body, and blood of our Lord in the Eucharist: it is most manifest, that both it was the true flesh, and blood of our Lord, which they spoke of, and the faithful in all ages, believed it to be the true flesh, and blood of our Lord, even that which was borne of the blessed Virgin Mary: for as S. Paul saith: He that supplieth the place of the vulgar, how shall he say, Amen, upon thy blessing? if he know not what thou sayest? 1. Cor. 14. 16. Whereupon S. Hierome in his Commentaries upon the last chapter to the Galathians, saith: Moreover, that Amen, doth express the consent of the hearers, and is a seal of the truth; the first Epistle to the Corinthians doth teach us, where S. Paul saith: But if thou bless with the spirit, he who supplieth the place of the common people, how shall he say, Amen to thy blessing, because he knoweth not what thou sayest: whereby he declareth, that an unlearned man, cannot answer that it is true, which is said (as Amen signifieth) unless he understand that which is taught. Whereupon the Priest in the primitive Church, before he administered the Communion to the vulgar common people, admonished them, that it was the body, and blood of Christ: as witnesseth Pelagius (who lived in the time of S. Hierom) in his commentaries The people advertised of the real presence. upon the first Epistle to the Corinthians, and 11. chapter, saying: When we receive the Sacrament, we are admonished by the Priest, that it is the body, and blood of Christ. 5. Not only in the Liturgiy of S. james, which was used for the administration of this Sacrament Amen to the real presence answered by all nations at Jerusalem, the people answered, Amen, to the words of consecration, and to the Priest, when he saith: The body of Christ, or blood of Christ: but also in the rest of the Liturgies, or public Church service kooks: as in the Liturgy of S. Peter, which was made for the latin Church; the Liturgy of S. Mark, made for the greek Church; the Liturgy of S. Basil, made for the Church of Capadocia; the Liturgy of S. Chrisostome, made for the Church of Constantinople; in the Liturgy of the Ethiopians made by S. Matthew, the Priest representing the person of our Saviour, saith: This is my body; the people answer, Amen, Amen: so we believe it to be, and confess, and do praise the Lord our God, this is truly thy body. The Priest saith, etc. This is my blood of the new Testament, etc. The people answer, Amen, Amen, Amen; we believe it and confess, and and do praise the Lord our God, this is truly thy blood etc. The Priest saith: This is the body holy, honourable, and vital of our Lord, and Saviour jesus-christ, which hath been given for remission of sins, and the obtaining of life everlasting, to those who take it truly; Amen: This is the blood of our Lord, and Saviour jesus-christ, holy, honourable, and quickening, which hath been given for the remission of sins, unto all those who shall truly receive it, Amen. This is truly the body, and this is truly the blood of Emanuel our God, Amen: I do believe it, now and for ever, Amen. 6. To this end, that the people might answer, Amen, to the words of consecration, and confirm Why anciently the words of consecration were spoken a loud. their belief of the true, real and substantial being of the body, and blood of our Lord in the Eucharist after consecration, in the primitive Church, the words of consecration were pronounced with a loud voice, that all the people present at the Sacrifice of the body, and blood of our Lord, might answer, Amen, to the confirming, and professing of their faith, which continued as it seemeth, until about the year 700. about which time, divers men retaining the words of consecration, would sing them up, and down the streets as The occasion why the words of consecration are spoken which a low voice. they walked, and in other indecent places, unfit for such sacred words; and also certain shepherds, who had retained the words of consecration by heart, erected a stone for an altar, and placed bread, and wine thereon, pronounced the words over them, as they had seen Priests to do: whereupon, fire came down from heaven, consumed the bread, and wine, and stone, and so astonished the shepherds, as that for a long time after they could scarce speak, as witnesseth Sophronius in the 196. chapter of his Prato Spirituali; Remigius Antisiodorensis in his exposition of the Mass, and Alcuinus in his book De divinis officijs: for remedy whereof, and such like profaneness, the latin Church hath brought up the custom, to pronounce the sacred words of consecration with a low, though a distinct voice. Yet never thelesse, even until this day, when the Priest doth communicate himself, before he receive, holding the Eucharist in his hands, he saith: The body of our Lord jesus-christ keep my soul to everlasting life, Amen: and after communicateth himself. And when he communicateh any other, before he deliver the Eucharist, he holdeth it in his hands, and saith: The body of our Lord jesus-christ keep thy soul to life everlasting, Amen. 7. In the Liturgy, or Mass of S. Ambrose, set forth for the Church of Milan, the Priest publicly showeth the consecrated host unto the communicants, and saith with a loud voice, The body of Christ; and the people before they receive, in confirmation, that they believe it to be the body, before it be delivered unto them, and to profess their faith in this point, answer, Amen. The same custom was used also in the administration of the chalice when the Communion was distributed in both kinds: as appeareth by the 49. question of a book dedicated to Orosius, by some attributed to S. Augustine, which saith, that before the Priest administrated the Chalice unto those who communicated in both kinds, he said: The blood of our Lord jesus-christ: and he that communicated, in profession of his faith, that he believed it to be the very blood of our Lord, independent of his faith, and before he communicated, answered, Amen. So the whole Church of God, having at all times, even from the first foundation thereof by the Apostles, used public acclamation, in the confirmation of their belief of the real presence of the body, and blood of our Lord in the Eucharist before receiving, and independent of the faith of the receiver: I leave it to the discretion of every understanding man, to think, how absurd it is, now after 1600. years, for any man, who desireth to bear the name of a Christian, to deny it. 8. Moreover, the Catholic Church, hath always had so great a care, to preserve in all her The decree of Apostles, that none should receive, without answering, Amen. children, the belief of the true, real, and substantial body of our Lord in the Eucharist before receiving; that the Apostles, amongst other things decreed, that none should receive the Eucharist, without professing it to be the body, and blood of Christ, by answering Amen, to the Priest, or Deacon, when he calleth the Eucharist, before receiving, the body or blood of Christ: as witnesseth S. Clement in the 13. chapter of his 8. book of Apostolical constitutions, saying: Let the Bishop deliver the oblation to the people, saying: The body of Christ, and let him who receiveth it, say Amen: but let the Deacon hold the chalice, and administering it unto others, let him say the blood of Christ; the chalice of life; and he who doth drink it, let him say, Amen. Thus the Apostles; whereby we see, that this answer of Amen, by the people unto the Priest, affirming the Eucharist to be the body, and blood of Christ before receiving, is an Apostolical constitution; conformable to the words of our Lord, saying: Amen, Amen, I say unto you, unless you eat the flesh of the son of man, and drink his blood, you shall not have life in you. If the Son of God affirm, under Amen, Amen, that the meat he would give, should be his flesh, and the drink his blood: what are the Sons of men who deny it; but deceived people? 9 This practice, of the profession of the body, and blood of our Lord, to be in the Eucharist, before receiving by the common people, being thus established in the Church by the Apostles, it continued as a general custom amognst the laiety and whole Church in succeeding ages, as witnesseth S. justine Martyr in his second Apology to S. justine Martyr, of the answering, Amen. the Emperor Antoninus Pius, the Senate, and people of Rome; who setting down the manner, and custom, which the Christians used in their Communion, saith: At the end of prayers, we salute one an other with a kiss. Then is offered unto him, who is chief amongst the brethren, bread, and a cup mixed with wine and water; which after that he hath received, he giveth praise and glory to the Parent of all things, in the name of the Son, and holy ghost; and giveth thanks a good space, that he is esteemed by him worthy of these things; which being rightly performed, or finished, all the people which are present, do give the blessing to the prayers, and thanksgiving, saying: Amen. And Amen in the Hebrew tongue, is as much as to say, be it done After that both the Prelates have given thanks, and all the people have given their blessing (by saying Amen) those who amongst us are called Deacons, give unto every one that is present, etc. And we take it to be the flesh, and blood of jesus-christ. Thus S. justine, who lived with the Apostles scholars: whereby it appeareth, that even from the first plantation of the Church of Christ upon earth amongst the nations, the laiety, and common people used to aswere, Amen, to the blessing, and consecration of the Eucharist; thereby publicly to declare, that they most firmly believed it to be the body, and blood of Christ, independent of the faith of the receiver. 10. Not long after S. justine Martyr, lived Dionysius Alexandrinus, who in his Epistle to Xistus Dionysius Alexandrinus. Bishop of Rome, recorded by Eusebius, in the eight chapter of his 7. book of histories, maketh mention of the answering, Amen, to the words of thanksgiving, and consecration, by the laiety, and common people, saying: that a certain brother, who had for a long time been esteemed a faithful man amongst them, and received the Communion: because he had been baptised by wicked heretics, with tears, and sorrow desired of him, that he might be baptised again according to the custom of the Catholic Church; Which verily (saith he) I durst not do: but told him, that the daily Communion, whereof he did participate with the faithful, was of force sufficient to purge his soul; for he who had heard the thanksgiving; he who together with the rest, had pronounced, Amen; he who had approached to the table; who had stretched forth his hands to receive that holy food, who had received it; who had been for so long a time partaker of the body, and blood of our Lord jesus-christ, I durst not wholly renew his Baptism. Thus S. Dionysius. 11. S. Cirill of Jerusalem in his 5. Catechesis, S. Cirill of Hier. maketh also mention of this custom, saying: Thou presenting thy-self to the Communion, dost not come with thy hands extended, or thy fingers open: but making thy left hand serve to thy right, as a seat, or throne as he who ought to receive the king, and contracting together the palm of thy hand, receive the body of Christ, answering, Amen. And after thou hast sanctified thine eyes by the touching of the holy body, receive, or be partaker of it with confidence, using great ear, that thou lose none of it; for all that thou dost lose, account it as the loss of one of thy proper members, etc. Having communicated the body of Christ, present thyself to the chalice of his blood, not stretching forth thy hands, but incline in manner of adoration, or worship, saying Amen: and this donn, sanctify thyself, and participate of Christ. Thus S. Cirill. For the better understanding whereof, it is to be noted, that the Grecians received the body of our Lord, into the palms of their left hands, and coured it with the right, and so the left hand was as a seat or throne to the blessed Sacrament, until the communicant received it; which he did not presently, but after some pious meditation, or considerations: yet at the deliuring of the Eucharist into the palm of his hand, the Priest said (according to the constitutions of the Apostles) The body of Christ, and he who received it answered, Amen, and afterwards communicated himself. 12. S. Ambrose also in the fift chapter of his 4. book of Sacraments affirmeth that it was the custom S. Ambrose. of all those who received, to profess the Eucharist to be the body of our Lord; his words are these: It was truly, a great, and venerable thing, that God rained Manna to the jews from heaven: but understand, which is greater, Manna from heaven, or the body of Christ? The body of Christ certainly, who is the inlarger of heaven, etc. Therefore, thou dost not say Amen in vain, when thou takest it; now confessing in spirit, that thou receivest the body of Christ. The Priest sayeth unto thee: The body of Christ, and thou sayest, Amen, that is to say, true. That which thy tongue doth confess, let thy affection hold. 13. S. Leo also the great, speaking of this answering S. Leo. by Amen to the Eucharist, when it was called the body of Christ, in his 6. Sermon of Fasting in the 7. Month, saith: Seeing that our Lord doth say; If you do not eat the flesh of the Son of Mann, and do not drink his blood, you shall not have life in you: you ought to communicate after such asort to the holy table, as that you doubt nothing at all, of the body, and blood of Christ, for that is taken by the mouth, which is believed by faith. And in vain do these answer, Amen, who dispute against that which is taken. Thus S. Leo. 14. This custom of answering Amen to the Priest, when he called the Eucharist the body of Christ, was so universally practised in the primitive Church; that Cornelius, who was a holy Martyr, and made Bishop of Rome about the year 254. Novatus the heretic changed the answer of Amen. in his Epistle to Fabius' Bishop of Antioch, set down by Eusebius in the 35. chaper of his 6. book of Histories, amongst other things, accuseth Novatus an Archheretic, of a most grievous offence; for that when he had offered Sacrifice, and should distribute unto every one part of the Sacrament, he would take the hands of the communicants, between both his hands, and would not let them go, until he had bound the communicant with this oath: Swear unto me by the body, and blood of our Lord jesus-christ, that thou wilt never forsake me, nor return to Cornelius. And the miserable man (saith S. Cornelius) who was to receive, did not taste of the blessed Sacrament, before he had bound himself unto him after this manner. And he who should receive the Sacrament, said this (in lieu of Amen, which he ought to have said) I will from this time forward, no more return to Cornelius. Thus S. Cornelius in deciphering the wickedness of the heretic Novatus: whereby we see, that even in the primitive Church, both the Eucharist was believed to be the body, and blood of Christ, before receiving: and that the whole Church of God in all ages, used to acknowledge it to be the body, and blood of Christ before they received. 15. S. Augustine in his 29. Sermon upon the words of the Apostles maketh also mention of this testimony, which all the faithful have ever given to the body, and blood of Christ in the Eucharist, before receiving, saith: You know, o faithful men, what testimony you have given unto the blood which you have received; for certainly you say, Amen. Whereupon The answer of Amen, crieth against the Adversaries of the real presence, like the blood of Abel. S. Augustine in the 10. chapter of his 2. book against Faustus a Manichean heretic, who contemned the blood of Christ in the Eucharist, compareth the crying of the blood of Christ out of the mouths of the faithful, who answer Amen unto it, before they receive it, unto the crying of the blood of Abel, which was shed upon earth by his brother Cain, saying: God saith to Cain, what hast thou done? The voice of thy brother's blood crieth unto me, from the earth. Even so the divine voice in the Scripture (saying, This is my blood) doth reprehend the jews: for the blood of Christ hath aloud voice upon earth, when Amen is answered unto it, by all nations, at their receiving of it. This (of Amen) is the clear, or manifest voice of the blood which the blood itself, out of the mouth of the faithful redeemed by the same blood, doth express. Thus S. Augustine: whose words we may use word for word against our Adversaries, changing only Jews, for Puritans. 16. Wherefore, I humbly beseech the, Reader, whosoever thou art, that shalt read these our books, and dost not believe the real presence; seriously to consider with thyself, in what a lamentable, and miserable estate thou livest; seeing that (as S. Augustine saith) not only all faithful people, who ever received the communion in the Church of God, cry against thee, as guilty of the blood of our Lord; but also the blood of Christ itself, out of the mouths of the faithful who have received, even as did the blood of Abel against his broth Cain: and have compassion of thyself, yet whilst there is time: let not thy senses deceive thee, nor the obstinacy of thy will hinder thee; nor yet sloth or negligence, so lull thee a sleep, that thou wilt not hear the cry of all faithful people, and nations. If life please thee, do not contemn life, when it is offered unto thee in the bread of life, but prepare thy heart to receive it worthily, that thou mayst live eternally. Amen. THE TABLE OF THE CHAPTERS OF THE FIRST BOOK. CHAP. I. WHat we understand by visible Sacrifice, and of the whole scope of this book. CHAP. II. The necessity of visible Sacrifice, and the end or cause, why it was instituted, and used. CHAP. III. All the Gentiles, and heathen people (Atheists, and Epicures only excepted) offered visible Sacrifice unto their supposed Gods. CHAP. IU. Of all the visible outward actions of men, exterior visible Sacrifice is chief due unto God, as God and Creator of all things. CHAP. V. Of all the visible actions of men, exterior visible Sacrifice, is only due unto God alone. CHAP. VI By the instinct of nature, all people who firmly believed, that there was a God, and his providence over mankind, offered external visible Sacrifice, to some God true or false. CHAP. VII. How visible Sacrifice was offered unto God, in the beginning of his Church upon earth, and shallbe unto the end. CHAP. VIII. The reasons why our Saviour, would not take away visible Sacrifice out of the Church, but establish it in better terms. CHAP. IX. Our Saviour was to be a chief Priest of the order of Melchisedech, and to offer unbloody Sacrifice, in his body, and blood, under the forms of bread, and wine, until the end of the world. CHAP. X. At the coming of the Messiah, unbloody Sacrifice, in the body, and blood, of our Saviour, was to be offered every where upon altars, amongst the converted Gentiles. CHAP. XI. By the distinction, of bloody, and unbloody Sacrifices, is proved that our Saviour at his last supper, offered unbloody Sacrifice, in his body and blood. CHAP. XII. The ancient Fathers believed that our Lord at his last supper, offered unbloody Sacrifice in his body, and blood, and established the same in high Church. CHAP. XIII. The whole Christian world before Luther, believed, that our Saviour at his last supper, offered unbloody Sacrifice, or Sacrifice of Gifts, in his body, and blood, and established them in his Church. CHAP. XIV. The conclusion. The Chapters of the 2. book. CHAP. I. Our Saviour at his last Supper instituted an unbloody Sacrifice, or Gifts in his body, and blood, to be offered to God in commemoration of him. CHAP. II. How these words: This is my body, which shallbe delivered for you, import also a Sacrifice in his body. CHAP. III. The Scriptures, and known Christian men's books, who writ of this subject before Luther (reputed heretics to both parties only excepted) teach a Sacrifice in the body, and blood of our Lord. CHAP. IU. Remission of sins, and other blessings are, and may be obtained by the Sacrifice of the body, and blood of our Lord. CHAP. V. Our Saviour commanded that we should give to God for us, the same body, and blood which he gave and shed, and how all the hosts offered in Sacrifice, or given in the Communion, are one. CHAP. VI One and the same substantial body, and blood, of our Lord in the holy Sacrament, is in diverse places, and under diverse dimensions at the same tyme. CHAP. VII. Our Saviour is chief Priest, or agent, in offering unbloody Sacrifice, and administratring Sacraments. CHAP. VIII. How in general our Saviour by his omnipotency, together with Priests his instruments, and Legates, doth consecrate his true, real, and substantial body, and blood in the blessed Sacrament. CHAP. IX. Of the certainty of the presence of the true, real, and substantial body, and blood of our Lord in the blessed Sacrament, after consecration, by the omnipotency of God. CHAP. X. The Amen, or conclusion of this book, and how all faithful communicants have used to say Amen, to the body, and blood of our Lord, in the blessed Sacrament before they received. FINIS. APPROBATIO. TRactatus hic secundus (de Sacrificio) nihil continet, quod aut rectae Fidei, aut bonis moribus repugnet: imprimi itaque poterit & diwlgari. Datum Bruxell. die 15. Maij 1637. Henricus Calaenus S. T. L. librorum Censor.