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<DATE>3-25-08</DATE>
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<NAME>John Latta</NAME>
<RESP>MURP</RESP>
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<IDG S="marc" R="UM" ID="A81339">
<STC T="W">D1108A</STC>
<STC T="T">E51_13</STC>
<BIBNO T="umi">99871855</BIBNO>
<VID>155184</VID>
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<TEXT LANG="eng lat">
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<DIV1 TYPE="frontispiece">
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<P><FIGURE>
<P>D<GAP DESC="illegible" REASON="faint" EXTENT="1 letter">s Edoardus Dering in Comitatu Kancij pro Comitatu praedicto A^o Dni <GAP DESC="illegible" REASON="faint" EXTENT="1 letter"> Surenden-Dering miles et Baronettus, et miles ad Parliamentum. 1640.</P>
</FIGURE></P>
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<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>A DISCOURSE of PROPER SACRIFICE, IN WAY OF ANSWER to A. B. C. <HI>JES&V;ITE,</HI> another <HI>Anonymus</HI> of <HI>Rome: Whereunto the rea&s;on of the now Publication, and many ob|&s;ervable pa&s;&s;ages relating to the&s;e times are prefixed by way of Preface:</HI> by S^r. EDWARD DERING <HI>KNIGHT</HI> and <HI>BARONET.</HI></P>
<Q><BIBL>Augu&s;tin. de Doctrina Chri&s;tiana.</BIBL>
<P>Cum audierit Sacrificium, non excedit cogitatione illud quod fieri de victimis pecorum, terreni&s;que fructibus &s;olet. Ea demum e&s;t mi&s;erabilis animae &s;ervitus: &s;igna pro rebus accipere&mdash;</P></Q>
<Q><BIBL>Bellarmin. de Mi&s;&s;. lib. 1. cap. 17.</BIBL>
<P>Apo&s;toli (Domino in&s;pirante) non utebantur nominibus Sacerdo|tii, Sacrificii, Templi, Altaris.</P></Q>
<Q><BIBL>Plaut. in Poenul.</BIBL>
<L>&mdash;<HI>Semper Sacruficas, nec unquam Litas.</HI></L></Q>
<P><HI>CAMBRIDGE,</HI> Printed for FRANCIS EGLESFIELD, and are to be &s;old at the &s;igne of the <HI>Marigold</HI> in <HI>Pauls-churchyard.</HI> 1644.</P>
</DIV1>
<DIV1 LANG="lat" TYPE="dedication">
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<HEAD>ALMAE MATRI CANTABRIGIAE <HI>VOTA S&V;A:</HI> Suus Alumnus EDOARDUS DERING <HI>de Morinis.</HI></HEAD>
<P>_Q&V;in haud po&s;&s;um non ambi|re: equidem &amp; haec Am|bitio pium filium decet, qu&acirc; &s;e erga <HI>Matrem</HI> optimam, officii adhuc debiti, &amp; bene|ficii olim recepti, memorem testetur. Itaque &s;alve <HI>Academia</HI> inter inclytas celeberri|ma: inter orthodoxas puri&s;&s;ima: inter omnes
<PB REF="3">
optima. Qui<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> quid bonarum literarum h<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">u|&s;i, uberibus debetur tuis: qu&ograve;d non ulteri&ugrave;s &amp; peniti&ugrave;s hau&s;i, illud ingeni<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">li mei debe|tur &s;tricto <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ngiporto. Tu interim omnige|nae &s;cientiae non exantlandus Oceanus: Tibi literaturae Anti&s;tites tributarios &s;uos fontes acceptos debent: &amp; in ju&s;tum homagium &s;olvunt. Po&s;t hos Ante&s;ignanos, ordine meo (hoc e&s;t, infimo) agno&s;cas (oro) alumnum tuum, ad tuam <HI>lucem</HI> facem meam accen|&s;urum,<NOTE PLACE="marg">&mdash;Hinc lu|cem &amp; po|cula &s;acra: <GAP DESC="foreign"> A|cademicum.</NOTE> &amp; tuis <HI>poculis &s;acris</HI> utpote irri|gatum.</P>
<P>Nec me tibi debeo unicum, quippe <HI>Magna parens</HI> nobis, totam familiam &s;tir|p&eacute;mque <HI>Deringanam</HI> &s;ucce&s;&s;ivis aetatibus ab olim atque etiamnum enutrii&s;ti. Senio|rem filium meum nuper <HI>Sidnien&s;em,</HI> mod&ograve; <HI>Emmanuelen&s;em,</HI> in Maternitatis ve&s;trae tutelam genui, &s;ed apud Batavos jam <HI>Lugdunen&s;em</HI> tuti&ugrave;s elocavi. Ego <HI>al|mum</HI> lac <HI>Magdalenen&s;is</HI> hau&s;i, &s;ed pro
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captu meo, non pro <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">oto atque ubere <HI>Matris.</HI> Pater meus &egrave; collegio <HI>Chri&s;ti;</HI> Avus <HI>Pe|tren&s;is;</HI> Proavus <HI>Claren&s;is</HI> fu&ecirc;re. &V;num adhuc (pro-tritavum) <HI>Penbrochianum</HI> narravit mihi patruus meus <HI>Georgius Dering</HI> vobi&s;cum apud <HI>Je&s;uanos</HI> &s;ocius. Caeteri omnes vel <HI>Cantabrigien&s;es</HI> erant, aut Mu&s;as non &s;alut&acirc;rant. Sed quor&s;um haec? nempe ut ve&s;ter, ve&s;trum favorem qua&s;i haereditario adire poterim qui novo merito non valeo.</P>
<P>Inter jam undique tot clades, &amp; frago|res cruenti&s;&s;imi civilis belli Deus O. M. &s;o&s;pitet <HI>Cantabrigias.</HI> Nec unquam, quod hodie de <HI>Athenis Atticis,</HI> dicatur de <HI>An|glicis:</HI> Scilicet inter 70. per totam Grae|ciam dialectos, omnium pe&s;&s;imam e&s;&s;e <HI>A|thenarum:</HI> <NOTE N="*" PLACE="marg">Sime<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n Cabi&s;ilas in epi&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ola ad Martin. Cru&s;ium.</NOTE> <GAP DESC="foreign">. Interim, la|mentis vix ejulare po&s;&s;um, qu&agrave;m penitus
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mihi animus ingemit, de aetate h&acirc;c nimis ferre&acirc;, qu&acirc; in&s;ula florenti&s;sima, pe&s;&s;um itu|ra, <GAP DESC="foreign"> peritura e&s;t: &amp; territae Mu&s;ae Athenas &s;uas ne&s;citurae &s;unt: Quippe fla|grante diuti&ucirc;s bello, aut morituras, aut abi|turas vereor.</P>
<P>Sed gentem &s;uam &s;at acriter eventila|tam, tandem qua&s;i po&s;tlimini&ograve; &s;ub alarum tutel&acirc; iterum e&s;t recepturus Deus no&s;ter, Deus mi&s;ericordiarum. Et tunc unu&s;qui&s;&abque; novatorum nuperus ductor (&s;ub cujus regi|mine calamitates no&s;trae enatae &s;unt) <GAP DESC="foreign"> factus &s;ibi ip&s;i de&s;picatui erit. Osten|&s;urus quid &s;it <GAP DESC="foreign"> atque pati. In|terea tamen &s;i Reverentia Academica, &s;i dignitas, &s;alus, &amp; quies vestra ad incitas reductae fuerint, ut <HI>Parna&s;siacae</HI> laurus proximam brontiam perferre non poterint, <GAP DESC="foreign"> tamen: quia fidenter dico non dee|rit tibi aliquis &amp; in ill&acirc; tempe&s;tate <HI>Ly|&s;ander,</HI> qui regni <HI>Angliaci alterum
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oculum</HI> eruendum negabit: erg&ograve; <GAP DESC="foreign">.</P>
<P>Frigidis hi&s;ce notationibus, Te patronam tantam invocare, non e&s;t verecundiae no&s;trae: Non defendas ut protectrix, &s;at erit &s;i in|dulgeas condonatrix. Quippe Academicam maje&s;tatem decebunt <HI>Hermogenis</HI> <GAP DESC="foreign">, aut <HI>Longini</HI> <GAP DESC="foreign">. <HI>Grandiloquentia, &amp; &s;ublime dicendi genus</HI> quod poterit <GAP DESC="foreign">&punc; Sed oratio no&s;tra (<NOTE N="*" PLACE="marg">Dion&punc; Long. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 3.</NOTE> &s;ic<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t illa Timaei) <GAP DESC="foreign">, atque <GAP DESC="foreign">.</P>
<P>Accipe tamen (<HI>Alma</HI>) ob&s;ervantiam meam, non qu&acirc; debitum &s;olvam, &s;ed qu&acirc; Tu (<HI>Mater</HI>) accipiendo nova officia <GAP DESC="foreign"> merearis de</P>
<CLOSER><SIGNED>Alumnorum tuorum<LB>
ob&s;ervanti&s;simo<LB>
ED. DERING.</SIGNED>
<DATELINE><HI>Surenden&acirc; Deringorum</HI><LB>
men&s;e Junio. Ann. 1644.<LB>
&amp; civilium furorum 3^o.</DATELINE></CLOSER>
</DIV1>
<DIV1 TYPE="preface">
<PB REF="5">
<PB REF="5">
<HEAD>&para; PREFACE.</HEAD>
<OPENER><SALUTE>Reader,</SALUTE></OPENER>
<P>&sect;. 1. _THe date of Mid&s;ummer 1640. was birth-day to the manu&s;cript whereof the Pre&s;&s;e is now deliver|ed 1644. Shortly after the i&s;&s;ue of it from my hand, my Countrey having put upon me the honour of their tru&s;t unto this Parliament, time was then no more mine own, nor any re&s;t of mind or body &s;ince. I have unhappily travel|led; but now at la&s;t being returned into the Parliament quarters, and by their clemency &s;uffered to draw breath here, where (unto me) it is the &s;weete&s;t air in the land, I find both liberty and lei&s;ure: and have therefore yielded to their loving importunity, who wi&s;h a publi|cation of that, which is not dre&s;&s;ed forth with &s;uch in|du&s;try as I would have u&s;ed, if at fir&s;t I had intended &s;o publick expo&s;ure.</P>
<P>&sect;. 2. Upon my pre&s;ent re-peru&s;all of it, &s;ome alte|rations in &s;ome expre&s;&s;ions I would willingly make, not varying the &s;en&s;e and &s;cope between the prie&s;t and me: but he hath a copy, and this mu&s;t therefore be <HI>verbatim,</HI> le&s;t he take advantage to quarrell at circum|&s;tances,
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who will not (it &s;eems) reply to the &s;ub&s;tance.</P>
<P>&sect;. 3. The occa&s;ion of this di&s;cour&s;e was thus: From the illuding fallacies of Romi&s;h &s;uper&s;tition, God with mercy was working the deliverance of a friend and neighbour of mine, who by a divine ble&s;&s;ing upon my weak endeavours was in time wonne home from the &s;hadows and the darkne&s;&s;e of Romane idola|try, into the bright &s;un&s;hine of the Go&s;pel of Chri&s;t: and with him his elde&s;t &s;onne, a &s;ober, hopefull young man was converted al&s;o. Before this work was effect|ed, my friend with caution and good di&s;cretion, did de&s;ire to heare a conference between one whom then he highly tru&s;ted and my &s;elf, to which end he brought unto my hou&s;e two &s;trangers, indeed &s;tout champions for Babel. But God by the inward motions of his &s;pi|rit did gently (yet powerfully) out-work all their art. The Je&s;uite &s;till pretended great confidence, and did undertake upon two &s;everall points in controver&s;ie (1. <HI>Proper Sacrifice. 2. Papall Supremacy</HI>) to maintain the Romi&s;h a&s;&s;ertion; wherein he promi&s;ed to confine his pen within three &s;heets for each point, but borrow|ing one fortnight and taking &s;ix moneths, he &s;ent at la&s;t &s;ix &s;heets of one, and not one line of the other Theam. His Argument and my An&s;wer are both &s;ubjoyned, word for word.</P>
<P>&sect;. 4. But &s;ome will intercept me with a que&s;tion: What? have you been &s;o long in the Court and in the Camp, now in &s;tead of &s;ome great Court&punc; Controver|&s;ie, to di&s;clo&s;e a &s;tale conte&s;t with a Je&s;uite? Is this a work for the&s;e times, whil&s;t two &s;ides do bloudily &s;trive in the rage and fury of a civill Warre? Is Church and State almo&s;t ga&s;ping, and can a lei&s;ure be found
<PB REF="6">
for pen-work? I an&s;wer: Fir&s;t, it is indeed the pre|&s;ent i&s;&s;ue of thunder and tempe&s;t, but was begotten in a quiet &s;erene. Next, it is a part of the pre&s;ent work in hand, for all our difficulties are created, or enlarged, or both, by the <HI>Servitours of Rome:</HI> and then to &s;trike with a pen is as nece&s;&s;ary as with the pike. Here is a &s;ad breach between a good King, and good people, and a &s;ad cur&s;e will be upon their hearts who have contrived, and who do foment it: But the crafty Pa|pi&s;t, at this time, is wi&s;e enough to take his own inter|e&s;t into con&s;ideration; and who can &s;hew any argu|ment to induce me to think, that a Papi&s;t (<HI>qu&agrave; Papi&s;t</HI>) can contribute a&s;&s;i&s;tance, but to enlarge this breach, and to mature our ruine? All the Romane party in the world doth look upon this Parliament, and upon Scotland, as upon &s;uch oppo&s;ites to them, &s;o contradi|ctoriall, &s;o deadly, that one mu&s;t fall; both cannot &s;tand and thrive together: The Religion of Rome, and the Reformation of England, can never hence-forward dwell together in this I&s;land. And now our wofull ex|perience hath di&s;covered, that our wi&s;e complying Clergy have been but fooli&s;h builders. They who thought to tie all together have failed of their project; and (poore incon&s;iderate men) with pains and care have made the breach farre wider.</P>
<P>&sect;. 5. The&s;e men will (as formerly) murmure at my hone&s;t endeavours: for many there are among them who do really di&s;ta&s;t that any mans pen &s;hould travell abroad, unle&s;&s;e it be one of their own wing. What makes a lay man to &s;tep within their &s;evenfold <GAP DESC="foreign">? Why &s;hould a Gentleman &s;alute the Scho|lars Mu&s;es? We allow him to be a Ma&s;ter of Art in
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hawking, hunting, and hor&s;ematches: but from Aca|demick &s;tudies, e&s;pecially from Theologicall con&s;ide|rations, O away,</P>
<Q><L>&mdash;<HI>procul, &ocirc; procul ite profani:</HI></L></Q>
<P>This was made plain unto me when I went to chu&s;e a Colledge and a Tutour for my elde&s;t &s;onne: There wanted not &s;ome in the Univer&s;itie, kindly, but with a covert meaning to forewarn me of the charge; more plainly they expre&s;&s;ed them&s;elves, that &s;cholar&s;hip is a detriment to elder Brothers. Indeed the <HI>Piety of the times</HI> did then work high, and I do confidently believe, that a part of the my&s;tery then in working was to draw us all into an indi&s;puted blind obedience: but fir&s;t into ignorance as the &s;ure way thereto. <HI>If</HI> (&s;aid a Pari&s;h-Mini&s;ter) <HI>the Gentry were ignorant enough, then the Cler|gie would be rich enough.</HI> Another, <HI>Let us get the Laitie to Confe&s;sion, &amp; the Clergy power will then be great enough.</HI> As for &s;oul-feeding (the lea&s;t part of their care) my once neighbour-Vicar &s;hall &s;peak for him&s;elf, and I hope there are no more of &s;o reprobate a badne&s;&s;e: in a di&s;pute upon the allotting of &s;ome number of pa|ri&s;hioners which he claimed, it was argued that his Pari&s;h-church could not contain half the &s;ouls which he demanded: <HI>Why</HI> (&s;aid the Vicar) <HI>what is that to you? Let them be laid to my pari&s;h, let them pay me their tithes, and then let them go to the devil to Church if they will.</HI> This was made known to Archbi&s;hop <HI>Laud</HI> (who&s;e Curate the Vicar was) but yet the Vicar was thought hone&s;t enough, becau&s;e he would read the book of &s;ports, and would yield to all that came upon him in the name of authority:</P>
<Q><NOTE N="a" PLACE="marg">Per&s;. Sa<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&punc;</NOTE> <L><HI>O curvae in terris animae &amp; coelestium inanes!</HI></L></Q>
<P><PB REF="7">&sect;. 6. The&s;e things, and many other of the like na|ture, made me heartily endeavour to put that fatall Archbi&s;hop on toward his triall: which (as the great affairs give time) will &s;hortly have it's de&s;erved i&s;&s;ue: and I doubt not but as Ju&s;tice is &s;acred, &s;o al&s;o will the care of his great Judges be. I forbear to &s;ay in how dear e&s;teem I was with many thou&s;ands upon that en|deavour of mine: I remember (and I feel &s;ome bitter|ne&s;&s;e of mind to remember) how I lo&s;t that e&s;teem. It is true that I ever reputed the common prai&s;e of com|mon people to be but <NOTE N="b" PLACE="marg"><HI>Antonin. <GAP DESC="foreign">. lib.</HI> 6. &sect;. 17.</NOTE> <GAP DESC="foreign">, a certain noi&s;e of tongues: yet I have &s;ince found more cau&s;e to ac|knowledge, that God hath a hand even in their mouths, and that there is (&s;ometimes) a <GAP DESC="foreign">, <HI>&s;omewhat Di|vine,</HI> even in the great unitie of popular concurrences.</P>
<P>&sect;. 7. In May, 1642. the publick affairs did &s;eem every day to grow into danger: I began &s;adly with my &s;elf to weigh whither we were going. I &s;aw the <HI>Divi|&s;ions</HI> would &s;hortly draw out into parties. I lay private in a mo&s;t happy ob&s;curity, and then by &s;ome of my mo&s;t inward friends did try if I could begge peace and protection of the Parliament: &s;o unwilling was I to have been oppo&s;ite to the great Senate of the land, that I had nothing in my thoughts before a readmi&s;&s;ion to their favour, as &s;ome &s;peciall friends can te&s;tifie: but for an active concurrent a&s;&s;i&s;tance, for entering into re|all &s;ervice with either of them, truth to confe&s;&s;e, I did not then like one &s;ide or the other &s;o well, as to joyn my &s;elf with either. A compo&s;ing third way was my wi&s;h, and my prayer. Thus in my weak under&s;tanding, I was bold in frequent argument to oppo&s;e either &s;ide whil&s;t I re&s;olved to a&s;&s;i&s;t neither. All my care was,
<PB REF="8">
not to tre&s;pa&s;&s;e again&s;t my inward thoughts, and I hope I have in no one action been guilty thereof. Yet even he that watcheth the light of rea&s;on to be ruled by it, and is carefull to ob&s;erve and follow the inward di|ctates of his con&s;cience, &s;hall to others &s;eem changed, when being con&s;tant and the &s;ame man, he &s;till follow|eth one and the &s;ame warrantable guide. And there|fore, with the good Emperour, I &s;ay, <NOTE N="c" PLACE="marg"><HI>Antonin. <GAP DESC="foreign">. lib.</HI> 6. &sect;. 17.</NOTE> <HI>If once I be con|vinced that I think or do ami&s;&s;e, <GAP DESC="foreign">, rejoycingly I will change my opinion: for I follow Truth:</HI> which who&s;oever really doth, may unto others &s;eem to change often, and yet be con&s;tant &s;till.</P>
<P>&sect;. 8. Of la<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e I am come into the Parliaments prote|ction; &s;ince when my thoughts have often in&s;i&s;ted upon the &s;trangene&s;&s;e of the quarrell between the King and the two Hou&s;es&punc; The <HI>Profe&s;sions, Declarations,</HI> and <HI>Prote&s;ts,</HI> are on both &s;ides the &s;ame, or &s;o neare that rea&s;on can hardly find the point in quarrell: <HI>Prote&s;tant Religion, Laws, Liberty, Priviledges,</HI> &amp;c. Why do they differ? Why are they not agreed? may not a great part of the cau&s;e be, that the King divideth from the Par|liament? Oh but he had great cau&s;e &s;o to do. But what if one &s;hould &s;ay, the King had mo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e cau&s;e to go a|way then he hath now to &s;tay away? If it be admitted, that the King went away upon great cau&s;e, may it not be argued, that there is now greater cau&s;e to return? perhaps it will be granted, but withall replied, that his per&s;onall danger, will make the advice of his return a &s;innefull coun&s;el. If I did not love his per&s;on well, I dur&s;t not thus expre&s;&s;e my &s;elf. But upon that ground I &s;ay, that he may be per&s;onally as &s;afe or &s;afer at <HI>We&s;t|min&s;ter,</HI> then at <HI>Oxford.</HI> That he may have the &s;ame
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ample &s;plendor of a Court, or greater: That he may have all the &s;ame Officers, or &s;ome of them better. I know that at <HI>Oxford</HI> they &s;ay, if the King come hi|ther his life (which God pre&s;erve) is like to be the forfeiture of that ra&s;hne&s;&s;e, or el&s;e, as <HI>Dama&s;cen</HI> relateth that the <HI>Mo&s;yni</HI> do in A&s;ia, <GAP DESC="foreign">, &s;o the&s;e will <HI>&s;hut him up and feed him in the Tower.</HI> Good men cannot do &s;o: nay good men can not &s;ay &s;o, or think &s;o. No: King-killing ne|ver was but among papi&s;ts, it was fir&s;t allowed by a Pope, and hath continued with his &s;ucce&s;&s;ours.</P>
<P>&sect;. 9. The fir&s;t Regicide among Chri&s;tians allowed, was that of the Emperour <HI>Mauritius.</HI> This was &s;evere|ly inveighed again&s;t and that publickly by the Patri|arch of Con&s;tantinople. But pride and covetou&s;ne&s;&s;e (the Saints which the Bi&s;hop of Rome then &s;erved) taught the crafty murderer <HI>Phocas</HI> to plea&s;e the Pope in both his lu&s;ts: for his pride he gives him the title of <HI>&V;niver&s;all Bi&s;hop,</HI> and feeds his covetou&s;ne&s;&s;e with rich bribes: &s;o the bloudy parricide is ble&s;t by a holy fa|ther. <HI>Maurice</HI> had before given the oecumenicall title to <HI>John</HI> of Con&s;tantinople, &amp; now <HI>Phocas</HI> withdraws it thence, and placeth it upon <HI>Boniface</HI> of Rome. It is ob|&s;erved by Hi&s;torians that both the&s;e Emperours, &s;o o|verforward to grace Bi&s;hops, with unallowable &amp; <HI>An|chri&s;tian</HI> titles, died mi&s;erably: <NOTE N="d" PLACE="marg">Wolflus.</NOTE> <HI>quod &amp; my&s;terio non caret,</HI> as one &s;ayes.</P>
<P>&sect;. 10. The la&s;t of ma&s;&s;acred Kings were the famous <HI>Henries</HI> of France. <HI>Henry</HI> the third &s;tabbed in the bel|ly by a Jacobin frier, encouraged by the Prior of his covent, and by <HI>Commolet</HI> and other <HI>Je&s;uits.</HI> In le&s;&s;e then 4. years after this, <HI>Peter Barrier</HI> of Orleance came
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to <HI>Melun</HI> (where our Queens father then was) with a &s;harpe two-edged knife purpo&s;ely re&s;olved to have killed the King, as he had formerly confe&s;&s;ed to one <HI>Aubrey</HI> a prie&s;t, and to father <HI>Varade</HI> then rectour of the <HI>Je&s;uits:</HI> who confirmed him in his purpo&s;e, and a&s;&s;ured him that if he died for it he &s;hould have a Martyrs crown in heaven for reward. Within foure moneths af|ter this in the Kings chamber at the <HI>Louvre,</HI> a young fel|low (<HI>John Cha&s;tel</HI>) a Novice of the <HI>Je&s;uites,</HI> encouraged by them, did aim the &s;tabbe of his knife into the Kings belly, but (by Gods providence) the King at that in|&s;tant &s;tooping down to receive the Lords of <HI>Ragny</HI> and <HI>Montiguy</HI> the knife ranne into his upper lippe and mouth, and breaking out a tooth mi&s;&s;ed his life, the villain had his de&s;erved execution, and the order of <HI>Je|&s;uits</HI> thereupon bani&s;hed out of France.</P>
<P>&sect;. 11. But unhappy <HI>Henry</HI> readmitted them, and founded a Colledge for the bloud-&s;uckers, and ap|pointed his heart to be buried with them; which re|lique they longed for with &s;uch impatiency that they would not &s;tay till it was cold, but &s;ent the devill <HI>Ravillack</HI> to take out life and all. <HI>Ravillack</HI> confe&s;&s;ed his intended parricide to father <HI>Aubigny</HI> of that Order, and &s;hewed him the knife prepared, and at execution he confe&s;&s;ed that the book of <HI>Mariana</HI> the Spani&s;h <HI>Je&s;uite</HI> was the motive to his villany, onely giving this rea&s;on of the fact, <HI>becau&s;e the King did tolerate two religions in France.</HI> And thus by two <HI>Je&s;uited</HI> knives, the la&s;t of the line of <HI>Valois,</HI> and the fir&s;t of <HI>Burbon</HI> were both brought to their bloudy winding-&s;heets. But I mu&s;t not forget to note one <GAP DESC="foreign">, a high pitch of Papall vil|lany in the &s;tory of <HI>Henry</HI> 3. more then in that of <HI>Hen|ry</HI>
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4: which is to prove <HI>Boniface</HI> the &s;econd and <HI>Sixtus Quintus</HI> (Size-Cinque as the be&s;t of Queens called him) both to be of the &s;ame race of bloudy <HI>Judas:</HI> He in &s;elling the life of the <HI>Lord Anointed,</HI> the&s;e in applauding the deaths of the Anointed of the Lord; for <HI>Boniface</HI> approves the murder of the Emperour <HI>Maurice,</HI> and Pope <HI>Sixtus</HI> in a &s;olemne Oration extol|led the Frier that ma&s;&s;acred the King of <HI>France.</HI></P>
<P>&sect; 12. And now, my &s;acrificing <HI>Je&s;uite,</HI> &s;tand forth and let us occa&s;ionally here try a veny. Good Antago|ni&s;t, what &s;ay you to your bloudy brethren of the black robe? Kings have been murdered before, but where was the doctrine of King-killing before there were Je&s;uites? Where may we find the commendatory O|rations for parricides but among Popes, Papi&s;ts, and Je&s;uites? <NOTE PLACE="marg"><HI>King James his &s;peech in Parl.</HI> 1605.</NOTE> <HI>No &s;ect of hereticks, no Turk, Jew, or Pagan, no, nor even tho&s;e of Calicute, who adore the devil, did ever maintain by the grounds of their religion, that it was lawfull to murther Prince or people, for quarrell of Reli|gion.</HI></P>
<P>&sect;. 13. But becau&s;e you have not made good your undertaking in the &s;econd point (<HI>viz.</HI> for <HI>Papall Supre|macy</HI>) you &s;ee I have courteou&s;ly argued it for you, by confe&s;&s;ing that 1000. years &s;ince (good pre&s;cription) <HI>Phocas</HI> gave your great Ma&s;ter the Pope that great title of <HI>&V;niver&s;all Bi&s;hop:</HI> you have the &s;tory wherefore he gave it, it was <HI>the price of bloud:</HI> and it is withall a mark of <HI>Antichri&s;t:</HI> Will you believe a Pope herein? You do acknowledge <HI>Gregory</HI> the great to be as much a Pope as <HI>&V;rban</HI> the eighth, and to be as infallible as any: I will acknowledge with you that he was as good as any Succe&s;&s;our of his the&s;e thou&s;and years: dare you
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be tryed by the unerring chair whil&s;t he held it? or is your faith changed? Mark what he &s;ayes, an&s;wer it if you can. Thus he writes to the Emperour <HI>Mauritius</HI> upon occa&s;ion that <HI>John</HI> of Con&s;tantinople did u&s;e that title of <HI>&V;niver&s;all Bi&s;hop:</HI> <NOTE N="f" PLACE="marg">Iob. 4. <GAP DESC="illegible" RESP="apex" EXTENT="1 span"> c. 76.</NOTE> <HI>Ip&s;a Domini no&s;tri Je|&s;u Chri&s;ti mandata &s;uperbi atque pompatici cuju&s;dam &s;ermo|nis inventione turbantur: the very commands of our Lord Je&s;us Chri&s;t are broken by the invention of a certain proud and pompous appellation.</HI> <NOTE N="g" PLACE="marg">Ibid.</NOTE> <HI>Ab&s;it &agrave; cordi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">us Chri&s;tianorum nomen istud bla&s;phemiae: Farre be it from the hearts of Christians this name of bla&s;phemy.</HI> <NOTE N="h" PLACE="marg">cap. 78.</NOTE> <HI>In hac ejus &s;uperbia quid aliud ni&s;i propin qua jam Antichri&s;ti e&s;&s;e tempora de|&s;ignatur? In this pride of his what is there el&s;e de&s;igned, but that the times of Antichri&s;t are near at hand?</HI> And un|to <HI>John</HI> of Con&s;tantinople thus he expo&s;tulates, <NOTE N="i" PLACE="marg">cap. 81.</NOTE> <HI>Quis (rego) in hoc tam per ver&s;o vocabulo, ni&s;i ille ad imitan|du<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> proponitur, qui de&s;pectis Ang<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">lorum legionibus, &s;ecum &s;ocialiter con&s;titutis, ad culmen conatus e&s;t &s;ingularitatis erumpere: ut &amp; nulli &s;ube&s;&s;e, &amp; &s;olus omnibus praee&s;&s;e vide|retur? Who (I pray) is made the pattern for imitation in this &s;o perver&s;e a title, but he, who de&s;pi&s;ing the legions of Angels that were placed in fellow&s;hip with him, &s;trived to break forth into the top of &s;ingularity, that &s;o he might be &s;ubject unto none, and might alone be above all.</HI> You &s;ee the fir&s;t pattern for this title, was (as Pope <HI>Gregory</HI> &s;ayes) in <HI>Lucifer.</HI> Speaking of <HI>Iohn</HI> the <HI>Con&s;tantino|politan</HI> unto <HI>Anianus</HI> the Deacon there. <NOTE N="k" PLACE="marg">cap. 83.</NOTE> <HI>S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> (&s;aith he) <GAP DESC="foreign"> <HI>Patriarcham nominat&mdash;In i&s;te &s;cele&s;t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> vo|cabulo con&s;entire, nihil e&s;t aliud qu&agrave;m fidem perdere: He names him&s;elf the Oecumenicall Patriarch&mdash;to con&s;ent un|to which wicked title, is nothing el&s;e but to de&s;troy the &s;aith.</HI> <NOTE N="l" PLACE="marg">Lib. 6. cap. 38.</NOTE> <HI>Super&s;titio&s;i &amp; &s;uperbi vo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">abul<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&mdash;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">lati<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&mdash;quam pri|mus
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Apo&s;tata invenit: The lifting up of a &s;uper&s;titious and proud title which the fir&s;t Apo&s;tate hath invented.</HI> After all the&s;e he writes again to the Emperour in the&s;e words: <NOTE N="m" PLACE="marg">Ibid. cap. 194.</NOTE> <HI>Ego fidenter dico, quia qui&s;quis &s;e &V;niver&s;alem &s;acerdotem vocat, vel vocari de&s;iderat, in <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">latione &s;ua An|tichri&s;tum praecurrit: I &s;peak this confidently, that who&s;o|ever calleth him&s;elf the &V;niver&s;all priest, or de&s;ireth &s;o to be called, in his exalting of him&s;elf he is a forerunner of An|tichri&s;t:</HI> do you &s;ee what a cro&s;&s;e is &s;et upon the doore of the Pope? Here is one hath marked him in the forehead for <HI>Antichri&s;t:</HI> and one whom you cannot di&s;claim from.</P>
<P>&sect;. 14. This Bi&s;hop (<HI>Gregory</HI>) dying in the year 603. his &s;ucce&s;&s;our <HI>Sabinian</HI> &s;ate le&s;&s;e then a year and an half: he endeavoured to burn all the writings of <HI>Gre|gory,</HI> perhaps becau&s;e by his abnegation of the univer|&s;alitie, he had (as it were) precluded the acce&s;&s;e there|to from his &s;ucce&s;&s;ours; yet <HI>B<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">niface</HI> the third, immedi|ate &s;ucce&s;&s;our to <HI>Sabinian (anno</HI> 6<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">6.) obtained this bloudy title of the bloudy tyrant <HI>Phocas,</HI> and hath en|tailed it even to <HI>&V;rban.</HI> And here was now the begin|ning of your Papacy. The &s;ucce&s;&s;ours of <HI>Boniface</HI> ever a&s;cribing to them&s;elves that which <HI>Gregory</HI> the fir&s;t cal|led <NOTE N="n" PLACE="marg">lib. 4. c 78</NOTE> <HI>per ver&s;um vocabulum&punc;</HI> <NOTE N="o" PLACE="marg">cap. 80.</NOTE> <HI>profanum vocabulum, ma|lum &s;uperbi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &amp; confu&s;ionis, venenum &s;ermonis, diabolicam u&s;urpationem,</HI> <NOTE N="p" PLACE="marg">cap. 82.</NOTE> <HI>nefandum ac profanum tumorem, &s;tultum ac profanum vocabulum, temerarium nomen, nefandum elationis vocabulum,</HI> <NOTE N="q" PLACE="marg">lib. 5. c. 19.</NOTE> <HI>nefandi appellationem nominis,</HI> <NOTE N="r" PLACE="marg">lib. 6. cap. 192.</NOTE> <HI>verbum &s;uperbi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> <NOTE N="&s;" PLACE="marg"><HI>cap.</HI> 194.</NOTE> <HI>&s;uperbum ac profanum vocabulum,</HI> <NOTE N="t" PLACE="marg">cap. 195.</NOTE> <HI>profanum nomen, &s;tultum nomen, &amp;c.</HI> and as before is vouched, <HI>nomen bla&s;phemiae, de&s;ignatio temporum Anti|chri&s;ti, per ver&s;um vocabulum, &s;cele&s;tum vocabulum, &s;u|per&s;<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">tio&s;um
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&amp; &s;uperbum vocabulum, &amp;c.</HI> And yet A. B. C. would have proved this title due by divine right, if the times had not di&s;proved his arguments be|fore they were made.</P>
<P>&sect;. 15. Thus the <HI>doctrines</HI> and thus the <HI>practi&s;es:</HI> the doctrines of pride among the papi&s;t. They not content to have a Bi&s;hop among Bi&s;hops as S. Peter was among the Apo&s;tles, where they all were equall, <NOTE PLACE="marg"><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">yprian de <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e Eccle&s;iae.</NOTE> <HI>Hoc erant unique &amp; caeteri Apo&s;toli, quod fuit Petrus, pari con&s;or|tio pr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">diti &amp; honoris &amp; pote&s;tatis: The re&s;t of the Apo|&s;tles verily were the &s;ame as was Peter, endued with equall fellow&s;hip of honour and of power.</HI> This parity among Bi&s;hops will not &s;atisfie the pride of Rome who&s;e Prie&s;t &s;wels up to be univer&s;all Bi&s;hop of Bi&s;hops. And thus (as before is in&s;tanced) were the King-killing practi&s;es of that bloudy religion for a thou&s;and years, that &s;o Rome might be <GAP DESC="foreign">, <HI>twice dyed,</HI> to make Her purple fit for <HI>the mother of harlots.</HI> The God of<NOTE PLACE="marg">Rev. 17. 4, 5</NOTE> Kings give our King the &s;pirit of wi&s;dome to di&s;cern the&s;e wolves, and never to tru&s;t them among our &s;heep.</P>
<P>&sect;. 16. It is &s;aid at Oxford, that here at London a preten&s;ed &s;lander is ray&s;ed, and forged on purpo&s;e to draw the King into disaffection among his Commons, by &s;aying that he is in heart a Papi&s;t: it were a devil|&s;hip of mind to forge &s;uch report on purpo&s;e; but for as much as I can ob&s;erve <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ince I came into the&s;e quar|ters, the report which lives here is not &s;o much ground|ed with many upon a will and a de&s;ire of &s;lander, as unhappily fearfully and unwillingly entertained by many good men, and really doubted and feared by &s;ome who&s;e hearts are in good affection to his Maje|&s;tie:
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I know not what to &s;ay or wi&s;h, nor how the mi&s;take may be removed. The King may plea&s;e to think on &s;ome cour&s;e worthy of the cau&s;e: In the mean time: I dare wi&s;h that he would make le&s;&s;e va|lue of &s;uch men (both lay and Clergie) who by run|ning on the Canterbury pace, have made our breaches &s;o wide: And take le&s;&s;e delight in the &s;pecious way of Cathedrall devotions, which have made much di&s;|traction by too much pomp, and are lyable to &s;corn (in many places) by the ba&s;ene&s;&s;e of &s;ome per&s;ons a&s;|&s;i&s;ting. Concerning the&s;e proud fa&s;tuous wayes of hu|mility, this noi&s;efull piety, and the&s;e merry devotions, I can but repeat the bold and free expre&s;&s;ions of an eminent Papi&s;t, which I made u&s;e of in my late De|claration, but the tran&s;criber (for ha&s;te) omitted one line, whereby the true authour was defrauded, and the words were left upon me as mine, which made &s;ome to ask me, how my fancie wrought it &s;elf into that odde piece of latine in the mid&s;t of my engli&s;h. They are the words of the learned Knight <NOTE N="x" PLACE="marg">De vani|tate &s;cient. cap. 17.</NOTE> <HI>Henry Corneli|us Agrippa,</HI> who thus taxeth the Church-mu&s;icks: <HI>ubi</HI> (&s;aith he) <HI>belluinis &s;trepitibus cantillant: dum hinniunt di&s;cantum pueri, mugiunt alii tenorem, alii latrant contra|punctum, alii boant altum, alii frendent ba&s;&s;um, faciuntque ut &s;onorum plurimum quidem audiatur, verborum &amp; ora|tionis intelligatur nihil: Where they chant it with bel|luine noi&s;es: whilst children neigh forth the de&s;cant, others do lough forth the tenour, others bark the Counter|tenour, others roar the Altus, others grone forth the Ba&s;e: and all do this, that much of noi&s;e is heard, but nothing at all is under&s;tood of the words and of prayer.</HI> So that learn|ed Papi&s;t <HI>Agrippa.</HI> And herein what argument &s;oever
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can be framed for u&s;e of Mu&s;ick in the hymnall part of Service, yet none can be (for ought I ever heard) for u&s;ing it in the precatory part of our devotions: A man may po&s;&s;ibly &s;et our prai&s;es to a tune, but no man can make his &s;olemn prayers in a tune, but that he mu&s;t make them not like prayers: although I ac|knowledge that in hymns and P&s;alms ejaculatory pa&s;&s;ages, and &s;ome &s;entences of prayer, are warranted by divine example. Our active Clergie were of late very fierce in their endeavour for outward &s;plendour, beauty, and ornament: they were earne&s;t to put our Church into a <NOTE N="y" PLACE="marg">P&s;al. 45. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">3, 14.</NOTE> <HI>clothing of wrought gold,</HI> and would have <HI>brought her to the King in rayment of needlework&punc;</HI> but were nothing carefull to make <HI>the Kings Daughter all glorious within.</HI> For at that time exteriour form was commendable, but inward devotion by &s;ome not tolerable. More liberty then piety:</P>
<Q><L>Omnia c&ugrave;m liceant, non licet <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;&s;e pium.</L></Q>
<P>&sect;. 17. Having &s;aid this now, I find my &s;elf en|gaged to make proof by way of &s;ome in&s;tances that I &s;lander not tho&s;e <HI>pious times.</HI> Let us then look into a few of tho&s;e publications which were allowed and li|cen&s;ed by the Bi&s;hops: for I mu&s;t call the Chaplains <HI>imprimatur,</HI> the Bi&s;hops <HI>imperat<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r.</HI> I may know his Lord&s;hips dyet by his Cook. His Chaplain dur&s;t no<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> di&s;h forth the&s;e Romane <HI>quelque cho&s;es,</HI> if he had not the right temper of his ma&s;ters ta&s;t:</P>
<Q><L>Namque cocus domini debet habere <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ulam. <NOTE PLACE="marg">Martiall.</NOTE></L></Q>
<P>I will not &s;tep farre back, nor trouble my Reader with the <HI>Pandects</HI> of all the <HI>impiety of the times.</HI> The <HI>Aera</HI> for my computation &s;hall be <HI>Ab anno tran&s;latio|nis,</HI> from the Archiepi&s;copacie of D^r <HI>Laud,</HI> and the
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period &s;hall be at the &s;ummons of this Parliament: Nor do I intend to gather together all, no nor the tithe of the&s;e infectious peices: that were a labour for a greater patience then mine: nor have I &s;een them all by many. Take the&s;e that are here as they come to hand, for I &s;tudy no method in &s;o ill a work.</P>
<P>&sect;. 18. S^r <HI>Anthony Hungerford</HI> Knight (father to my<NOTE PLACE="marg">I.</NOTE> truly honoured and beloved friend S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>Edward Hunger|ford,</HI> Knight of the Bath) being a reall convert from popery, did write a treati&s;e entituled <HI>the advice of a &s;onne to his Mother, and the memoriall of a father to his &s;onnes,</HI> wherein he piou&s;ly doth render the cau&s;e of his conver|&s;ion, and religiou&s;ly doth wooe his Mother, and direct his children: This treati&s;e was denied publication by D^r <HI>Bray,</HI> and his rea&s;on a&s;&s;igned, was a di&s;ta&s;te of the la&s;t lines in the treati&s;e, which are the&s;e,</P>
<P><HI>I was withall per&s;waded in my con&s;cience, and &s;o re&s;t yet, that this tran&s;cendent power and u&s;urpation of the Ro|man Bi&s;hop in the &s;pirituall and civill regiment of the world is &s;o farre a &s;tranger to the Church of God, as that it could be no other, but the kingdome of that</HI> MAN OF SINNE, <HI>which agreeably to the prediction of the holy Gho&s;t, was to be rai&s;ed in the bo&s;ome of the Church, for the la&s;t, the mo&s;t powerfull, the mo&s;t dangerous delu&s;ion of the Chri&s;tian world.</HI> For which words the whole treati&s;e was &s;hut up in the dark, a part of that my&s;tery which then wrought very powerfully in this I&s;land.</P>
<P>Dr <HI>Featly,</HI> a worthy and learned Divine, and one to<NOTE PLACE="marg">II.</NOTE> whom the Church of England for his excellent La|bours in publick (both in <HI>Polemick</HI> and <HI>Homiliti<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">k</HI> Di|vinity) is much indebted: one who lived a man of no|ted learning when M^r <HI>Bray</HI> was under the feruler: yet
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Mr <HI>Bray</HI> being now my <HI>new Lords young Chaplain,</HI> he thinks good to &s;how his authority with the forfeit of his di&s;cretion, and of truth: and therefore thus (in two or three in&s;tances for &s;everall &s;cores) he controlls the D^r. who&s;e books he was not worthy to carry, un|le&s;&s;e with purpo&s;e to open, and to learn by them.</P>
<P><HI>Clavis My&s;tica</HI> (&s;o the good D^r. calleth his 70. Ser|mons in one volume) under-went a great deal of Spunge. The whole 58. Sermon (preached in Pari&s;e and) entituled <HI>Old and new Idolatry parallelled,</HI> as if it were a fal&s;e ward again&s;t the key, is filed quite away&punc; and for ought I can gue&s;&s;e by reading of it, becau&s;e he there &s;trongly argueth again&s;t all kind of Image-wor|&s;hip.</P>
<P>The Sermon is &s;ince abroad but was expunged, to|gether with &s;o many pa&s;&s;ages in the other Sermons all again&s;t <HI>Arminiani&s;me</HI> and <HI>Popery,</HI> as that the altering of them co&s;t the Stationer near thirty pounds, yet by the happine&s;&s;e of this Parliament many copies of the&s;e printed Sermons are recured: whereby the reader need not wonder to find me to in&s;tance him with &s;ome pa&s;&s;ages da&s;hed out, which in &s;ome of the printed co|pies he may now find.</P>
<P>In the late Archbi&s;hops chapell at Lambeth, before the High Commi&s;&s;ioners there, the &s;tout Doctour dur&s;t then preach the&s;e words:</P>
<P><HI>What are the great foxes but the prie&s;ts and Je&s;uits?</HI><NOTE PLACE="marg">Sermon 7. pag. 90.</NOTE> <HI>what are the little foxes but the Demi-pelagian cubbes? which will &s;poyl our faire&s;t clu&s;ters, the Colledges of both &V;niver&s;ities, if in time they be not looked into; as they have done already in our neighbour vine, the Low Coun|treys.</HI> This that then was preached might not in the
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new&punc; no-grace his time be repeated, and therefore M^r <HI>Bray</HI> doth blot it out.</P>
<P>The D^r preached that on the hou&s;e top, publickly<NOTE PLACE="marg">Sermon 34. pag. 485.</NOTE> in S. Pauls church, which the chaplain would &s;tifle in a corner: and therefore da&s;heth out this prayer. <HI>I pray God we may never have cau&s;e to complain that the &s;everity of our Laws and Canons &s;hould fall upon &s;traying Doves, &s;illy &s;educed per&s;ons, without any gall at all, whil&s;t the black birds of Antichri&s;t are let alone. If cha&s;t Lydia be &s;ilenced for her indi&s;creet zeal, let not Je&s;ebels be &s;uffered to teach and to deceive Gods &s;ervants.</HI></P>
<P>The hone&s;t labours of D^r <HI>Jones</HI> in his Commentary<NOTE PLACE="marg">III.</NOTE> upon the Epi&s;tle to the <HI>Hebrews,</HI> was altered from the words and &s;ence of the Authour by additions, and by &s;ubtractions, to the number of above 500. lines by M^r <HI>Baker,</HI> who by his Romane Plagiary did make the books unvendible, having taken out the life and vigor of the book, and (as it were) picked out the eyes of it&punc; The old D^r lived to &s;ee, and wept to &s;ee his i&s;&s;ue thus deformed. All the alterations (which are many) are expre&s;&s;e to the advantage of our <HI>Romane</HI> adver&s;aries. I will give a ta&s;te of two or three.</P>
<P>The text calleth our Saviour <GAP DESC="foreign">, a <HI>great prie&s;t&punc;</HI> our Engli&s;h tran&s;lation an <HI>High prie&s;t over the hou&s;e of</HI><NOTE PLACE="marg">Heb. 10. 21. <HI>So</HI> Heb. 4. 14. <GAP DESC="foreign">.</NOTE> <HI>God.</HI> Here the Doctour ob&s;erveth that <HI>the Holy Gho&s;t thinks it &s;ufficient to call Chri&s;t a great prei&s;t: But this <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ill not content the Pope: he mu&s;t be</HI> Sacerdos maximus. <HI>Chri&s;t hath but the Po&s;itive degree, and he mu&s;t have the Superla|tive degree. A Proud prelate, that Antichrist, that exalteth him &s;elf above God.</HI> The purgatory Doctour wipes out the whole period, le&s;t you &s;hould think the Clergy were without a <HI>Sacerdos maximus</HI> in this world.</P>
<P><PB REF="14">The&s;e words are al&s;o blotted out, being arguments again&s;t tran&s;ub&s;tantiation, <HI>Heaven mu&s;t contain the bo|dy</HI><NOTE PLACE="marg">Heb. 9. 28.</NOTE> <HI>of Chri&s;t till all things be fulfilled, erg&ograve;, it cannot be on the earth. If the bread that Chri&s;t gave to his Di&s;ciples were turned into his body, he mu&s;t of nece&s;sity have two bodies: the one held in the hand of the other.</HI> I do de&s;ire M^r <HI>Baker</HI> to tell me wherein the Doctour hath offended, that his &s;upercilious pen mu&s;t da&s;h out the&s;e valuable arguments: He dares not &s;ay, he did it becau&s;e they make again&s;t the Idolatrous artolatry of Rome.</P>
<P>Another di&s;punction tells me plainly that the very height of popery was the height of &s;ome de&s;igners, wherefore el&s;e &s;hould this line be blotted out? <HI>Be at</HI><NOTE PLACE="marg">Heb. 12. 14.</NOTE> <HI>peace with a papi&s;t, but not with his Popery and Idolatry.</HI> D^r Jones &s;aid thus, <HI>we have begun in &s;ound and pure Reli|gion,</HI><NOTE PLACE="marg">Heb. 3. 14.</NOTE> <HI>let us not end in Popery.</HI> It &s;eems my young licen|cer would end there: and therefore he cannot let pa&s;&s;e this coun&s;el, <HI>Let us not end in popery:</HI> but changeth it thus, <HI>Let us not end in prophane&s;&s;e:</HI> and &s;o it is printed: he dur&s;t not (it &s;eems) pa&s;&s;e it to the pre&s;&s;e with a plain wi&s;h, <HI>not to end in popery.</HI></P>
<P>M^r <HI>Ward,</HI> another good man and indu&s;trious De|vine,<NOTE PLACE="marg">IIII.</NOTE> hath i&s;&s;ued forth an ample volume of <HI>Que&s;tions, Ob&s;ervations,</HI> and <HI>E&s;&s;ayes</HI> upon the Go&s;pel of S. Mat|thew. This work hath undergone the &s;everity of the &s;ame ma&s;ters: I had the Catalogue of their adulte|rated clau&s;es, by the advantage of my being tru&s;ted with the Chair, for what had been ill hindred from the pre&s;&s;e, and what had been wor&s;e thru&s;t abroad by the pre&s;&s;e: but I (very lately) parted with tho&s;e notes to a worthy member of the Hou&s;e, and mo&s;t of my other notes are&punc; rotted in their damp lodging whil&s;t I
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was away, and &s;ome of them otherwayes lo&s;t.</P>
<P>M^r <HI>Birkbeck</HI> wrote a learned laborious piece called<NOTE PLACE="marg">V.</NOTE> the <HI>Prote&s;tants evidence,</HI> but D^r <HI>Haywood</HI> rejected it back from publication, becau&s;e M^r <HI>Birckbeck</HI> took oc|ca&s;ion to commend <HI>Wicliff,</HI> a man who con&s;idering the age he lived in did de&s;erve (I may ju&s;tly &s;ay) as well as <HI>Martin Luther</HI> or M^r <HI>Calvin:</HI> though for my part I do reverence <HI>Calvin</HI> equall with any the be&s;t of the ancient Fathers, and do think he hath according to the quantity of his writings as little vain, and le&s;&s;e erra|tick, then any one among them.</P>
<P>This above may &s;erve for in&s;tance, how &s;edulous<NOTE PLACE="marg">VI.</NOTE> our ill guides were to hinder the publication of <HI>good doctrines.</HI> If I &s;hould collect together all the pa&s;&s;ages of <HI>ill doctrines</HI> which with the &s;ame care they have i&s;|&s;ued forth, more then all the money I have now would not buy paper to write them down in: But &s;ome you &s;hall have. And fir&s;t I will begin with one who labours him&s;elf out of breath and &s;en&s;e to prove the very point which in my &s;ub&s;equent treati&s;e I have di&s;approved. Like a friendly adver&s;ary I will lend &s;ome arrows to my <HI>Je&s;uite,</HI> taken out of D^r <HI>Pockling|tons</HI> quiver, and yet touch none of the pa&s;&s;ages re|canted by D^r <HI>Bray.</HI> 11. Aprill 1641.</P>
<P>He voucheth a pa&s;&s;age in <HI>Iren<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">us</HI> and &s;o proceed|eth:<NOTE PLACE="marg"><HI>Lib. 4. cap. 34. Altare Chri&s;t. pag.</HI> 9&punc;</NOTE> <HI>Deus nos vult offerre munus ad Altare frequenter &s;ine intermi&s;sione. And this</HI> (he &s;aith) <HI>was not an alle|g<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ricall and improper Altar&mdash;but a true proper Chri|&s;tian Altar, both name and thing&mdash;So that we have an earthly Altar here on earth&mdash;a materiall Altar, of wood, &s;tone, &s;ilver, or gold&mdash;And mi&s;erable was their ca&s;e for whom the Prie&s;t made no offering at Gods vi&s;ible Altar.</HI>
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Thus he more bold and fal&s;e then my <HI>Je&s;uite:</HI> and in Popery as ab&s;olutely gro&s;&s;e; for yield as he doth, that <HI>proper Altars</HI> are nece&s;&s;ary in the Church of Chri&s;t, and <HI>proper Sacrifice</HI> will come in whether you will or no. But the ba&s;e intent of a delu&s;ion appears in this: He makes <HI>Irenaeus</HI> a foundation to his fraud, by cutting off <HI>Irenaeus</HI> before he hath &s;poken out. The words by <HI>Pocklington</HI> vouched are there: <HI>Deus nos vult offerre munus ad Altare frequenter &s;ine intermi&s;sione: God wil|leth that we &s;hould offer gifts at the Altar frequently, without intermi&s;sion:</HI> This may in &s;ome &s;en&s;e be drawn over to &s;erve him and the Je&s;uite: But take the very next words in the &s;ame line of <HI>Irenaeus,</HI> and the &s;en&s;e is clear with us again&s;t them both: <HI>Est erg&ograve; Altare in coelis, &amp;c. our Altar then is in heaven, &amp;c.</HI> Now <HI>Pock|lington,</HI> where is your <HI>vi&s;ible, materiall, earthly Altar</HI> in <HI>Irenaeus?</HI></P>
<P>He is as bold and fal&s;e to &s;ay, that <HI>The holine&s;&s;e of</HI><NOTE PLACE="marg">pag. 27.</NOTE> <HI>the ble&s;sed Euchari&s;t, was on the holine&s;&s;e of Altars, and could not el&s;e where be con&s;ecrated.</HI></P>
<P>There hath been and yet remains a great contro|ver&s;ie, whether S. <HI>Peter</HI> ever were at <HI>Rome;</HI> but this bold <HI>Romane</HI> can tell you (I think) what chamber he lay in there, the fir&s;t night he came: I would he had told us, what night or (with probable evidence) what year he came thither: but believe him upon his credit, his words are S. <HI>Peters fir&s;t lodging there was in</HI><NOTE PLACE="marg">pag. 39.</NOTE> <HI>the Lady Claudias hou&s;e.</HI> We poor ignorant and de&s;pi|&s;ed Laity mu&s;t be kept farre off from the my&s;teries of our Religion wherein we are to be &s;aved: The ce|lebration of the holy Supper mu&s;t be in one place, we in another: He tells us that <HI>Pope Boniface the &s;econd<NOTE PLACE="marg">pag. 116.</NOTE>
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did no more then his duty, in dividing the people from the Clergie when the Sacrament was celebrated:</HI> a good argument for Rails: nor mu&s;t we &s;ee what the Prie&s;t doth: for he &s;aith, that <HI>none of all the holy offices, be|longing</HI><NOTE PLACE="marg">pag 85.</NOTE> <HI>onely to priests, were performed in the body of the Church, where every one might be pre&s;ent, and &s;ee what was done.</HI></P>
<P>When he hath argued for his <HI>materiall Altar:</HI> when he hath pleaded the partition of it from the re&s;t of the Church, he then would have it reverenced, and if the <HI>piety of tho&s;e times</HI> had gone on, he would have plain|ly expounded with what kind of <HI>Reverence.</HI> He tells us of the <HI>honour and reverence which of right belongs un|to</HI><NOTE PLACE="marg">pag. 175.</NOTE> <HI>the Altar, in regard of the pre&s;ence of our Saviour, who&s;e chair of &s;tate it is upon earth. Where</HI> (pag. 108.) <HI>Chri&s;t is mo&s;t truly and really pre&s;ent in the ble&s;&s;ed Sacra|ment:</HI> an offen&s;ive expre&s;&s;ion, and un&s;uitable to our Church: I would he had expounded what he meant by <HI>in the Sacrament:</HI> and how much Chri&s;t is <HI>in</HI> the &s;acramentall wine of the <HI>Euchari&s;t,</HI> more then he is <HI>in</HI> the &s;acramentall water of <HI>Bapti&s;me.</HI></P>
<P>The&s;e and &s;ome other I ob&s;erve not recanted among the 24. points by D^r <HI>Bray;</HI> who being under the pro|tection of the titular great Grace dur&s;t give atte&s;tati|on to this pe&s;tilent Authour with a <HI>Perlegi</HI>&mdash;and <HI>nihil reperio &s;anae Doctrinae contrarium, quo min&ugrave;s &s;umma cum utilitate imprimatur.</HI></P>
<P>But <HI>Pocklington</HI> then bragged of the <HI>piety of the</HI><NOTE PLACE="marg">VII.</NOTE> <HI>times,</HI> and the <HI>holy endeavours of the Governours of the</HI><NOTE PLACE="marg">pag&punc; 92.</NOTE> <HI>Church.</HI> The &s;ame &s;ong which <HI>Peter Heylin</HI> did &s;ing a<NOTE PLACE="marg">pag&punc; 105.</NOTE> year before him. He very highly &s;ets forth and com|mends the <HI>piety of the times</HI> as if he would fell them.
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He tells us there is a <HI>good work now in hand.</HI> Anno 1636.<NOTE PLACE="marg">Coal from Altar.</NOTE> And in his <HI>Coal from the Altar</HI> he affirmeth that <HI>we have a Sacrifice, and an Altar, and a Sacrament of the Al|tar.</HI> I believe he will be a&s;hamed to explain now what he &s;hamed not to affirm then. I think the times were <HI>impious,</HI> if it were but for this, that <HI>Heylin</HI> and <HI>Pock|lington</HI> by licence from <HI>Bray</HI> and <HI>Baker</HI> &s;hould dare to &s;light and ca&s;t di&s;regard upon pious, reverend, and ad|mirable Bi&s;hop <HI>Jewell</HI> and <HI>Calvin:</HI> one of them doth it in his <HI>Altar,</HI> pag. 89. and the other in his <HI>Coal,</HI> &sect;. 15. but though they &s;light a good man, yet I can in one of them find the great commendations of <HI>Cardinall</HI><NOTE PLACE="marg">pag. 34, 35.</NOTE> <HI>Borromaeus</HI> (a man of violent &s;uper&s;tition) who is high|ly applauded by <HI>Pocklington,</HI> the rea&s;on whereof I take to be, becau&s;e his devotion, and the <HI>piety of tho&s;e times,</HI> were growing into kindred together.</P>
<P><HI>Heylin</HI> (more a courtier then divine) would have <HI>the direction of the King in &s;acred matters to be a law:</HI><NOTE PLACE="marg">Coal p. 41.</NOTE> Nay then let us ran&s;ome our &s;pirituall liberty by &s;ub|jecting rather our temporall condition to his Arbitra|ry power. But the King de&s;ires it not.</P>
<P>In his <HI>Antidotum</HI> (rather <HI>toxicum</HI>) he &s;aith, that the <HI>Altar is a lively repre&s;entation of the Cro&s;&s;e of Christ:</HI><NOTE PLACE="marg">pag. 86. n. 2.</NOTE> The papi&s;t do not &s;ay &s;o much, unle&s;&s;e when they mean the Altar with the whole Ma&s;&s;e appertaining.</P>
<P>I cannot part with D^r <HI>Heylin</HI> untill he (as kind as D^r <HI>Pocklington</HI>) do lend my <HI>Je&s;uite</HI> if not an argu|ment, yet his vote and con&s;ent for Idolatry. He is a|live, and may hear what I &s;ay. I will thank him if he will let me know a good meaning of the&s;e lines: &sect;. 2. <HI>Not an improper Altar and improper Sacrifice, as you idly</HI><NOTE PLACE="marg"><HI>pag. 26. n.</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&punc;</NOTE> <HI>dream of: for Sacrifices, Prie&s;ts, and Altars being Rela|tives
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mu&s;t needs inferre, that our prie&s;thood is improper al&s;o:</HI> and that is very true, for you are but an <HI>unproper prie&s;t,</HI> good <HI>Heylin:</HI> prove your &s;elf more if you can.<NOTE PLACE="marg"><HI>viz.</HI> Heylins Coa<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> and Antidotum, And <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ock|lington<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Altar and Sabbath.</NOTE> The&s;e two pieces of the &s;ame leaven with tho&s;e two of <HI>Pocklington</HI> were atte&s;ted by D^r <HI>Baker,</HI> one <HI>Cum uti|litate imprimatur,</HI> and the other <HI>in quo nihil reperio &s;a|nae Doctrinae contrarium.</HI> I wonder we have not the re|cantation of <HI>Baker</HI> as well as <HI>Bray:</HI> for of the two I ever held D^r <HI>Bray</HI> the more moderate man: and the&s;e of <HI>Heylin</HI> are as pe&s;tilentiall as tho&s;e of <HI>Pocklington.</HI></P>
<P>Both the&s;e Authours by the title of <HI>moderate Pro|te&s;tants</HI><NOTE PLACE="marg">VIII.</NOTE> are vouc<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> again&s;t me by a Carmelite Fryer, an old <HI>Anonymus of Rome,</HI> to maintain <HI>proper materiall Altars:</HI> who brought with him a Sermon preached at Cambridge, by <HI>Sparrow,</HI> printed 1637. and throwing it down unto me on the table; <HI>There</HI> (&s;aith he) <HI>is as much as we can &s;ay for Confe&s;sion, but you will not come to the practi&s;e of it:</HI> licen&s;ed by M^r <HI>Baker:</HI> where I find that he pleads for plenary Confe&s;&s;ion of all &s;innes, u&s;ing and admitting the di&s;tinction of <HI>&s;innes mortall&punc;</HI> and <HI>&s;innes veniall.</HI> He finds fault with that opinion<NOTE PLACE="marg">pag. 10.</NOTE> which holds <HI>the prie&s;ts power barely declarative:</HI> he<NOTE PLACE="marg">pag. 15.</NOTE> would fain have us to auricular confe&s;&s;ion, his words are, <HI>Confe&s;sion in private, in the ear, is out of u&s;e;</HI> mal&egrave; abo|letur<NOTE PLACE="marg">pag. 18.</NOTE> <HI>&s;aith a devout Bi&s;hop, it is almo&s;t quite lo&s;t, the more the pitty.</HI></P>
<P>The dangerous devotions of the Popi&s;h Bi&s;hop<NOTE PLACE="marg">IX.</NOTE> <HI>Francis Sales,</HI> are engli&s;hed by one <HI>John Yake&s;ley,</HI> and (which I wonder at) licen&s;ed by D^r <HI>Haywood,</HI> where for confe&s;&s;ion the penitent is thus directed: <HI>Thou mu&s;t</HI><NOTE PLACE="marg">pag&punc; 33.</NOTE> <HI>&s;eek out the be&s;t Confe&s;&s;our that can be found:</HI> it &s;eems &s;ome have a better art or greater power in ab&s;olution
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then others. For invocation of Saints I find this pre|cept:<NOTE PLACE="marg">pag. 71.</NOTE> <HI>Implore the a&s;si&s;tance of the holy Saints.</HI> For tran|&s;ub&s;tantiation thus: <HI>The venerable Sacrament of the Eu|chari&s;t,</HI><NOTE PLACE="marg">pag. 219.</NOTE> <HI>containeth really and verily the fle&s;h and bloud of our Saviour.</HI> It were fit the D^r. did explain the word <HI>containeth.</HI> The whole book is a whole &s;eries of Po|pery, and yet the licen&s;er could &s;ay, <HI>Non reperio aliquid &s;anae doctrinae contrarium,</HI> and <HI>public&acirc; cum utilitate im|primatur.</HI></P>
<P>Archbi&s;hop <HI>Laud</HI> in his Starre-chamber &s;peech<NOTE PLACE="marg">X.</NOTE> 1637. takes the words which <HI>H<GAP DESC="illegible" RESP="apex" EXTENT="1+ letters"></HI> (his Scoutma|&s;ter) had found pa&s;&s;able the year before, and tells us, <HI>there is no danger at all in the Altar, name and thing:</HI> what can fix a <HI>proper Altar,</HI> if the&s;e words cannot? And if a <HI>proper Altar,</HI> he mu&s;t then have a <HI>proper Sa|crifice,</HI> as will be manife&s;ted anon. Here is the Altar now, but where is the Sacrifice? Stay a while, we dare not &s;peak out yet, but we will &s;hew it you, one very near: What is the meaning of this where he tells the Lords of that Court, that the <HI>altar is the greatest place of Gods re&s;idence upon earth?</HI> what is then the heart of a &s;anctified Chri&s;tian? and then he inferres, that the Altar is <HI>the throne where his body</HI> (the body of Chri&s;t) <HI>is u&s;ually pre&s;ent.</HI> My Je&s;uite will &s;ay no more of his Altar.</P>
<P><HI>O. M.</HI> was wont to be attributed unto God-almigh|ty: rarely given to &s;ome heathen Emperours, and yet the Chancellour of Oxford was flattered with it by letters from that Univer&s;itie, dated 28. May 1635. and to bring it the more &s;moothly to him, they have conjoyned the King with the Bi&s;hop: <HI>Circum&s;picere no|bis jubes, &s;i quid effectum velimus ab Optimis Maximi&s;que
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in terra Rege &amp; Te.</HI> It is &s;aid of our ble&s;&s;ed Saviour, that <HI>God gave him not the &s;pirit by mea&s;ure:</HI> But the<NOTE PLACE="marg">Luke 3. 34.</NOTE> Oxonian complements grow up clo&s;e to this: How near to bla&s;phemy do the&s;e adorers creep, who in their prodigall flattery do &s;ay that He (even D^r. <HI>Laud</HI>) is <HI>Divini Spirit&ucirc;s effu&s;i&s;sim&egrave; plenus, most overflowing|ly full of the holy Gho&s;t.</HI> I omit the &s;uperlative adula|tion to him, in the &s;tyle of Rome, <HI>Sancti&s;sime.</HI> But there is another letter to him about a week after this Parlia|ment began, wherein (methinks) their Rhetorick is more profane. <HI>Venerandi&s;simus ille, quo rectior non &s;tat regula, quo prior e&s;t corrigenda Religio: He the mo&s;t reverend, then whom the rule it &s;elf</HI> (that is or &s;hould be the holy word of God,) <HI>&s;tands not more &s;treight: then whom religion it &s;elf mu&s;t be fir&s;t reformed.</HI> Again, he is equally conjoyned with the Church: The words are, <HI>without the Church, without Thee, Salvation</HI> (or for mode&s;ty &s;ake let it be <HI>Safety) we cannot hope for, Com|fort we will not have: Sine Eccle&s;ia, &s;ine Te, Salutem &s;pe|rare non po&s;&s;umus, Solatium nolumus.</HI> How would it have become this great Patriarch, upon the&s;e horrid adorings, to have checkt them as the Angel did S. John with <GAP DESC="foreign">. <HI>See thou do it not:</HI><NOTE PLACE="marg"><HI>Revel.</HI> 19. 20. and 22. 9.</NOTE> <HI>I am your fellow-&s;ervant.</HI></P>
<P>I &s;hould bring the de&s;perate extravagancies of Bi|&s;hop <HI>Mountague</HI> and Bi&s;hop <HI>Manwaring,</HI> to wait upon the Metropolitan, but they are elder then my &s;epten|nary examination, which is confined between 1633, and 1640.</P>
<P>I am willing to wade no further: But I &s;hall wrong many if I touch no more: yet I hold it fit onely to touch them, and &s;o to leave them upon the que&s;tion.</P>
<P><PB REF="18">Fir&s;t then I ask of D^r <HI>Lawrence,</HI> who in his Sermon 1637. pre&s;&s;ing with too much learning and too little ar|gument the &s;everall partitions in a Church, the &s;everall po&s;tures, and the &s;everall degrees of &s;anctity in &s;everall places, makes a voucher out of <HI>Sands relat: pag.</HI> 173. (I find it <HI>pag.</HI> 238.) &s;aying, <HI>The very Grecians them&s;elves have their tables inclo&s;ed with</HI> GREAT MYSTERY <HI>from the people at this day:</HI> But why is not the Doctour as candid as the Relatour in expre&s;&s;ing the GREAT MY|STERY? would the Doctour have it &s;o, or not &s;o? the rea&s;on given by the Relatour is, <HI>That the</HI> ARCANA <HI>of their ineffable cro&s;sings and convertings may not be pro&s;ti|tuted and polluted by un&s;anctified view.</HI> I hope the Do|ctour would not have the enclo&s;ure made for &s;uch a My&s;tery.</P>
<P>Speaking of the B. Sacrament of the Lords &s;upper, he tells us, that Chri&s;t, S. <HI>Paul,</HI> and the Church of En|gland, all &s;ay that his body is there: and that (&s;aith he) <HI>truly and &s;ub&s;tantially,</HI> &amp;c. At this word <HI>&s;ub&s;tantially</HI> I do &s;tick, and cannot well make it into an Orthodox &s;en&s;e. I remember the Archbi&s;hop profe&s;&s;eth to be|lieve the <HI>true &s;ubstantiall pre&s;ence of Chri&s;t.</HI> This mu&s;t be taken with great caution, becau&s;e the words will bear the &s;en&s;e of our adver&s;aries, and why delight we to walk upon the edge of a knife? Is it good Divinity to &s;ay, that Chri&s;ts body is there? yes it is: but where? in the holy communion: true, but in what part? in the whole action, or in the &s;ymboles, and elements? Take heed, you will be at Rome before you are aware. How then &s;hall I take the Doctours <HI>&s;ub&s;tantially?</HI> and the Bi&s;hops <HI>&s;ub&s;tantiall pre&s;ence?</HI> They make my&s;teries or rather riddles: and why &s;hould they pre&s;&s;e my faith
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with &s;uch expre&s;&s;ions, as without a deal of interpreta|tion are un&s;ound? I can find no <HI>&s;ub&s;tantiall pre&s;ence</HI> but by Faith, and &s;o (by Faith) I receive the very Deity of Chri&s;t, and of God the Father. So then Chri&s;ts bo|dy is there, and Chri&s;ts body is not there; in different acceptations. The <HI>&s;ub&s;tance</HI> of his naturall body is not there at all: but a reall communication of the &s;ub&s;tance of Chri&s;t both body and &s;oul is there &s;olemnly &s;igned and &s;ealed unto us. This my Faith di&s;cerns, and the not di&s;cerning of this, makes the wicked guilty of eat|ing and drinking unworthily. In this participation of Chri&s;t by a living faith, in this &s;pirituall way of com|municating, I can admit of all your adventerous ex|pre&s;&s;ions, taking them <HI>&s;an<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> modo:</HI> but with what hone|&s;ty do you put us off the ignorant Laity, in your Ser|mons, upon &s;uch de&s;perate precipices. Your &s;elves do know the brink before you come at it, and &s;o take up, and make a fixed &s;tand to &s;ave your &s;elves: but in re|compence of many Ignorants, who by this ill conduct topple down into the aby&s;&s;e of errour, may not Ju&s;tice one day thru&s;t you al&s;o into an aby&s;&s;e, as being the wo|full <HI>offen&s;e</HI> and <HI>&s;tumbling-block</HI> whereat they fell? Be|&s;ide I can more ea&s;ily avoid <HI>Bellarmine,</HI> Cardinall <HI>Alan, Stapleton, Suarez</HI> (I know them a great way off by their skinnes) then I can in &s;heeps clothing, Bi&s;hop <HI>Laud,</HI> Bi&s;hop <HI>Mountague,</HI> D^r <HI>Heylin,</HI> D^r <HI>Lawrence,</HI> &amp;c.</P>
<P>But the Archbi&s;hop (as before) a&s;&s;erted a true <HI>&s;ub|&s;tantiall pre&s;ence,</HI> he unju&s;tly voucheth reverend <HI>Calvin</HI> for it, yet hone&s;tly he doth put Calvins words in the margin: where I find <HI>Sub&s;tantialis Communicatio. Calvin</HI> was in the right, a true, reall, and <HI>&s;ub&s;tantiall Communi|on,</HI> not an aery phanta&s;me without a truth of participa|tion.
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<HI>Neque enim fallax e&s;t Deus qui figmentis inanibus</HI><NOTE PLACE="marg">Calvin: In|&s;tit l<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. cap. 17.</NOTE> <HI>nos lactet.</HI> So he hath, <HI>participes &s;ub&s;tantiae ejus facti; made partners</HI> or <HI>partakers of his &s;ub&s;tance.</HI> Great difference (in my under&s;tanding) between the Bi&s;hops <HI>Substantiall Pre&s;ence,</HI> and Calvins <HI>Sub&s;tantiall Communion:</HI> as be|tween a true Pre&s;ence of body, and a true Commu|nion of his body. We can and do with excellent<NOTE PLACE="marg">1. Cor. 11. 24.</NOTE> Calvin &s;ay, <HI>Realiter, hoc e&s;t ver&egrave;, nobis in Coena datur Chri&s;ti corpus: The body of Chri&s;t is really, that is tru|ly, given to us in the Supper.</HI> And <HI>Chri&s;tus ver&egrave; exhibe|tur fid<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">libus: Chri&s;t is truly given unto the faithfull.</HI> But we cannot &s;ay with D^r. <HI>Lawrence,</HI> that his <HI>bodie is there;</HI> nor can we with Bi&s;hop <HI>Laud</HI> fal&s;ifie good <HI>Calvin</HI> by<NOTE PLACE="marg">Helat. Con|fe&s;&s;. p. 293.</NOTE> obtruding upon him, that he affirmeth, the <HI>true and re|all body of Chri&s;t</HI> (not onely to be received in the Eu|chari&s;t,<NOTE PLACE="marg">Upon 1. Cor. 11. 24.</NOTE> but) <HI>to be there.</HI> When as <HI>Calvin</HI> teacheth, <HI>Chri|&s;tum in coelo manentem &agrave; nobis recipi: that we here receive Chri&s;t, who remains in heaven.</HI> Therefore he bids us to leave unto Chri&s;t the true nature of his fle&s;h. <HI>Sine ut in coele&s;ti &s;u&acirc; glori&acirc; maneat, &amp; illuc a&s;pira, ut ind&egrave; &s;e tibi communicet: Be content that Chri&s;t remain in his cele&s;tiall glory, and a&s;pire thou thither, that from thence he may com|municate him&s;elf unto thee.</HI> So that, for ought I &s;ee, <HI>Cal|vin</HI> &s;aw no <HI>true reall body</HI> of Chri&s;t in the Sacrament, though he did &s;ee, and all faithfull do feel, a <HI>true reall Communion</HI> of his body in that holy celebration. Is it all one to have Communion with the body of Chri&s;t really and truly, and to have his body in the Euchari&s;t really and truly? If it may be qualified and excu&s;ed into a &s;ound &s;en&s;e, yet it can never be con&s;trued into a &s;afe &s;en&s;e. And therefore when you will u&s;e any dark, doubtfull, dangerous term, let it not be a trouble to
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you to explain and expound it, le&s;t &s;ome poore &s;oul mi&s;u&s;e the knife which carele&s;&s;ely you threw about.</P>
<P>In a word, the body of Chri&s;t <HI>is there,</HI> and the body of Chri&s;t <HI>is not there:</HI> it is there by &s;pirituall communi|on; it is not there in any other con&s;truction: for repre&s;en|tation, and commemoration (though reall) are &s;till &s;piri|tuall wayes of his being there. Much of this My&s;tery is cleared by this expre&s;&s;ion: <HI>Chri&s;t is repre&s;ented and really offered unto all the Receivers, but Chri&s;t is really exhibited onely to the true believers.</HI> And thus much occa&s;ionally upon the adventerous expre&s;&s;ions of D^r. <HI>Lawrence.</HI></P>
<P>There is a &s;ermon forth by one M^r. <HI>Wats,</HI> licen&s;ed<NOTE PLACE="marg">XII.</NOTE> by M^r. <HI>Baker,</HI> 1637. I would gladly learn of the Au|thour whether he will in plain Engli&s;h abide by it, That king <HI>David</HI> did con&s;tantly ob&s;erve all Canonicall houres. He voucheth that of the Royall P&s;almi&s;t, <HI>At midnight will I ri&s;e to give thanks unto thee.</HI> And<NOTE PLACE="marg">P&s;al. 119. 62.</NOTE> then inferres, <HI>Mark here that he prai&s;ed not God lying, but u&s;ed to ri&s;e to do it: At other houres, the Saints may &s;ing aloud upon their beds&mdash;but when a Canonicall houre comes (of which midnight was one) David will ri&s;e to his devotion.&mdash;The morning watch was another Canoni|call houre. And this David was &s;o carefull to ob&s;erve,</HI><NOTE PLACE="marg">P&s;al. 149. 5</NOTE> <HI>that he ofttimes waked before it.</HI></P>
<P>In the next place I ask of <HI>Richard Tedder,</HI> upon his<NOTE PLACE="marg">XIII.</NOTE> vi&s;itation &s;ermon preached before, and dedicated unto Bi&s;hop <HI>Wren,</HI> How farre he would have this allowed. <HI>It is</HI> (&s;aith he) <HI>the Con&s;ecration that makes our Churches holy, and makes God e&s;teem them &s;o.&mdash;They receive by</HI><NOTE PLACE="marg">pag. 8.</NOTE> <HI>their con&s;ecration a &s;pirituall power, whereby they are made fit for divine &s;ervice. And being con&s;ecrated, there is no danger in a&s;cribing a holine&s;&s;e unto them.</HI> Now the rea|&s;on
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why this &s;anctitie is thus pleaded for, is to be read about a leaf forwarder, where he delivers, that <HI>the</HI><NOTE PLACE="marg">pag. 10.</NOTE> <HI>Prie&s;t hath no way to maintain his own honour but by keeping up the honour of the Temple: for if there be no reverence to the Temple, there will be no reverence to the Prie&s;t.</HI> Doth not this man preach him&s;elf, and not <HI>Chri&s;t Je&s;us?</HI></P>
<P><HI>To &s;hut out any light that may be u&s;efull in Gods</HI><NOTE PLACE="marg">pag. 17.</NOTE> <HI>hou&s;e, is with the Jews to make it a denne: as they would do, that would &s;hut out the Ceremonies out of the Church: for, take away Ceremonies out of the Church, and take away the light that is in it.</HI> Surely this is &s;poken in Ceremo|ny, by way of complement to his Bi&s;hop, that great The&s;mophili&s;t: Have we no other candle in our can|dle&s;tick but ceremony?</P>
<P>There are two Treati&s;es, and a Sermon &s;et forth<NOTE PLACE="marg">XIV.</NOTE> by <HI>John Swan,</HI> I will (at this time) onely look into the fir&s;t: <HI>Profano-ma&s;tix</HI> licen&s;ed by D^r. <HI>Wykes:</HI> and print|ed 1639. wherein I reade a di&s;tingui&s;hment of our Sa|crifices from the Jewi&s;h, but none at all from the Po|pi&s;h. The words do &s;erve for Rome as well as if <HI>Alan, Stapleton, Cotton, Par&s;ons,</HI> or any other Engli&s;h Je&s;uite, or Prie&s;t, had put them together. <HI>If a &s;acrifice and an</HI><NOTE PLACE="marg">Appendix, pag. 6.</NOTE> <HI>Altar, then al&s;o a Prie&s;t to officiate, both in and at the &s;ame: but with a difference &s;till from both Sacrifices and Prie&s;ts of Old. For as they were bloudy &s;acrifices and looked at Chri&s;t to come: &s;o this is an unbloudy one, and looketh at Chri&s;t already come: and as their Prie&s;ts were accord|ing to the order of Aaron: &s;o are our Prie&s;ts according to that Order which Chri&s;t him&s;elf is, a Prie&s;t for ever: to wit, according to the order of Melchi&s;edec.</HI> What Prote|&s;tant Writer did ever admit the term of <HI>unbloudy Sa|crifice?</HI> as well for the word &s;ake, as becau&s;e it is the
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known di&s;tinctive expre&s;&s;ion, whereby the Papi&s;t have and do excu&s;e and palliate their corporall pre&s;ence. Engli&s;hmen have been &s;coffed at enough for api&s;h imi|tation of forein fa&s;hions, but will our Divines be dangerous imitatours in the dre&s;&s;es of our Religion? We have above the di&s;tinction of <HI>Mortall</HI> and <HI>Veniall &s;innes,</HI> and here is one admitteth the di&s;tinction of <HI>blou|dy</HI> and <HI>unbloudy Sacrifices.</HI> The Pope was to be &s;ud|denly entertained here, or el&s;e the&s;e <HI>Nuntio's</HI> had not appeared for harbingers. I will look no further in M^r. <HI>Swan,</HI> for I ha&s;ten.</P>
<P>Whether by way of Sermon or of a Treati&s;e, a text<NOTE PLACE="marg">XV.</NOTE> (Heb. 7. 8.) is laid down by one who writeth him&s;elf <HI>Jo. Carter, Diacon.</HI> wherein he pleadeth with great endeavour for the Divinity of his Tithes: perhaps he would lay his pari&s;hioners &s;alvation upon it: as I have heard one in a pulpit to do, when he would have had me to think that yet he preached Chri&s;t.</P>
<P>Give me leave here in a word to &s;ay, that many of our mini&s;ters, lately grown mad for <HI>Prie&s;t&s;hip, Sa|crifice</HI> and <HI>Altar,</HI> did for &s;upport of their greatne&s;&s;e in <HI>power, pride,</HI> and <HI>profit,</HI> write and preach with non-con|cludent arguments for divinity of two points, which they never came near the proof of. One was the <HI>Divinity of Epi&s;copacie,</HI> the other the <HI>Divinity of Tithes.</HI> But God in his ju&s;tice hath &s;uffered them to betray them&s;elves, and ju&s;tly to &s;ink in their a&s;|&s;piring to a wrong <HI>power, pride,</HI> and <HI>profit.</HI> Here is one (M^r. <HI>Carter</HI>) who angry at the interpretation by much his betters, who would have the <GAP DESC="foreign"> given by <HI>Abraham</HI> to <HI>Melchi&s;edec,</HI> to be the <HI>Tith of all the &s;poils:</HI> or as others tran&s;late it, <HI>Decima<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> de praecipuis;</HI>
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he comes to this language, which if not profane, yet is neither reverend, mode&s;t, nor civill. <HI>He</HI> (that is, He that will confe&s;&s;e Abraham to have paid no other tithes then <GAP DESC="foreign">, Heb. 7. 4.) <HI>deli|vers to the world, Abraham to Godward, to have been pi|teou&s;ly penurious&punc; That of his dues to Religion he was a niggardly Micher: That he was an Abraham clunchfi&s;ted,</HI> (this is <HI>carterly</HI> language) <HI>and all that this way went he thought it onely wa&s;t: that the good child Judas, that he did, he did learn of his Father Abraham, Quor&s;um perditio haec?</HI> Is not this profane, to put reprobate Judas (though <HI>in Scommate</HI>) as a good child under the <HI>father of the faithfull?</HI> but <HI>animus in patinis,</HI> his mind was upon co|vetou&s;ne&s;&s;e, not upon con&s;cience.</P>
<P>There is a piece of Poetick pro&s;e, written as he &s;ty|leth<NOTE PLACE="marg">XVI.</NOTE> him&s;elf by J. H. E&s;quire. The Title is <GAP DESC="foreign">, or <HI>Dod<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">na's grove,</HI> printed 1640. and then I doubt not but licen&s;ed. The book hath wit and &s;alt enough, but the Authour would &s;eem a malignant unto the Parliament, if &s;ome man had the moralizing of his fa|ble. I will onely in&s;tance in a copy of the commen|datory ver&s;es before his &s;tage of trees. They are di|rected to the common Reader without naming the au|thour who&s;e wicked Mu&s;e it is. I like not the rude impiety of the&s;e foure lines;</P>
<Q><L>Sometimes the Father differs from the Sonne,</L>
<L>As doth the Go&s;pel from the Alcharon.</L>
<L>Or Loyola from Calvin; which two brands</L>
<L>In &s;trange combu&s;tions hurl fair Europes lands.</L></Q>
<P>If Prote&s;tants be his judges they mu&s;t conclude the authour a Papi&s;t, though not a Je&s;uite. The two fir&s;t
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are fitter for a Turk then for M. <HI>Howels</HI> book. The two later ca&s;t equall blame upon <HI>Ignatius Loyola,</HI> the father of the Je&s;uites, and upon reverend <HI>Calvin.</HI></P>
<P>There is a book put out <HI>Anno</HI> 1640. I cannot &s;ay,<NOTE PLACE="marg">XVII.</NOTE> nor do I think, it was unlicen&s;ed, though both the li|cen&s;er and the authour (who&s;e name is <HI>Lupton</HI>) are both a&s;hamed to have their names publi&s;hed there|with. It is entitled <HI>The lives of the Primitive Fathers.</HI> Among whom he is carefull to give Saint&s;hip, where few Prote&s;tants do profe&s;&s;e it, as S. <HI>Dama&s;cen,</HI> S. <HI>Ni|cephorus;</HI> and that &s;ullen Archbi&s;hop S. <HI>An&s;elm,</HI> who had&mdash;<HI>Pelidis &s;tomachum&mdash;flectere ne&s;cii.</HI> I wi&s;h that in his Catalogue he had put S. <HI>Philo Judaeus,</HI> and S. <HI>Jo|&s;ephus,</HI> which he might as well have done, as to have begun his <HI>Primitive Fathers</HI> with the&s;e two, who were no Chri&s;tians. And to conclude with men of ye&s;ter|day, Schoolmen in&s;tead of Fathers, and calender them in for <HI>Primitive Fathers</HI> al&s;o. Such as <HI>Peter Lombard,</HI> in the time of our King Stephan. <HI>Alexander Hales,</HI> at the middle of Hen. 3. <HI>Bonaventure,</HI> at the latter end of Hen. 3. and <HI>Aquinas</HI> (with whom he concludes) under who&s;e picture there he is &s;tyled S. <HI>Thomas Aquinas.</HI></P>
<P>There is another Anonymus hath put forth the<NOTE PLACE="marg">XVIII.</NOTE> <HI>Lives of all the Roman Emperours</HI> in a little Engli&s;h book printed by <HI>Nich.</HI> and <HI>John Okes</HI> 1636. I mu&s;t needs tran&s;cribe his villanous <HI>Encomium</HI> of that facti|ous conventicle at <HI>Trent,</HI> which hath proved the (yet) irreconcileable rupture and di&s;traction of Chri&s;ten|dome. Speaking of the Emperour Ferdinand, brother to Charles the 5. he &s;aith: <HI>In the time of his Emperi|all</HI><NOTE PLACE="marg">pag. 375.</NOTE> <HI>government, the Councel of Trent was held, which was
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&s;o commodious and profitable to the generall good of the world, that it may &s;erve for a certain rule both of govern|ment of &s;tates, and a norm of good life.</HI> Mu&s;t the&s;e things pa&s;&s;e in our Prote&s;tant Church? Was there any <GAP DESC="foreign">, <HI>over-&s;eer,</HI> in the Land then? Surely all our Bi&s;hops were <HI>blind &s;eers,</HI> in &s;uffering the flock to be poy&s;oned plainly, de&s;perately, and publickly, <HI>Cum privilegio.</HI></P>
<P>One <HI>Anthony Stafford</HI> gent. (Anno 1635.) i&s;&s;ued<NOTE PLACE="marg">XIX.</NOTE> forth a &s;trange &s;uper&s;titious complement to the virgin Mary: entitled by him, <HI>The Femall Glory;</HI> where I like not this poetry,</P>
<Q><L>Great Queen of Queens, cau&s;e all our joy,</L>
<L>Who&s;e chearfull look our &s;adne&s;&s;e doth de&s;troy.</L></Q>
<P>Pag. 310. He tells us that the <HI>A&s;&s;umption of our Lady, by many of <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">he Fathers, all of the Romi&s;h Church, and &s;ome of the reformed, is held for an undoubted truth.</HI> It would trouble M^r. <HI>Stafford</HI> to prove this, or to prove her as he is plea&s;ed to language his panegyrick, <HI>Mother of our Creatour:</HI> and in his ver&s;es, <HI>Gods widdow.</HI> The&s;e are unhallowed devotions.</P>
<P>The Latine tran&s;lation of the Bible by <HI>Tremellius</HI> and<NOTE PLACE="marg">XX.</NOTE> <HI>Beza</HI> was reprinted 1640. by <HI>Robert Young</HI> &s;tationer, who had one <HI>William Warrenner</HI> to correct the pre&s;&s;e. With this Bible there is printed an <HI>Index Biblicus,</HI> full of &s;candall and of danger. As the&s;e in&s;tances do fully evidence: <HI>Doctrina Apo&s;tolica &s;cripta &amp; non &s;cripta fir|miter tenenda. Euchari&s;tia &s;ub altera tant&ugrave;m, nimirum panis &s;pecie, data &agrave; Chri&s;to, ab Apo&s;tolis. In Euchari&s;tia non remanet &s;ub&s;tantia panis po&s;t con&s;ecrationem. Liberum arbitrium etiam po&s;t lap&s;um in homine man&s;it. Ordinis &s;acramentum, &amp;c.</HI> 5000 of this dangerous popi&s;h <HI>In|dex</HI>
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were compo&s;ed and printed by <HI>Warenner</HI> and <HI>Young:</HI> which fraud however acted by mean incon|fiderate hands, might have proved as de&s;perate in|fection to young Students in Divinity as any one de|&s;igne that was laid. The rather, becau&s;e the front-page &s;peaks the publication in plain language to be <HI>Cum privilegio.</HI></P>
<P>The&s;e are enough (too many) and I proceed no further. But thus we find that the Papi&s;t &s;hall not need to &s;end their emi&s;&s;aries, their &s;eminary prie&s;ts, over, nor their deceiving treati&s;es to poy&s;on the Religion of England, our own men can do it, and pa&s;&s;e through commendations to preferment for it.</P>
<P>&sect;. 19. By the&s;e exorbitancies the frame of our Church is disjoynted: and now, <HI>Aceldama</HI> from <HI>Jew|ry,</HI> and from <HI>Germany</HI> is brought over into <HI>England: England</HI> of late in her peace the envy of Chri&s;ten|dome: but now <HI>Spectaculum facti &s;umus mundo, &amp; an|gelis,</HI><NOTE PLACE="marg">1. Cor. 4. 9.</NOTE> &amp; <HI>hominibus.</HI> If this active part of the Clergy, the&s;e &s;trict Tithers of <HI>mint and cumin,</HI> had prevailed, we &s;hould in &s;hort time have lo&s;t <HI>the weightier mat|ters of the Law:</HI> if they had gone on to &s;et the clock of this kingdome, it &s;hould have chimed nothing but plain <HI>tyranny</HI> and <HI>popery.</HI> For my part, <HI>in portu navigo,</HI> I am in the harbour, and (as in my Declaration) <HI>I am anchored at the Parliament:</HI> where tho&s;e publick per|&s;ons will di&s;charge a publick tru&s;t, and yield to no|thing but what &s;hall make for the publick behoof, <GAP DESC="foreign">. <HI>It</HI><NOTE PLACE="marg">Max. Tyr. d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ffert. 30.</NOTE> <HI>&s;hall not be obtained, if you de&s;ire any thing that &s;tands not with the &s;afety of the whole.</HI> And that this Senate might have been more entire, I wi&s;h the worthy Gen|tlemen
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at <HI>Oxford</HI> had &s;tayed on their &s;eats at <HI>We&s;t|min&s;ter:</HI> for I have no &s;atisfaction why they could not hold their places there, as well as many other, who at &s;everall times do without danger vote, <HI>I</HI> and <HI>No,</HI> dif|ferent from the major party. I do fear that their meet|ing there (at Oxford) will make the breach wider, and pa&s;t all clo&s;e. If they advi&s;e well, yet no man is bound by it, for they were never elected or tru&s;ted thither: If they advi&s;e ill (and by the event they &s;hall be judged) I wi&s;h them the reward of evil Councel|lours among the <HI>Mo&s;yni:</HI> where, <GAP DESC="foreign">.<NOTE PLACE="marg">Dama&s;cen.</NOTE> <HI>If any man prove an evil Councellour, they &s;tarve him to death.</HI> And this they will de&s;erve if they conferre any a&s;&s;i&s;tance or advi&s;e but to peace. The be&s;t Coun&s;ell they can give the King (I am confident) is to per&s;wade his &s;peedy repair to Whitehall: That kindne&s;&s;e would overcome the&s;e arms. It is not impo&s;&s;ible to con|trive it in a way honourable for his Maje&s;tie. This would &s;ave the Kingdome: I do not &s;ee any other way how to wade out of above &s;even years bloud in warre:</P>
<Q><L>&mdash;<HI>En quo di&s;cordia cives</HI><NOTE PLACE="marg">Virg. Buc. 1.</NOTE></L>
<L><HI>Perduxit mi&s;eros!</HI>&mdash;</L>
<L><HI>Saevit amor ferri, &amp; &s;celerata in&s;ania belli.</HI><NOTE PLACE="marg">Aeneid. 7.</NOTE></L></Q>
<P>&sect;. 20. The mo&s;t rich and mo&s;t populous parts of England (and Kent with them) are all re&s;olved to &s;ave their fortunes with their lives: and their lives with their &s;words. Take heed then le&s;t at la&s;t the &s;ouldiers, like the Janizaries of the Turk, and the Prae|torian Cohorts of the Roman, do give the law both
<PB REF="23">
to the King and the Senate. They may, many of them on each &s;ide do, grow to love their trade too well, by being too long acquainted and too much delighted with the ea&s;ie gain of taking what they find:</P>
<Q><L>Convectare juvat praedas, &amp; vivere rapt<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.<NOTE PLACE="marg">Aeneid. 7. &amp; 9.</NOTE></L>
<L>Souldiers will learn, and love, to live by rapine.</L>
<L><GAP DESC="foreign">.</L></Q>
<P><HI>But yet unplundered goods that come on Gods name, are farre the better.</HI> And &s;o all extortioners will find it at their la&s;t audit,</P>
<Q><L>Non habet eventus &s;ordida praedabonos&punc;<NOTE PLACE="marg">Ovid.</NOTE></L>
<L>Wicked advantages will have wofull events.</L></Q>
<P>O Lord look down from Heaven: Vi&s;it and releive this thy &s;ick Nation. Cure the &s;tate: Reform the Church: And &s;ave the King, here and hereafter:</P>
<Q><L>Serus in coelum redeat, di&uacute;que<NOTE PLACE="marg">Horat. lib. 1. Od. 2.</NOTE></L>
<L>Inter&s;it populo precanti.</L></Q>
<P>Let neither enemy nor flatterer come near unto him.<NOTE PLACE="marg">Max. Tyr. di&s;&s;ert. 4.</NOTE> <GAP DESC="foreign">. <HI>A Tyrant hath no friend: and a King no flatterer.</HI> Let him re|member King <HI>Antigonus</HI> and (with him) &s;ay unto his<NOTE PLACE="marg">Dama&s;cen.</NOTE> &s;onne, the Prince of our hopes, <GAP DESC="foreign">; <HI>Dost thou not know (O &s;onne) that our King-&s;hip is but a glorious &s;ervitude?</HI> Let him in per&s;on return unto his Parliament, for of his ab&s;ence I may ju&s;tly &s;ay,</P>
<P><HI>Hoc Ithacus velit, &amp; magno mercentur Atrida:</HI><NOTE PLACE="marg">Aeneid. 2.</NOTE> That fox <HI>&V;ly&s;&s;es</HI> of Rome, and the two <HI>Atridae, Aga|memnon</HI> of Spain, and <HI>Menelaus</HI> of France, would buy his ab&s;ence at any rate.</P>
<P><PB REF="24">Renew a right under&s;tanding (O Lord) between Him and his great Councell the Parliament: put an end to this undoing anger, to this fatall difference, that thy enemies, and &s;uch as have evil will unto the King and Kingdome, may not plea&s;e them&s;elves in our ut|ter ruine. But we are &s;o blind that we know not what we pray, when we pray according to our own under|&s;tanding, and therefore</P>
<CLOSER>Thy will be done.</CLOSER>
<CLOSER>AMEN.</CLOSER>
</DIV1>
<DIV1 TYPE="errata">
<PB REF="24">
<HEAD>The Authour upon his revi&s;all de&s;ires the&s;e Alterations.</HEAD>
<LIST>
<ITEM>Page 11. line 6. after <HI>&s;ub&s;tantia:</HI> adde this, <HI>&amp; ideo non &s;olum u&s;us, &s;ed &s;ub&s;tantia</HI>&mdash;</ITEM>
<ITEM>Page 39. line 1. for <GAP DESC="foreign"> read <GAP DESC="foreign">.</ITEM>
<ITEM>Page 47. cap. X. line 12. inter verbum <GAP DESC="foreign"> and <GAP DESC="foreign"> adde <GAP DESC="foreign">&mdash;</ITEM>
<ITEM>Page 81. line 22. and when even. <HI>read</HI> and when? even&mdash;</ITEM>
<ITEM>Page 97. line 8. his people &s;acrifices. <HI>read</HI> his people (the Jews) &s;acrifices&mdash;</ITEM>
</LIST>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="treatise">
<PB REF="25">
<PB N="1" REF="25">
<DIV2 TYPE="letter">
<HEAD>&para; TO A PAPIST.</HEAD>
<P>_IF you like not this title, you mu&s;t help me to a better name for your &s;elf. I received from you on the 27. of April &s;ix &s;heets of paper fair and clo&s;e written, to which I am engaged by promi&s;e to make an&s;wer, and would di|rect it to the Authour of that pains, if I knew how to &s;a|lute him. But he and his pains are namele&s;&s;e. The <NOTE N="a" PLACE="marg">Herod. lib. 4.</NOTE> <HI>Atlantes</HI> beyond <HI>Garamas</HI> were a people without u&s;e of names: Call your &s;elf &s;omewhat le&s;t I call you <HI>At|lantiades,</HI> which yet being one of the names of <HI>Mercu|ry,</HI> you cannot take in ill part, especially your Religion being very <HI>Mercuriall:</HI> For you &s;trive to make <HI>Quid|libet ex quolibet,</HI> and in &s;pite of the Latine Proverb, you will make your <HI>Mercury ex quolibet ligno.</HI> If the Apostle &s;peak of <NOTE N="b" PLACE="marg">1 Cor. 3. 15.</NOTE> fire, you can thence frame Pur|gatory. If our Saviour charge <HI>Peter</HI> thri&s;e, <NOTE N="c" PLACE="marg">Joh. 21. 15.</NOTE> <HI>Pa&s;ce oves,</HI> you can thence carve the triple-crowned Pope. If he &s;ay, <NOTE N="d" PLACE="marg">Matth. 26. 25.</NOTE> <HI>Hoc e&s;t corpus meum,</HI> you can adde, it
<PB N="2" REF="26">
is his naturall body. If <HI>S. Paul</HI> &s;ay, <NOTE N="e" PLACE="marg">He<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 13. 10.</NOTE> <HI>Habemus Alta|re,</HI> (which is but one, and that a &s;pirituall <HI>Altar</HI>) <NOTE N="*" PLACE="marg">So your brother An|onymus, as in my trea|ti&s;e of his cardinall virtues, <HI>pag. 18.</HI> &amp;c</NOTE> you can like &s;ubtile Chymists, dealing with <HI>Mercury,</HI> ex|tract a hundred, a thou&s;and, nay a million of <HI>Altars,</HI> and all of them materiall <HI>Altars.</HI> Nay, though the name of <HI>Prie&s;t</HI> be not once attributed to any minister of the Go&s;pel throughout the whole New Testament, yet you can prove them &s;uch, and <HI>properly</HI> &s;o called. In this Treati&s;e, not content to have <HI>Sacrifice</HI> in a generall &s;en&s;e, you will, with all the <HI>Mercury</HI> you have, invent &s;ome forced arguments for your <NOTE N="f" PLACE="marg">Conc. Trid. Se&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 22. Can. 1.</NOTE> <HI>proper Mi&s;&s;all &s;acri|fice;</HI> never known and determined to be &s;uch for fifteen hundred years after our Saviour.</P>
<P>True it is, that among many Writers in matter of Controver&s;ie, &s;ome for ill purpo&s;es, &s;ome for good and weighty cau&s;es, have &s;ilenced their names. But in this late free age for pen and pre&s;&s;e, few have &s;ent forth &s;o blanck a piece as not to adde two letters either for their own, or for a borrowed name: That at lea&s;t, when we cannot name you right, we may yet mi&s;call you to your own liking; but you &s;ub&s;cribe not &s;o much as a letter. What freedome, and what distance may this be? Your &s;elf in per&s;on have &s;lept in my hou&s;e, and yet two letters (in&s;tead of a name) may not come in the bottome of your Treati&s;e. You will &s;ay you fear danger: what, in
<PB N="3" REF="26">
an <HI>A. B. C.?</HI> The common practice on your &s;ide doth &s;hew, that there is no danger in &s;ub&s;cribing with letters either true or fal&s;e. Witne&s;&s;e <HI>N. N.</HI> the de&s;erving Au|thour of the <HI>Triple Cord. S. N.</HI> again&s;t Bi&s;hop <HI>Bil&s;on. A. B.</HI> his forged Will for that worthy and Re|verend Bi&s;hop of London D. <HI>King. F. T.</HI> or rather <HI>T. F.</HI> again&s;t Bi&s;hop <HI>Andrews. C. R.</HI> in&s;tead of <HI>R. C.</HI> again&s;t Bi&s;hop <HI>Moreton. A. C.</HI> again&s;t the <HI>Archbi&s;hop.</HI> The whole Alphabet is &s;afe and free.</P>
<P>Nay further, they who have &s;ub&s;cribed neither name nor letters have yet pre&s;cribed a Title, that &s;o we might be able to call the Writing by a name though not the Authour, witne&s;&s;e your <HI>Prudentiall Ballance,</HI> your <HI>Charity mi&s;taken,</HI> &amp;c. But your plea&s;ure is, that your Treati&s;e be <GAP DESC="foreign">, and your &s;elf both <GAP DESC="foreign"> and <GAP DESC="foreign">. Be it &s;o. But may I take boldne&s;&s;e with &s;o great a &s;tranger as to ask, Why you rai&s;ed our expectations &s;o high by &s;o procrastinated a delay? Our Chri&s;tma&s;&s;e hope was not an&s;wered untill after Easter, and then but half of it. Not one &s;heet for every moneth in all that time. Did you not think M^r. <HI>Beuin</HI> worth your care? or did you imagine that you had made him &s;o deaf, that he could not be charmed out of your circle? God be ble&s;&s;ed who hath enlightened his eyes, and touched his heart beyond your wi&s;h. If it plea&s;e his
<GAP DESC="duplicate" EXTENT="1 page"><PB N="2" REF="27">
<GAP DESC="duplicate" EXTENT="1 page"><PB N="3" REF="27">
<PB N="4" REF="28">
goodne&s;&s;e, he can al&s;o touch your heart: And if it may be for his glory, &s;o he will. And that it may be, He grant for the merits of our Lord and Saviour <HI>JESUS CHRIST.</HI> This is heartily prayed for by</P>
<CLOSER><SIGNED>Your a&s;&s;ured friend,<LB>
EDVVARD DERING.</SIGNED>
<DATELINE><HI>Surenden-Dering,</HI><LB>
<DATE>JUN. 24. 1640.</DATE></DATELINE></CLOSER>
</DIV2>
<DIV2 N="1" TYPE="chapter">
<PB N="5" REF="28">
<HEAD>CHAP. I.</HEAD>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 1. _YOur Di&s;cour&s;e of true and <HI>Proper Sacrifice,</HI> con&s;i&s;ting of a triple autho|rity from <HI>Cyprian, Eu&s;ebius,</HI> and S. <HI>Augustine,</HI> I have lately received, but without title to your pains &s;u|per&s;cribed, without name &s;ub&s;cribed, and without any convenient and helpfull divi&s;ions of the &s;ame, into which (by way of Chapters) I am forced to branch both that and mine own papers. Something I mu&s;t call you, and becau&s;e I know not which letters of the Alphabet will fit you be&s;t, I am re&s;olved to give you all, by way of A. B. C. &amp;c. I will follow you <HI>pre&s;&s;o pede,</HI> not wandring from you, but keeping in full chace, which will be more evident by my producing all that you have &s;ent, as it was &s;ent, literally. And thus I begin.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 2. FOra&s;much as it was required that I would produce &s;ome few clear and undoubted te&s;timonies of the Fathers of the fir&s;t 400. years after <HI>Chri&s;t,</HI> or within the time of the fir&s;t
<PB N="6" REF="29">
foure generall Councels, for proof of two points of Catholick Doctrine denied by Prote&s;tants, to wit, <HI>That there is a true and proper Sacrifice in the Church in&s;tituted by Chri&s;t, and to con|tinue after his time:</HI> And that S. <HI>Peter</HI> had the <HI>Primacy over the whole Church, with continuance thereof to his Succe&s;&s;ours:</HI> though this labour may &s;eem &s;uperfluous, the thing being &s;o completely performed already, and by &s;o many, e&s;pecially in this la&s;t age; yet for &s;atisfaction of a Gentleman, who thinks it is not to be done, and for di&s;charge of my promi&s;e, I have here &s;et down &s;ome &s;uch places, beginning with that of <HI>The Sa|crifice.</HI></P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 3. Upon reque&s;t of a friend of mine (but then a di&s;ciple of your own) you came unto me, not as was at fir&s;t expected and de&s;ired, to a fore-de&s;igned confe|rence, but rather like an occa&s;ionall traveller. Being with me, you made choice rather to write then to con|ferre with an able &s;cholar whom I &s;hould name. And you demanded on what Theam. I gave you then the &s;ame two points which had troubled your follower (<HI>M</HI>^r. <HI>Edward Beuin</HI>) and which were by him (as being indeed very materiall) pre&s;ented unto me: Concern|ing <HI>Proper Sacrifice,</HI> and the <HI>Papall Supremacy.</HI></P>
<P>I confe&s;&s;e you took them not in writing, wherefore I cannot &s;o much (as then I might) blame you, for &s;ending me my que&s;tions back in a different &s;tate from that which you received from me. Mine were thus:</P>
<Q><P>I. The Pope by Divine right hath a Supremacie of power in matters Spirituall, which ought to be univer&s;ally believed and obeyed as of faith.</P>
<P><PB N="7" REF="29">II. The Romi&s;h Ma&s;&s;e is a Sacrifice both proper and propitiatory: for the pre&s;ent and ab&s;ent, for the quick and the dead.</P></Q>
<P>This is the true &s;tate of your <HI>Romi&s;h</HI> tenet, and al|though you have drawn the difference into a narrower compa&s;&s;e, yet will you not be able to fill the circle you have made. Concerning the <HI>Popes Supremacy,</HI> you have re&s;pited that Theam, and in three times the time expected have fini&s;hed but half your work. Concern|ing <HI>Sacrifice,</HI> leaving out the point of <HI>propitiation</HI> for the ab&s;ent, and for the dead, you &s;ay but this;</P>
<P><HI>There is a true and proper Sacrifice in the Church, in&s;ti|tuted by Chri&s;t, and to continue after his time.</HI> I take the la&s;t clau&s;e (of <HI>Continuance</HI>) in the be&s;t &s;en&s;e: and in your que&s;tion, by you thus &s;tated, I do find two propo|&s;itions which you are bound to maintain: Fir&s;t, <HI>That Chri&s;t did in&s;titute a Sacrifice.</HI> Secondly, <HI>The Sacrifice by Chri&s;t in&s;tituted is a Sacrifice proper,</HI> or <HI>properly &s;o called.</HI> The more completely and the more plentifully the&s;e Theams have been argued by other men, the ea&s;ier for you, and the &s;tronger for your cau&s;e your work may be.</P>
</DIV3>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<HEAD>CHAP. II.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 1. THe fir&s;t &s;hall be S. <HI>Cyprian</HI> Bi&s;hop of <HI>Carthage,</HI> famous for his learning, life, and martyrdome: who writing a long Epi&s;tle again&s;t the errour of &s;uch as did u&s;e onely water <HI>in calice Dominico &s;anctificando, in &s;anctifying,
<PB N="8" REF="30">
hallowing,</HI> or <HI>con&s;ecrating, the chalice of our Lord,</HI> contrary to what <HI>Je&s;us Chri&s;t</HI> our Lord and God, <HI>Sacrificii hujus autor &amp; doctor,</HI> &s;aith he, <HI>the authour or beginner and teacher of this Sacrifice,</HI> did do and teach, towards the end hath the&s;e words, <HI>Si Je&s;us Christus Dominus &amp; Deus noster, ip&s;e e&s;t &s;ummus</HI><NOTE PLACE="marg">Cyprian Epi&s;t 63.</NOTE> <HI>&s;acerdos Dei Patris, &s;acrificium Patri primus obtulit, &amp; hoc fieri in &s;ui commemorationem praecepit; utique ille Sacerdos vi|ce Chri&s;ti ver&eacute; fungitur, qui id quod Chri&s;tus fecit imitatur: &amp; Sacrificium verum &amp; plenum tunc offert in Eccle&s;ia Deo Patri, &s;i &s;ic incipiat offerre, &s;ecund&ugrave;m quod ip&s;um Chri&s;tum videat obtuli&s;&s;e: If Je&s;us Chri&s;t our Lord and God be him&s;elf the high Prie&s;t of God the Father, he did offer &s;acrifice fir&s;t, and commanded this to be done in remembrance of him; veri|ly that Prie&s;t doth truly perform the place</HI> (or <HI>execute the of|fice) of Chri&s;t</HI> (for <HI>fungi vice</HI> is a word of authority) <HI>who doth imitate that which Chri&s;t did do: and doth then offer a true and full Sacrifice in the Church to God the Father, if he begin &s;o to offer, according to what he &s;eeth Chri&s;t him&s;elf to have offered.</HI> By which it is clear that our Saviour did then offer a <HI>perfect Sacrifice</HI> (for why el&s;e is his Prie&s;thood &s;o ex|pre&s;&s;ely mentioned?) at that time when he commanded his di&s;ciples to <HI>do the &s;ame in remembrance of him:</HI> and that by that command he gave power not onely to his Apo&s;tles, but al|&s;o to Prie&s;ts of &s;ucceeding&punc; times, to offer a true and full Sacri|fice in imitation of him.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 2. You have concluded that our Saviour did then offer a <HI>perfect Sacrifice</HI> when he commanded his di&s;ci|ples to <HI>do the &s;ame in remembrance of him:</HI> you do not here conclude the que&s;tion. For, fir&s;t, you have &s;tated your que&s;tion, that <HI>Chri&s;t did in&s;titute a Sacrifice,</HI> but you &s;ay, <HI>He did offer;</HI> this is matter of fact, the other of precept: great difference between his own <HI>offering</HI> (if
<PB N="9" REF="30">
he had done &s;o in that &s;en&s;e you &s;uppo&s;e) and <HI>in&s;titu|ting</HI> that others &s;hould offer. In the next place, the doubt is of a <HI>proper Sacrifice,</HI> and your Conclu&s;ion is, That our Saviour did offer a <HI>perfect Sacrifice.</HI> Who ever denied but that our Saviours Sacrifice upon the Cro&s;&s;e was both <HI>proper</HI> and <HI>perfect?</HI> and who deni|eth but that &s;ome other Sacrifices are <HI>perfect</HI> al&s;o in their kinds, which neverthele&s;&s;e cannot be called <HI>proper?</HI> <NOTE N="a" PLACE="marg">P&s;al. 4. 6.</NOTE> <GAP DESC="foreign">, <HI>Offer the &s;acrifice of righ|teou&s;ne&s;&s;e:</HI> a &s;acrifice wherewith <HI>God is well plea&s;ed;</HI> &s;ure|ly therefore a <HI>perfect &s;acrifice,</HI> yet not a <HI>&s;acrifice properly</HI> &s;o called: <NOTE N="b" PLACE="marg">P&s;al. 51. 19.</NOTE> <GAP DESC="foreign"> This is another Sacrifice, <HI>a broken &s;pirit,</HI> and certainly a right perfect one, <NOTE N="c" PLACE="marg">P&s;al. 51. 17.</NOTE> for <HI>God will not de&s;pi&s;e it:</HI> yet is it but a <HI>metaphoricall &s;acrifice.</HI> The Apo&s;tle calleth almes, <NOTE N="d" PLACE="marg">Philip. 4. 18. Heb. 13. 16</NOTE> <GAP DESC="foreign">, <HI>a &s;acrifice acceptable, well-plea&s;ing to God:</HI> yet are almes but <HI>Sacrifice impro|perly</HI> &s;o called, you may therefore yield that when you conclude for <HI>perfect Sacrifice,</HI> you conclude not the point in que&s;tion.</P>
<P>Yet I will look back into your premi&s;&s;es, and for re|verence to that good and great Pope <HI>Cyprian</HI> of <HI>Car|thage</HI> peru&s;e what you from him alledge.</P>
<P>But before I weigh your arguments let us agree up|on the &s;cales to try them by: you &s;hall be fairly offer|ed: you and I in this Controver&s;ie will be &s;hut up with|in the &s;ame bounds wherewith your learned Cardinall hath enwalled this contention. Which being &s;tated into the very point of difference between us is thus: <HI>Whether our Saviour at his la&s;t &s;upper did in&s;titute an ex|ternall, vi&s;ible, and proper Sacrifice?</HI> for the clear un|der&s;tanding
<PB N="10" REF="31">
whereof, I will out of your Cardinal bor|row the&s;e &s;even Aphori&s;mes;</P>
<P>1. Fir&s;t, we differ not upon the word <HI>Sacrifice,</HI> you may believe your Cardinall; <NOTE N="e" PLACE="marg">Bell. de M<GAP DESC="illegible" RESP="apex" EXTENT="3 letters">. lib. 2. c<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">. 1.</NOTE> <HI>Adver&s;arii facil&egrave; con|cedunt mi&s;&s;am e&s;&s;e Sacrificium <GAP DESC="foreign"> &amp; <GAP DESC="foreign">, non quidem qu&ograve;d velint e&s;&s;e Sacrificium propri&egrave; dictum, &s;ed impropri&egrave; &amp; largo modo: Our Adver&s;aries do ea&s;ily grant that the</HI> <NOTE N="*" PLACE="marg">The word <HI>Ma&s;&s;e</HI> is h<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">re and with Pa|pi&s;ts fre|quently ta|k<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n for the whole act of cel<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">bra|tion of the Sacrament of the Lords Sup|per.</NOTE> <HI>Ma&s;&s;e is a Sacrifice of thanksgiving, and of Divine wor&s;hip, not that thereby they would allow it to be a Sacrifice properly &s;o called, but improperly and in a large &s;en&s;e</HI> And again, <NOTE N="f" PLACE="marg">Lib. 1. c. 5.</NOTE> <HI>Fatentur&mdash;Melanchthon&mdash;Kemnitius&mdash;Brentius, &amp; alii, Mi&s;&s;am, &s;ive &s;acram coenam, multis modis Sacrificium dici po&s;&s;e: They confe&s;&s;e that the Ma&s;&s;e or holy Supper may be many w<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">yes called a Sacrifice.</HI></P>
<P>2. Next, <HI>Bellarmine</HI> &s;aith, That in <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">v<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ry <HI>Sacrifice properly</HI> &s;o called there is an oblation or offering which is both externall and vi&s;ible; <NOTE N="g" PLACE="marg">De Mi&s;&s;. lib. 1 cap. 2.</NOTE> <HI>Nece&s;&s;ari&ograve; requiritur ad Sacrificium propri&egrave; dictum, ut &s;it oblatio externa: It is nece&s;&s;arily required unto a Sacrifice properly &s;o called, that there be an externall oblation.</HI> And, <HI>Nomen &amp; ratio Sa|crifici<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> propri&egrave; non convenit invi&s;ibili oblationi, &s;ed &s;ol&ugrave;m vi&s;ibili &amp; externae: The name and nature of a Sacrifice pro|perly doth not agree unto an invi&s;ible oblation, but onely to a vi&s;ible and externall.</HI></P>
<P>3. Thirdly, there mu&s;t be a change in the thing of|fered, even &s;uch a change as may be found by our &s;en|&s;es; <NOTE N="h" PLACE="marg">Lib. 1. c. 27</NOTE> <HI>Sen&s;ibilis immutatio rei quae <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ffertur&mdash;ad rationem externi Sacrificii omnino pertinere videtur: A &s;en&s;ible change of the thing which is offered&mdash;doth altogether &s;eem to appertain to the nature of an externall Sacrifice.</HI></P>
<P>4. Fourthly, This change <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">u&s;t be a reall de&s;tructi|on of the thing offered; <NOTE N="i" PLACE="marg">Lib. 1. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 27</NOTE> <HI>Verum &amp; reale &s;acrificium
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veram &amp; realem mortem aut de&s;tructionem rei immolatae de&s;iderat: A true and reall &s;acrifice doth require a true and reall death or de&s;truction of the thing &s;acrificed:</HI> and this de&s;truction is not onely in the change of the u&s;e of a thing offered, but al&s;o in the con&s;uming of the &s;ub|&s;tance offered. <HI>In &s;acrificio&mdash;non &s;ol&ugrave;m u&s;us rei Deo of|feratur, &s;ed ip&s;a etiam &s;ub&s;tantia con&s;umatur: In &s;acrifice not onely the u&s;e of the thing ought to be offered to God, but al&s;o the very &s;ub&s;tance: and therefore not onely the u&s;e but the &s;ub&s;tance is to be con&s;umed.</HI></P>
<P>5. Fifthly&punc; by the nece&s;&s;ary rule of Relatives, if you plead for <HI>proper Sacrifice,</HI> you mu&s;t prove <HI>Altars properly</HI> &s;o called; <NOTE N="k" PLACE="marg"><HI>Bellar. de cul<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> l.</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. c. 4</NOTE> <HI>Sine Altari non pote&s;t &s;acrificari: Without an Altar there can be no &s;acrificing.</HI> <NOTE N="l" PLACE="marg">De Mi&s;&s;. lib. 1. c. 14.</NOTE> <HI>Nunquam altare propri&egrave; dictum <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rigitur, ni&s;i ad &s;acrifici<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> propri&egrave; dicta: An altar properly &s;o called is never erected, <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> un|to &s;acrifices properly &s;o called.</HI></P>
<P>6. Sixthly, by the &s;ame rule you mu&s;t prove a <HI>pro|priety</HI> of <HI>Prie&s;thood</HI> among you; <NOTE N="m" PLACE="marg">Lib. 1. c. 2</NOTE> <HI>Sacrificium &amp; Sacer|dotium relativa &s;unt, it&agrave; u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &s;acrifici<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> propri&egrave; dicto, &s;acer|dotium propri&egrave; dictum, &amp; &s;acrifici<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> impropri&egrave; dicto, &s;acer|dotium impropri&egrave; dictum re&s;pondea<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">: Sacrifice &amp; Prie&s;thood are relatives, &s;o that unto &s;acrifice properly &s;o called, <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> prie&s;t|hood properly &s;o called doth an&s;wer; and un<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o &s;acrifice im|properly &s;o called, a prie&s;thood improperly &s;o called.</HI></P>
<P>7. Seventhly, unle&s;&s;e you maintain your <HI>Tran&s;ub|&s;tantiation</HI> you lo&s;e your &s;acrifice: for if you onely of|fered bread, <NOTE N="n" PLACE="marg">Lib. 1. c. 27</NOTE> <HI>Haberet Eccle&s;ia &s;acrificium i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">animum: The Church &s;hould have a &s;acrifice without a &s;oul:</HI> where|fore he fixeth this Canon upon his &s;uppo&s;ed Tran&s;ub|&s;tantiation; <NOTE N="o" PLACE="marg">Ibid.</NOTE> <HI>Corpus &amp; &s;anguis Domini &s;unt id &s;acrifi|cium, quod in Mi&s;&s;a propri&egrave; offertur &amp; &s;acrificatur: The
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body and bloud of our Lord are that &s;acrifice, which in the Ma&s;&s;e properly is offered and &s;acrificed.</HI></P>
<P>The fir&s;t of the&s;e &s;even &s;heweth how much we yield, the other &s;ix how much you claim: all together &s;hew wherein we differ, and con&s;equently what you ought to prove; which may be thus recapitulated, 1. No proof out of any Father will conclude for you upon his affirming that in and at the holy Supper of our Lord, there is <HI>a Sacrifice;</HI> or upon his &s;aying that the Action and Celebration of the Euchari&s;t is or may be called <HI>a Sacrifice.</HI> For, as <HI>Bellarmine</HI> tells you, we con|fe&s;&s;e that it may be called <HI>multis modis, many wayes, a Sacrifice:</HI> but all of them <HI>improperly</HI> and <HI>metaphorically.</HI> 2. You are to prove, that <HI>Chri&s;t</HI> did in&s;titute an oblati|on or offering <HI>externall</HI> and <HI>vi&s;ible.</HI> 3. In which offer|ing may be found a <HI>&s;en&s;ible change</HI> of the thing offered. 4. Which Change mu&s;t be either the <HI>very death,</HI> or the <HI>reall de&s;truction</HI> of the thing offered. 5. All which mu&s;t be upon an <HI>Altar properly</HI> &s;o called. 6. And by a <HI>Sacrificing Prie&s;t properly</HI> called a <HI>Prie&s;t.</HI> La&s;tly, all this is nothing worth unle&s;&s;e your bread be tran&s;ub&s;tantia|ted, for the bodie and bloud of our Lord mu&s;t be that you offer: otherwi&s;e you &s;ay you do Sacrifice, <HI>inani|mum Sacrificium, a dead, a livele&s;&s;e Sacrifice, a Sacrifice that hath not a &s;oul in it, which is much more vile</HI> (&s;aith your Cardinall) <HI>then the Jewi&s;h Sacrifices were.</HI></P>
<P>Thus have you enough to do: your &s;houlders (good <HI>Atlas</HI>) will be too weak for this weight. And if you fail in any of this, you forfeit your <HI>proper Sa|crifice.</HI></P>
<P>That the word <HI>Sacrifice</HI> may not, by the doubtfull &s;en&s;e of it, retard our progre&s;&s;e take two pa&s;&s;ages out of
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S. <HI>Augu&s;tine,</HI> and as many out of your greate&s;t Do|ctours of the School. We profe&s;&s;e, with S. <HI>Augu|&s;tine,</HI> that <NOTE N="p" PLACE="marg">De civit. Dei, lib. 10. cap. 6.</NOTE> <HI>Every good work is a true Sacrifice; Verum Sacrificium est omne opus, quod agitur ut &s;anct&acirc; &s;ocietate inhaereamus Deo.</HI> That the Sacrament is indeed and <HI>properly</HI> a <HI>Sacrifice</HI> we deny, but that it may be &s;o cal|led a <HI>Sacrifice,</HI> we will confe&s;&s;e with S. <HI>Augu&s;tine;</HI> <NOTE N="q" PLACE="marg">Epi&s;t. 23</NOTE> <HI>Nonne &s;emel immolatus e&s;t Chri&s;tus in &s;e ip&s;o, &amp; tamen in Sacramento, non &s;ol&ugrave;m per omnes pa&s;chae &s;olennitates, &s;ed omni die populis immolatur? Nec utique mentitur qui interrogatus, <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">um re&s;ponderit immolari. Si enim Sacra|menta quandam &s;imilitudinem earum rerum quarum Sa|cramenta &s;unt non haberent, omnino Sacramenta non e&s;&s;ent: ex h&acirc;c autem &s;imilitudine, plerunque etiam ip&s;arum rerum nomina accipiunt: Was not</HI> (&s;aith he) <HI>Christ once &s;acrificed</HI> (or <HI>offered) in him&s;elf, and yet in the Sacrament, not onely upon all pa&s;chall &s;olemnities, but every day is &s;acrificed</HI> (or <HI>offered) to the people? Neither yet doth he lie who, being asked, &s;hall an&s;wer that &s;acrificed</HI> (or <HI>offered) he is. For if the Sacraments had not a certain &s;imilitude of tho&s;e things whereof they are Sacraments, they were not Sacraments at all. Now by this &s;imilitude they oftentimes receive names of the things them&s;elves.</HI> Therefore thus in ano|ther place &s;aith S. <HI>Augu&s;tine,</HI> <NOTE N="r" PLACE="marg">Ad Sim|plic. lib. 2. qu. 3.</NOTE> The phanta&s;me and ima|ginarie illu&s;ion which appeared unto <HI>Saul,</HI> is in the Scripture called by the name of <HI>Samuel: Quia &s;olent ima|gines,</HI> &amp;c. as you &s;hall heare anon. Thus the death of our Saviour being a Sacrifice, and that <HI>Sacrifice</HI> by way of <HI>Similitude</HI> being repre&s;ented by the <HI>Sacrament,</HI> in the opinion of S. <HI>Augu&s;tine</HI> the <HI>Sacrament</HI> it &s;elf is thereupon called a <HI>Sacrifice.</HI> An&s;wer it when you can: and by the way tell me what is meant by <HI>populis immo|latur,
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is &s;acrificed</HI> or <HI>offered to the people,</HI> when as the &s;a|crifice you contend for, is the offering up of the natu|rall body and &s;oul of <HI>Je&s;us Chri&s;t</HI> unto God the Fa|ther.</P>
<P>Your Ma&s;ter of the &s;entences affirmeth, <NOTE PLACE="marg"><GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> 1 <HI>Di&s;t.</HI> 12. &sect; 7.</NOTE> <HI>Illud quod offertur &amp; con&s;ecratur &agrave; &s;acerdote vocari Sacrificium &amp; oblationem:</HI> Wherefore? becau&s;e it is the true body of Chri&s;t? No: <HI>quia memoria e&s;t &amp; reprae&s;entatio veri &s;a|crificii &amp; &s;anctae immolationis factae in ara crucis: That which is offered and con&s;ecrated by the prei&s;t is called a Sa|crifice and oblation, becau&s;e it is a memory and repre&s;entati|on of the true Sacrifice and holy offering made upon the Al|tar of the Cro&s;&s;e.</HI> I need not wi&s;h for plainer language, yet methinketh your <HI>Ang<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">licall Doctour</HI> argueth more fully again&s;t you. His que&s;tion is, <HI>Whether in the ble&s;&s;ed Sacrament, Christ be offered up or not?</HI> To which he an|&s;wereth; <NOTE N="t" PLACE="marg">It. 3. qu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> 7<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. ar<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 1.</NOTE> <HI>Dupliciratione celebratio hujus Sacramenti di|citur immolatio Chri&s;ti: prim&ograve; quidem; quia &s;icut dicit Augu&s;tinus ad</HI> <NOTE N="*" PLACE="marg">It &s;hould have been <HI>ad Simpli|cianum.</HI></NOTE> <HI>Simplicium, &s;olent imagines earum re|rum nominibus appellari, quarum imagines &s;unt: &s;icut c&ugrave;m intuentes tabulam aut parietem pictum, dicimus, Ille Cicero e&s;t, &amp; ille Salu&s;tius: Celebratio autem huius Sacra|menti imago quaedam e&s;t reprae&s;entativa pa&s;sionis Chri&s;ti, quae e&s;t vera ejus immolatio: &amp; ideo celebratio hujus Sacra|menti dicitur Chri&s;ti immolati<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&punc;&mdash;Alio modo quan|tum ad effectum pa&s;sionis Chri&s;ti: quia &s;cilicet per hoc &s;a|cramentum participes efficimur Dominicae pa&s;sionis: The celebration of this Sacrament is by a twofold rea&s;on called the Sacrifice of Chri&s;t: Fir&s;t becau&s;e, as</HI> S. <HI>Augu&s;tine &s;aith unto Simplician, Images u&s;e to be called by the names of tho&s;e things whereof they are images: even as when behold|ing a painted picture we &s;ay, That is Cicero, This is Salu&s;t:
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The celebration indeed of this Sacrament is a certain re|pre&s;entative image of the pa&s;sion of Chri&s;t, which is his true Sacrifice. In another kind</HI> (it is called a Sacrifice) <HI>in regard of the effect of our Saviours pa&s;sion: becau&s;e indeed by this Sacrament we are made partakers of the Lords pa&s;sion.</HI> Here wanteth a third way for your turn, and it may be &s;trange that &s;o Sainted a Doctour in &s;o va&s;t a &s;umme of all Divinity &s;hould forget your highe&s;t my&s;terie of a <HI>proper Sacrifice,</HI> even there where he is treating of the Sacrament, and how it may be called a <HI>Sacrifice.</HI> You may take his conclu&s;ion, which is but this, <HI>Hu|jus Sacramenti celebratio&mdash;convenienter dicitur Chri&s;ti immolatio, the celebration of this Sacrament is conveni|ently called the Sacrifice of Chri&s;t.</HI> He doth not &s;ay it is &s;o <HI>really, properly,</HI> but it is <HI>conveniently</HI> called &s;o, &s;o I go on to your te&s;timony out of S. <HI>Cyprian.</HI></P>
<P>&sect;. 3. This ancient Father arguing the right cele|bration of the Lords &s;upper from the example of our Saviour the Authour thereof, who onely is herein to be followed, doth proceed to the&s;e words by you al|ledged; <HI>Si Je&s;us Chri&s;tus, &amp;c. If Je&s;us Chri&s;t our Lord and God, be him&s;elf the high prei&s;t of God the fa|ther, he did offer Sacrifice fir&s;t, and commanded this to be done in remembrance of him: verily that prei&s;t doth tru|ly perform the place of Chri&s;t who doth imitate that which Chri&s;t did do: and doth then offer a true and fall Sacri|fice in the Church to God the father, if he begin &s;o to offer according to what he &s;eeth Chri&s;t him&s;elf to have offered.</HI> What of this? here are the words <HI>Sacrifice</HI> and <HI>Prei&s;t.</HI> I know no quarrel between us upon the&s;e words; nor would there be any, if you did not adde your &s;en&s;e of <HI>propriety</HI> to them both. <HI>Cyprian</HI> here calleth either
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our Saviours death upon the cro&s;&s;e, or els the remem|brance thereof, the Lords &s;upper (which was in&s;ti|tuted to <HI>&s;hew the Lords death</HI>) or both of them a <HI>Sa|crifice.</HI><NOTE PLACE="marg"><GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> 1. Cor. 11. 26.</NOTE> Be it &s;o. What can be from hence inferred more, then that which in the fir&s;t of my &s;eaven infe|rences before was by anticipation prevented? We confe&s;&s;e the name of <HI>Sacrifice, Prei&s;t,</HI> and <HI>Altar,</HI> to be frequent with the ancient Fathers, but ever in a bor|rowed and tropicall &s;en&s;e, never <HI>properly.</HI> Here the <HI>prei&s;t is &s;aid to imitate that which Chri&s;t did: &s;o the</HI> <NOTE N="x" PLACE="marg">Mini&s;ters properly, but Prei&s;ts improper|ly.</NOTE> <HI>Prei&s;ts and Mini&s;ters</HI> (call them which you will) in the reformed Church. This imitation is called a <HI>true</HI> and <HI>full Sacrifice,</HI> but not a <HI>proper Sacrifice:</HI> You &s;aw before (&sect;. 2.) that I &s;hewed you <HI>perfect &s;acrifices</HI> which were not <HI>proper &s;acrifices;</HI> of which you may al&s;o &s;ee a whole Chapter in S. <HI>Augu&s;tine, de vero per|fect&oacute;que &s;acrificio,</HI> and yet no word of your <HI>Mi&s;&s;all &s;acrifice.</HI></P>
<P>&sect;. 4. If you will go no further then the&s;e Fathers and Doctours, I will go with you. Call the &s;igne by the name of the thing &s;ignified; call the repre&s;entation, as you do the thing re&s;embled; call the picture by the name of the per&s;on, who&s;e it is, who will quarrel? unle&s;&s;e for the Con&s;equence being dangerous, or for fear of &s;candall. Call the image of your Pope the Pope, your &s;elf well knows, that then you &s;peak im|properly, yet who will argue you of fal&s;hood? When you &s;ee the picture of King Charles, if you &s;ay this is the King, who will lay trea&s;on to your charge? But think not that a few forced places, picked and cho&s;en out of the voluminous labours of the holy Fathers, can make your phan&s;ie &s;ub&s;tantiall. When in ancient
<PB N="17" REF="34">
Churchmen you papi&s;ts do find the word <HI>Sacrifice,</HI> &s;traightway your ears are up, and you flatter your &s;elves, that the chime &s;trikes the &s;ame tune that runs in your head, like the mad <HI>Athenian,</HI> who will not be<NOTE PLACE="marg">Thra&s;ilau<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> in Athen. De ip. no&s;. l. 12.</NOTE> per&s;waded, but that all the &s;hips in the harbour are his.</P>
<P>If one or two Fathers in their zeal to God, and for honour to the pretious and venerable &s;acrament, &s;hould in the extollment of it pa&s;&s;e an earne&s;t word, thereby more deeply to imprint the pa&s;&s;ion of our Lord into the minds of Chri&s;tians, and to rai&s;e up our devotion and reverence to this holy and heavenly Communion (calling it <GAP DESC="foreign">, <HI>a dreadfull, &s;ecret, fearfull, terrible, mo&s;t formidable, un&s;peakable, venerable, honourable, divine, holy, imma|culate, immortall, cele&s;tiall, &s;upercele&s;tiall, above the world, life-giving my&s;tery</HI>) yet will you never find any word &s;entence or &s;en&s;e in them whereby to approve your <HI>proper &s;acrifice;</HI> but thou&s;ands of places that cannot well con&s;i&s;t with &s;uch a con&s;truction: whereof you &s;hall have &s;ome after&punc; I have runne through the&s;e your allegations.</P>
<P>I have been the more plentifull in this fir&s;t part, be|cau&s;e the grounds here laid, the authorities here vouch|ed, and the clear truth of our orthodox belief in point of <HI>Sacrifice,</HI> being thus pre&s;ented, the&s;e very rea&s;ons and authorities may well &s;erve to an&s;wer all or almo&s;t all that is remaining: in di&s;cu&s;&s;ion whereof I will endea|vour brevity.</P>
<P>&sect;. 5. Let me return unto your <HI>Cyprian;</HI> for <HI>Cypri|an</HI> and I will pa&s;&s;e to another chapter. Look in his e|pi&s;tle
<PB N="18" REF="35">
to nine pious Chri&s;tians (whom he calleth his fellow-Bi&s;hops and Martyrs condemned in chains unto the mines) and there you &s;hall find that having named unto them an <HI>humble and a contrite &s;pirit,</HI> he pre&s;ently addeth, <NOTE N="y" PLACE="marg">L. 3. Ep. 2<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Pamel. Ep. 77.</NOTE> <HI>Hoc vos &s;acrificium Deo offertis, hoc &s;acr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ficium &s;ine intermi&s;sione die &amp; nocte celebratis, ho&s;tiae facti deo, &amp; vo&s;met ip&s;os &s;anctas atque immaculatas vi|ctimas exhibentes&mdash;Hoc e&s;t quod praecipu&egrave; Deo placeat: This &s;acrifice you offer unto God, th<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s &s;acrifice without in|termi&s;sion day and night you celebrate; you being made &s;acrifices to God&punc; &amp; pre&s;enting your &s;elves holy and un&s;potted offerings. This is that which principally may plea&s;e God.</HI> This is daily &s;acrifice with S. <HI>Cyprian,</HI> to offer up one &s;elf; &amp; he concludeth, that <HI>this doth principally plea&s;e God. Principally,</HI> that is, above all other Sacrifices in this world. Did not <HI>Cyprian</HI> here forget your <HI>Mi&s;&s;al &s;acrifice?</HI></P>
<P>&sect;. 6. Secondly, in this very Epi&s;tle by you cited he &s;aith, <HI>Sanguis Chri&s;ti non aqua e&s;t utique, &s;ed vinum, the bloud of Christ is not water verily, but wine:</HI> Is our Saviours bloud wine? very true it is &s;o, and he him|&s;elf, as <HI>Cyprian</HI> there voucheth, <HI>vitis vera, a true vine:</HI> But this is true in a comfortable metaphor, not by conver&s;ion of &s;ub&s;tances: for the bloud of our Savi|our is not really tran&s;ub&s;tantiated into wine: no man ever thought &s;o. And why then &s;hould you obtrude, that becau&s;e the &s;acramentall wine is called his bloud, it is therefore, without all figure and metaphor, his very bloud by the conver&s;ion of the very &s;ub&s;tance of wine into the &s;ub&s;tance of his bloud. <HI>Nec pote&s;t videri &s;anguis ejus (quo redempti &amp; vivificati &s;umus) e&s;&s;e in calice, quando vinum de&s;it calici quo Chri&s;ti &s;an|guis o&s;tenditur: neither can his bloud (wherewith we are
<PB N="19" REF="35">
redeemed and quickened) be &s;een to be in the Chalice, when wine is not in the chalice whereby the bloud of Chri&s;t is &s;hewen.</HI> From hence I argue, that S. <HI>Cyprian</HI> knew not your Tran&s;ub&s;tantiation. For allowing the Sacramentall wine to be the bloud of Chri&s;t (and &s;o we confe&s;&s;e it) he &s;aith, <HI>There is no bloud to be &s;een, when the wine is gone:</HI> but with you there is no bloud at all, untill the wine be gone. If you &s;ay, that indeed the &s;ub&s;tance of wine is gone, but the &s;pecies or ac|cidents of colour, &amp;c. are there; I reply, that <HI>Cyprian</HI> would no more call tho&s;e accidents <HI>wine,</HI> then you do now, had he been either a Philo&s;opher of your &s;chools, or a Divine of your Religion. But mark the la&s;t words, <HI>quo Chri&s;ti &s;anguis o&s;tenditur: By the wine Chri&s;t his bloud is &s;hewen.</HI> He &s;aith not, that the wine is bloud, or turned into bloud, but the <HI>bloud is &s;hewen by the wine:</HI> yet the bloud with you is &s;een without wine. Again, <HI>Miror &s;atis unde&mdash;aqua offeratur in Dominico calice, qu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &s;ola Chri&s;ti &s;anguinem non po&s;sit exprimere: I wonder enough from whence water &s;hould be offered in the Lords Chalice, which cannot alone expre&s;se the bloud of Chri&s;t.</HI> Was the bloud of <HI>Chri&s;t</HI> then to be expre&s;&s;ed and &s;ignified? it &s;eems S. <HI>Cypri|an</HI> did forget that the bloud it &s;elf was there to ex|pre&s;&s;e and &s;ignifie it &s;elf: Or rather he was unacquaint|ed with your late faith of <HI>Tran&s;ub&s;tantiation.</HI> But you will &s;ay, I am now in another theam, what is this to <HI>&s;acrifice?</HI> Yes, as a foundation to a building. This be|ing gone your work is down; for you &s;ay, that you do not &s;acrifice bread but the body of <HI>Chri&s;t</HI> made of bread, <NOTE N="z" PLACE="marg">Bell. de. Mi&s;&s;. l. 1. c. 27.</NOTE> <HI>Corpus Domini ex pane confectum.</HI> If then no <HI>Tran&s;ub&s;tantiation,</HI> it follows in your Doctrine by con|&s;equence no <HI>Sacrifice.</HI></P>
<P><PB N="20" REF="36">&sect;. 7. La&s;tly, I ob&s;erve al&s;o that <HI>Cyprian</HI> doth call the bread a <HI>Sacrifice,</HI> and that before any con&s;ecration thereof. He taxing a rich dame for eating the con&s;e|crated bread, which poorer per&s;ons (as was cu&s;tomary there) had pre&s;ented, and not bringing of her own to be con&s;ecrated, hath this reprehen&s;ion: <HI>Matrona locu|ples &amp; dives&mdash;quae in Dominicum &s;ine &s;acrificio venis? quae partem de &s;acrificio quod pauper obtulit &s;umis? Are you a rich and wealthy matrone who come into the Lords hou&s;e without a &s;acrifice? who take part of that &s;acrifice which &s;ome poore body hath offered?</HI> Here is <HI>Sacrifice,</HI> and that before con&s;ecration, and that offered by the poore, and expected from a woman.</P>
<P>The&s;e places do evidently conclude, that figurative and metaphoricall &s;acrifices were all that were known unto S. <HI>Cyprian,</HI> in whom your &s;elf cannot find one pa&s;&s;age whereby to evince your <HI>proper &s;acrifice.</HI></P>
<P>&sect;. 8. To return, and in a word more to &s;hut you quite from all authority out of <HI>Cyprian,</HI> let any man with heed and judgement reade this Epi&s;tle, written onely again&s;t the errour of the <HI>Aquarians,</HI> who mini|&s;tred the holy Communion in water onely without wine, and he may ea&s;ily find what <HI>Cyprian</HI> drives at: and if he be &s;en&s;ible, he will offer to conclude no more then <HI>Cyprian</HI> him&s;elf did undertake to prove. This ho|ly Martyr with much earne&s;tne&s;&s;e in &s;everall places of this Epi&s;tle doth pre&s;&s;e the example of our Saviour, as our all-&s;ufficient rule and guide herein. In this very period, whence you take this pa&s;&s;age (which is the eleventh in this Epi&s;tle) he &s;aith, <HI>Non ni&s;i Chri&s;tus &s;e|quendus&mdash;&s;olus Chri&s;tus audiendus&mdash;quid Chri&s;tus prior fecerit, &amp;c.</HI> Wherein? In what point is this ex|ample
<PB N="21" REF="36">
urged? even in tho&s;e things <HI>(ad ip&s;um Domini|cae pa&s;sionis, &amp; no&s;trae redemptionis Sacramentum perti|nentia) which concern the &s;acrament:</HI> &s;o comes he to your words, that the Prie&s;t &s;hould <HI>imita<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e Christ,</HI> and if he will offer a true and full &s;acrifice, he mu&s;t offer, how? <HI>Secund&ugrave;m quod, according to that he &s;eeth Chri&s;t him&s;elf to have offered.</HI> According to that! How &s;o? what is <HI>&s;ecund&ugrave;m quod,</HI> but (as before) according to the example of <HI>Chri&s;t?</HI> His example! what example and wherein doth <HI>Cyprian</HI> here mean? plainly again&s;t the <HI>Aquarians;</HI> who in the admini&s;tration of the Cup u&s;ed water, and therein did not imitate <HI>Chri&s;t,</HI> by who&s;e ex|ample we are taught to celebrate in wine. And this I will abide by, to be the true, plain, and full &s;cope and &s;en&s;e of this Father in this your choice alledged place.</P>
</DIV3>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<HEAD>CHAP. III.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>HEre I might as well have followed the Edition of <HI>Pame|lius,</HI> which &s;aith, <HI>Sacrificium Patri &s;eip&s;um primus obtu|lit, He offered him&s;elf a &s;acrifice fir&s;t,</HI> as that of <HI>Era&s;mus,</HI> which leaves out the word <HI>&s;eip&s;um,</HI> but onely to avoid all ex|ception, and the rather for that the &s;en&s;e is clearly enough the &s;ame without that word, at lea&s;t for my purpo&s;e; which is to &s;hew, that <HI>Chri&s;t</HI> did in&s;titute a <HI>proper Sacrifice,</HI> which was to continue in his Church.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>Since that you inferre nothing out of the differencie of Editions, I have therefore no cau&s;e of an&s;wer to this
<PB N="22" REF="37">
piece. But if you had vouched that of <HI>Pamelius,</HI> and argued upon his <HI>&s;eip&s;um,</HI> you knew well that I have the much elder Edition by <HI>Era&s;mus,</HI> which is enough to controll <HI>Pamelius.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<HEAD>CHAP. IIII.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>ANd be&s;ides, S. <HI>Cyprian</HI> in this &s;ame Epi&s;tle had &s;aid the &s;ame thing, and in a manner the &s;ame words: for proving his intent by the example of <HI>Melchi&s;edec</HI> his Sacrifice, he &s;aith thus: <HI>Quis magis &s;acerdos Dei &s;ummi qu&agrave;m Dominus noster Je&s;us Chri&s;tus, qui Sacrificium Deo Patri obtulit, &amp; obtulit hoc idem quod Melchi&s;edec obtulerat, id e&s;t, panem &amp; vinum, &s;uum &s;cilicet corpus &amp; &s;anguinem? Who is more the prie&s;t of the mo&s;t high God, then our Lord Je&s;us Chri&s;t, who did offer a Sacrifice to God the Father, and offered the &s;ame which Melchi&s;edec had offered, that is, bread and wine, to wit, his body and bloud.</HI> Now to offer his body and bloud is the &s;ame as to offer him&s;elf: and in this place I find no varie|ty of readings; &s;o as here again it is clear, that our Saviour did offer a <HI>proper Sacrifice</HI> &s;uch as <HI>Melthi&s;edecs.</HI> But le&s;t any man &s;hould think our Saviours bread and wine to be no more then <HI>Melchi&s;edecs,</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e explicateth him&s;elf, that our Saviours bread and wine was his body and bloud, and a little after com|pareth them together, calling the &s;acrifice of <HI>Melehi&s;edec</HI> the image and re&s;emblance of the other: and that this re&s;emblance did con&s;i&s;t in bread and wine, <HI>imago Sacrificii</HI> (&s;aith he) <HI>in pane &amp; vino con&s;tituta&punc;</HI> and that our Saviour did perfect and fulfill the &s;ame when he offered bread and wine, which was the night before his pa&s;&s;ion, when he took bread and ble&s;&s;ed it, and gave it to his Di&s;ciples, and the re&s;t, as followeth in the Go&s;pel.</P>
</DIV3>
<DIV3 TYPE="part">
<PB N="23" REF="37">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>The place needs no variety of readings: it is plain enough except for your interpretation wherewith you do ob&s;cure it, by inferring more then you have ground for. You conclude for your advantage, but you want proof for your Conclu&s;ion. You &s;ay our Saviour did offer a <HI>proper &s;acrifice:</HI> Who ever denied it? You &s;ay this Sacrifice was him&s;elf: It is confe&s;&s;ed. But this, that the Sacramentall bread and wine, being converted into our Saviours body and bloud, was &s;acrificed (which I &s;ee you intend in the la&s;t words, <HI>He offered bread and wine</HI>) when will you prove it? or rather why do you di&s;prove it? For while&s;t you &s;ay he <HI>offered bread and wine,</HI> you do (again&s;t your will) conclude, that he did not as your Prie&s;ts do, who have nor <HI>bread</HI> nor <HI>wine</HI> in your Sacrifice.</P>
<P>But you argue out of <HI>Cyprian,</HI> who &s;aith, that <HI>in Ge|ne&s;i per Melchi&s;edec&mdash;Imago &s;acrificii Christi in pane &amp; vino constituta, &amp;c. The bread and wine of Melchi&s;edec wherewith he refre&s;hed Abraham, was an image of that bread and wine, wherewith our Saviour refre&s;heth the faithfull.</HI> Be it &s;o: but you will &s;ay that <HI>Cyprian</HI> calleth here the Sacramentall bread and wine <HI>Sacrificium Chri|&s;ti, Chri&s;ts &s;acrifice,</HI> that is no news: you have it confe&s;|&s;ed and allowed before, that the Euchari&s;t may be &s;aid<NOTE PLACE="marg"><HI>Chap.</HI> 2. &sect;. 4&punc;</NOTE> to be &s;acrificall <HI>multis modis,</HI> but when will you prove it to be &s;o <HI>properly?</HI> This is that which you have under|taken, and is indeed the onely que&s;tion.</P>
<P>Concerning this and the re&s;t of <HI>Cyprians</HI> authorities here alledged, it mu&s;t be remembred (as was &s;aid be|fore)
<PB N="24" REF="38">
that his intendment is to prove that the Sacra|ment ought to be celebrated in wine, not in water alone, this is his whole intention through this Epi&s;tle, without dream or thought of your then unknown and unheard of <HI>Tran&s;ubstantiated</HI> pre&s;ence. Concerning <HI>Melchi&s;edec</HI> and his offering, I &s;hall have fuller cau&s;e to clo&s;e with you anon.</P>
</DIV3>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<HEAD>CHAP. V.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>WHich point of the time when our Saviour did &s;o offer, as al&s;o of his offering of bread &amp; wine as afore&s;aid in Sacri|fice is expre&s;&s;ely averred by S. <HI>Cyprian,</HI> in the words following, to wit, that the holy Gho&s;t did by <HI>Solomon</HI> fore&s;hew a type of our Lords Sacrifice (<HI>Typum Dominici Sacrificii</HI>) making mention of an immolated ho&s;t (or Sacrifice) and of bread and of wine, and al&s;o of an altar, and of the Apo&s;tles. They are all S. <HI>Cyprians</HI> words, who citing the place of the 9. of the <HI>Pro|verbs,</HI> taketh hold of the la&s;t words (<HI>Bibite vinum quod mi&s;|cui vobis, Drink the wine which I have mingled for you</HI>) thus, he declareth the wine to be mingled, that is, he doth foretell pro|phetically that our Saviours chalice was to be mingled with water and wine, that it may appear that that was done in the pa&s;&s;ion of our Lord (that is, at the time, or beginning of our Saviours pa&s;&s;ion) which was foretold. Here you &s;ee again a clear proof of our Saviours &s;acrifice, whereof <HI>Solomons</HI> bread and wine was a type or figure, and likewi&s;e of the practice of the Church in offering both water and wine in the Chalice.</P>
</DIV3>
<DIV3 TYPE="part">
<PB N="25" REF="38">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>Every proof of our Saviours Sacrifice &s;hall pa&s;&s;e for clear, whether it be &s;uch or not; becau&s;e whether you do mean his propitiatory and proper Sacrifice of the Cro&s;&s;e, or the Euchari&s;ticall Sacrifice or Commemo|ration of a &s;acrifice, in&s;tituted in his la&s;t &s;upper, both wayes we confe&s;&s;e <HI>Chri&s;ts Sacrifice:</HI> what need you therefore prove that which is not denied? But I e&s;pie another aim in your la&s;t line: you would inferre the antiquity of your practice of celebrating in your min|gled wine and water. This is no more incident to your theam, then water is nece&s;&s;ary to the wine. The&s;e <GAP DESC="foreign"> &s;hall pa&s;&s;e by me without trouble; yet let me ask you what your faith is, in this point? when the &s;ub&s;tance of wine is turned into the &s;ub&s;tance of <HI>Chri&s;ts</HI> bloud (as you believe) what then becomes of the &s;ub&s;tance of wa|ter which you beforehand did mingle with the wine?</P>
</DIV3>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<HEAD>CHAP. VI.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>ANd la&s;tly, to conclude with S. <HI>Cyprian</HI> in this matter, an|&s;wering an objection made, or which might be made, out of the practice of &s;ome who formerly did think that water onely was to be offered in the Chalice, he rejects that practice, &s;aying, <HI>In Sacrificio quod Christus obtulit non ni&s;i Chri&s;tus &s;equen|dus e&s;t: In the Sacrifice which Christ offered no man is to be followed but Christ.</HI> So as nothing can be more clear then that in his opinion <HI>Chri&s;t</HI> did in&s;titute and offer a true and
<PB N="26" REF="39">
<HI>proper Sacrifice</HI> in his la&s;t &s;upper: and that of his own body and bloud, under the forms of bread and wine&punc; and that he did ordain that the Apo&s;tles and other prei&s;ts &s;uceeding them &s;hould do the &s;ame: and that the Church did &s;o practice and teach in S. <HI>Cyprians</HI> time. Nor do I &s;ee what can be &s;aid again&s;t the authoritie of his per&s;on or work by me cited, or the edition or reading, or what doubt can be made of the &s;en&s;e or his meaning.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>Your clo&s;e of every period comes roundly off. You know what you would have, and you are &s;ure to call for it in every conclu&s;ion, though nothing be in the premi&s;es from whence to inferre it. I will repre&s;ent unto you <HI>Cyprians</HI> argument and your own. Thus S. <HI>Cyprian: In &s;acrificio quod,</HI> &amp;c.</P>
<P>In the Sacrifice which <HI>Chri&s;t did offer,</HI> no man is to be followed but <HI>Chri&s;t:</HI></P>
<P>Therefore no Sacrifice or celebration of the Lords &s;upper without wine.</P>
<P>Your Argument runnes thus: <HI>In Sacrificio quod,</HI> &amp;c.</P>
<P>In the Sacrifice which <HI>Chri&s;t</HI> did offer no man is to be followed but <HI>Chri&s;t:</HI></P>
<P>Therefore it is clear, that <HI>Chri&s;t</HI> did in&s;titute a true and proper Sacrifice.</P>
<P><HI>Cyprians</HI> argument is good, yours is no argument at all.</P>
</DIV3>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<PB N="27" REF="39">
<HEAD>CHAP. VII.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>THe next is <HI>Eu&s;ebius Cae&s;arien&s;is</HI> in his work <HI>de Demon|&s;tratione Evangelica, lib. 1. cap.</HI> 10. The title whereof is this, <GAP DESC="foreign">; (that is) <HI>Why was it not delivered unto us to offer incen&s;e and Sacrifice to God things of the earth as the ancients, or tho&s;e of former times</HI> (that is, the Jews) <HI>did?</HI> and di&s;cour&s;ing largely of the rea&s;on why they did offer bea&s;ts in Sacrifice, he &s;aith, That they were &s;ignes or &s;hadows of that great Sacrifice which was to be offered for expiation of the &s;innes of the whole world, which was <HI>Chri&s;t,</HI> of whom he &s;aith that the proph<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ts did foretell, that he was to be led to the &s;laughter like a &s;heep and like an innocent lambe, who being &s;o offered and thereby paying the ran&s;ome due for the &s;innes of the whole world, both Jews and Grecians or gentiles, <HI>With great rea&s;on,</HI> &s;aith he, his words are the&s;e, <GAP DESC="foreign">. (that is) <HI>With great rea&s;on we daily celebrating the remembrance of his body and bloud, and being made worthy of a better Sacrifice, and prei&s;tly function, then that of our ance&s;tours cannot deem it fit to fall back to the former and weak elements, which were but &s;ignes, or &s;hadows, not containing the truth it &s;elf, or the &s;ub&s;tance.</HI> Of which I may &s;ay, that almo&s;t every word is a pregnant proof of what I intend, that is, of the truth and <HI>property</HI> of our Sacrifice, for fir&s;t, &amp;c.</P>
</DIV3>
<DIV3 TYPE="part">
<PB N="28" REF="40">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 2. <HI>Almo&s;t every word a proof!</HI> and that a <HI>pregnant</HI> one al&s;o! How dull am I that cannot find and feel this quickne&s;&s;e! In the mean time I ob&s;erve, that although the word <HI>prie&s;tly (prie&s;tly function</HI>) be like to do you no &s;ervice here at all, yet to make a &s;hew you have helped that into your Engli&s;h which you cannot find a fair and full authority for in the Greek: of which anon. The brief and true &s;en&s;e of <HI>Eu&s;ebius,</HI> here argu|ing again&s;t the Jews, is this; The celebrating of the remembrance of our Saviours death and pa&s;&s;ion is a better Sacrifice and celebration, then that we &s;hould fall back to their weak elements which were but &s;ignes and &s;hadows. More I &s;ee not here, yet &s;ince you offer to in&s;truct me further, I hearken.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 3. For fir&s;t, here is expre&s;&s;e mention of the body and bloud of our Saviour daily offered in remembrance of him.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWAD DERING.</HEAD>
<P>&sect;. 4. Give me leave to &s;ay, that this is either will|full fraud, or gro&s;&s;e mi&s;taking. What? expre&s;&s;e men|tion? then the words are too plain to be di&s;puted of. You &s;ay that <HI>Eu&s;ebius</HI> doth expre&s;&s;ely mention the <HI>body and bloud of our Saviour daily offered in remembrance of him. Quo fronte? Qua fide?</HI> Do not your own words here before vouched <GAP DESC="foreign">, &amp;c. <HI>Daily celebrating the remembrance of his body and bloud,</HI>
<PB N="29" REF="40">
confute your fraud? what a crafty <HI>Metathe&s;is</HI> of words is this? you chop in the word <HI>offer,</HI> and &s;hift the place of the re&s;t: and pre&s;ently cry out <GAP DESC="foreign">, you have found your late Romane faith in old <HI>Eu&s;ebius.</HI> But your legerdemain is not &s;o fine a conveyance: you are e&s;pied; and therefore place the words as you found them, <HI>Daily celebrating the remembrance of his bo|dy and bloud:</HI> out of which you can never draw any other, but the &s;ame faith which the Primitive Church and our pre&s;ent Church do both con&s;pire in.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 5. For the word <GAP DESC="foreign"> is a word <HI>properly</HI> pertaining to the action or function of &s;acrificing.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 6. The Grammarians mu&s;t now be judge who argues aright in Divinity. This word <GAP DESC="foreign"> (&s;ay you) <HI>doth properly appertain to the act of &s;acrificing.</HI> This is <HI>gratis dictum,</HI> &s;o let it be <HI>gratis auditum:</HI> &s;aid without proof, heard without belief. <HI>Suidas</HI> his <GAP DESC="foreign"> will not force <GAP DESC="foreign"> <HI>properly</HI> to &s;ignifie any more then <HI>to fini&s;h,</HI> to <HI>perform,</HI> or <HI>to perfect.</HI> It is al&s;o to <HI>celebrate</HI> or <HI>&s;olemnly to perform,</HI> for that is to <HI>celebrate.</HI> But never is it to <HI>&s;acrifice,</HI> unle&s;&s;e the word following do &s;o rule the &s;en&s;e, as in <HI>Plutarch,</HI> <GAP DESC="foreign">, to <HI>celebrate</HI> or <HI>perform &s;acrifice.</HI> But in this place it can|not relate to &s;acrifice, unle&s;&s;e you can make us believe that <GAP DESC="foreign">, &amp;c. <HI>celebrating</HI> or <HI>per|forming the remembrance,</HI> ought rather to be in Engli&s;h
<PB N="30" REF="41">
<HI>&s;acrificing the remembrance of the body and bloud of Chri&s;t.</HI> <NOTE N="a" PLACE="marg">Lib. 2.</NOTE> <HI>Herodian</HI> &s;aith, <GAP DESC="foreign"> <HI>He did not perform what he promi&s;ed. Eutropius</HI> &s;peaking of the younger <HI>Scipio,</HI> &s;aith, that <HI>A&s;drubal</HI> was afraid to deal with him, <NOTE N="b" PLACE="marg">Lib. 4.</NOTE> <GAP DESC="foreign">, &amp;c. as being a man <HI>ready to perform his work.</HI> Our Saviour &s;aith, <NOTE N="c" PLACE="marg">Luk. 13. 32.</NOTE> <GAP DESC="foreign"> <HI>I perfect cures this day and to morrow.</HI> S. <HI>Paul</HI> &s;peaking of <HI>Mo&s;es</HI> hath, ^d <GAP DESC="foreign"> <HI>to fini&s;h the Tabernacle:</HI> (thus your Rhe|mi&s;t do tran&s;late) he &s;aith not to <HI>&s;acrifice the Tabernacle,</HI> nor will the&s;e or any other places bear this <HI>propriety</HI> of &s;en&s;e which you pretend. Do not marre a good tran&s;la|tion with a bad comment: for you have well tran&s;lated in this place <GAP DESC="foreign"> as again do you the tenth chapter, <GAP DESC="foreign"> <HI>celebrating the memorie</HI> or <HI>remembrance.</HI></P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 7. And the article <GAP DESC="foreign">, when he &s;aith <GAP DESC="foreign">, &s;hew|eth the remembrance here &s;poken of not to be a bare or empty remembrance, by words onely or &s;ome &s;light action at any mans plea&s;ure, but a &s;olid, &s;ub&s;tantiall, and &s;peciall remembrance, that is, by &s;ome publick and &s;olemn action in&s;tituted and ordain|ed for that purpo&s;e; &s;uch as was that of our Saviour at his la&s;t Supper, whereto it is evident here that <HI>Eu&s;ebius</HI> alludeth.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 8. Your inference here is (in all likelihood) more then was intended by <HI>Eu&s;ebius</HI> in that &s;o common arti|cle
<PB N="31" REF="41">
<GAP DESC="foreign">, yet &s;ince a <HI>&s;olid, &s;ub&s;tantiall,</HI> and <HI>&s;peciall remem|brance,</HI> is all that here you conclude for, I am ready for &s;o much to joyn and con&s;ent with you in this period.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 9. Secondly, here is expre&s;&s;e mention of a <HI>proper &s;acrifice</HI> and <HI>prie&s;thood,</HI> or prie&s;tly function. For though the word <HI>pro|per</HI> be not here, yet the words <GAP DESC="foreign"> and <GAP DESC="foreign"> do by their own proper &s;ignification, &s;ignifie a <HI>proper Sacrifice</HI> and <HI>Prie&s;t|hood.</HI></P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 10. I &s;ee you know the point in difference: and it is enough for me that you confe&s;&s;e the word <HI>proper</HI> is not in this authority: neither indeed is it in any other authority that you have brought or can bring. But (&s;ay you) the originall Greek doth &s;ignifie a <HI>proper &s;acrifice</HI> and <HI>Prie&s;thood.</HI> Boldly a&s;&s;erted. How weak was <HI>Bellar|mine</HI> (and all the re&s;t of your Writers) who never knew before the full force of the&s;e words <GAP DESC="foreign"> and <GAP DESC="foreign">? <HI>Bellarmine</HI> will not &s;ay that <GAP DESC="foreign"> mu&s;t &s;ignifie a <HI>proper Sacrifice,</HI> though indeed he &s;ay thus near it, that it doth <HI>properly</HI> &s;ignifie <HI>a &s;acrifice.</HI> But if &s;o be that originally this &s;hould be their <HI>proper</HI> &s;en&s;e; yet you are &s;till to prove, that without a Metaphor &s;uch is their &s;en&s;e in this place; and la&s;tly, that the Sacrifice here meant is as yours of the Ma&s;&s;e. May not this <HI>better Sacrifice,</HI> here &s;poken of, be that <GAP DESC="foreign">, the truth of types, our Saviours pa&s;&s;ion? and what is this then unto your Mi&s;&s;all Sacrifice?</P>
<P>Surely you are too adventurous. Is it nece&s;&s;ary to
<PB N="32" REF="42">
take <GAP DESC="foreign"> for a &s;acrifice <HI>proper?</HI> I wonder then that this di&s;pute was ever rai&s;ed, or being rai&s;ed maintained &s;o long. But I have been taught that <GAP DESC="foreign"> comes <GAP DESC="foreign">, from <HI>mactare, to &s;lay:</HI> and &s;o your <NOTE N="a" PLACE="marg">De Mi&s;&s;. lib. 1. cap. 2.</NOTE> Cardinall confirms me, <NOTE N="b" PLACE="marg">Joh. 10. 10</NOTE> <GAP DESC="foreign"> you will not tran&s;late this that the <HI>Thief comes to &s;acrifice:</HI> your Rhemi&s;t have rendred it, <HI>The theif cometh not but to &s;teal and kill:</HI> Again, <NOTE N="c" PLACE="marg">Matth. 22. 24.</NOTE> <GAP DESC="foreign">, <HI>my beeves and fatlings are killed:</HI> you tran&s;late not <HI>&s;acrificed.</HI> Therefore if you will have your <GAP DESC="foreign"> to be a <HI>proper &s;acrifice</HI> (as you pretend) you mu&s;t make it appear in what part of your Ma&s;&s;e this <HI>mactatio,</HI> this death (or <HI>killing, properly</HI> &s;o called) doth con&s;i&s;t: which I am bold to &s;ay is more then <HI>Bellarmine</HI> could or you can perform.</P>
<P>&sect;. 11. In the next place you would have me to &s;wal|low your con&s;truction of <GAP DESC="foreign">, and to believe it <HI>pro|perly</HI> to &s;ignifie <HI>Prie&s;thood.</HI> The &s;en&s;e of the place doth not admit your &s;en&s;e, nor hath the word any &s;uch pro|priety.</P>
<P>For the place, it is plain that <HI>Eu&s;ebius</HI> doth preferre the <HI>Chri&s;tian Sacrifice,</HI> or to &s;peak properly <HI>Chri&s;ts Sa|crifice,</HI> or in the words of <HI>Eu&s;ebius,</HI> <GAP DESC="foreign">, &amp;c. <HI>The remembrance of Chri&s;ts body and bloud,</HI> (the cele|bration whereof he there calleth <GAP DESC="foreign">) before all the typicall &s;hadows among the Jews. This is all that <HI>Eu&s;ebius</HI> hath or intendeth here.</P>
<P>For the word <GAP DESC="foreign">, you will &s;trangely impone up|on the ignorant, when you can per&s;wade that it &s;ignifi|eth
<PB N="33" REF="42">
<HI>proper prie&s;thood.</HI> The truth is, that <GAP DESC="foreign"> is gene|rally any manner of &s;ervice and mini&s;tration of holy things. <NOTE N="d" PLACE="marg">De Mi&s;&s;. lib. 1. c. 15.</NOTE> <HI>Bellarmine</HI> doth controll <HI>Kemnitius</HI> for &s;aying that <GAP DESC="foreign"> is to <HI>&s;acrifice:</HI> He &s;ayes, indeed, it is <HI>&s;a|crum facere,</HI> but not <HI>&s;acrificare,</HI> to <HI>do</HI> or <HI>perform &s;ome &s;a|cred work,</HI> but not <HI>properly to &s;acrifice:</HI> and then tells you that <GAP DESC="foreign"> is in <HI>Diony&s;ius, &s;acrum mini&s;terium,</HI> not <HI>&s;a|crificium,</HI> a holy mini&s;tery or function, or <HI>holy operation,</HI> not a <HI>&s;acrifice.</HI> Mark how S. <HI>Paul</HI> u&s;eth the word: <NOTE N="e" PLACE="marg">Rom. 15. 16.</NOTE> <GAP DESC="foreign">, which your <HI>Rhe|mi&s;t</HI> call <HI>&s;anctifying</HI> (not <HI>&s;acrificing) the Go&s;pel of God.</HI> Like as your Ma&s;&s;es of <HI>Ba&s;il</HI> and S. <HI>Chry&s;o&s;tome,</HI> where you have <GAP DESC="foreign">, which is no more then <HI>holy &s;ervice</HI> or <HI>operation</HI> (or at the mo&s;t as there it is rendred <HI>con&s;ecra|tion) of this mini&s;teriall and unbloudy &s;acrifice.</HI></P>
<P>Where, when, and with whom it ever was con&s;tru|ed or taken for <HI>proper prie&s;thood,</HI> I do expect from you who have affirmed it.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 12. But be&s;ides the very compari&s;on of our Sacrifice and Prie&s;thood, and preferring them before tho&s;e of the Jews which were true and proper, &s;hews ours to be much <HI>more true and proper.</HI> For if the &s;ignes and &s;hadows be true and proper, much more the truth and &s;ub&s;tance it &s;elf. And this very difference or compari&s;on which he makes, &s;hews plainly the reality of <HI>Chri&s;ts</HI> pre&s;ence in this Sacrifice: for otherwi&s;e our bread and wine would be but weak Elements or &s;hadows as well, or more then tho&s;e ancient &s;acrifices of the Jews, whereof yet he &s;aith the contrary, to wit, that theirs were but weak elements and &s;ha|dows, and ours the truth it &s;elf.</P>
</DIV3>
<DIV3 TYPE="part">
<PB N="34" REF="43">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 13. The compari&s;on here in&s;tituted by <HI>Eu&s;ebius,</HI> is evident by that attribute <GAP DESC="foreign"> to con&s;i&s;t in the <HI>meliority</HI> or betterne&s;&s;e, not in the <HI>propriety</HI> of the &s;everall <HI>Sacrifices.</HI> Although, indeed, the compari&s;on may here hold well in both kinds. For i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> is mo&s;t clear by this whole page in <HI>Eu&s;ebius,</HI> that the Sacrifice here by him preferred before all other, is that of our Savi|our on the Cro&s;&s;e, not that of your Ma&s;&s;e on your Al|tar. Whereby (&s;aith he) all former prophe&s;ies were fullfilled, even by him, who gave him&s;elf <GAP DESC="foreign"> <HI>The great and precious ran&s;ome for the Jews and Gentiles: that ex|piation for the whole world: that &s;oul for all &s;ouls of men, &amp;c.</HI> and a little before this, to &s;top all exception, and to de&s;troy all your collection, he plainly telleth you what this <HI>better &s;acrifice</HI> and <HI>truer Hierurgy</HI> is, where he &s;aith, that the former things (which here he calleth the <HI>former</HI> and <HI>weak elements&punc;</HI>) were now all aboli&s;hed, <GAP DESC="foreign"> <HI>By this better and true holy &s;ervice: This is the Chri&s;t of God.</HI> Is not this plain enough? Why then would you transferre unto your erroneous Ma&s;&s;e all this which by <HI>Eu&s;ebius</HI> is &s;poken peculiarly, and onely of our ble&s;&s;ed Saviour? <HI>Eu&s;ebius</HI> (in the mean time) being as ignorant of your popi&s;h Ma&s;&s;e, and fle&s;hly pre&s;ence therein, as he was that you would tran|&s;late his Greek <GAP DESC="foreign"> into your Engli&s;h <HI>Prie&s;thood.</HI></P>
</DIV3>
<DIV3 TYPE="part">
<PB N="35" REF="43">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 14. Thirdly, this <HI>Sacrifice</HI> and <HI>Prei&s;thood</HI> did not cea&s;e with <HI>Chri&s;t,</HI> but the exerci&s;e, nay the dayly exerci&s;e thereof did then continue in <HI>Eu&s;ebius</HI> time, which was 300 year after Chri&s;t.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 15. Are you not a&s;hamed with the&s;e poore rea|&s;ons, &s;o pittifully to beg the cau&s;e in que&s;tion: you flouri&s;h out this peice of <HI>Eu&s;ebius</HI> into three pretended arguments. This is the la&s;t. Thirdly, <HI>this Sacrifice and Prei&s;thood did not cea&s;e,</HI> &amp;c.</P>
<P>As for <HI>Prei&s;thood,</HI> it is not once named here, either in the Greek or Latine: But yet you can in your En|gli&s;h turn <HI>holy celebration of a remembrance</HI> into a <HI>pro|per Prei&s;thood.</HI> This is done with the &s;ame fidelity, as another <NOTE N="a" PLACE="marg"><HI>Anonymus Eremi<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"></HI> v. the 4 car|dinall vir|tues of a Carmelite Fryer, <HI>pag.</HI> 26.</NOTE> <HI>Anonymus</HI> of your tribe: who producing that of S. <HI>Matthew,</HI> (5. 23.) <HI>If thou bring thy gift to the Altar,</HI> turns it thus, <HI>If thou offer thy ho&s;t at the Altar.</HI> The Latine in both places both for him and you is <HI>munus,</HI> which he calles <HI>h<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;t</HI> or <HI>Sacrifice,</HI> and you call <HI>Prei&s;thood,</HI> neither truly: nor ever &s;o rendred by any other man, unle&s;&s;e with purpo&s;e to deceive. You are not like to want proofs, who can create authorities for what you &s;ay your &s;elves.</P>
<P>&sect;. 16. As for the word <HI>Sacrifice,</HI> it is confe&s;&s;ed that <HI>Eu&s;ebius</HI> hath it here. But as before S. <HI>Augu&s;tine, Tho. Aquinas,</HI> &amp;c. do allow a <HI>Sacrament</HI> to be called by the name of what is thereby repre&s;ented, can you think us &s;o unwi&s;e as from hence to grant you <HI>your dayly&punc; Sa|crifice?</HI> when your own Engli&s;h doth &s;ay, <HI>We dayly ce|lebrate
<PB N="36" REF="44">
the remembrance of his body and bloud?</HI> The dif|ference between your <HI>dayly Sacrifice,</HI> and <HI>Eu&s;ebius</HI> his <HI>dayly remembrance</HI> is as much as between your per&s;on and your picture.</P>
<P>&sect;. 17. You promi&s;ed us a few &s;trong arguments in this cau&s;e, in&s;tead of &s;uch (which ought to be quick, open, clear, and convincing) you bring a few weak inferen|ces &s;tretched by your own phan&s;ie, upon a few imper|tinent vouchers. For not one of the&s;e comes near your <HI>Roman</HI> &s;en&s;e, of &s;acrificing up by you the &s;onne of God in his entire fle&s;h both body and &s;oul, as you mo&s;t de&s;perately and mo&s;t gro&s;ly do teach, and yet with the&s;e you do mi&s;erably beg the cau&s;e: nay you brag beforehand as if you had it already. <NOTE N="a" PLACE="marg">Cap. 2.</NOTE> <HI>It is clear</HI> (&s;ay you) <NOTE N="b" PLACE="marg">Cap. 4.</NOTE> <HI>Again it is clear.</HI> <NOTE N="c" PLACE="marg">Cap 5.</NOTE> <HI>Expre&s;ly averred&mdash;and a clear proof.</HI> <NOTE N="d" PLACE="marg">Cap. 6.</NOTE> <HI>Nothing can be more clear&mdash;nor do I &s;ee what can be &s;aid again&s;t.</HI> <NOTE PLACE="marg"><HI>Cap.</HI> 7.</NOTE> <HI>Almo&s;t every word is a pregnant proof of what I intend.</HI> The&s;e bold a&s;&s;ertions, and many other in the following chapters, may pa&s;&s;e for true with them who are &s;o &s;hallow as to be led by the noi&s;e and &s;ound of your braveries, and are not &s;olid enough to pierce the &s;en&s;e of your authorities.</P>
</DIV3>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<HEAD>CHAP. VIII.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 1. WHich is further confirmed in the en&s;uing di&s;cour&s;e where he &s;aith that the&s;e of ancient times of whom he &s;pake, wanting better, did make u&s;e of tho&s;e figures or &s;hadows: but that we having received the truth and &s;ub&s;tance,
<PB N="37" REF="44">
<GAP DESC="foreign">, by the greatly mi&s;terious di&s;|pen&s;ation of <HI>Chri&s;t</HI> &s;hall not need theirs. And then explicating wherein this di&s;pen&s;ation he &s;pake of con&s;i&s;teth, and how God did lay the puni&s;hment due for our &s;innes upon our Saviour, as chains, reproches, contumelies and &s;courges, making him a trophie or &s;pectacle of execration, he &s;aith thus, <GAP DESC="foreign">. That is, <HI>After all offering unto his father a wonderfull and mo&s;t excellent Sacrifice for the &s;alvation of us all, and delivering unto us al&s;o a remembranc<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> to offer to God by a continuall cour&s;e in Sacrifice.</HI> So as here again he makes expre&s;&s;e mention of a Sacrifice to be offered continually, that is, dayly or without intermi&s;&s;ion (for &s;o <GAP DESC="foreign"> al&s;o &s;ignifieth) in remembrance of the Sacrifice which our Sa|viour Chri&s;t him&s;elf did offer.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 2. Mu&s;t I alway watch your tran&s;lations? Your cau&s;e is bad and you would fain forge evidence to mend it. <HI>Eu&s;ebius</HI> hath <GAP DESC="foreign">, which you &s;ay is <HI>A remembrance by a Sacrifice.</HI> This (you know) would make plainly for you. <HI>Chri&s;ts &s;acrifice</HI> to be re|membred by a <HI>dayly Sacrifice.</HI> That were Romi&s;h Doctrine indeed. But give <HI>Eu&s;ebius</HI> true Engli&s;h for his true Greek, and then it is <HI>A continnall remembrance in&s;tead of Sacrifice.</HI> And this is plain for us.</P>
<P><GAP DESC="foreign"> is <HI>For,</HI> in&s;tead of, in the room, in the place of another per&s;on or thing. <NOTE N="a" PLACE="marg">Luc. 1<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">. 11.</NOTE> <GAP DESC="foreign">; <HI>will he for a fi&s;h give him a &s;erpent? Archelaus</HI> did reigne in Judea <NOTE N="b" PLACE="marg">Matt. 2. 22.</NOTE> <GAP DESC="foreign"> <HI>in the room of his
<PB N="38" REF="45">
father Herod.</HI> So <HI>Chri&s;t</HI> gave his life <NOTE PLACE="marg"><HI>Matt. 20. 28. Mar.</HI> 10. 45.</NOTE> <GAP DESC="foreign"> <HI>a ran&s;ome for many.</HI> Thus your <HI>dayly</HI> and continuall <HI>Sacrifice</HI> is reduced to <HI>Eu&s;ebius</HI> his <HI>dayly remembrance,</HI> in the &s;tead, or in the room of Sacrifice: &s;o your con|firmation from hence hath weakned your cau&s;e.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 3. Which he goeth on confirming thus&mdash;<GAP DESC="foreign">, &amp;c. that is, <HI>Being in&s;tructed by tradition to perform the memory of that Sacrifice upon the table, by the &s;ignes of his body and bloud according to the Laws of the new te&s;tament, we are taught by David the prophet to &s;ay, Thou ha&s;t prepared,</HI> &amp;c.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 4. How comes this word <HI>tradition,</HI> out of this Greek? But to the que&s;tion. Here is a <HI>memory</HI> to be performed: and that upon a <HI>table:</HI> and that by the <HI>&s;ignes of his body and bloud.</HI> You plead well for us: if you had not brought this place, I had (anon) pro|duced it again&s;t you.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 5. <HI>Thou ha&s;t prepared a table for me against tho&s;e that afflict me, thou ha&s;t anointed my h<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ad with oyle, and how ex|cellent is my chalice?</HI> which place of the P&s;alme <HI>Eu&s;ebius</HI> ex|poundeth thus to our purpo&s;e, <GAP DESC="foreign">,
<PB N="39" REF="45">
<GAP DESC="foreign">: <HI>In this is manife&s;tly &s;ignified, the my&s;ticall unction, and the venerable or dreadfull Sacrifices of Chri&s;ts Table, by which, exerci&s;ing a mo&s;t high office of prie&s;thood, we are taught by the most high prie&s;t of all Prie&s;ts, to offer unto the God of all, unbloudy, and rea&s;onable, and in that respect mo&s;t plea&s;ing Sacrifices throughout the whole cour&s;e of our life.</HI> Thus he: manife&s;tly teaching what we intend, and proving the &s;ame by the te&s;timony of the holy prophet <HI>David.</HI> Fir&s;t, he makes mention of our Saviours body and bloud upon the Table, in memory of that great Sacrifice upon the Cro&s;&s;e: Then to &s;hew that this is a Sacrifice, he u&s;eth the <HI>proper words</HI> of a Sacrifice, which are <GAP DESC="foreign"> and <GAP DESC="foreign"> and to &s;hew that the Table he &s;peaks of is an altar he joyns it with the word <GAP DESC="foreign"> thus, <GAP DESC="foreign">. Then he u&s;eth the word <GAP DESC="foreign">, which is a mo&s;t <HI>proper word</HI> &s;ignifying the exerci&s;e of <HI>Prie&s;t|hood</HI> in a &s;ingular manner: and the words <GAP DESC="foreign"> joyned with <GAP DESC="foreign">, which is as properly &s;aid as can be of offering a <HI>pro|per Sacrifice.</HI> La&s;tly, he &s;aith that the Sacrifice or thing offer|ed is <HI>unbloudy and rea&s;onable,</HI> and therefore mo&s;t plea&s;ing to God, which no man can under&s;tand otherwi&s;e then of our Sa|viour offered in Sacrifice in an unbloudy manner, and &s;o as that he enjoyeth the free u&s;e and exerci&s;e of his rea&s;on and ra|tionall faculties even then when he is offered.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 6. <HI>Eu&s;ebius</HI> doth indeed &s;peak of <HI>unbloudy</HI> and <HI>rea&s;onable sacrifices:</HI> but in your Ma&s;&s;e, you offer (as you &s;ay) the ab&s;olute naturall body and &s;oul of <HI>Je&s;us Chri&s;t</HI> the eternall &s;onne of God. How then? do you &s;acrifice <HI>corpus ex&s;angue; a bloudlo&s;&s;e body?</HI> No, you profe&s;&s;e that your Sacrifice is <GAP DESC="foreign">, <HI>unbloude|ed,</HI>
<PB N="40" REF="46">
that is, no gu&s;hing, i&s;&s;uing, or appearing of bloud: but you dare not with <HI>Eu&s;ebius</HI> here &s;ay that it is <GAP DESC="foreign">, that is, <HI>without bloud,</HI> deprived, de&s;titute, utterly void of bloud, as the word <GAP DESC="foreign"> doth plainly &s;ignifie; a privation or utter ab&s;ence of bloud. If you do, then farwell your doctrine of <HI>Concomitancy</HI> in the bread, and of <HI>Tran&s;ub&s;tantiation</HI> in the wine. If otherwi&s;e you will hold them; and that whole <HI>Chri&s;t</HI> (body &amp; bones, bloud and &s;oul) is under the <HI>&s;pecies</HI> of bread; How then are you of <HI>Eu&s;ebius</HI> faith, who doth here plead for &s;a|crifices <HI>without bloud,</HI> <GAP DESC="foreign">? and to take off all doubt of &s;uch &s;en&s;e as you would impo&s;e, within very few lines, he calleth the&s;e <GAP DESC="foreign">, <HI>unbodied &s;acrifices:</HI> So that in <HI>Eu&s;ebius</HI> time the Chri&s;tian &s;acri|fices had <HI>neither body nor bloud,</HI> but were void of both. A &s;trange blindne&s;&s;e, or a blind boldne&s;&s;e in you, to produce authorities &s;o &s;trong again&s;t your own cau&s;e.</P>
<P>&sect;. 7. Again, you affirm here the rea&s;onable &s;oul of <HI>Chri&s;t</HI> to be in your Sacrifice, which can never be if you confe&s;&s;e with <HI>Eu&s;ebius <GAP DESC="foreign">, a bloudle&s;&s;e &s;acrifice,</HI> for when you &s;peak of <HI>Rationall faculties,</HI> I am &s;ure that <GAP DESC="foreign"> <HI>where no bloud is there is no life:</HI> You would pretend proof out of the word <HI>rea&s;onable &s;acrifice;</HI> but you mu&s;t be put in mind that <HI>Eu&s;ebius</HI> hath <GAP DESC="foreign"> not <GAP DESC="foreign">, <HI>rea&s;ona|ble,</HI> not <HI>living &s;acrifices. No man</HI> (&s;ay you) <HI>can under|&s;tand this otherwi&s;e.</HI> Did not S. <HI>Paul</HI> teach otherwi&s;e? or do you think that <HI>Eu&s;ebius</HI> had not read S. <HI>Paul?</HI> if he had, why may not <HI>Eu&s;ebius</HI> allude unto that of S. <HI>Paul,</HI> where &s;peaking of a <NOTE N="a" PLACE="marg">Rom. 12. 1</NOTE> <HI>living &s;acrifice,</HI> he tel|leth
<PB N="41" REF="46">
us, it is our <HI>rea&s;onable &s;ervice,</HI> <GAP DESC="foreign">. So that <HI>Rea&s;onable &s;ervice</HI> in S. <HI>Paul,</HI> is <HI>Rea&s;onable &s;acrifice</HI> in <HI>Eu&s;ebius.</HI></P>
<P>&sect;. 8. Every man doth abhorre them who are <GAP DESC="foreign">, <HI>men-eaters, Cannibals.</HI> Yet you think it no impiety to be <GAP DESC="foreign">, <HI>God-devourers:</HI> nor any im|po&s;&s;ibility to be <GAP DESC="foreign">, <HI>Soul-eaters.</HI> Forbear, for|bear this carnall barbari&s;me of eating our Saviours body thus <HI>Capernaitically:</HI> or el&s;e &s;hew how his body and the free u&s;e and exerci&s;e of his rea&s;on, and ratio|nall faculties, can be between your teeth without a &s;en|&s;ible &s;oul al&s;o to feel what you tear with them.</P>
<P>&sect;. 9. You make too much of <GAP DESC="foreign"> when you con&s;true it, <HI>exerci&s;ing a mo&s;t high office of Prei&s;thood.</HI> <GAP DESC="foreign"> is no more then <HI>pro&s;pera &s;acra facere, to per|form holy things happily.</HI> So <GAP DESC="foreign"> is <HI>to work well,</HI> or <HI>to perform a fair</HI> or <HI>good work.</HI> In a &s;econd &s;en&s;e <GAP DESC="foreign"> may be <HI>to &s;acrifice,</HI> and then it &s;ignifies to <HI>&s;a|crifice well,</HI> and that is all. For indeed the word is more generall then to be re&s;trained, among holy acti|ons, onely to the particular act of &s;acrificing; it &s;igni|fieth the performance of all manner of &s;acred &s;ervice. So <NOTE N="b" PLACE="marg">Lib. 2. &s;ub Severo.</NOTE> <HI>Herodian</HI> hath <GAP DESC="foreign">, and <NOTE N="c" PLACE="marg">Lib. 5. &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">b Helioga|balo.</NOTE> <GAP DESC="foreign">. Therefore how I may find in this word all that &s;en&s;e of <HI>exerci&s;ing a mo&s;t high office of Prei&s;thood,</HI> as you have Engli&s;hed it, and where I may find that it is <HI>a mo&s;t proper word &s;ignifying the exerci&s;e of Prei&s;thood in a &s;in|gular manner,</HI> I pray in&s;truct me by your next. In the mean time I wi&s;h you would force <HI>Eu&s;ebius</HI> to &s;peak
<PB N="42" REF="47">
no more in Engli&s;h then in his own language. But (alas) &s;omething you mu&s;t &s;ay, and your timber is &s;o crooked that it cannot be mea&s;ured by a &s;treight line.</P>
<P>&sect;. 10. La&s;tly, There is one word more in this voucher from <HI>Eu&s;ebius,</HI> which I mu&s;t not pa&s;&s;e over. <HI>Bellarmine</HI> (as before alledged) will a&s;&s;i&s;t me, if I put you in mind that <HI>Altar</HI> and <HI>Sacrifice</HI> are relatives, proper to proper, and improper to improper. In&s;o|much that he fixeth this <NOTE N="d" PLACE="marg">De cultu Sanctorum, l. 3. cap. 4.</NOTE> <HI>&s;ine Altari non potest &s;acrifi|cari: No Altar, no Sacrifice.</HI> So your Canon law, <NOTE N="e" PLACE="marg">De con&s;ec. dist. 1. c. 11</NOTE> <HI>Sa|crificia non ni&s;i &s;uper Altare&mdash;offerantur: Let not &s;acri|fice be offered but upon an Altar. Lede&s;ma,</HI> <NOTE N="f" PLACE="marg">De eucha|ri&s;tia c. 20.</NOTE> <HI>Mi&s;&s;a e&s;t veri &amp; proprii nominis &s;acrificium, er<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&ograve; nece&s;&s;ari&ograve; requirit altare &s;uper quod offeratur: The Ma&s;&s;e is a Sacrifice of a true and proper name, therefore it nece&s;&s;arily requireth an Altar whereon to be offered.</HI> So <HI>Paludanus S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> and all of you that I have heard. From hence I ob&s;erve that a <HI>Table proper</HI> and a <HI>Sacrifice proper</HI> cannot relate, why then did not you avoid this place of <HI>Eu&s;ebius,</HI> where <GAP DESC="foreign">, <HI>the &s;acrifices of Chri&s;ts ta|ble,</HI> do unavoidably conclude that your authour did mean &s;uch <HI>Sacrifices</HI> as were performable at a <HI>Table,</HI> which yours are not? for you can never prove that <HI>Sacrifices properly</HI> &s;o called were ever celebrated at a <HI>Table properly</HI> &s;o called.</P>
</DIV3>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<PB N="43" REF="47">
<HEAD>CHAP. IX.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 1. ALl which he goeth proving thus out of other places of Scripture, and particularly out of <HI>Malachias</HI> the Pro|phet where Almighty God rejecting the &s;acrifices of <HI>Mo&s;es,</HI> &s;aith, that <HI>from the ri&s;ing to the &s;etting of the &s;unne his name is great among the Gentiles, and that in all places incen&s;e is offered to his name, and a clean &s;acrifice.</HI> And to &s;hew that this prophe&s;ie is fulfilled, he &s;aith thus, <GAP DESC="foreign">, <HI>We &s;a|crifice therefore to God a &s;acrifice of prai&s;e: we offer a &s;acri|fice in which God is</HI> (for &s;o &s;ignifies <GAP DESC="foreign">) <HI>a most venerable a dreadfull and most holy &s;acrifice: we &s;acrifice in a new man|ner, according to the new Te&s;tament a clean &s;acrifice.</HI> All which words do &s;ignifie a <HI>proper Sacrifice:</HI> and that in the &s;ingular number, and with a &s;peciall empha&s;is expre&s;&s;ed by the articles <GAP DESC="foreign"> and <GAP DESC="foreign">, more then can be in Engli&s;h: &s;ave onely that one word of <HI>&s;acrifice of prai&s;e,</HI> which a Prote&s;tant will <HI>detort</HI> to a metaphoricall &s;acrifice. But I &s;hall &s;hew by and by out of this man and afterward out of S. <HI>Augu&s;tine</HI> that they mean by that <HI>proper Sacrifice,</HI> to wit, the holy Euchari&s;t, which other Fathers (as well they may) becau&s;e by it God is more prai&s;ed and honoured then by all other &s;acrifices in heaven and earth.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 2. This place of <HI>Malachy</HI> is beyond all &s;en&s;e &s;o boa&s;tingly produced by mo&s;t of your Writers, as if alone it might confute us all: when as the Fathers make perpetuall u&s;e of it, to prove our <HI>Sacrifices</HI> contrary to
<PB N="44" REF="48">
tho&s;e of the Jews, (and contrary to yours al&s;o) to be in them&s;elves <HI>&s;pirituall:</HI> and in the Circum&s;tance of ce|lebration, <HI>tied to no place</HI> or <HI>places,</HI> and that in qualitie they are <HI>pure and clean,</HI> and that in the per&s;ons celebra|ting they are <HI>univer&s;all,</HI> <NOTE N="a" PLACE="marg">Mal. 1. 11.</NOTE> <HI>From the ri&s;ing of the &s;unne even unto the going down of the &s;ame, my name &s;hall be great among the Gentiles, and in every place incen&s;e &s;hall be offer|ed to my name, and a pure offering.</HI> This offering or &s;acri|fice here meant, is to be celebrated <GAP DESC="foreign">, <HI>in every place:</HI> but yours onely where an Altar is, and that prepared with many circum&s;tances, as <HI>Lede&s;ma</HI> delivers. Yours is tied to a morning exerci&s;e, this free at all times and &s;ea&s;ons, as before you alledged <GAP DESC="foreign">, <HI>throughout all ones life.</HI></P>
<P>&sect;. 3 But to &s;horten (as much as I can) the trouble which you multiply more by weak impertinencies then by any &s;trength of proof, let <HI>Eu&s;ebius</HI> who vouch|ed <HI>Malachy</HI> expound him. He &s;aith that <HI>Malachies <GAP DESC="foreign">, in every place,</HI> is as much as not at <HI>Jeru|&s;alem</HI> (which was then their &s;ole place for &s;acrifice) <GAP DESC="foreign">, <HI>neither definitively</HI> (&s;aith he) <HI>in this or that place:</HI> but yours is defined to the Altar. This <GAP DESC="foreign">, which you call <HI>clean &s;acrifice,</HI> and our tran&s;lation <HI>pure offering,</HI> is there by him affirmed to be <GAP DESC="foreign">, <HI>the incen&s;e of prayers, and a &s;acrifice not by bloud, <GAP DESC="foreign">, but by religious works and duties.</HI></P>
<P>Again, in this very place by you alledged, a&s;&s;oon as ever he hath repeated the words out of <HI>Malachy,</HI> head|deth what you have drawn out, <GAP DESC="foreign">, &amp;c. <HI>Therefore
<PB N="45" REF="48">
we &s;acrifice to God the &s;acrifice of prai&s;e.</HI> Thus <HI>Eu&s;ebi|us</HI> expoundeth <HI>Malachy,</HI> and is not this an <HI>improper &s;acri|fice?</HI> if it be not, tell me what you mean by your <HI>proper &s;acrifice,</HI> if there be none <HI>improper?</HI></P>
<P>&sect;. 4. You will &s;ay, that being a Prote&s;tant I do <HI>de|tort</HI> the &s;en&s;e from a reall to a <HI>Metaphoricall Sacrifice.</HI> Is it po&s;&s;ible that men &s;hould be &s;o mad for &s;uper&s;tition that they will <HI>detort</HI> this text to a <HI>proper &s;acrifice?</HI> and wilfully will not &s;ee, that it is impo&s;&s;ible for the Pro|phet or for <HI>Eu&s;ebius</HI> to mean &s;o? Are not the very next words in <HI>Eu&s;ebius</HI> (after this by you avouched) plain words for a &s;pirituall and <HI>improper Sacrifice?</HI> and doth he not conclude this chapter, and this whole book in a few lines after? wherein, as if he would crown this text of <HI>Malachy</HI> with an ample Commentary, he rec|koneth up all the&s;e &s;everall &s;acrifices in a few lines: <HI>A broken &s;pirit: an humble and contrite heart: the &s;weet-&s;mel|ling fruit of all virtue and divinity: the incen&s;e of prayer: the remembrance of that great &s;acrifice, according to the my|&s;teries delivered to us: thanksgivings for our &s;alvation: offerings of religious hymns and holy prayers: and con&s;e|crating our &s;elves to God and Chri&s;t in &s;oul and body, a cha&s;t body, and a refined &s;oul.</HI> Thus <HI>Eu&s;ebius</HI> doth magnifie our Chri&s;tian duties, dignifying all with the high title of <HI>Sacrifices;</HI> yet in all this not once dreaming of a car|nall pre&s;ence as you do: which if he had believed, how could he have omitted that which he rather would have gloried in? nay, how could he have confined him&s;elf &s;o &s;hort, as to call it but <GAP DESC="foreign">, <HI>the memory of that great Sacrifice?</HI> if &s;o be Chri&s;t him|&s;elf were bodily pre&s;ent?</P>
<P>&sect;. 5. Yet you rave for a <HI>proper Sacrifice,</HI> and if a
<PB N="46" REF="49">
Prote&s;tant do &s;hew with <HI>Eu&s;ebius</HI> that which cannot be other then a <HI>Metaphoricall Sacrifice,</HI> you will &s;lander him beforehand with <HI>det<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rtion</HI> of <HI>Eu&s;ebius.</HI> Was <HI>Bel|larmine</HI> a Prote&s;tant? I would he had been (unhappy man! how great pains he took to mi&s;&s;e his way? and with how much learning he unlearned his own &s;alvati|on!) He your great <HI>Achilles,</HI> even upon occa&s;ion of this very text of <HI>Malachy</HI> doth affirm, that prayers, pray&s;es, good works, &amp;c. <NOTE N="b" PLACE="marg">De Mi&s;&s;. lib. 1. c. 10.</NOTE> are <HI>&s;acrifices improperly</HI> &s;o called, which is the &s;ame as to &s;ay they are <HI>Metaphori|call.</HI> He &s;aith again, <NOTE N="c" PLACE="marg">De Mi&s;&s;. lib. 1 cap. 2.</NOTE> <HI>Nomen &amp; ratio Sacrificii propri&egrave; non convenit invi&s;ibili oblationi: The name and nature of a Sacrifice properly doth not belong to an invi&s;ible offering.</HI> Now I (poore Prote&s;tant) do take prayers and prai&s;es to be invi&s;ible oblations: yet you promi&s;e here by and by to <HI>detort</HI> this &s;acrifice of prai&s;e, and to &s;hew that it doth mean a <HI>proper &s;acrifice.</HI> And when that is done, perhaps you will &s;hew that <HI>Chri&s;ts Table</HI> (before &s;po|ken of) is a <HI>proper Altar</HI> al&s;o. But when you go about it do not endeavour to <HI>detort</HI> both the &s;en&s;e and words of your Authour, and then prove what you can.</P>
<P>&sect;. 6. In the mean time here is a word <HI>detorted,</HI> if I be not much mi&s;taken: you con&s;true <GAP DESC="foreign">, <HI>a &s;acrifice in which God is.</HI> The Latine hath no &s;uch &s;en&s;e, though printed within the&s;e ten or twelve years at <HI>Paris,</HI> nor hath any other man (I believe) be&s;ide your &s;elf ever tran&s;lated it &s;o. I deny not but that <HI>God is all in all,</HI> and in that extent he is in our prayers, pray&s;es, Sacraments, virtually, powerfully, &s;piritually: but you will have him in your &s;acrifice <HI>circum&s;criptiv&egrave;,</HI> confi|ned and limited in all and every fragment of your Ho&s;t.
<PB N="47" REF="49">
How el&s;e, and in what manner, do you mean that God is in your &s;acrifice more then in our Sacrament? The meaning of <HI>Eu&s;ebius</HI> was no more, but that our Sacri|fice is a <HI>Divine Sacrifice,</HI> and the common Engli&s;h and Latine of <GAP DESC="foreign"> is <HI>Divine. Ari&s;totle</HI> faith of Poetry, <NOTE N="d" PLACE="marg">3. Rhet.</NOTE> <GAP DESC="foreign">, <HI>Poetry is a Divine thing:</HI> &s;o <HI>Suidas, <GAP DESC="foreign">, Divinely to determine.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<HEAD>CHAP. X.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 1. BUt to &s;hew that <HI>Eu&s;ebius</HI> here meaneth a <HI>proper Sacrifice,</HI> he &s;peaketh pre&s;ently of an improper Sacrifice, &s;uch as <HI>David</HI> &s;peaks of, a contrite heart&punc; and he &s;aith we offer this al&s;o, but he calleth this <HI>offering of uncen&s;e:</HI> nor doth he u&s;e the word <GAP DESC="foreign">, as before; but the word <GAP DESC="foreign"> <HI>we offer the propheticall in|cen&s;e,</HI> and explicateth him&s;elf of Prayer. But to conclude, he di&s;tingui&s;heth them both mo&s;t perfectly in the&s;e en&s;uing words, <GAP DESC="foreign"> that is, <HI>Therefore we do both offer Sacrifice, and incen&s;e; one while indeed celebrating the memory of that great Sacrifice, according to the my&s;teries by him delivered, and offering the Euchari&s;t for our &s;alvation to God with devout hymns and prayers: Another while wholy dedicating our &s;elves, and ca|&s;ting our &s;elves pro&s;trate, body and &s;oul, to him and to his high Priest the Word.</HI> Where it is evident to any man that under|&s;tandeth Greek, that by the particles <GAP DESC="foreign">, and <GAP DESC="foreign">, the former part of the &s;entence, where he &s;peaketh of celebrating <HI>the memorie
<PB N="48" REF="50">
of that great &s;acrifice,</HI> and <HI>offering the Euchari&s;t,</HI> hath reference to the former word <GAP DESC="foreign">, which doth <HI>properly</HI> &s;ignifie <HI>&s;acri|ficing;</HI> and the latter part of the &s;entence to the latter word <GAP DESC="foreign">, which &s;ignifies <HI>offering of incen&s;e:</HI> which is as much as if he had &s;aid, We then offer Sacrifice when we celebrate the memory of that great Sacrifice, and offer the Euchari&s;t: and we then offer incen&s;e, when we dedicate our &s;elves wholly and pro|&s;trate our &s;elves both body and &s;oul to God. And this will be yet more evident, if we con&s;ider that when he had explained the place of <HI>Malachy, of offering a clean Sacrifice</HI> according to the new Te&s;tament, he makes as it were an objection to him|&s;elf, that a <HI>contrite &s;pirit</HI> is called a <HI>Sacrifice</HI> by holy <HI>David,</HI> as if that might be thought to be the <HI>clean Sacrifice,</HI> which he &s;poke of out of the Prophet <HI>Malachy;</HI> and an&s;wers it by &s;ay|ing, That we do al&s;o offer that kind of Sacrifice, calling it not by the name of <HI>Sacrifice,</HI> but <HI>incen&s;e:</HI> and this he &s;aith we of|fer by holy conver&s;ation and prayer; and thereupon immedi|ately concludeth his di&s;cour&s;e with this &s;entence by the now al|ledged, wherein (as I &s;aid) he doth mo&s;t perfectly di&s;tingui&s;h the&s;e two kinds of &s;acrifices, <HI>proper</HI> and <HI>improper,</HI> externall and internall; or indeed, to u&s;e his own words, <HI>Sacrifice</HI> and <HI>In|cen&s;e.</HI> So as this may &s;atisfie any rea&s;onable man for as much as concerneth <HI>Eu&s;ebius.</HI></P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 2. <GAP DESC="foreign">. Good <HI>Bellerophon</HI> who wrote this for you, and made you believe it would help your cau&s;e? Surely you have gotten &s;ome prote&s;tant to write this paragraph, for this place of <HI>Eu&s;ebius</HI> is quick and pregnant again&s;t your bodied <HI>Sa|crifice.</HI> Belike you fore&s;aw that having produced &s;ome peices of this treati&s;e in <HI>Eu&s;ebius</HI> (di&s;tant enough from what you would prove) in way of an&s;wer this would
<PB N="49" REF="50">
have been returned to you: and therefore by way of a &s;trange anticipation you would &s;eem fir&s;t to own it, though it carrie a direct adver&s;e &s;en&s;e to your Romi&s;h carnalty of pre&s;ence. But the &s;eaven Aphori&s;mes out of <HI>Bellarmine,</HI> and the formerly vouched &s;entences of S. <HI>Augu&s;tine, Lombard,</HI> and <HI>Aquinas,</HI> do turne a&s;ide any impre&s;&s;ion which you can make upon our faith (though you &s;hould argue much &s;tronger then hitherto) yet this preten&s;ed argument mu&s;t al&s;o have an an&s;wer.</P>
<P>&sect;. 3. <HI>Eu&s;ebius</HI> (&s;ay you) <HI>doth mo&s;t perfectly distin|gui&s;h the&s;e two kinds of Sacrifices, proper and improper, externall and internall. Most perfectly!</HI> yet here is no mention at all of <HI>proper, improper, externall</HI> nor <HI>inter|nall:</HI> &s;urely then, this is mo&s;t <HI>imperfectly</HI> &s;aid by you. But <HI>Eu&s;ebius</HI> (you &s;ay) doth mention <HI>Sacrifice</HI> and <HI>in|cen&s;e:</HI> &s;o doth all the world, <HI>multis modis, many wayes;</HI> we <HI>&s;acrifice,</HI> but never once in your Romi&s;h &s;en&s;e. <HI>Eu|&s;ebius</HI> doth indeed pur&s;ue the text of <HI>Malachy,</HI> and the prophet &s;peaking of both (<HI>In every place incen&s;e and a clean Sacrifice) the Sacrifice (&s;aith Eu&s;ebius</HI> immediately upon the words of <HI>Malachy</HI>) is <HI>a Sacrifice of prai&s;e: A Sa|crifice of a contrite Spirit, of an humble and broken heart.</HI> Will this &s;erve for your <HI>proper</HI> and externall <HI>Sacrifice?</HI> we do al&s;o (&s;aith <HI>Eu&s;ebius</HI> following the &s;ame Meta|phor) burn <HI>incen&s;e, offering the &s;weet-&s;melling fruit of Theologicall virtues, and prayers,</HI> &amp;c. What &s;aith <HI>Eu&s;e|bius</HI> in all this, but ab&s;olutely different from the faith of your Sacrifice? which had he believed, now was his time to have come forward, and have told the Jews, that in &s;tead of their one altar we have many altars: In place of their annuall Sacrifice, we have daily: In room of their Pa&s;chall lambe, we do Sacrifice the
<PB N="50" REF="51">
lambe of God, the very Sonne of God in his fle&s;h.</P>
<P>In which piece of all this pa&s;&s;age in <HI>Eu&s;ebius</HI> do you find your <HI>proper Sacrifice?</HI> you have fixed upon the&s;e words, <HI>Celebrating the memory of that great Sacrifice.</HI> What make the&s;e words for you? doth not our Church <HI>celebrate the memory of that great &s;acrifice</HI> of our Savi|our on the cro&s;&s;e? You know we do. If it be a cele|bration of a memory, how can it be the &s;acrifice it &s;elf? If it were (as you affirm) the <HI>proper Sacrifice</HI> it &s;elf, how then were it <HI>a celebration of a memory?</HI> This is too weak on your &s;ide to help your cau&s;e: This is &s;o &s;trong on our &s;ide that you can never an&s;wer it, untill you can prove a favour and the remembrance of that favour, a conque&s;t and the &s;tory of that conque&s;t, Ce|&s;ar and Ce&s;ars picture, to be all one.</P>
</DIV3>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<HEAD>CHAP. XI.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 1. YEt I will adde one place more out of his 5. book 3. chapter, where di&s;cour&s;ing of the 109. P&s;alme, and of that place where our Saviour is &s;aid to be a Prei&s;t according to the order of <HI>Melchi&s;edec</HI> he &s;aith thus, <GAP DESC="foreign">. That is, <HI>And the fullfilling of the prophe&s;ie
<PB N="51" REF="51">
is admirable to one that con&s;idereth how our Saviour Je&s;us the anointed of God, doth to this very day, according to the rite of Melchi&s;edec perform the office of Prei&s;thood among men by his mini&s;ters. For even as he</HI> (that is, <HI>Melchi&s;edec) being a Prei&s;t of the Gentiles, is no where found to have u&s;ed corporall Sacrifices</HI> (that is to &s;ay of bea&s;ts) <HI>but onely ble&s;sing Abraham with bread and wine, &s;o after the &s;ame manner our Saviour and Lord him&s;elf indeed first, then the prei&s;ts coming from him, over all nations exer&s;icing the &s;pirituall Prei&s;thood ac|cording to the Eccle&s;ia&s;ticall laws</HI> (or rites of the Church) <HI>by bread and wine do ob&s;curely repre&s;ent the my&s;teries of his bo|dy</HI> <NOTE N="a" PLACE="marg">Saving bloud you &s;hould &s;ay, <GAP DESC="foreign">.</NOTE> <HI>and bloud, Melchi&s;edec fore&s;eeing them by the Divine &s;pi|rit, and u&s;ing before-hand the figures of what was to come af|ter.</HI> What can be more clear? The prophe&s;ie of <HI>David</HI> ful|filled by the exerci&s;e of <HI>Chri&s;ts</HI> prei&s;tly function offering <NOTE N="b" PLACE="marg">You of|fer (as you teach) no bread nor wine.</NOTE> bread and wine, fir&s;t by him&s;elf in his own per&s;on, then by his Prei&s;ts &s;ucceeding him. And this among all nations, this Prei&s;thood and Sacrifice being prefigured in the per&s;on and &s;a|crifice of <HI>Melchi&s;edec:</HI> His &s;acrifice being bread and wine, and ours the body and bloud of our Saviour contained under the accidents of bread and wine, for &s;o doth the word <GAP DESC="foreign"> &s;ignifie, which is here u&s;ed. <HI>It is</HI> therefore <HI>evident</HI> by this, that <HI>Chri&s;t</HI> did at his la&s;t &s;upper offer and in&s;titute the <HI>proper Sacri|fice</HI> and Prei&s;thood of the new Te&s;tament. Nor can any man with rea&s;on doubt thereof: yet becau&s;e I &s;ee that unwillingne&s;&s;e to believe the truth makes men &s;tick at toyes many times, I reflect upon two words which perhaps a man may take hold of to misunder&s;tand <HI>Eu&s;ebius.</HI> The one is where he &s;aith <HI>Mel|chi&s;edec</HI> did not u&s;e <HI>Corporall Sacrifices,</HI> the other where he calleth our Saviours <HI>Prei&s;thood &s;pirituall.</HI> But his meaning is clear, that by <HI>Corporall Sacrifices</HI> he under&s;tandeth &s;acrifices of bea&s;ts: &s;uch as <HI>Aarons</HI> were: which therefore a little before he called <GAP DESC="foreign"> according to the property of the greek word <GAP DESC="foreign">. And it is clear that he &s;peaks in this &s;en&s;e, for he affirmeth that <HI>Melchi&s;edec</HI> u&s;ed bread and wine: from whence may be gathered the meaning of that other word <HI>&s;pirituall
<PB N="52" REF="52">
preisthood,</HI> to wit, that it is clean another kind from that of <HI>Aaron,</HI> which was a carnall and bloudy prei&s;thood, and of the &s;ame kind with <HI>Melchi&s;edecs,</HI> which was in &s;ome &s;ort &s;piritu|all: But our Saviours is much more &s;pirituall, for his &s;acrifice was not bare bread and wine as <HI>Melchi&s;edecs</HI> was, but his body and bloud, which had and hath a &s;pirituall manner of being under the accidents of bread and wine; not u&s;ing any corporall &s;en&s;e or facultie, but onely tho&s;e of his &s;oul: as I &s;ignified before when I &s;hewed why <HI>Eu&s;ebius</HI> called our &s;a|crifice <GAP DESC="foreign">, that is, a <HI>rea&s;onable</HI> or <HI>intelligent &s;acrifice:</HI> for &s;o ours is indeed. And &s;o though it be a rea&s;onable or in|telligent &s;acrifice, and &s;pirituall al&s;o, for the &s;pirituall manner of being which our Saviour hath there; yet it is a true and <HI>proper Sacrifice,</HI> as I have made it clearly appear by <HI>Eu&s;ebius</HI> his whole di&s;cour&s;e, with whom having now done&mdash;</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWAD DERING.</HEAD>
<P>&sect;. 2. You have a wor&s;e fate then <HI>Bellerophon,</HI> he but once did carry his own condemnatory letters, you &s;everall times do make your own rods. I could pitty you, if you were not of age, to &s;ee what your &s;elf do doe: And yet as you are I am &s;orry for you, not that you bring this (which otherwi&s;e I had produced a|gain&s;t you) but becau&s;e you flatter your own mi&s;con|ceit &s;o farre, as to imagine this authority to &s;tand on your &s;ide, which is indeed unan&s;werably again&s;t you, you find your &s;elf pinched, and do &s;trive to pull out the thorns which your &s;elf have &s;tuck in your own &s;ides. You bring in <HI>Eu&s;ebius</HI> &s;aying thus,</P>
<P>&sect;. 3. <HI>Even as Melchi&s;edec is no where found to have u&s;ed corporall &s;acrifices, but ble&s;sed Abraham with bread and wine: &s;o our Saviour and all preists by him exerci&s;ing</HI>
<PB N="53" REF="52">
<GAP DESC="foreign">, <HI>a &s;pirituall prei&s;thood,</HI> (&s;ay you) <HI>do by bread and wine ob&s;curely repre&s;ent the my&s;teries of his body and bloud.</HI> What a &s;trange encouragement and a &s;trong confirmation is this unto a prote&s;tant, that he<NOTE PLACE="marg"><GAP DESC="illegible" RESP="apex" EXTENT="1 span"></NOTE> finds his adver&s;ary &s;lain with a &s;word of his own un|&s;heathing? what &s;trange &s;elf-flattery and a &s;trong &s;elf|abu&s;ing is this in you, that when you lie groveling and wounded, yet you will bragge as if for victory? im|mediately upon the&s;e words of <HI>Eu&s;ebius,</HI> you make your u&s;uall flouri&s;hes: <HI>what can be more clear? It is evident: No man can with rea&s;on doubt,</HI> &amp;c. Examine your &s;elf (man) whether you be not on the prote|&s;tant &s;ide, you plead &s;o well for us.</P>
<P>&sect;. 4. You &s;ay that <HI>Melchi&s;edecs</HI> &s;acrifice was <HI>bare bread and wine,</HI> yours is more then &s;o: &s;o is ours; <HI>not a bare or empty remembrance, by words onely, or &s;ome &s;light action, but a &s;olid, &s;ub&s;tantiall, and &s;peciall remembrance.</HI> You &s;ay, that <HI>Aarons was a carnall and bloudy prei&s;t|hood?</HI> why &s;o, becau&s;e (I trow) he &s;acrificed bodies of fle&s;h and bloud. But yours (&s;ay you) is <HI>&s;pirituall,</HI> for <HI>the &s;pirituall manner of being which our Saviour hath there:</HI> and &s;o &s;ay we. Take heed you have no blame for this, or rather &s;tand fa&s;t unto it, and reap the joy comfort and credit of yielding to truth which is too &s;trong for you.</P>
<P>&sect;. 5. As before I gave <HI>Cyprian</HI> for <HI>Cyprian,</HI> &s;o<NOTE PLACE="marg"><HI>Chap.</HI> 2. &sect;. 5, 6, &amp; 7.</NOTE> would I now render you <HI>Eu&s;ebius</HI> for <HI>Eu&s;ebius.</HI> But you having brought nothing of weight out of him to fortifie your own opinion, nay mo&s;t of that you bring being clear enough again&s;t you; I may &s;pare that care: and the rather becau&s;e I have already given you &s;ome pa&s;&s;ages of <HI>Eu&s;ebius</HI> in way of explanation of tho&s;e
<PB N="54" REF="53">
pieces which you have brought: yet you &s;hall not pa&s;&s;e without a retort of &s;omewhat out of him al&s;o, though but little.</P>
<P>As fir&s;t where he &s;aith, that unto <HI>Je&s;us Chri&s;t the</HI><NOTE PLACE="marg">Lib. 1. c. 6.</NOTE> <HI>onely Lord, an Altar <GAP DESC="foreign">, of bloud|le&s;&s;e and rea&s;onable &s;acrifices, is erected according as the new my&s;teries of the new Te&s;tament do require:</HI> here he nameth <HI>&s;acrifices</HI> in the plurall number, and all of them (as before ob&s;erved) <GAP DESC="foreign">, <HI>void of bloud,</HI> whenas, on the other &s;ide, you preach that all yours are but one, and that the very bloud of our Saviours naturall body is really therein.</P>
<P>After this he &s;aith that God <HI>is not to be &s;ought i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> a corner of the world, nor in the mountains, <GAP DESC="foreign">, or in any temples made with hands, or with Sa|crifices,</HI> but <GAP DESC="foreign">, <HI>in a mo&s;t pure under&s;tanding and clean mind, with tem|perance, and a life according to virtue, and with right and religious opinions.</HI> But you &s;ay with <HI>proper Sacrifices,</HI> unto which you mu&s;t nece&s;&s;arily have <HI>Temples</HI> and <HI>Al|tars</HI> made with hands.</P>
<P>Thirdly, having again mentioned <GAP DESC="foreign">,<NOTE PLACE="marg">Lib 1. c. 10.</NOTE> <HI>Sacrifices without bloud and rationall</HI> (which are every where of every man taken for &s;pirituall and <HI>im|proper</HI>) he proceedeth &s;aying, <HI>The oracles of the Pro|phets do declare <GAP DESC="foreign">, the&s;e unbodied, and intellectuall &s;acrifices to be the &s;acrifice of prai&s;e, invocation, lifting up of our hands, a contrite &s;pi|rit:
<PB N="55" REF="53">
All which being Divinely foretold, are a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> pre&s;ent per|formed by all the world as the truth of that prophe&s;ie doth &s;hew&mdash;&s;aying, From the ri&s;ing of the &s;unne, even unto the going down of the &s;ame, my name &s;hall be great among the Gentiles: and in every place incen&s;e &s;hall be offered to my name and a pure offering. Therefore we do &s;acrifice unto God the &s;acrifice of prai&s;e,</HI> &amp;c. Thus <HI>Eu&s;ebius,</HI> and thus he bringeth in, and thus pur&s;ueth the text of <HI>Malachy,</HI> without once imagining or reflecting upon a<NOTE PLACE="marg">Mal. 1. 11.</NOTE> <HI>proper Sacrifice:</HI> which had he believed he could as well <HI>totidem &s;yllabis</HI> in expre&s;&s;e words have called it a <HI>proper &s;acrifice,</HI> as in that place by you alledged, he called our Saviour <GAP DESC="foreign">, <HI>the Lord properly &s;o</HI><NOTE PLACE="marg">Lib. 5. c. 3.</NOTE> <HI>named.</HI></P>
<P>La&s;tly, becau&s;e you find <HI>Melchi&s;edec</HI> a prei&s;t in ho|ly Record, and that he being a prei&s;t brought forth bread and wine, wherewith &s;aith <HI>Eu&s;ebius</HI> (as you al|&s;o have vouched him) he ble&s;&s;ed <HI>Abraham,</HI> therefore &s;omewhat too ra&s;hly you conclude, that the &s;acrificed bread and wine, whenas the compari&s;on between <HI>Mel|chi&s;edec</HI> and our <HI>Saviour</HI> holdeth, as <HI>Eu&s;ebius</HI> giveth it, in that neither of them did celebrate <GAP DESC="foreign">, <HI>with corporall Sacrifices,</HI> but both of them <GAP DESC="foreign">, <HI>performing a &s;piritual holy fun|ction:</HI> which kind of &s;ervice <HI>Eu&s;ebius</HI> calleth (as many other Fathers do) <GAP DESC="foreign">, <HI>Sacrifices ra|tionall &amp; intellectuall, without body &amp; without bloud:</HI> yours are not &s;uch. The co~pari&s;on in <HI>Eu&s;ebius</HI> holdeth further al&s;o, that <HI>as Melchi&s;edec the prie&s;t of the mo&s;t high God did</HI><NOTE PLACE="marg">Gen. 14. 1<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Rom. 4.</NOTE> <HI>refre&s;h Abraham the father of the faithfull with bread and
<PB N="56" REF="54">
wine, <GAP DESC="foreign">, ble&s;sing him, as Eu&s;ebius</HI> hath it out of the text: &s;o our <HI>Saviour <GAP DESC="foreign">, the Su|preme high prei&s;t of all, and God him&s;elf,</HI> doth ble&s;&s;e and refre&s;h all his faithfull children (who being in &s;ucce&s;&s;i|on of the &s;ame faith are &s;piritually the Sonnes of <HI>Abra|ham</HI>) with bread and wine con&s;ecrated to a mo&s;t high my&s;terious and holy u&s;e: wherefore his mini&s;ters or prie&s;ts (call them which you will) for their office is here (in your la&s;t voucher) limited to a &s;pirituall fun|ction, they (I &s;ay) in <HI>Eu&s;ebius</HI> words, <GAP DESC="foreign">, <HI>do by bread and wine ob&s;curely repre&s;ent the my&s;te|ries of his body and &s;aving bloud.</HI> Thus farre of the com|pari&s;on between the two prie&s;thoods of our <HI>Saviour</HI> and <HI>Melchi&s;edec:</HI> thus pur&s;ued by <HI>Eu&s;ebius,</HI> and no fur|ther.</P>
<P>As for that which your Romane Religion would from hence e&s;tabli&s;h, and you plainly &s;hoot at, it is in|con&s;i&s;tant both with the compari&s;on made by <HI>Eu&s;ebius</HI> and with holy Writ. The compari&s;on being both in holy <HI>David,</HI> S. <HI>Paul,</HI> and <HI>Eu&s;ebius,</HI> made between their Prie&s;thoods, not between their Sacrifices. <HI>Melchi&s;e|decs</HI><NOTE PLACE="marg"><HI>c.</HI> 11. &sect;. 1.</NOTE> you &s;ay was <HI>bare bread and wine,</HI> you dare not &s;ay your own is &s;o, nay you dare not &s;ay it hath any bread or wine therein: you &s;ay (but the text is &s;ilent) what <HI>Melchi&s;edec</HI> did offer: <HI>Eu&s;ebius</HI> &s;aith he never u&s;ed any <HI>bodily &s;acrifice,</HI> <GAP DESC="foreign">, which you would wipe away as if he meant of <HI>bea&s;ts to be &s;acrificed.</HI> Come back to your Logick, or rather come forward in Divinity, and remember that bread and corn are and
<PB N="57" REF="54">
have bodies, unle&s;&s;e you will deny S. <HI>Paul,</HI> &s;aying, <HI>Thou</HI><NOTE PLACE="marg">1. Cor. 3. 7.</NOTE> <HI>&s;owe&s;t not that body that &s;hall be, but bare grain, it may chance of wheat, or of &s;ome other grain: But God giveth it a body as it hath plea&s;ed him, and to every &s;eed his own body.</HI> But <HI>Eu&s;ebius</HI> doth mean that <HI>Melchi&s;edec</HI> did neither &s;acrifice any kind of body, nor any bodily thing, for the Engli&s;h of <GAP DESC="foreign"> is <HI>bodily:</HI> which he accounted bread and wine to be as well as oyl, which in a few lines before he calleth <GAP DESC="foreign">, <HI>bodily oyl,</HI> meaning becau&s;e it hath a bodily &s;ub&s;tance. And in that re&s;pect <HI>Eu&s;ebius</HI> who &s;aid that <HI>Melchi&s;edec</HI> u&s;ed no kind of <HI>bodily &s;acrifices,</HI> &s;aith expre&s;&s;ely, that he u&s;ed no other &s;acrifices at all but (as in the place by you alledged) <HI>&s;pirituall,</HI> for his words are in the &s;ame Chapter, <GAP DESC="foreign">, <HI>He exerci&s;ed prie&s;thood to the mo&s;t high God, neither by Sacrifices nor by immolations;</HI> that is, he then neither &s;a|crificed by <HI>mactation</HI> or killing of bea&s;ts, for that is <GAP DESC="foreign">, nor &s;o much as by offering up any <HI>liquid thing,</HI> for that is <GAP DESC="foreign">, <HI>libare vino, lacte, aut &s;imili liquore: to &s;acrifice with wine, milk, or &s;uch liquor.</HI></P>
<P>You may find the word often in the Septuagint <GAP DESC="foreign">, for which your <HI>Doway</HI> Bible hath <HI>liba|ments,</HI><NOTE PLACE="marg">Lev. 23. 13.</NOTE> our Engli&s;h much better and more intelligible, the <HI>drink offering.</HI> So (be&s;ide divers other places) you may read in <HI>Jeremy,</HI> where the women an&s;wer the Pro|phet, that they will <HI>poure out their drink-offerings to the</HI><NOTE PLACE="marg">Jer. 44. 17, 18, 19.</NOTE> <HI>Queen of Heaven, &amp;c.</HI> which your <HI>Doway</HI> books call <HI>offering of libaments,</HI> the Septuagint <GAP DESC="foreign">, <HI>libare libamina,</HI> &s;aith your Vulgar Latine: that is, to
<PB N="58" REF="55">
offer <HI>liquid offerings,</HI> which were for the mo&s;t part wine, and the&s;e kind of &s;acrifices are called <HI>liba<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ions</HI> or <HI>drink offerings:</HI> as is mo&s;t clear in the &s;ong of <HI>Mo&s;es,</HI><NOTE PLACE="marg">Deut. 32. 38.</NOTE> <HI>Where are their gods? their rock in whom they tru&s;ted, which did eat the fat of their &s;acrifices? <GAP DESC="foreign">, and drank the wine of their drink-offerings?</HI> or as your darker Tran&s;lation, <HI>and drink the wine of their libament?</HI> So that plainly <GAP DESC="foreign"> was on offering onely of <HI>liquid things,</HI> and that chiefly of wine.</P>
<P><HI>Clemens</HI> of <HI>Alexandria</HI> &s;peaking of a Sacerdotall<NOTE PLACE="marg">Strom l 6.</NOTE> officer among the Egyptian ritualls, &s;aith that he carri|ed <GAP DESC="foreign">, <HI>Calicem ad libandum, the Cup,</HI> or <HI>Cha|lice,</HI><NOTE PLACE="marg">Achareu&s;es.</NOTE> <HI>for the liquid Sacrifice. Ari&s;tophanes</HI> hath, <HI>Haec libo, haec eadem ebi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o: The&s;e I offer, and the &s;ame I drinke of.</HI> The words are <GAP DESC="foreign">.</P>
<P>Wherefore laying together the&s;e pieces of <HI>Eu&s;ebius</HI> which all follow one another, you will find that <HI>Melchi&s;edec</HI> here did neither kill nor offer in &s;acri|fice any &s;olid nor any fluid <HI>&s;ub&s;tance</HI> nor any bodily thing, not &s;o much as <HI>bare bread and wine,</HI> he did neither <HI>&s;acrificare, immolari,</HI> nor <HI>libare:</HI> <GAP DESC="foreign">, but exerci&s;ed a <HI>&s;prituall Prie&s;thood,</HI> agree|able to the holy Text, which &s;aith <HI>protulit,</HI> not <HI>obtulit, <GAP DESC="foreign">, he brought forth,</HI> not <HI>he offered,</HI> bread and wine, and that was al&s;o to his own inferiour <HI>Abraham:</HI> whom the text &s;aith he ble&s;&s;ed, <GAP DESC="foreign">, which is all the exerci&s;e of Prie&s;thood in this &s;tory expre&s;&s;ed.</P>
</DIV3>
</DIV2>
<DIV2 N="12" TYPE="chapter">
<PB N="59" REF="55">
<HEAD>CHAP. XII.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 1.&mdash;WIth whom having now done, I come to S. <HI>Augu&s;tine,</HI> with whom I mu&s;t be a lit|tle the larger becau&s;e his authority is acknowledged undeniable. This holy Father and Doctour therefore is &s;o clear in this point, treating it &s;o often, and upon &s;o many &s;everall occa&s;ions, that I am content to let the deci&s;ion of the controver&s;ie re&s;t wholy upon his authoritie.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 2. S. <HI>Augu&s;tine</HI> (&s;ay you) is <HI>acknowledged undeniable,</HI> and you will put the full <HI>Deci&s;ion of this controver&s;ie un|to his authoritie.</HI> Is S. <HI>Augu&s;tine</HI> undeniable? How farre do you mean? Undeniable with us, with you, or with both? Do we, or do you <HI>Jur are in verba?</HI> take faith upon his credite? <HI>Augu&s;tine</HI> was a great and mo&s;t pious Father. And if we judge by his undoubted works, the free&s;t from errour and &s;tain of any father among them all. <HI>Amicus Plato,</HI> &amp;c. <HI>Plato is my friend,</HI> &amp;c. So &s;ay I of S. <HI>Augu&s;tine,</HI> He is a Father of great authority, but <HI>Truth</HI> is a better friend: by truth I mean the word of Truth, the holy Scripture, and I mu&s;t al&s;o have leave to prize, <HI>Multorum atque magnorum con&s;<GAP DESC="illegible" RESP="apex" EXTENT="1+ letters">en<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">es &s;i<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"></HI><NOTE PLACE="marg">vinc. lir. cap. 3<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> <HI>&s;ententias Magi&s;t<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">rum,</HI> the concurring judgement of many great ones before any one, even S. <HI>Augu&s;tine.</HI></P>
<P>We on our &s;ide cannot admit his divi&s;ion of the ten commandments, whereby the two fir&s;t are joyned in|to one, and the la&s;t prepo&s;terou&s;ly is parted into two:
<PB N="60" REF="56">
which yet you follow, and do exceed by u&s;ing mo&s;t audacious &s;acriledge, in cutting off (as you call it) parts of &s;everall commandments, but indeed expunging one entire precept.</P>
<P>You on your &s;ide, believing that the Saints do know your wants, and heare your prayers, cannot admit S. <HI>Augu&s;tine</HI> where thus he &s;aith, <HI>Ibi &s;unt Spiritus de|functorum,</HI><NOTE PLACE="marg">Decur<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> pro <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ort. c. 13</NOTE> <HI>ubi non vident quaecunque aguntur aut event|unt in i&s;t&acirc; vit<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> hominibus: The &s;pirits of men departed are there where they do not &s;ee tho&s;e things which are done, or do happen unto men in this life.</HI> Neither you nor we can pa&s;&s;e for undeniable, where S. <HI>Augu&s;tine</HI> doth &s;peak of certain &s;ecret receptacles and hidden clo&s;ures of &s;ouls untill the generall re&s;urrection, which cannot be your purgatory becau&s;e he &s;aith they re&s;t and &s;leep, which purgatory doth not admit. In the next place, you offer to put the whole deci&s;ion of this controver|&s;ie unto the &s;ingle Authority of S. <HI>Augu&s;tine.</HI> Are you &s;o brave? I accept your challenge: and am re&s;olved to tax you to your word: look you maintain your offer.</P>
</DIV3>
</DIV2>
<DIV2 N="13" TYPE="chapter">
<HEAD>CHAP. XIII.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 1. FIr&s;t in his confe&s;&s;ions (<HI>lib. 9. cap.</HI> 11.) he tells how his mother in her la&s;t &s;ickne&s;&s;e coming out of a trance, and telling him and his brother, they &s;hould lay their mother there, bid them lay her body where they plea&s;ed, onely &s;he de|&s;ired that where&s;oever they &s;hould be, they would <HI>remember her</HI> at the <HI>altar</HI> of our Lord.</P>
</DIV3>
<DIV3 TYPE="part">
<PB N="61" REF="56">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 2. The commemoration of Saints departed is neither again&s;t the Doctrine of our Church, nor is this our theam. As for the bare name of <HI>altar</HI> it pre&s;&s;eth us not, as before I &s;hewed.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 3. And (<HI>Chap.</HI> 12.) he telleth how he contained his tears at her buriall, during the time of his prayers. Which he &s;aid, whil&s;t the Sacrifice of our price was offered for her: his words are the&s;e, <HI>Neque in eis precibus, quas tibi fundimus c&ugrave;m tibi offeretur pro ea Sacrificium pretii nostri, juxta Se|pulchrum po&s;ito cadavere priu&s;quam deponeretur &s;icut illic fieri &s;olet, nec in <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">is precibus ego flevi: I did not weep in tho&s;e prayers which I poured forth to thee when the Sacrifice of our price was offered for her, the body being &s;et be&s;ide the grave before it was buried as the cu&s;tome is there.</HI></P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 4. I pre&s;ume you bring this for three words <HI>Sa|crificium pretii no&s;tri, The Sacrifice of our price.</HI> If S. <HI>Au|gu&s;tine</HI> do call the ble&s;&s;ed Sacrament a <HI>Sacrifice,</HI> you have it acknowledged before to be &s;o <HI>multis modis, ma|ny</HI><NOTE PLACE="marg">In the di|gre&s;&s;ion under the &s;econd chap.</NOTE> <HI>wayes,</HI> and you have S. <HI>Augu&s;tine</HI> before, who gives you good rea&s;on why the Sacrament is &s;o called. To confirm this, you may find in the very next Chapter to this by you alledged, that S. <HI>Augu&s;tine</HI> there calleth <HI>Sacramentum pretii no&s;tri, the Sacrament of our price,</HI> which here he nameth <HI>the Sacrifice of our price.</HI> But re|member your undertaking, which is not to prove <HI>Sa|crifice
<PB N="62" REF="57">
at large,</HI> which never was denied, but <HI>Sacrifice properly &s;o called,</HI> and &s;o in&s;tituted by <HI>Chri&s;t</HI> our Saviour:<NOTE PLACE="marg"><HI>Chap</HI> 1 &sect;. 2</NOTE> as your &s;elf before have &s;tated it.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 5. The chap. 13. which is a long prayer for his mother, &s;peaking to God, how at her death &s;he did not take care to have her body embalmed, nor to have a choice monument, nor to be buried in her own countrey.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 6. You have not day enough to fini&s;h your jour|ney, yet you will &s;tep out of the way to &s;ee a friend. Your journeys end is at <HI>proper Sacrifice&punc;</HI> which it &s;eems you di&s;pair to arrive at before you be taken, and there|fore you make an out-leap into prayer for the dead, thereby to &s;tay me in my pur&s;u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t. Good <HI>Hippomenes</HI> I will no &s;tay my cour&s;e to take up the balls you ca&s;t: yet for the pre&s;ent I may &s;tep &s;o farre, as to tell you that this <HI>Long prayer</HI> and <HI>&s;peaking to God</HI> in this chapter is as all the whole thirteen books of his confe&s;&s;ions are, one entire continued <HI>&s;peaking to God.</HI> But pardon me, I will not be drawn again out of my line of <HI>Sacrifice.</HI></P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 7. He &s;aith thus: <HI>Non i&s;ta mandavit nobis, &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d tantum|modo memoriam &s;ui ad altare tuum fieri de&s;ideravit, cui nulli|us di<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i praetermi&s;&s;ione &s;ervierat, und<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &s;ciret di&s;pen&s;ari victi|mam Sanctam&punc; qu&acirc; deletum e&s;t chirographum quod erat con|trarium nobis, qud triumphatus e&s;t ho&s;tis: She gave us not
<PB N="63" REF="57">
charge of the&s;e things, but onely de&s;ired &s;he might b<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> remem|bred at thy altar, at which &s;he had attended without omitting a day, from whence &s;he knew that holy victim<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> (or Sacrifice; for <HI>victima</HI> is materiall Sacrifice) <HI>to be di&s;pen&s;ed</HI> (or <HI>di&s;tri|buted) by which was cancelled the hand-writing which was again&s;t us, by which the enemie was overcome.</HI> Which are the very words of S. <HI>Paul</HI> (Colo&s;&s;. 2.) &s;peaking of <HI>Christ</HI> upon the <HI>Cro&s;&s;e.</HI> So as here is clear mention not onely of an <HI>Altar,</HI> but al&s;o of a <HI>Sacrifice</HI> offered for the dead, and a &s;acrifice daily offered, and the very &s;ame which was offered upon the Cro&s;&s;e for the redeeming of the world.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 8. The <HI>Myndians</HI> made their gates too big for their city, but your po&s;tern is wider then their gates: your conclu&s;ion is ever too full beyond all proportion of your premi&s;&s;es. Some friend had need to help your conclu&s;ion after you, as the Arabian &s;hepherds do their<NOTE PLACE="marg">Herodot.</NOTE> &s;heeps tayls, for it is too heavy for your own carriage.</P>
<P>Here (you &s;ay) is <HI>clear mention</HI> of an <HI>Altar.</HI> Be it &s;o: If the bare mention of an <HI>Altar</HI> and <HI>Sacrifice</HI> be an ar|gument for reall and <HI>proper Sacrifice,</HI> you have the cau&s;e. <HI>Here</HI> (&s;ay you) <HI>&s;acrifice is offered for the dead: Quid ad Rhombum?</HI> Shoot at the mark, man. <HI>Here is daily &s;acrifice!</HI> Yet you are wide. Here is the <HI>very &s;ame which was offered upon the Cro&s;&s;e for the redeeming of the world.</HI> I, this is to the purpo&s;e indeed. But what if this be not here now? I find here <HI>di&s;pen&s;ari victimam,</HI> &amp;c. that there is a di&s;pen&s;ation or di&s;tribution of that &s;aving Sacrifice of the Cro&s;&s;e, which in the &s;ame &s;en&s;e, but in other words by S. <HI>Paul</HI> is called, <HI>The Communion</HI><NOTE PLACE="marg">1 <HI>Cor.</HI> 10. 16&punc;</NOTE> <HI>of the body and bloud of Chri&s;t:</HI> but this Communion is between <HI>Chri&s;t</HI> and his members: this di&s;pen&s;ation and
<PB N="64" REF="58">
di&s;tribution is to the people: and what may that be to your di&s;pen&s;ing of your &s;acrifice up to God in heaven? and that in &s;uch a bodily &s;en&s;e as you mu&s;t prove, or el&s;e confe&s;&s;e your undertakings vain.</P>
<P>All that <HI>Monica</HI> required of her &s;onnes was, <HI>Tant&ugrave;m illud&mdash;memineritis mei,</HI> and <HI>tantummodo memoriam</HI>&mdash;<NOTE PLACE="marg"><HI>Cap.</HI> 11. &amp; 13.</NOTE> <HI>fieri,</HI> &amp;c. A better carver then <HI>Polycletus</HI> or <HI>Pyrgoteles</HI> can fa&s;hion no more out of this &s;tuff: &s;o long as <HI>tant&ugrave;m</HI> and <HI>tantummodo</HI> are not cut away. And then for a me|mory of Saints departed, and a loving commemorati|on of them, and their piety and virtue, and a thanks|giving for them, we do not quarrel, nor is it to the Theam of your adventure.</P>
</DIV3>
</DIV2>
<DIV2 N="14" TYPE="chapter">
<HEAD>CHAP. XIIII.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect; 1. ANother place maybe out of his work again&s;t the adver|&s;ary of the Law and Prophets, (<HI>l. 1. c.</HI> 20.) where &s;peak|ing of the Church he &s;aith, <HI>Haec quippe eccle&s;ia est I&s;rael &s;e|cund&ugrave;m &s;piritum,</HI> that is, <HI>This Church is I&s;rael according to the &s;pirit:</HI> from which is di&s;tingui&s;hed that I&s;rael according to the fle&s;h (that is, the Synagogue) which did &s;erve in the &s;ha|dows of &s;acrifices, by which was &s;ignified the &s;ingular &s;acrifice which I&s;rael according to the &s;pirit (that is, the &s;pirituall I&s;rael) doth now offer, <HI>&s;ingulare &s;acrificium quod nunc offert I&s;rael &s;ecund&ugrave;m &s;piritum.</HI> And a little after again, <HI>I&s;te immolat, &amp;c. This I&s;rael offereth to God a &s;acrifice of prai&s;e, not ac|cording to the order of Aaron, but according to the order of Melchi&s;edec&mdash;They kn<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">w that they have read what Melchi|&s;edec brought forth when he ble&s;&s;ed Abraham, and are now
<PB N="65" REF="58">
partakers of it: they &s;ee &s;uch a &s;acrifice to be now offered to God over the whole world.</HI> And here he explicateth the place of <HI>Malachy</HI> the Prophet (<HI>c. 1. v.</HI> 11.) of this Sacrifice, and u&s;eth the &s;ame di&s;cour&s;e al&s;o el&s;ewhere, <HI>De Civit. Dei, lib.</HI> 18.<NOTE PLACE="marg">There is nothing of any &s;uch di&s;cour&s;e.</NOTE> <HI>cap.</HI> 19. Here then according to S. <HI>Augu&s;tine,</HI> is a Sacrifice, and that a &s;ingular or &s;peciall &s;acrifice, &s;ignified by the &s;hadows of the &s;acrifices of the Old Law: and this Sacrifice is now of|fered, that is, in S. <HI>Augustines</HI> time, 400. years after <HI>Christ,</HI> and after the Sacrifice of the Cro&s;&s;e was pa&s;&s;ed. A Sacrifice not according to the order of <HI>Aaron</HI> (that is, bloudy and of bea&s;ts) but according to the order of <HI>Melchi&s;edec,</HI> and of &s;uch things as he offered, <HI>viz.</HI> bread and wine. And now, that is, in the time of S. <HI>Augu&s;tines</HI> writing, they &s;ee &s;uch a &s;acrifice offered over all the world, and they are partakers thereof. All which is &s;o clear as nothing can be more clear.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 2. <HI>All is &s;o clear as nothing can be more clear:</HI> Your arguments plea&s;e your &s;elf, but &s;atisfie no man el&s;e. When will you come to the point? Your &s;elf have &s;tated the que&s;tion, That <HI>Chri&s;t</HI> did in&s;titute a &s;acrifice:<NOTE PLACE="marg">Cap. 1.</NOTE> and that the &s;acrifice by <HI>Chri&s;t</HI> in&s;tituted is a <HI>proper &s;a|crifice.</HI> Let any Reader judge whether in this of S. <HI>Au|gustine,</HI> or in any other voucher throughout your whole Treati&s;e, you have one argument or authority that comes home to the point in controver&s;ie.</P>
<P>Here you bring that &s;pirituall <HI>I&s;rael</HI> doth offer a <HI>&s;in|gular &s;acrifice.</HI> If you had found that &s;pirituall <HI>I&s;rael</HI> had offered a corporall or bodily &s;acrifice (yours is &s;uch you &s;ay) then you had come &s;omething near the que&s;tion. We are <HI>I&s;rael according to the &s;pirit,</HI> and we have a mo&s;t &s;pirituall and a &s;ingular &s;acrifice to offer, which S. <HI>Augu&s;tine</HI> (here by you alledged) calleth <HI>Sa|crificium
<PB N="66" REF="59">
<GAP DESC="illegible" RESP="apex" EXTENT="3 letters">dis, a &s;acrifice of prai&s;e.</HI> Or if you will <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ake S. <HI>Augu&s;tine</HI> en<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ire, and let one Chapter (as it ought) help to expound another, you &s;hall ea&s;ily find that this <HI>&s;ingulare &s;acrificium</HI> is in S. <HI>Augu&s;tines</HI> &s;en&s;e very &s;in|gular indeed: <NOTE N="a" PLACE="marg">Cap. 18.</NOTE> <HI>&V;num verum &amp; &s;ingulare &s;acrificium multis e&s;t antea &s;acrificiorum &s;ignificatum figuris&mdash;&s;ingu|lare &amp; &s;olum verum &s;acrificium pro nobis Chri&s;ti &s;anguis effu&s;us e&s;t: The one, true, and &s;ingular &s;acrifice, is before &s;ignified by many figures of &s;acrifices&mdash;the &s;ingular and onely true &s;acrifice, is Chri&s;ts bloud &s;hed for us</HI> And thus proceeding by degrees unto that here cited, he &s;aith, <NOTE N="b" PLACE="marg"><HI>Cap.</HI> 20&punc;</NOTE> <HI>Eccle&s;ia immolat Deo in corpore Chri&s;ti &s;acrificium lau|dis&mdash;Haec quippe eccle&s;ia e&s;t I&s;rael &s;ecundum &s;piritum, &amp;c The Church doth offer to God in the body of Chri&s;t the &s;acri|fice of prai&s;e.</HI> Take here <HI>in corpore Chri&s;ti, the body of Chri&s;t,</HI> either for the Church which is his body my&s;ti|call, or for the Sacrament and &s;acramental bread which is his repre&s;entative body, &s;till S. <HI>Augu&s;tines</HI> &s;acrifice is but <HI>Sacrificium laudis, the Sacrifice of prai&s;e.</HI> For (&s;aith he) this Church which is <HI>I&s;rael</HI> according to the &s;pirit&mdash;doth offer a <HI>&s;ingular &s;acrifice.</HI> Wherein? in what kind? what &s;acrifice doth this &s;pirituall <HI>I&s;rael</HI> of|fer? <HI>I&s;te</HI> (&s;aith he) <HI>immolat Deo &s;acrificium laudis:</HI> This (that is, this <HI>I&s;rael</HI>) doth offer to God the &s;acrifice of prai&s;e, not according to the order of <HI>Aaron,</HI> but accor|ding to the order of <HI>Melchi&s;edec.</HI> Who can fa&s;hion your proper &s;acrifice, your bloudy &s;acrifice out of all this?</P>
<P>As for your la&s;t clau&s;e concerning <HI>Melchi&s;edec,</HI> that will never make for you, untill you can turn his <HI>protulit, he brought forth,</HI> into <HI>obtulit, he offered:</HI> And whil&s;t you confe&s;&s;e his was bread and wine, but &s;ay that yours is
<PB N="67" REF="59">
neither: and unle&s;&s;e you can find a proportion between one &s;o great as <HI>Melchi&s;edec,</HI> deriving down a ble&s;&s;ing unto <HI>Abraham,</HI> and &s;uch wretches as your &s;elves, who impudently and irreligiou&s;ly affirm, that you offer up a greater then <HI>Melchi&s;edec</HI> to God the Father. Be&s;ide, that which <HI>Melchi&s;edec</HI> brought forth was at the mo&s;t the Sacrament of a Sacrament; for &s;o S. <HI>Augustine</HI> cal|leth it, <NOTE N="c" PLACE="marg">Epist. 95.</NOTE> <HI>Sacramentum men&s;ae Dominicae.</HI></P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 3. But by the way, I ob&s;erve herd that which I did before in the te&s;timony of <HI>Eu&s;ebius,</HI> of a Sacrifice of prai&s;e, which by this place is evidently to be under&s;tood of a true and <HI>proper,</HI> not a Metaphoricall <HI>&s;acrifice:</HI> for the &s;acrifices with which S. <HI>Au|gustine</HI> doth joyn it, though differently, &s;aying that it is like one, but not like the other, are true and <HI>proper</HI> &s;acrifices&punc; to wit&punc; tho&s;e of <HI>Aaron</HI> and that of <HI>Melchi&s;edec:</HI> And this is yet more evident by the words immediately going before the place here cited, which are the&s;e; <HI>Eccle&s;ia ab Aposto<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">orum tempo|ribus per Epi&s;coporum &s;ucce&s;siones certi&s;&s;im<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">, u&s;que ad no&s;tra &amp; dernoeps tempora per&s;everat, &amp; immolat D<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> in corpor<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Chri&s;ti &s;acrificium la<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">dis:</HI> that is&punc; <HI>The Church from the A|po&s;tles times, by mo&s;t certain &s;ucce&s;&s;ions of Bi&s;hops even to ours and to after-times, doth per&s;ev<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">re and &s;acrifice to God in the body of Christ, a Sacrifice of prai&s;e.</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o here the &s;acrifice of prai&s;e (which he &s;peaks of) is that which the Church doth con|tinue to offer, by offering the body of <HI>Chri&s;t.</HI></P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 4. Your la&s;t words, <HI>offering the body of Chri&s;t,</HI> are your own: indeed the coynage of your own brain without &s;hadow or colour for any &s;uch inference out of S. <HI>Augu&s;tine,</HI> unto who&s;e <HI>Sacrifice of prai&s;e</HI> I &s;ub|&s;cribe:
<PB N="68" REF="60">
not regarding what you boldly and without ground do affirm: for I do profe&s;&s;e my faith as agreea|ble to S. <HI>Augu&s;tines,</HI> as it is different from yours.</P>
</DIV3>
</DIV2>
<DIV2 N="15" TYPE="chapter">
<HEAD>CHAP. XV.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 1. A Third place may be that, <HI>De civitate Dei, lib. 17. cap.</HI> 17. where he &s;hews <HI>Chri&s;ts</HI> Prie&s;thood, out of the P&s;alme 109. thus, <HI>Juravit Dominus, &amp;c. Almighty God &s;wore, and he will not repent him&s;elf:</HI> by which words he &s;igni|fieth that that which he addeth &s;hall be immutable; <HI>Thou art a Prie&s;t for ever according to the order of Melchi&s;edec.</HI> See|ing that now there is no where either Prie&s;thood or Sacrifice according to the order of <HI>Aaron,</HI> and every where that is offer|ed under the Prie&s;t <HI>Chri&s;t,</HI> which <HI>Melchi&s;edec</HI> brought forth when he ble&s;&s;ed <HI>Abraham;</HI> who can doubt of whom this is &s;poken? By which it is clear, that the exerci&s;e of <HI>Chri&s;ts</HI> Prie&s;t|hood did and was to continue; and that in place of <HI>Aarons</HI> &s;a|crifices, a &s;acrifice like to <HI>Melchi&s;edecs</HI> was offered; not by <HI>Chri&s;t</HI> him&s;elf; for he was not then on earth, but <HI>&s;ub &s;acerdote Chri&s;to,</HI> under <HI>Chri&s;t,</HI> that is, by Prie&s;ts under him, and by his authority and appointment.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 2. Little to your purpo&s;e. That is offered which <HI>Melchi&s;edec</HI> brought forth (&s;ay you:) but he brought<NOTE PLACE="marg"><HI>Cap.</HI> 11. &sect;. 1</NOTE> not forth the body and bloud of <HI>Chri&s;t,</HI> but bare bread and wine: Therefore your doctrine will never be con|cluded by the example of <HI>Melchi&s;edec.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="16" TYPE="chapter">
<PB N="69" REF="60">
<HEAD>CHAP. XVI.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 1. ANd to make it manife&s;t that this &s;acrifice which S. <HI>Augustine</HI> &s;o often &s;peaks of, is a true, vi&s;ible, and <HI>proper &s;acrifice,</HI> and not an invi&s;ible, &s;pirituall, or meta|phoricall &s;acrifice, I will here alledge his di&s;cour&s;e in his tenth book, <HI>De civit. Dei, cap.</HI> 19, &amp; 20. where di&s;tingui&s;hing the&s;e two kinds of &s;acrifice, he &s;aith, That as in prayers and prai&s;e we direct &s;ignifying words to him to whom we offer the things them&s;elves in our hearts which we &s;ignifie; &s;o in &s;acrifi|cing we are not to offer vi&s;ible &s;acrifice to any, but to him to whom in our hearts we our &s;elves mu&s;t be the invi&s;ible &s;acrifice. And <HI>chap.</HI> 20. having &s;aid, that though <HI>Chri&s;t</HI> as God did with his Father receive &s;acrifice, yet as man he did rather choo&s;e to be a &s;acrifice, then to receive &s;acrifice, le&s;t by that occa&s;ion any man might think that &s;acrifice might be offered to a creature, he concludeth thus, <HI>Per hoc &amp; Sacerdos e&s;t ip&s;e offerens, &amp; ip&s;e oblatio, cujus rei &s;acramentum quotidianum e&s;&s;e voluit Eccle|&s;iae &s;acrificium, &amp;c.</HI> that is, <HI>By this he is both Prie&s;t offering, and al&s;o the oblation or thing offered, whereof he would have the &s;acrifice of the Church to be a daily Sacrament</HI> (or &s;imilitude) <HI>&s;eeing he is the head of her the body, and &s;he the body of him the head. She is wont to be offered by him, as well as he by her.</HI> And then he concludeth, That all the ancient &s;acrifices were &s;ignes of this true &s;acrifice. So as here you &s;ee a vi&s;ible &s;acri|fice di&s;tingui&s;hed not onely from prayer and prai&s;e, both out|ward and inward; but al&s;o from the invi&s;ible &s;acrifice whereby we are to offer our &s;elves as a &s;acrifice in our hearts to God, the outward &s;acrifice being a &s;igne of the inward, as words are of our inward thoughts and affections. You &s;ee <HI>Chri&s;t</HI> is the Prie&s;t and the &s;acrifice: that there is a vi&s;ible &s;acrifice in the Church, as a daily &s;acrament, &s;igne, or memory of that which <HI>Christ</HI> offered upon the Cro&s;&s;e: that <HI>Chri&s;t</HI> is wont to offer his
<PB N="70" REF="61">
Church as &s;he doth him, that is, he being there invi&s;ibly offer|eth her invi&s;ibly, and the offering him vi&s;ibly by &s;acrifice doth al&s;o offer her &s;elf by him: And la&s;tly, you &s;ee he calleth this a true &s;acrifice, adding, To this mo&s;t high and true &s;acrifice all the fal&s;e &s;acrifices have given place.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 2. In the fir&s;t two lines of this chapter, you pro|mi&s;e us out of S. <HI>Augu&s;tine</HI> proof for a true vi&s;ible and <HI>proper Sacrifice,</HI> yet in the clo&s;e you will &s;huffle the cau&s;e away invi&s;iblie. For you &s;ay, that <HI>Chri&s;t</HI> is wont to offer his Church as &s;he doth him. How is that? you tell us pre&s;ently. He being there invi&s;ibly offereth <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">r invi&s;ibly. Thus you promi&s;e to prove vi&s;ible Sacrifice, yet you conclude for invi&s;ible.</P>
<P>The words in S. <HI>Augu&s;tine</HI> are of <HI>Chri&s;t: Et&punc; Sacerdos</HI><NOTE PLACE="marg">De civit. l. 10. c. 20.</NOTE> <HI>e&s;t ip&s;e offerens, ip&s;e &amp; oblatio, cujus rei Sacramentum quatid<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">anum e&s;&s;e voluit eccle&s;iae Sacrificium: quae c&ugrave;m ip|&s;iu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> capitis corpus &s;it, &s;e ip&s;am per ip&s;um dicit offerre. He is the prte&s;t, he the offerer and he the offering, the daily Sa|crament, whereof he willed to be unto the Church a &s;acrifice: which</HI> (the Church) <HI>being the body&punc; of him the head, &s;aith that &s;he offereth her &s;elf by him;</HI> that is&punc; offereth her &s;elf to God through Chri&s;t.</P>
<P>What is here for you or again&s;t us? As for your wide inferences whereby you w<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nder both from the que&s;tion of <HI>Chri&s;ts</HI> in&s;titution and from the authorities them&s;elves which you produce (as I told you before) I intend not to pur&s;ue them.</P>
<P>As for your la&s;t period where you bring in as from S. <HI>Augu&s;tine</HI> the word <HI>true Sacrifice,</HI> which you would have to be under&s;tood to be the body of <HI>Chri&s;t</HI> under
<PB N="71" REF="61">
the &s;hew of bread (as you teach:) If you remember the title of this chapter in S. <HI>Augu&s;tine,</HI> the Sacrifice by him meant is <HI>Chri&s;t</HI> him&s;elf the mediatour of God and men, not your un&s;een <HI>Christ</HI> in a wafer. And if you remember the text in S. <HI>Augu&s;tine,</HI> it is <HI>Chri&s;t</HI> him|&s;elf <HI>in forma &s;ervi, in the form of a &s;ervant,</HI> not <HI>Chri&s;t</HI> counterfeited by you in the &s;hape of bread&punc; and there|fore nothing to what you are to prove.</P>
</DIV3>
</DIV2>
<DIV2 N="17" TYPE="chapter">
<HEAD>CHAP. XVII.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 1. A Fifth place may may be <HI>lib. 8. De Civit. cup.</HI> 27. where he &s;aith, that we do not erect Churches, prie&s;thoods, Sacrifices, &amp;c. to the Martyrs; for &s;aith he, who did at any time hear the prie&s;t as he &s;tood at the altar, though built over the holy body of the Martyr, for the honour and wor&s;hip of God, &s;ay in the prayers, I offer Sacrifice to thee O <HI>Peter; Paul,</HI> or <HI>Cyprian,</HI> &s;eeing it is offered to God, at their memories (or places of buriall?) And whereas there was a cu|&s;tome in &s;ome places to bring meat and drink, and to fea&s;t at the tombes of the Martyrs, he &s;aith, Any man knows the&s;e not to be the &s;acrifices of the Martyrs who knows the one (or one|ly) &s;acrifice of Chri&s;tians which is there offered to God.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 2. What is in this for the proprietie of Sacrifice, or concerning the in&s;titution of our Saviour.</P>
</DIV3>
</DIV2>
<DIV2 N="18" TYPE="chapter">
<PB N="72" REF="62">
<HEAD>CHAP. XVIII.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 1. ANd that this &s;acrifice is the body of <HI>Christ,</HI> is appa|rent by this holy Father, in his 22. <HI>book De Civit. cap.</HI> 10. which di&s;cour&s;e I cannot here omit. Having therefore &s;aid that the Pagans did build Temples, erect altars, appoint prie&s;ts and &s;acrifices to their gods, who were but dead men, he &s;hews that we do not &s;o to our Martyrs: We (&s;aith he) do not build temples to our Martyrs as to gods, but memories as to dead men, who&s;e &s;ouls do live with God (that is, churches in memory of them) nor do we there rai&s;e altars on which to &s;a|crifice to the Martyrs, but we offer &s;acrifice <HI>uni Deo Marty|rum &amp; no&s;tro, to the one God both of the Martyrs and of us:</HI> at which &s;acrifice they are named in their place and rank, as men of God, who in confe&s;&s;ion of him have overcome the world, but they are not <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nvocated by him that offers the &s;acri|fice: for he &s;acrificeth to God and not to them. And the Sacri|fice it &s;elf is the body of <HI>Chri&s;t,</HI> which is not offered to them, for they are al&s;o his body. The&s;e are his very words, &s;o plain for proof of a <HI>proper Sacrifice,</HI> as (I think) no man can denie it. But becau&s;e a man that is unwilling to &s;ee this truth may catch at two little words by the by in this di&s;cour&s;e, to wit, that the <HI>Martyrs are not invocated,</HI> and that <HI>they are the body of Chri&s;t,</HI> I mu&s;t explain his meaning; which is nothing in the former place, but that the prie&s;t in offering Sacrifice doth not &s;ay, I offer &s;acrifice to thee <HI>Peter, Paul, Cyprian</HI> (as he &s;aith in many places) but that they may be prayed unto, is in&s;inua|ted even here, and expre&s;&s;ed plainly by him in <HI>Joh. tract.</HI> 84. where &s;peaking of this &s;acrifice he &s;aith, that we do commemo|rate the Martyrs or name them, not as we do others who re&s;t in peace, &s;o as to pray for them, but rather that they may pray for us, that we may follow their foot&s;teps. His meaning in the latter word is nothing but by way of allu&s;ion from the true bo|dy
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of <HI>Chri&s;t,</HI> to his my&s;ticall body, to them that the &s;acrifice which is <HI>Chri&s;ts</HI> bodie, cannot be offered to the Martyrs: for they are al&s;o his bodie, to wit, his my&s;ticall bodie or members (as he &s;aith truly, and as he &s;aid before) of the Church.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 2. You have brought forth this place of S. <HI>Au|gu&s;tine:</HI> you have declined it, and indeed an&s;wered it again&s;t your &s;elf. The&s;e <HI>two little words</HI> which you &s;ay <HI>a man may catch at</HI> in this di&s;cour&s;e are both of them materiall, the fir&s;t again&s;t invocation of Saints depart|ed, which being nothing to our theam I pa&s;&s;e by: the other is a plain convincing evidence to prove what was herein the &s;en&s;e of S. <HI>Augu&s;tine.</HI> His words are, <NOTE N="a" PLACE="marg">De civit. lib. 22. c. 10</NOTE> <HI>Ip&s;um Sacrificium corpus e&s;t Chri&s;ti, quod non offertur ip&s;is, quia hoc &s;unt &amp; ip&s;i: The Sacrifice it &s;elf is the body of Christ:</HI> This you make much of, but take the whole period: <HI>which body</HI> (&s;aith S. <HI>Augu&s;tine) is not offered to the Martyrs, becau&s;e even they are this bodie.</HI> So then it is evident that the body of <HI>Christ</HI> in this place is (as you find it) his my&s;ticall body, that is, the Church Univer&s;all: which being part militant, part triumphant (as the martyrs are) is honoured with the title of <HI>Chri&s;ts</HI> body: Ju&s;t as S. <HI>Paul</HI> (to the faithfull at Co|rinth) <NOTE N="b" PLACE="marg">1. Cor. 12. 27.</NOTE> <HI>ye are the body of Chri&s;t:</HI> and to the <HI>Romanes,</HI> <NOTE N="c" PLACE="marg">Rom. 12. 5</NOTE> <HI>we being many are one body in Chri&s;t.</HI></P>
<P>Thus it appears that nothing of this at all belong|eth to your mi&s;&s;all &s;acrifice of <HI>Christs</HI> naturall bodie under the &s;hape of bread to be offered as you dream, and as you would prove if you could: but belongeth to his my&s;ticall body the Church (as your &s;elf do find it) which body (the Church) is not the Sacrifice that you contend for.</P>
</DIV3>
</DIV2>
<DIV2 N="19" TYPE="chapter">
<PB N="74" REF="63">
<HEAD>CHAP. XIX.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 1. ALL which places though they make the matter of a <HI>proper &s;acrifice</HI> evident, and that therefore I need not &s;ay any more thereof, yet not onely to &s;atisfie an indifferent man, but even to convince a refractory, I have thought good to &s;et down S. <HI>Augu&s;tines</HI> di&s;cour&s;e in his 20. <HI>book contra Faustum Manichaeum,</HI> where he handleth this point largely and particularly, the hereticks di&s;cour&s;e requiring it, which I mu&s;t al&s;o &s;et down briefly for the better under&s;tanding of S. <HI>Augu&s;tines</HI> an&s;wer, thus;</P>
<P>&sect;. 2. <HI>Faustus</HI> then to &s;hew that the <HI>Manichees</HI> were not Pa|gans, nor a &s;chi&s;me of the Gentiles, that is, agreeing with them in belief, as he faith was &s;aid of them (though fal&s;ely, as S. <HI>Augu|&s;tine</HI> an&s;wereth, for it was &s;aid onely that they had &s;ome like|ne&s;&s;e with the Pagans, in regard they made more gods then one) <HI>Fau&s;tus,</HI> I &s;ay, takes occa&s;ion for his better clearing to &s;et down a brief &s;umme of his belief, or rather of his ph<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">enzie, &s;aying; That the Father dwelleth in inacce&s;&s;ible light, the Sonne on the &s;unne and moon, the holy Gho&s;t or third&punc; Maje&s;tie, as he calleth him, dwelleth or hath his &s;eat in the whole circuit of the aire, and that by his force and &s;pirituall profu&s;ion the earth be|getteth <HI>patibilem Je&s;um, pa&s;sible Je&s;us,</HI> who hangs (as he &s;aith) on every tree&punc; that is, as S. <HI>Augu&s;tine</HI> afterwards more largely explicateth, <HI>Je&s;us</HI> according to their belief is in all fruits and herbs which grow out of the earth, and &s;aith <HI>Fau&s;tus,</HI> we bear the &s;ame reverence or religion to all things as you do towards the bread and chalice: his words arr there, <HI>Nobis circa univer|&s;a &amp; vobis &s;imiliter erga panem &amp; calicem par religio e&s;t.</HI> Then he &s;heweth how farre they differ from the Pagans in &s;e|verall things, of which one is this, That, as he &s;aith, the Pagans deem that God is to be wor&s;hipped with altars, temples, ima|ges,
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&s;acrifices and incen&s;e, wherein he profe&s;&s;eth to go a very different way from them: for (&s;aith he) I think my &s;elf, if I be worthy, the rea&s;onable temple of God; I receive or take <HI>Chri&s;t</HI> for the living image of the living Maje&s;ty, the altar a mind en|dued with good arts and di&s;ciplines; I place divine honours and &s;acrifices in onely prayers, and tho&s;e pure and &s;imple: <HI>Ho|nores quoque divines ac &s;acrificia in &s;olis orationibus &amp; ip&s;is puris ac &s;implicibus pone.</HI> And a little after, &s;hewing us to dif|fer little from the Pagans, he &s;aith, that we have turned their &s;acrifices into <HI>Agapes,</HI> or fea&s;ts wont to be kept at the martyrs combes: their idoles into martyrs: that the Jews our predece&s;|&s;ours, in like manner departed but a little from the Gentiles, lea|ving onely their idoles and retaining their temples, their &s;acri|fices, their altars and prie&s;thoods. And &s;o <HI>Faustus</HI> concludes both the one and other, that is, the Catholicks and the Jews, to be a &s;chi&s;me or near of kin to the Pagans, and his own profe&s;|&s;ion to be a &s;ect, that is as he accounteth it, very farre differing f<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">om Pagani&s;me. This is the &s;ub&s;tance of &s;o much of this here|ticks di&s;cour&s;e as is for our purpo&s;e, that is, to give light to &s;o much of S. <HI>Augustine</HI> as is needfull to be here alledged.</P>
<P>&sect;. 3. This holy Father then having confuted all their vain and fabulous belief of the Father, the Sonne, and the holy Gho&s;t&punc; as al&s;o that of the earth bringing forth <HI>Je&s;us;</HI> he comes to that of our bread and chalice, &s;aying thus&punc; <HI>Cur autem Fau|&s;tus arbitretur parem nobis e&s;&s;e religionem circa panem &amp; calicem ne&s;cio, cum Manichaeis vinum gustare non religio &s;ed &s;acrilegium &s;it&punc; I know&punc; not why fau&s;tus &s;hould think that he and we have the &s;ame religion</HI> (that is, belief and reverence, for &s;o religion &s;ignifies in this place) <HI>of the bread and cup, &s;ee|ing with the Manichees it is not religion but &s;acriledge to ca&s;t wine:</HI> and then deriding them for it thus, That they acknow|ledge their god in the grape, but not in the ve&s;&s;el, as if by being troden upon (that is, when wine is made out of the grape) and included or &s;hut up in the ve&s;&s;el, he did offend them, he &s;aith thus, <HI>Noster autem panis &amp; calix non quilibet, qua&s;i propter Christu~ in &s;picis &amp; in &s;arment is ligatum &s;icut illi de&s;ipi<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">t, &s;ed
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cert&aacute; con&s;ecratione my&s;ticus &s;it nobis non na&s;citur&punc;</HI> or as ano|ther edition hath it, <HI>&s;it nobis corpus Chri&s;ti, non na&s;citur: But our bread and chalice not any, as it were in regard of Chri&s;t being bound or tyed up in the eares of corn and branches of the vine as they fooli&s;hly imagine, but by certain con&s;ecration is made my&s;tical unto us, doth not grow, or is not &s;o by nature;</HI> or as the other reading &s;aith, <HI>The chalice and bread by con&s;ecra|tion mystical, is made the body of Chri&s;t, is not born &s;o, or is not &s;o of it own nature;</HI> and then he inferreth, that what is not &s;o made, though it be bread and a chalice, it is <HI>alimentum refe|ctionis, non &s;acramentum religionis; a food of refection, not a Sacrament of religion&punc;</HI> but onely that we ble&s;&s;e and give thanks to God for all his gifts, not onely &s;pirituall but al&s;o corporall. The&s;e are the words of S. <HI>Augu&s;tine,</HI> plain and pregnant for the reall pre&s;ence and change of the bread and wine into Chri&s;ts body, which&s;oever of the two readings a man take. For though the latter be the plainer by rea&s;on of the very words <HI>Corpus Chri&s;ti, the body of Chri&s;t;</HI> yet becau&s;e a Prote&s;tant will except again&s;t it for that very rea&s;on, though we &s;hould bring never &s;o good authority for that reading, as they do in a like ca&s;e of a place of S. <HI>Cyprians,</HI> for the authority of <HI>Peters</HI> chair, to take away all exception I will wave it, and follow the former read|ing, being the very &s;ame in &s;en&s;e, and clear enough. For there it is &s;aid, that by con&s;ecration, and con&s;equently not by &s;aith, the bread and cup becomes my&s;tical, that is, it is made &s;ome|thing which is not &s;een, and that the nature thereof is changed, <HI>&s;it non na&s;citur, it is made</HI> another thing by con&s;ecration then it was by nature; and this con&s;ecration is certain, that is, a &s;pe|ciall con&s;ecration, different, and of greater force and efficacy then the ordinary ble&s;&s;ing and thanksgiving u&s;ed in other bread and wine; and that which is &s;o con&s;ecrated is a Sacra|ment of religion, not corporall food: all which doth clearly de|mon&s;trate what we teach of Chri&s;ts pre&s;ence in this holy Sa|crament. But the di&s;cour&s;e it &s;elf makes it yet more evident; for <HI>Fau&s;tus</HI> &s;aying, that <HI>Christ</HI> is in every creature growing out of the earth, as we acknowledge him in our bread and chalice,
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(whereby it is manife&s;t by his very te&s;timony, that Catholicks did then believe the reality of Chri&s;ts pre&s;ence in this Sacra|ment as we do now) S. <HI>Augu&s;tine</HI> fir&s;t confuting and deriding that vanity of Chri&s;ts pre&s;ence in all things which <HI>Fau&s;tus</HI> &s;poke of, acknowledgeth it of &s;uch bread and wine as is duely con&s;ecrated, and explicateth how it comes, to wit, by con&s;ecra|tion, not according to the vain imagination of the <HI>Manichees,</HI> as if <HI>Chri&s;t</HI> were tied and bound up in all their meats: <HI>Vobis per fabulam vestram,</HI> &s;aith he, <HI>in e&s;cis omnibus Chri&s;tus liga|tus apponitur: Chri&s;t by your fable is &s;et before you tied up in all your meats;</HI> and thereupon he denieth our belief to be the &s;ame with theirs, and addeth, that in &s;o &s;aying he &s;heweth him|&s;elf more fooli&s;h then &s;ome, <HI>qui nos propter panem &amp; calicem Cererem &amp; Liberum colere exi&s;timant, who in regard of the bread and chalice think that we wor&s;hip Ceres</HI> (the godde&s;&s;e of corn) <HI>and Bacchus</HI> (the god of wine;) which is a proof no le&s;&s;e pregnant for the truth and property of our Sacrifice, then that of the <HI>Manichees</HI> for the reall pre&s;ence: the practi&s;e there|of being &s;uch in S. <HI>Augustines</HI> time, as that the very Pagans took notice thereof: For &s;acrifice was the wor&s;hip which they gave to their gods: and unle&s;&s;e they had known that we did of|fer bread and wine in &s;acrifice, they could have no &s;hew of rea|&s;on to imagine how we &s;hould thereby wor&s;hip <HI>Ceres</HI> and <HI>Bacchus.</HI></P>
<P>&sect;. 4. Now for that <HI>Fau&s;tus</HI> &s;peaks again&s;t the altars and &s;acrifices of the Pagans, and in commendation of his own &s;pi|rituall and improper temple, altar, &amp;c. and his onely Sacrifice of prayers; S. <HI>Augu&s;tine</HI> having confuted him, and &s;hewed the fal&s;hood of what he &s;aid of his being the temple of God, his mind the altar, his prayers pure and &s;imple or &s;incere, he convinceth him of ab&s;urdity in acknowledging the&s;e things and denying a true &s;acrifice, asking this que&s;tion, <HI>Volo mihi dica|tis, I would have you tell me from whence you have the names of the&s;e things which you prai&s;e in your &s;elves,</HI> as <HI>temple, altar, Sacrifice?</HI> for if unto the true God the&s;e true things (that is, a true and proper temple, altar and Sacrifice be not due, why
<PB N="78" REF="65">
are they laudably &s;poken of in a true Religion? But if to the true God a true Sacrifice be due (from whence al&s;o they are rightly termed divine honours?) other things which are cal|led Sacrifices are done after the &s;imilitude of a certain true Sa|crifice. Lo here S. <HI>Augu&s;tine</HI> counteth it an ab&s;urdity in the <HI>Manichees</HI> to acknowledge the&s;e things metaphorically and denie a true proper Sacrifice. And why may not we &s;ay the &s;ame to Prote&s;tants? But to go on with S. <HI>Augu&s;tine,</HI> he &s;heweth that all the &s;acrifices of the Gentiles and Jews had &s;ome relation to the true &s;acrifice, which is due to the true God onely, and wherewith <HI>Chri&s;t</HI> alone did fill his altar. The &s;a|crifices of the Gentiles were the imitations of fal&s;e and deceit|full gods, that is to &s;ay, of the devils, proudly chalenging from &s;uch as they deceived that honour which was due to God one|ly, the &s;acrifice being not to be blamed but the offering of it to the devil. The Jews by their &s;acrifices of bea&s;ts did by way of prophecy fore&s;hew the future &s;acrifice which <HI>Chri&s;t</HI> offered. Wherefore <HI>Christians</HI> do now celebrate the memory of the &s;ame &s;acrifice, as being pa&s;&s;ed by the mo&s;t holy oblation and participation of the body and bloud of <HI>Chri&s;t.</HI> But the <HI>Mani|cheans</HI> not knowing what was to be condemned in the &s;acri|fices of the Gentiles, nor what to be under&s;tood in the &s;acrifices of the Jews, nor what to be believed or ob&s;erved in the Sacri|fice of the <HI>Chri&s;tians,</HI> do offer their own vanity in &s;acrifice to the devils. S. <HI>Augu&s;tines</HI> Latine words of the latter part of this di&s;cour&s;e in which the chief force con&s;i&s;teth are the&s;e, &s;peaking of Chri&s;ts &s;acrifice of the Cro&s;&s;e: <HI>Unde jam Chri&s;tiani per acti ejusdem Sacrificii memoriam celebrant Sacro&s;anct&acirc; oblatione &amp; participatione corporis &amp; &s;anguinis Christi. Manichaei ver&ograve; ne&s;cientes quid da<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">nandum &s;it in Sacrificiis gentium, &amp; quid intelligendum in Sacrificiis Hebraeorum, &amp; quid tenen|dum vel ob&s;ervandum in Sacrificio Chri&s;tianorum, vanitatem &s;uam &s;acrum offerunt diabolo.</HI> Then which, what can be more clearly &s;poken for proof of a true vi&s;ible and proper &s;acrifice? for having in the beginning of this di&s;cour&s;e (or rather imme|diately before he entred into it) rejected that ab&s;urdity of the
<PB N="79" REF="65">
<HI>Manichees</HI> in <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">knowledging a metaphoricall &s;acrifice of prayer, and denying a tr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e or proper &s;acrifice&punc; he comes to &s;peak of proper &s;acrifices; of which he maketh foure &s;orts: The fir&s;t is that of the Gentiles which he di&s;allows in regard of the per&s;ons to whom it was offered, to wit, the devils. The &s;econd is that of the Jews, and their &s;acrifices many and &s;e|verall, were figures of the third &s;ort of &s;acrifice, which was that which <HI>Chri&s;t</HI> him&s;elf offered. The fourth is the &s;acrifice of the <HI>Chri&s;tians</HI> in the &s;ingular number al&s;o, as that of <HI>Chri&s;t</HI> him&s;elf, which they offer in remembrance of his &s;acrifice, and this they do by the oblation and participation of the body and bloud of <HI>Chri&s;t.</HI> Who can now &s;ay that the body and bloud of <HI>Chri&s;t</HI> is not truely and properly offered in &s;acrifice in the Ca|tholick Church?</P>
<P>&sect;. 5. To that which <HI>Faustus</HI> &s;aith of our changing the &s;acrifices of the Gentils into our <HI>Agapes,</HI> or fea&s;ts, and of their idols in|to our Martyrs, S. <HI>Augu&s;tine</HI> an&s;wereth thus, <HI>Populus Chri|&s;tianus memori<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> martyr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m,</HI> &amp;c. <HI>The Chri&s;tian people doth celebrate the memories of the Martyrs with religious &s;olem|nity to &s;tirre them&s;elves <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">p to their imitation, to be partakers of their merits, and helped by their prayers:</HI> So that we do not &s;acrifice to any of the Martyrs though we build altars for memories of the Martyrs. For what Bi&s;hop &s;tanding at the altar in the place where the holy bodies lie did ever &s;ay, I offer &s;acri|fice to thee, O <HI>Peter, P<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">l,</HI> or <HI>Cyprian?</HI> but what is offered is of|fered to God, who crowned the Martyrs though at the memo|ries (o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> places of b<GAP DESC="illegible" RESP="apex" EXTENT="4 letters">ll) of the Martyrs, whom he crowned&punc; that the very place putting us in mind, our affection may in|crea&s;e to wh<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> out charity&punc; both towards them whom we may imitate, and towards him by who&s;e help we may be able to imi|tate them. We do therefore wor&s;hip the Martyrs with that wor&s;hip of love and fellow&s;hip wherewith the holy men of God are wor&s;hiped in this life, who&s;e hearts we know to be prepared to &s;uffer in like manner for the truth of the Go&s;pel&punc; But we wor&s;hip tho&s;e (that is, the Martyrs) more devoutly and more &s;ecurely, after having overcome all uncertainty, and
<PB N="80" REF="66">
we prai&s;e them with more confidence being conquerours in that more happy life then tho&s;e which are yet here fighting. But with that wor&s;hip which in Greek is called <GAP DESC="foreign">, and in Latine cannot be expre&s;&s;ed in one word, being a certain &s;ervitude (or &s;ubjection) particularly due unto Divinity (or Deity) we nei|ther do wor&s;hip, nor teach that any can be wor&s;hipped but God alone. And &s;eeing that to this wor&s;hip belongeth the of|fering of Sacrifice, from whence idolatry is attributed to them who do this (that is, offer Sacrifice) to idols, we offer no &s;uch thing nor command it to be offered to any, either Martyr, or holy &s;oul or Angel, &amp;c. And a little after again S. <HI>Augu&s;tine</HI> an&s;wereth an objection that &s;ome make them&s;elves drunk at tho&s;e fea&s;ts which were called <HI>Agapes,</HI> condemning the thing, yet &s;o, that he &s;aith, it is a le&s;&s;e &s;inne for a man to come drunk from the Martyrs, then fa&s;ting to &s;acrifice to the Martyrs: and le&s;t any man &s;hould mi&s;take him he explaineth him&s;elf thus&punc; <HI>Sacrificare martyribus dixi, non dixi &s;acrificare Deo in me|moriis martyrum, quod frequenti&s;sim&egrave; facimus, illo duntaxat ritu quo &s;ibi &s;acrificari novi Te&s;tamenti manife&s;tatione prae|cepit, quod pertinet ad illum cultum quae <GAP DESC="foreign"> dicitur &amp; uni Deo debetur.</HI> That is, <HI>I &s;aid to &s;acrifice to the Martyrs, I did not &s;ay to &s;acrifice to God at the memories of the Martyrs which we do very often; but according to that manner onely by which he gave command that Sacrifice &s;hould be offered unto him in the manife&s;tation of the new Testament, which belong|eth to that wor&s;hip which is called <GAP DESC="foreign">, and is due onely to God.</HI> And he goeth on immediately asking a que&s;tion thus, But what &s;hall I do, and when &s;hall I be able to demon&s;trate to that &s;o great blindne&s;&s;e of the&s;e Hereticks (that is, when &s;hall I be able to make them under&s;tand) what force that hath which is &s;ung in the P&s;almes, The Sacrifice of prai&s;e &s;hall glo|rifie me? and there is the way where I &s;hall &s;hew him my Sa|viour? <HI>Salutare meum.</HI> The fle&s;h and bloud of this Sacrifice before the coming of Chri&s;t was promi&s;ed by &s;acrifices of like|ne&s;&s;e; in the pa&s;&s;ion of <HI>Christ</HI> it was delivered by the truth it &s;elf; after the a&s;cen&s;ion of <HI>Chri&s;t</HI> it is celebrated by the &s;acra|ment
<PB N="81" REF="66">
of remembrance. The Latine words of the latter part are the&s;e, <HI>Hujus Sacrificii caro &amp; &s;anguis ante adventum Chri&s;ti per victimas &s;imilitudinum promittebatur; in pa&s;sione Christi per ip&s;am veritatem reddebatur; po&s;t a&s;cen&s;um Chri&s;ti per Sa|cramentum memoriae celebratur.</HI></P>
<P>&sect;. 6. This is the di&s;cour&s;e of S. <HI>Augustine</HI> at large, which I could not prevail with my &s;elf to break off &s;ooner, being &s;o clear and full to the pre&s;ent purpo&s;e, and containing &s;o many excellent points be&s;ides, as the honour due to the Saints, the help we have by their prayers, the di&s;tinction of that wor&s;hip which we give to them from that which we give to God, that wor&s;hip of <GAP DESC="foreign"> which our Divines ac|cording to S. <HI>Augu&s;tines</HI> doctrine do give to God alone, that this wor&s;hip of <GAP DESC="foreign"> is exerci&s;ed by &s;acrifice, &s;o as we cannot be ju&s;tly charged with idolatry by Prote&s;tants for doing honour to the Saints in their reliques and pictures, &s;ee|ing we do not offer &s;acrifice unto them. And for the point here principally intended which is of a <HI>proper Sacrifice</HI> there can be nothing more plain, being &s;o often, &s;o plainly, and &s;o di&s;tinctly &s;et down. Chri&s;t him&s;elf did not onely offer &s;acrifice but did al|&s;o in&s;titute a certain form of &s;acrific<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, and gave command that &s;acrifice &s;hould be offered in &s;uch a manner, and when even at that time when he did manife&s;t the new Te&s;tament; and when was that but at his la&s;t &s;upper, when giving the Chalice to his Apo&s;tles, he &s;aid, <HI>hic e&s;t &s;anguis meus novi te&s;tamenti, This is my bloud of the new Te&s;tament,</HI> according to S. <HI>Mat|thew</HI> and S. <HI>Mark;</HI> and according to S. <HI>Luke, hic e&s;t calix novum testamentum in meo &s;anguine, This is the Chalice, the new Te&s;tament in my bloud?</HI> For when or where el&s;e doth he manife&s;t or even make any mention of the new Te&s;tament? and that no man may make any manner of doubt but that he meaneth a true and proper &s;acrifice throughout all this di&s;cour&s;e, and even then when he &s;poke of the &s;acrifice appointed to be offered, and the right whereby it was to be offered, in the mani|fe&s;tation of the new Te&s;tament, he &s;aith there, That it belong|eth to that wor&s;hip of <GAP DESC="foreign"> which con&s;i&s;ts in offering of &s;acri|fice,
<PB N="82" REF="67">
and which is due to God alone. He calleth the <HI>Manichees</HI> Hereticks for denying it, and complains of their blinde&s;&s;e, that he cannot make them under&s;tand that place of Scripture, <HI>Sa|crificium laudis honori&s;icabit me, the Sacrifice of prai&s;e &s;hall glorifie me,</HI> of this Sacrifice. And how long (may I &s;ay) would it be before we &s;hould be able to make Prote&s;tants un|der&s;tand the &s;ame? The fle&s;h and bloud of this Sacrifice was prefigured and promi&s;ed by the ancient &s;acrifices delivered by <HI>Chri&s;t</HI> him&s;elf in his pa&s;&s;ion, and after his a&s;cention celebrated by the <HI>Sacrament of remembrance;</HI> that is, this &s;acrifice is a &s;ignification, repre&s;entation, or memory of the &s;acrifice upon the cro&s;&s;e, according to the place before alledged out of his tenth book <HI>de Civit. Dei cap.</HI> 20. and according to another place in his Confe&s;&s;ions, where he calleth the &s;ame thing <HI>Sacra|mentum pretii no&s;tri</HI> which he called a little before <HI>Sacrificium pretii no&s;tri:</HI> and this is that &s;acrifice which S. <HI>Augu&s;tine</HI> &s;aith we do very often offer at the memories or altars dedicated to God in memory of the Martyrs, their bodies lying there buried.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 7. You in the beginning here do pretend to bring enough to convince a refractory man. <HI>Parturi|unt montes</HI>&mdash;The little &s;ub&s;tance of this long di&s;|cour&s;e is divided into &s;ix paragraphs and ea&s;ily an|&s;wered.</P>
<P>The fir&s;t is not di&s;cour&s;ive, but onely a flouri&s;hing bravado, not to be an&s;wered.</P>
<P>The &s;econd (being taken out of the foure fir&s;t Chapters) doth contain an impertinency of the erro|neous folly of <HI>Fau&s;tus.</HI></P>
<P>The third (out of the thirteenth Chapter) is a bre|viate of S. <HI>Augu&s;tines</HI> an&s;wer to that impertinency of <HI>Faustus:</HI> wherein is nothing to the Theam for proof
<PB N="83" REF="67">
of a <HI>proper Sacrifice,</HI> or of <HI>Chri&s;ts in&s;titution.</HI></P>
<P>The fourth (taken out of 15, 16, 17, and 18 Chap|ters) doth bring in <HI>Fau&s;tus</HI> again and S. <HI>Augu&s;tine</HI> pur|&s;uing him, wherein you cogge in the word <HI>proper</HI> (a true and <HI>proper</HI> Temple Altar and Sacrifice) which &s;eems to runne like the language of S. <HI>Augu&s;tine,</HI> who hath it not.</P>
<P>In the fifth you do expatiate farre and wide (upon the 21 chapter) and repeating what was argued by S. <HI>Augustine</HI> nothing to our theam, but one &s;mall &s;en|tence, which amazeth me to hear produced by you, it being ab&s;olutely de&s;tructive to your reall, vi&s;ible, and <HI>proper Sacrifice.</HI> Whereupon I may ju&s;tly &s;ay to you as S. <HI>Augu&s;tine</HI> there to <HI>Fau&s;tus, maledicendi cupidita|te</HI><NOTE PLACE="marg">Cont. Fau&s;t. lib. 20. c. 21.</NOTE> A. B. C. <HI>quid profiteretur oblitus e&s;t.</HI> The place is famous, full again&s;t you, and &s;hall be repeated anon.</P>
<P>Your &s;ixth and la&s;t part of this chapter is another vain flouri&s;h: there you call for victory, proclaiming your cited authorities <HI>to be clear and full to the pre&s;ent purpo&s;e&mdash;For proper Sacrifice there can be nothing more plain, being &s;o often &s;o plainly and &s;o di&s;tinctly &s;et down.</HI> You would work well if you had a good Theam to work upon: but your &s;tuff is naught. Sometime that which is in &s;ub&s;tance little you dre&s;&s;e and trim forth into a pretty &s;hew: &s;ometime that which is clear a|gain&s;t you (either to &s;hew your art, or for want of better helps) you take, and then with a colourable flou|ri&s;h of your own, you &s;trive to winne upon the ea&s;ie belief of others; whenas (for my part) I cannot ob|tain &s;o much of my &s;elf by all that you produce, as to think that you are &s;o partiall, as not to &s;ee that you have proved (in &s;ome of your choice authorities)
<PB N="84" REF="68">
plain truth again&s;t your &s;elf. Thus&mdash;<HI>Quos perdere vult Jupiter hos dementat.</HI></P>
<P>As for your other <GAP DESC="foreign">, tho&s;e <HI>excellent points</HI> (as you call them) they are neither proved here, nor pertinent to your or mine undertaking.</P>
<P>You help me in the la&s;t inference with a mo&s;t fit re|ply unto you. We do of you, as S. <HI>Augu&s;tine</HI> com|plained of the <HI>Manichees,</HI> wonder, that we <HI>cannot make you under&s;tand that place of Scripture, Sacrificium lau|dis, &amp;c. The Sacrifice of prai&s;e &s;hall glorifie me.</HI> Now if you take <HI>prai&s;e</HI> for a <HI>proper Sacrifice,</HI> you &s;tand alone; <HI>Bellarmine,</HI> and all writers el&s;e, and common &s;en&s;e a|gain&s;t you. But if <HI>prai&s;e</HI> be a <HI>&s;acrifice improper,</HI> and that there never was fle&s;h and bloud in Chri&s;tian &s;a|crifice, (unle&s;&s;e in that of Chri&s;t him&s;elf on the Cro&s;&s;e) <HI>How long,</HI> may I &s;ay, (in your own language) <HI>would it be before we &s;hould be able to make Papi&s;ts under|&s;tand the &s;ame? The fle&s;h and bloud of this &s;acrifice was prefigured and promi&s;ed by the ancient Sacrifices, deli|vered by Christ him&s;elf in his pa&s;sion, and after his a&s;cen&s;ion celebrated by the Sacrament of remembrance.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="20" TYPE="chapter">
<HEAD>CHAP. XX.</HEAD>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 1. I Might alledge other authorities without number; but the&s;e I &s;uppo&s;e will &s;erve the turn, if any will. The pla|ces being many, clear, and full; the authority undoubted both for the per&s;ons, and for the works here alledged: nor can I imagine what objection may be made again&s;t them.</P>
</DIV3>
<DIV3 TYPE="part">
<PB N="85" REF="68">
<HEAD>S^r. EDWARD DERING.</HEAD>
<P>&sect;. 2. The authorities (as above is &s;hown) are &s;ome again&s;t you, others make nothing for you in the point controverted, which is <HI>propriety</HI> of your <HI>Sacrifice,</HI> and our <HI>Saviours in&s;titution</HI> for it. So that not one place is (as you pretend) <HI>clear and full.</HI></P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>A. B. C.</HEAD>
<P>&sect;. 3. As for the other point of S. <HI>Peters</HI> and his Succe&s;&s;ours authority, I mu&s;t de&s;ire a little further re&s;pite. And this one point may &s;erve for this time.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>S^r. EDWAD DERING.</HEAD>
<P>&sect;. 4. For proof of this other point you de&s;ire a <HI>lit|tle further re&s;pite.</HI> If you had really intended any thing therein, or could perform what you have undertaken, three &s;heets of paper require not &s;o much time but that they might well have come along with this: if not ready then, yet you will not &s;ay but that I might have received them from you before I could di&s;patch this unto you. But that point as it is the main e&s;&s;entiall point of Popery, (with and without which a man is a Papi&s;t, or no Papi&s;t) &s;o is it al&s;o of that difficulty to be proved, that you do wi&s;ely to decline that which you know you can never make good.</P>
<P>&sect;. 5. In the la&s;t place, as before I gave you <HI>Cyprian</HI> for <HI>Cyprian,</HI> and <HI>Eu&s;ebius</HI> for <HI>Eu&s;ebius,</HI> &s;o here al&s;o I will return S. <HI>Augu&s;tine</HI> for S. <HI>Augustine.</HI> And &s;o much the rather and more plentifully, becau&s;e you &s;ay you are <HI>content to let the deci&s;ion of the controver&s;ie re&s;t wholly up|on his authority.</HI></P>
<P><PB N="86" REF="69">Fir&s;t then an&s;wer (if you can) what you la&s;t brought<NOTE PLACE="marg">Contr. Fau|&s;tum, l. 20. cap. 21.</NOTE> and I &s;hall fir&s;t object: <HI>Hujus Sacrificii caro &amp; &s;anguis ante adventum Chri&s;ti per victimas &s;imilitudinum promit|tebatur: in pa&s;sione Christi per ip&s;am veritatem reddebatur: po&s;t a&s;cen&s;um Chri&s;ti per &s;acramentum memoriae celebratur: Before the coming of Chri&s;t, the fle&s;h and bloud of this &s;a|crifice was promi&s;ed by victimes of &s;imilitude: in the pa&s;|&s;ion of Christ, it was delivered by the Truth it &s;elf: after the a&s;cen&s;ion of Chri&s;t, it is celebrated by the Sacrament of Remembrance.</HI> I need not do by this, as you by your imperfect authorities, flouri&s;h it out in &s;hew for want of &s;trength. It carries it own quickne&s;&s;e with it: It is pregnant and pungent. He doth not &s;ay that our cele|bration is by a <HI>proper &s;acrifice&punc;</HI> but by a <HI>Sacrament of Re|membrance.</HI></P>
<P>Secondly, if S. <HI>Augu&s;tine</HI> had credited your daily Mi&s;&s;all Sacrifice of the very body and bloud of <HI>Chri&s;t,</HI> he could not have &s;aid, <HI>Praeclari&s;simum atque optimum</HI><NOTE PLACE="marg">De civit. Dei, l. 19. cap. 2<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> <HI>Sacrificium nos ip&s;i &s;umus, we our &s;elves are the most ex|cellent and the be&s;t &s;acrifice.</HI> For although he &s;ay in ano|ther place, that <HI>Tota redempta civitas</HI> is <HI>univer&s;ale &s;acri|ficium,</HI><NOTE PLACE="marg">Ibid lib. 10. cap. 6.</NOTE> <HI>the whole city of the redeemed is an univer&s;all &s;acri|fice;</HI> yet this being but the body is not of that excel|lency and acceptation, as is that &s;acrifice of the Head, <HI>Chri&s;t</HI> him&s;elf: from and by whom &s;he (the Church) in her &s;everall members and in her &s;elf entire, hath both value and acceptation. Therefore (I &s;ay) S. <HI>Augu&s;tine</HI> could not have called us the <HI>be&s;t and most excellent &s;acri|fice,</HI> if be&s;ide that of our Saviours Pa&s;&s;ion he had al&s;o credited the reall bodily pre&s;ence and <HI>proper &s;acrifice</HI> of the Ma&s;&s;e.</P>
<P>Thirdly, if S. <HI>Augu&s;tine</HI> had believed your daily &s;a|crifice
<PB N="87" REF="69">
continually renewable, he could not &s;ay&punc; <HI>unicum</HI><NOTE PLACE="marg">Con. ad|ver&s;. Leg. &amp; Proph. lib. 1. c. 18.</NOTE> <HI>&s;acrificium&mdash;unum&mdash;&s;ingulare &amp; &s;olum verum &s;acrifici|um pro nobis Chri&s;ti &s;anguis effu&s;us est: The onely &s;acrifice, the one, &s;ingular and alone true &s;acrifice is Chri&s;ts bloud &s;hed for us.</HI></P>
<P>Fourthly, &s;uch as is the altar &s;uch the &s;acrifice, but neither of them <HI>proper,</HI> vi&s;ible, or externall in the lan|guage of S. <HI>Augu&s;tine; Ejus e&s;t altare cor no&s;trum, our heart is his altar:</HI> whereupon he proceedeth, &s;aying, <HI>Ei</HI><NOTE PLACE="marg">De civit. Dei, lib. 10. cap. 4.</NOTE> <HI>dona ejus in nobis, n&oacute;&s;que ip&s;os vovemus, &amp; reddimus ei beneficiorum ejus &s;olennitatibus fe&s;tis &amp; diebus &s;tatutis di|camus, &s;acram&uacute;&s;que memoriam, n&egrave; volumine temporum ingrata &s;ubrepat oblivio. Ei &s;acrificamus ho&s;tiam humili|tatis &amp; laudis, in ara cordis igne fervida charitatis: &V;nto him we vow and return our &s;elves, and his own gifts in us. To him upon fe&s;tivall &s;olemnities and dayes appointed we do dedicate and con&s;ecrate the memory of his benefits, le&s;t an ungratefull oblivion through the cour&s;e of time &s;hould creep upon us. To him we &s;acrifice a &s;acrifice of humility and prai&s;e, in the altar of our heart, by the fire of fervent chari|ty:</HI> Whereby it appears that S. <HI>Augu&s;tine</HI> either did not believe, or el&s;e (in his very Chapter intitled <HI>Of &s;acrifice to God</HI>) he did forget the highe&s;t my&s;terie of your Reli|gion: for here is no more materiall <HI>proper &s;acrifice,</HI> then that fire (here &s;poken of) is materiall proper fire.</P>
<P>Fifthly, S. <HI>Augu&s;tine</HI> in his next Chapter &s;aith, <HI>Il|lud</HI><NOTE PLACE="marg">Lib. 10. c. 5.</NOTE> <HI>quod ab omnibus appellatur &s;acrificium, &s;ignum e&s;t veri &s;acrificii: That which of all men is called Sacri|fice, is a &s;igne of a true &s;acrifice:</HI> which follows well after that which in this very chapter he had &s;aid a little above, <HI>Sacrificium vi&s;ibile invi&s;ibilis &s;acrificii Sacramentum, id e&s;t, &s;acrum &s;ignum e&s;t: vi&s;ible &s;a|crifice
<PB N="88" REF="70">
is the Sacrament, that is, a holy &s;igne of invi&s;ible &s;a|crifice.</HI> If then vi&s;ible &s;acrifices (with S. <HI>Augu&s;tine</HI>) are &s;acraments or holy &s;ignes of invi&s;ible &s;acrifices, &s;urely then they were not, in his Religion, externall and <HI>pro|per &s;acrifices:</HI> for the &s;igne vi&s;ible, and the thing &s;igned invi&s;ible, are contradi&s;tingui&s;hed.</P>
<P>Sixthly, a Table cannot be a Relative to a <HI>&s;acrifice proper&punc;</HI> but S. <HI>Augu&s;tine</HI> hath, <NOTE N="a" PLACE="marg"><HI>Adver&s;. Judaeos,</HI> c. 9</NOTE> <HI>Men&s;a Dominica ad Chri|&s;ti &s;acrificium pertinens; the Lords table appertaining to Chri&s;ts &s;acrifice.</HI></P>
<P>Seventhly, <NOTE N="b" PLACE="marg">Ibid.</NOTE> <HI>Manibus non efferimus carnem, &s;ed corde &amp; ore offerimus laudem: We do not with our hands offer fle&s;h, but with heart and mouth we offer prai&s;e.</HI></P>
<P>Eighthly, Sacrifice, Prie&s;t, and Altar, are relatives, and do meet together all or none; But the Prie&s;thood of <HI>Chri&s;t</HI> is not on earth: <NOTE N="c" PLACE="marg">Ibid.</NOTE> <HI>Chri&s;ti &s;acerdotium in aeter|num per &s;everat in coelo: the Priesthood of Chri&s;t doth for ever continue in heaven:</HI> Therefore his &s;acrifice al&s;o is there with him: for where the Prie&s;t is, there the &s;acri|fice mu&s;t al&s;o be. And this is plain by your Greek Li|turgies, where they (as S. <HI>Augu&s;tine</HI> here of <HI>Chri&s;ts</HI> Prie&s;thood) do affirm our Altar to be in heaven, as in that attributed to S. <HI>James,</HI> <GAP DESC="foreign"> &s;o al&s;o in that of <HI>Chry&s;o&s;tome:</HI> and <GAP DESC="foreign"> in that of S. <HI>Mark.</HI> <NOTE N="d" PLACE="marg">Lib. 4. c. 35</NOTE> <HI>Irenaeus, Altare in coelis, Our Altar is in heaven.</HI> So S. <HI>Chry&s;o&s;tome</HI> calleth our Saviour <NOTE N="e" PLACE="marg">In epi&s;t. ad Hebr. cap. 6. hom. 11.</NOTE> <GAP DESC="foreign">, <HI>The Altar above. Epiphanius</HI> &s;aith of <HI>Chri&s;t,</HI> <NOTE N="f" PLACE="marg">Adver&s;. Haer. lib. 2. com. 1.</NOTE> <GAP DESC="foreign">, <HI>He the &s;acrifice, he the Prie&s;t, he the Altar.</HI> Thus <NOTE N="g" PLACE="marg">Orat. 28.</NOTE> <HI>Nazi|anzen</HI> comforts him&s;elf with <GAP DESC="foreign">, <HI>an|other
<PB N="89" REF="70">
Altar in heaven.</HI> But I mu&s;t proceed with S. <HI>Au|gu&s;tine.</HI></P>
<P>Ninthly, that which is <HI>after a &s;ort,</HI> or in a certain manner, is not to be &s;aid really and <HI>properly</HI> to be &s;uch, but S. <HI>Augu&s;tine</HI> &s;aith plainly and expre&s;&s;ely of the Sa|crament; <NOTE N="b" PLACE="marg">Epi&s;t. 23.</NOTE> <HI>Secund&ugrave;m quendam modum &s;acramentum corpo|ris Chri&s;ti corpus Chri&s;ti e&s;t: The Sacrament of Christs bo|dy is after a kind of &s;ort the body of Chri&s;t;</HI> from whence by con&s;equence it followeth, that your &s;acrifice is (at the mo&s;t) but <HI>after a kind of &s;ort</HI> a &s;acrifice, certainly then not a <HI>proper &s;acrifice.</HI></P>
<P>Tenthly, S. <HI>Augu&s;tine</HI> plainly calleth the ble&s;&s;ed Sa|crament of the Lords Supper, <NOTE N="c" PLACE="marg">In P&s;al. 3.</NOTE> <HI>Convivium, in quo cor|poris &amp; &s;anguinis &s;ui figuram di&s;cipulis commendavit &amp; tradidit: A banquet wherein he</HI> (our Saviour) <HI>did unto his di&s;ciples commend and deliver the figure of his bodie.</HI> But you affirm that you do offer the &s;ub&s;tance, and &s;o you mu&s;t &s;ay, or by your own principles forfeit your cau&s;e: for with you in your faith it is a con&s;equence un|deniable, <HI>If no Tran&s;ub&s;tantiation, then no proper Sacri|fice.</HI></P>
<P>In the eleventh place, in the per&s;on of <HI>Chri&s;t,</HI> com|forting his di&s;ciples upon the hardne&s;&s;e of that &s;peech in S. <HI>John, Except ye eat my fle&s;h, &amp;c.</HI> he &s;aith, <NOTE N="a" PLACE="marg">In P&s;al. 98</NOTE> <HI>Non hoc corpus quod videtis manducaturi e&s;tis, &amp; bibituri illum &s;anguinem quem fu&s;uri &s;unt qui me crucifigent. Sacramen|tum aliquod vobis commendavi, &s;piritualiter intellectum vivificabit vos: &amp; &s;i nece&s;se e&s;t illud vi&s;ibiliter celebrari, opertet tamen invi&s;ibiliter intelligi: You are not to eat this body which you &s;ee, or drink that bloud which they &s;hall &s;pill who will crucifie me. I have commended unto you a certain Sacrament; It being &s;piritually under&s;tood will quicken
<PB N="90" REF="71">
you: and though of nece&s;sity it mu&s;t vi&s;ibly be celebrated, yet it mu&s;t be invi&s;ibly under&s;tood</HI></P>
<P>Twelfthly, he &s;aith, <NOTE N="b" PLACE="marg">Contr. A|dimantum, cap. 12.</NOTE> <HI>Non dubitavit Dominus dicere, Hoc e&s;t corpus meum, c&ugrave;m &s;ignum daret corporis &s;ui: Our Lord doubted not to &s;ay, This is my body, when he gave the &s;igne of his body.</HI></P>
<P>In the la&s;t place, S. <HI>Augu&s;tine</HI> in his Treati&s;e of<NOTE PLACE="marg">Lib. 3. c. 16</NOTE> Chri&s;tian doctrine, where he di&s;cour&s;eth plentifully of the right under&s;tanding of the holy Scriptures, and what danger it is to take &s;uch places figuratively which are properly &s;poken (or contrariwi&s;e) he gives this Canon of direction; <HI>Si praeceptiva locutio e&s;t, aut flagi|tium aut facinus v<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tans, aut utilitatem aut beneficentiam jubens, non e&s;t figurata: &s;i autem flagitium aut facinus vide|tur jubere, aut utilitatem aut beneficentiam vetare&punc; figurata e&s;t:</HI> that is, <HI>If there be a preceptive &s;peech, either forbidding a mi&s;chievous deed or a villanous act, or commanding com|modity or a good turn, it is not figurative: But if it &s;eem to command a hainous deed or villanous act, it is figurative.</HI> This is S. <HI>Augu&s;tine,</HI> and this is undi&s;putable. I would unto this Propo&s;ition have &s;ubjoyned an A&s;&s;umption, &s;uch as would have fitted you, and forced you to a Conclu&s;ion on our behalf: but that S. <HI>Augu&s;tine</HI> hath already framed it. S. <HI>Augu&s;tine</HI> hath made this infe|rence for us, and hath in&s;tanced thus in the next fol|lowing words: <HI>Ni&s;i manducaveritis carnem filii hominis, &amp; &s;anguinem biberitis, non habebitis vitam in vobis: faci|nus, vel flagitium videtur jubere. Figura e&s;t erg&ograve; pr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">cipi|ens pa&s;sioni Domini e&s;&s;e communicandum, &amp; &s;uaviter at&abque; utiliter recondendum in memoria, qu&ograve;d pro nobis caro ejus crucifixa &amp; vulnerata &s;it: Except ye eat the fle&s;h of the Son</HI><NOTE PLACE="marg">Jo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 6. 53.</NOTE> <HI>of man, and drink his blood, ye have no life in you. He
<PB N="91" REF="71">
&s;eemeth</HI> (&s;aith S. <HI>Augu&s;tine) to command a villanous or mi&s;chievous act: therefore it is a figure commanding us to communicate with the pa&s;sion of our Lord, and &s;weetly and profitably to lay up in memory, that his fle&s;h was crucified and wounded for us.</HI> I could pre&s;ent you more out of this excellent Father, as in his 150. Treati&s;e upon. S. <HI>John:</HI> his Epi&s;tle to <HI>Dardanus,</HI> and el&s;ewhere: but the&s;e already will &s;erve to &s;hew you, that out of <HI>Cypri|an, Eu&s;ebius,</HI> and S. <HI>Augu&s;tine</HI> you have more to an&s;wer, then from them you have objected. And now let a &s;o|ber Chri&s;tian judge whether any of the&s;e (e&s;pecially S. <HI>Augu&s;tine</HI>) be like to decide the controver&s;ie on your &s;ide or on ours. And thus have I clo&s;ed my an&s;wer to your Treati&s;e, which if in &s;ome places it may &s;eem thinne and barren, I mu&s;t have leave to &s;uit it to your objections, which mu&s;t be an&s;wered &s;uch as they were. And therefore I borrow a &s;entence from a learned Scholar, who &s;aid, <HI>Meus adver&s;arius tam jejun&egrave; de rebus gravi&s;simis plerumque di&s;&s;erit, ut vald&egrave; etiam jejunafutu|ra e&s;&s;et re&s;pon&s;io.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="21" TYPE="chapter">
<HEAD>CHAP. XXI.</HEAD>
<DIV3 TYPE="part">
<HEAD>Cata&s;trophe.</HEAD>
<P>THus have you what my little lei&s;ure and le&s;&s;e learning can afford: wherein I might have &s;hortned my pains, and with one line have an&s;wered all: for in all the&s;e &s;ix &s;heets of paper you never come near the proof of what you a&s;&s;umed: <HI>Viz.</HI> That <HI>Chri&s;t Je&s;us</HI> did <HI>in&s;titute</HI> a &s;acrifice, and that this &s;acrifice by him in|&s;tituted
<PB N="92" REF="72">
is a <HI>&s;acrifice properly</HI> &s;o named. This <HI>proprietie</HI> and this <HI>in&s;titution</HI> (I &s;ay) you have not in any autho|rity by you alledged once touched, and are therefore farre from proof of your cau&s;e.</P>
<P>Your ma&s;&s;e is the highe&s;t act in your Religion: your &s;acrifice is <NOTE N="a" PLACE="marg"><HI>Brerely <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">itur. tract.</HI> 3. &sect;. 2.</NOTE> that point wherein con&s;i&s;teth <HI>the very e&s;|&s;ence of the ma&s;&s;e:</HI> wherein (&s;aith your <HI>Je&s;uite Cau&s;sin</HI>) <NOTE N="b" PLACE="marg"><HI>Holy court. part 1. l.</HI> 3. &sect;. 13.</NOTE> <HI>The life of a Saviour is &s;acrificed;</HI> yet for this highe&s;t point <HI>the very e&s;&s;ence of your ma&s;&s;e,</HI> the &s;overeigne act of your faith, devotion and Religion, you have not one text throughout the whole Law of Chri&s;tian Religi|on either convincing or pregnant, nay you have not one probable deduction whereby to prove your deter|mined errour.</P>
<P>Two places you gra&s;p hard hold by, but both in the old Te&s;tament. Fir&s;t that of <HI>Malachy,</HI> which you will<NOTE PLACE="marg">Mal. 1. 11.</NOTE> take for your externall, vi&s;ible, and <HI>proper &s;acrifice,</HI> con|trary to the plain &s;en&s;e of the place, and contrary to the frequent expo&s;ition of the Fathers: who receive it as of internall, vi&s;ible, and improper &s;acrifice, as <HI>Eu&s;ebius Demon&s;tr. Evang. l. 1. c&punc;</HI> 6, and <HI>l. 2&punc; c.</HI> and <HI>l. 1. c. ult. Ju&s;tin Martyr Dial. cum Tryphone. Irenaeus l. 4. c. 32. Ter|tull. cont. Marcion. l. 3. c. 22. &amp; l. 4. c. 1. adver&s;. Judeos in <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ine cap. 5. &amp; initio cap. 6. Chry&s;o&s;tom. in P&s;alm.</HI> 95. and <HI>adver&s;. Judaeos Hom. 2. Hieron. in Malach. 1. 11. Au|gu&s;tin. cont. adver&s;. Leg. &amp; proph. l. 1. c. 20. de civitate Dei&punc; l. 18. c. 35. &amp; l. 19. c. 23. &amp; contra Judeos c.</HI> 9.</P>
<P>The other place is that of <HI>Melchi&s;edec</HI> where he both a prie&s;t &amp; a King doth exerci&s;e both dignities. As a prie&s;t he ble&s;&s;eth <HI>Abraham,</HI> as a King he fea&s;teth him and his army, and this is the plain truth of that &s;tory, &s;o much and &s;o impertinently by Papi&s;ts drawn over to their Mi&s;&s;all &s;acrifice.</P>
</DIV3>
</DIV2>
<DIV2 N="22" TYPE="chapter">
<PB N="93" REF="72">
<HEAD>CHAP. XXII.</HEAD>
<DIV3 TYPE="part">
<HEAD>Antistrophe.</HEAD>
<P>&sect;. 1. I Was minded to have ca&s;t anchor here, and not to have whetted a di&s;putation &s;harp already, yet &s;ince that in matter of Religion, one &s;ide is never to be blamed though it do proceed <HI>Di&s;putationis &s;erram reciprocando</HI> (for truth mu&s;t not be de&s;erted becau&s;e her adver&s;aries bark at her) I am therefore re&s;olved to change my &s;tyle and to proceed.</P>
<P><HI>Semper ego auditor tantum? nunqu&acirc;mne reponam?</HI> Yes the defendants buckler having warded your blows, let me now take the a&s;&s;ailants &s;word, and be you re&s;pon|dent another while: wherein I am well content to be concluded within three &s;heets of paper, as you promi|&s;ed and did undertake.</P>
<P>You have produced three Fathers, who all have an|&s;wered them&s;elves: yet (omitting many other) I think fit to give you three for three. Fir&s;t <HI>John</HI> Bi|&s;hop of the Patriarchall &s;ea of <HI>Con&s;tantinople,</HI> for his eloquence &s;urnamed <HI>Chry&s;o&s;tome.</HI> The next <HI>Cyrill</HI> who held the famous Patriarchate of <HI>Alexandria,</HI> whom<NOTE PLACE="marg">In Hod<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">go. cap. 7.</NOTE> <HI>Ana&s;ta&s;ius</HI> &s;aluteth with the title of <HI>mo&s;t clear light of the Fathers.</HI> Thirdly, S. <HI>Ambro&s;e</HI> of <HI>Millan</HI> the gho&s;tly father of S. <HI>Augu&s;tine.</HI> And thus I begin with S. <HI>Chry|&s;o&s;tome.</HI></P>
<P>Fir&s;t having produced that of <HI>Malachy,</HI> He clearly<NOTE PLACE="marg">Mal. 1. 11. Adver&s;. Ju|d<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">s Hom. 36.</NOTE> delivers him&s;elf, what this pure offering is: <GAP DESC="foreign">
<PB N="94" REF="73">
<GAP DESC="foreign">. <HI>It is not offered</HI> (&s;aith he) <HI>by fume and &s;moke, neither by bloud</HI> (mark it) <HI>and ran&s;ome, but by the grace of the &s;pirit.</HI> And that our Chri&s;tian &s;acrifice is not tyed to any place, (as yours to your altars) he &s;aith that every man &s;itting at his own home &s;hall wor&s;hip God. And for the manner he telleth you, that our Saviour <HI>Chri&s;t</HI> did bring in <GAP DESC="foreign">, <HI>a more &s;ublime and &s;pi|rituall kind of wor&s;hip.</HI> But of a bodily &s;acrifice no word.</P>
<P>Secondly, <HI>Chry&s;o&s;tome</HI> in another place doth number<NOTE PLACE="marg">Homil. in 95. p&s;.</NOTE> up tenne &s;everall &s;orts of &s;acrifices in the Chri&s;tian Church, yet as if he were ignorant of all <HI>proper</HI> exter|nall and vi&s;ible <HI>&s;acrifice,</HI> they are all of them metapho|ricall and &s;pirituall. The place is full and copious, I mu&s;t contract it. <HI>The fir&s;t is imitation of Chri&s;t or cha|rity, 2. Martyrdome, 3. Prayer, 4. P&s;almes, or Hymnes, 5. Righteou&s;ne&s;&s;e, 6. Almes, 7. Prai&s;e, 8. compunction</HI> or <HI>contrition of heart, 9. Humility, 10. Preaching.</HI> Is it not pity that you or &s;ome body for you was not at this an|cient Fathers elbow, to jog him, and to put him in mind of your Popi&s;h &s;acrifice. But alas your pre&s;ent Romi&s;h faith, or rather folly, was then unborn.</P>
<P>Thirdly, &s;peaking of <HI>Chri&s;t</HI> he &s;aith, <NOTE N="a" PLACE="marg">Hom. 17. in Epi&s;t. ad Heb. 9.</NOTE> <GAP DESC="foreign">, <HI>He is both &s;acrifice and prei&s;t</HI> (as <HI>Epiphanius</HI> before alledged) whence I inferre, that if the body of <HI>Chri&s;t</HI> be really pre&s;ent in your &s;acrifice by conver&s;ion of the &s;ub&s;tance of bread into the &s;ub&s;tance of his body, then al&s;o (&s;ince relatives do alway &s;tand and fall together, and that <HI>Chry&s;o&s;tome</HI> in that place &s;aith, that he is offer|ed <GAP DESC="foreign">, <HI>by him&s;elf</HI>) it mu&s;t follow, that your
<PB N="95" REF="73">
prie&s;t al&s;o (as well as your &s;acrifice) is <HI>Chri&s;t</HI> really and <HI>properly,</HI> by the like conver&s;ion or tran&s;ub&s;tantiati|on of per&s;ons. For <HI>Chry&s;o&s;tome</HI> and other Fathers do affirm that <HI>Christ</HI> is both our &s;acrifice and our prie&s;t: and in all relatives if you will take one of them proper|ly, you mu&s;t take the other properly al&s;o. You may be|lieve Cardinall <HI>Bellarmine</HI> cited before in my &s;ixth Aphori&s;me, <HI>cap.</HI> 6.</P>
<P>Fourthly, in the &s;ame Homily we do not (&s;aith he)<NOTE PLACE="marg">Hom. 17. i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Epi&s;t. ad Heb. cap. 9.</NOTE> perform another but the &s;ame &s;acrifice, whereupon (as if he had been adventurous in this expre&s;&s;ion, which happily might incurre a mi&s;con&s;truction) the immedi|ate words following do &s;eem to retrench that latitude of &s;en&s;e, thus, <GAP DESC="foreign">, <HI>or rather</HI> (&s;aith he) <HI>we do perform a remembrance of a &s;a|crifice.</HI></P>
<P>Fifthly, upon the&s;e words in S. <HI>John, Except ye eat the</HI><NOTE PLACE="marg">Hom. 46. in Joan. John 6. 33.</NOTE> <HI>fle&s;h of the &s;onne of man and drink his bloud, ye have no life in you,</HI> and (ver&s;. 63.) <HI>It is the &s;pirit that quickneth, the fle&s;h profiteth nothing. <GAP DESC="foreign"> All the&s;e things are carnall, and which ought to be understood my&s;tically and &s;piritual|ly</HI>&mdash;for (&s;aith he) if any man take them <GAP DESC="foreign">, <HI>fle&s;hly,</HI> he will gain nothing by them. But you take (&s;ay you) the very fle&s;h of <HI>Chri&s;t,</HI> and look to gain thereby: Therefore S. <HI>Chry&s;o&s;tome</HI> and you are of two religions.</P>
<P>Sixthly, in the Liturgie a&s;cribed to S. <HI>Chry&s;o&s;tome,</HI> which on your &s;ide is called S. <HI>Chry&s;o&s;tomes</HI> ma&s;&s;e, after the con&s;ecration there is a prayer, <GAP DESC="foreign">
<PB N="96" REF="74">
<GAP DESC="foreign">. <HI>Send down thy holy Spirit upon us, and upon the&s;e gifts here placed before thee:</HI> which evidently convinceth, that <HI>Christ</HI> is not bodily pre&s;ent: if he be, we need not pray for the holy Gho&s;t upon him. And if he be not there, you mu&s;t confe&s;&s;e (as your Cardinall before) that you have no <HI>proper Sacrifice.</HI></P>
<P>Seventhly and la&s;tly, <GAP DESC="foreign"><NOTE PLACE="marg">Hom 11. in E<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i&s;t. ad Heb. c. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> <HI>Behold</HI> (&s;aith he) <HI>we have the victime above, we have the prie&s;t above, we have the &s;acrifice above. Let us offer the&s;e &s;acrifices which may be offered upon that altar: No longer &s;heep and oxen, no longer bloud and &s;moak, all the&s;e things are aboli&s;hed, and in room of the&s;e</HI> (<GAP DESC="foreign"> mark that) <HI>is introduced a rationall wor&s;hip. But what is this rationall wor&s;hip? The&s;e things which are by the &s;oul, which are by the &s;pirit,&mdash;which have no need of a body, which have no need of Organs, or members of in|&s;truments, or places.</HI> But your &s;acrifice is here below: but your &s;acrifice hath a body, the naturall body of <HI>Chri&s;t:</HI> But your &s;acrifice (hath <HI>partes organicas) doth contain the fle&s;h and bones, and other parts and members of the body, as by naturall concomitancy</HI> <NOTE N="a" PLACE="marg">Lede&s;made &s;acram eu|char. c. 7.</NOTE> <HI>they are really uni|ted to Chri&s;ts humane body.</HI> But your &s;acrifice is in places,
<PB N="97" REF="74">
as well tyed to your altars, as circum&s;cribed within the accidents of bread and wine, and the ambient place that roundeth them, as by expre&s;&s;e words <HI>Lede&s;ma</HI> granteth, where he &s;peaks of that which is contained under the &s;pecies of bread. Therefore S. <HI>Chry&s;o&s;tome</HI><NOTE PLACE="marg">Ibid. cap. 5.</NOTE> and you are of two religions.</P>
<P><HI>Cyril</HI> of <HI>Alexandria</HI> is the next, who tells you that God in his wi&s;dome did permit unto his people &s;acrifi|ces, and did &s;o order them <NOTE N="b" PLACE="marg">Contr. Ju|lianum l. 9.</NOTE> <GAP DESC="foreign"> <HI>That they might in them|&s;elves make way for the form of &s;pirituall wor&s;hip:</HI> which he plentifully &s;hews to be the Chri&s;tian Sacrifice.</P>
<P>Secondly, <HI>Julian</HI> having objected unto <HI>Cyril,</HI> that the Chri&s;tians had no &s;acrifice; <HI>Cyril</HI> declining and thereby denying all externall, vi&s;ible, or <HI>proper &s;acri|fice,</HI> is copious in metaphoricall and &s;pirituall &s;acrifices: which in way of an&s;wer for the Chri&s;tian Religion, he calleth <NOTE N="c" PLACE="marg"><HI>Ibid. lib.</HI> 9. &amp; 10.</NOTE> <GAP DESC="foreign">, <HI>an intellectuall and</HI> (I may &s;ay) <HI>un&s;ub&s;tantiall wor&s;hip,</HI> or a &s;ervice void of materialls, and <GAP DESC="foreign">, <HI>rea&s;onable &s;acrifices: <GAP DESC="foreign">, a &s;ervice or wor&s;hip thinne or not gro&s;&s;e, exact, in|tellectuall, and &s;pirituall:</HI> and gives this rea&s;on for his a&s;|&s;ertion, <GAP DESC="foreign"> <HI>For</HI> (&s;aith he) <HI>a mo&s;t immateriall &s;a|crifice doth become, or is fit for God, who is in his nature pure and immateriall.</HI> Now then prove that your &s;acri|fice is immateriall, and then you and we will &s;hake hands with this learned Father.</P>
<P>S. <NOTE PLACE="marg"><HI>Hex<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m&punc; l. 5. c.</HI> 19.</NOTE> <HI>Ambro&s;e</HI> is the third I promi&s;ed you, who &s;aith,
<PB N="98" REF="75">
<HI>Hoc e&s;t verum Chri&s;ti &s;acrificium, p<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">dicitia corporalis &amp; gratia &s;piritualis: This is the true &s;acrifice of Chri&s;t, bo|dily cha&s;tity, and &s;pirituall grace.</HI></P>
<P>Secondly, whereas you teach that yours is <HI>idem &s;a|crificium cum P<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;sione Dominica: The &s;ame &s;acrifice with the pa&s;sion of our Lord&punc;</HI> (as Cardinall <NOTE N="b" PLACE="marg">De Euch. &s;acrif l. 2. c. 1<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> <HI>Allan</HI> and others affirm) &s;aying, <HI>Recordatio ac exemplar &s;ic con&s;tituitur in no&s;tro &s;acrificio, ut tamen &s;it pror&s;us unum id&eacute;mque cum immolatione in cruce: The Remembrance or copie is &s;o or|dained in our &s;acrifice, that it is notwith&s;tanding altogether one and the &s;ame with the &s;acrifice on the Cro&s;&s;e.</HI> And that <NOTE N="c" PLACE="marg">Ibid. 552. &amp; Lede&s;ma de Euchar. c. 17.</NOTE> <HI>one and the &s;ame &s;ub&s;tance is in your &s;everall ho&s;ts, and the &s;ame al&s;o in that of the Cro&s;&s;e.</HI> Now how&s;oever you would hereby avoid the &s;everall varieties of many &s;everall &s;acrifices, yet can you never decline this, that (even by the ground of your own po&s;itions and princi|ples) you do repeat one and the &s;ame &s;ub&s;tantiall and very &s;acrifice often. But S. <HI>Ambro&s;e</HI> will deny you both variety of Sacrifices, and al&s;o your daily repeti|tion of that one and the &s;ame &s;acrifice once offered up|on the Cro&s;&s;e: mark what he &s;aith upon the words of S. <HI>Paul,</HI> (Heb. 7. 27.) <HI>Magnitud nem &s;acrificii o&s;tendit,</HI><NOTE PLACE="marg">Si &s;it Am|bro&s;.</NOTE> <HI>quamuis enim illudunum fuerit, &s;emel oblatum, &s;ufficit ta|men in &s;empiternum&mdash;Nec hoc pro populo quotidie offe|rendum erat, &s;ed tantae &s;anctitatis &amp; honoris apud Deum fu|it hoc &s;acrificium, ut &s;emel oblatum in aeternum profuerit populo Dei: He &s;heweth the greatne&s;&s;e of this &s;acrifice, for although it were but one, once offered, yet it &s;ufficeth for ever&mdash;Neither was this to be daily offered for the people, but this &s;acrifice was of &s;o great &s;anctity and honour with God, that it will be profitable for ever to the people of God.</HI><NOTE PLACE="marg">De offic. lib. 1. cap. 48.</NOTE></P>
<P>Thirdly, S. <HI>Ambro&s;e</HI> did believe but a figure or
<PB N="99" REF="75">
image of <HI>Chri&s;t</HI> to be now here on earth, and the truth of his pre&s;ence to continue onely in heaven. <HI>H&icirc;c um|bra, h&icirc;c imago, illic veritas: umbra in Lege, imago in E|vangelio, veritas in coele&s;tibus. Ant&egrave; agnus of<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">erebatur&mdash;nunc Chri&s;tus offertur, &s;ed offertur qua&s;i hom<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&mdash;h&icirc;c in imagine, ibi in veritate&mdash;Here is the &s;hadow, here the &s;i|militude, there</HI> (in heaven) <HI>is the truth: The &s;hadow in the Law, the &s;imilitude in the Go&s;pel, the truth in heavenly places: heretofore the lambe was offered&mdash;now Chri&s;t is of|fered, but is offered as man&mdash;here in &s;imilitude, there</HI> (that is, in heaven) <HI>in truth.</HI></P>
<P>Fourthly, S. <HI>Ambro&s;e</HI> &s;heweth how he &s;acrificeth, not by actuall exhibition of <HI>Chri&s;ts</HI> body to God, but by recordation and due remembring of our Saviours Pa&s;|&s;ion. The place is expre&s;&s;ely parallel to that of S. <HI>Chry|&s;o&s;tome</HI><NOTE PLACE="marg">In epi&s;t. ad Hebr. 10. 4. publi&s;hed on your &s;ide as for Ambr.</NOTE> touched before. The words are, <HI>Nonne per &s;in|gulos dies offerimus? offerimus quidem, &s;ed recordationem facientes mortis ejus&mdash;Non aliud &s;acrificium &s;icut ponti|fex, &s;ed idip&s;um &s;emper offerimus: magis autem recordati|onem &s;acrificii operamur: Do not we offer every day? we offer indeed, but making remembrance of his death&mdash;we do not as the Prie&s;t, offer another &s;acrifice, but alway the &s;ame: or rather we perform a remembrance of a &s;acrifice.</HI> If then S. <HI>Ambro&s;e</HI> did rather perform a remembrance of a &s;acrifice then a &s;acrifice indeed, you ought al&s;o to do the like, and no more.</P>
<P>Fifthly and la&s;tly, nothing can be plainer for &s;piritu|all and onely &s;pirituall &s;acrifices then the words of this Father, inviting us (as the Text did lead him) to draw near unto <HI>Chri&s;t</HI> (look <HI>Epi&s;t.</HI> to the Hebrews, <HI>cap. 10. 21. &amp; 22.) Accedamus&punc;&mdash;In quo accedamus? &s;anctitate, fide, &amp; &s;pirituali cultur&acirc; in veraci corde, &s;ine &s;imulatione,
<PB N="100" REF="76">
in plenitudine fidei, quia nihil e&s;t vi&s;ibile horum, neque &s;a|cerdos, neque &s;acrificium, neque altare: Let us draw near</HI> (&s;aith the Apo&s;tle)&mdash;<HI>Wherein</HI> (&s;aith S. <HI>Ambro&s;e) &s;hall we draw near? in holine&s;&s;e, faith, and &s;pirituall wor|&s;hip, in truth of heart, without guile, in fulne&s;&s;e of faith, becau&s;e none of the&s;e things are vi&s;ible, neither Priest, nor &s;acrifice, nor altar.</HI> I need not tell you that invi&s;ible &s;a|crifice, prie&s;t, and altar, are <HI>improper &s;acrifice,</HI> prie&s;t, and altar. But the&s;e authorities being clear and con|vincing in them&s;elves, need not (as yours have) flouri&s;hes longer then them&s;elves. Be&s;ide, my three &s;heets are ju&s;t filled, and three authorities are now in your hand. To which I onely adde this line, That the faith of a reall bodily pre&s;ence, being &s;o much young|er then the times wherein the&s;e Fathers wrote; it may be wondred that &s;o many pieces (out of the&s;e and others) can be found, wherewith to oppo&s;e your long &s;ince devi&s;ed errour.</P>
</DIV3>
</DIV2>
<DIV2 N="23" TYPE="chapter">
<HEAD>CHAP. XXIII.</HEAD>
<DIV3 TYPE="part">
<HEAD>Epiphonema.</HEAD>
<P>YOu promi&s;ed me that beyond the Theams then by you undertaken, I &s;hould receive an overplus (an <HI>auctuarium</HI> as you called it.) Now becau&s;e I would not be in debt, I will pay before you lend it. Take therefore this that follows as a &s;urplu&s;age above weight and mea&s;ure, <GAP DESC="foreign">. The di&s;po&s;al of it is very brief, and thus;</P>
<P>I will pre&s;ent unto you three authorities out of your
<PB N="101" REF="76">
own eminent Doctours, incon&s;i&s;tant (as I think) with your <HI>proper Sacrifice</HI> of the naturall body and bloud of <HI>Je&s;us Chri&s;t.</HI> And in the la&s;t place, three rationall &s;yl|logi&s;ticall arguments, and &s;o good night.</P>
<P>1. <HI>Petrus de Lede&s;ma</HI> Profe&s;&s;our of Divinity at <HI>Sala|manca,</HI><NOTE PLACE="marg">De&punc; Euch. cap. 7.</NOTE> having varied his di&s;cour&s;e into many &s;chola|&s;tick &s;ubtilties, concerning the manner how <HI>Chri&s;t</HI> is in the Sacrament: As fir&s;t, That all and whole <HI>Chri&s;t</HI> is there, next that the whole body of <HI>Chri&s;t,</HI> with all the parts and members thereof, is contained under the &s;hews of bread and wine. And with this body his rea|&s;onable &s;oul by concomitancy, and his deity al&s;o by reall union with the body, and the whole Trinity is there, though not properly and in the rigour of &s;peech; and this body thus there, is there immovable by it &s;elf, but moveable as the &s;acramentall &s;pecies may be mo|ved. After all which Mataeotechny, his &s;ixth conclu&s;i|on is very good Prote&s;tanti&s;me. <HI>Corpus Chri&s;ti non e&s;t in hoc &s;acramento &s;icut in loco ut alia corpora naturalia, &s;ed modo quodam ineffabili, quem Theologi Sacramentalem voc<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nt,&mdash;The body of Christ is not in this &s;acrament as in a place like as other naturall bodies are; but by an un&s;peak|able manner, which Divines do call a Sacramentall man|ner.</HI>&mdash;Is all this &s;tirre then to prove our Saviours bo|dy to be there in the Sacrament in an <HI>ineffable</HI> and <HI>&s;a|cramentall</HI> manner? away then with your premi&s;&s;es, we grant your conclu&s;ion, and from thence do inferre, That if <HI>Chri&s;ts</HI> body be there but <HI>&s;acramentally,</HI> your &s;acrifice can then be no <HI>proper,</HI> but a <HI>&s;acramentall</HI> &s;acri|fice, that is, <HI>&s;acrum &s;ignum &s;acrificii, a holy &s;igne of a &s;a|crifice,</HI> which we deny not, as in the words of S. <HI>Au|gu&s;tine</HI><NOTE PLACE="marg"><HI>Cap.</HI> 20. &sect;. 5&punc;</NOTE> before alledged: <HI>Vi&s;ibile Sacrificium, invi|&s;ibilis
<PB N="102" REF="77">
&s;acrificii &s;acramentum, id e&s;t, &s;acrum &s;ignum e&s;t: Vi&s;ible &s;acrifice is the Sacrament, that is, the holy &s;igne of invi&s;ible &s;acrifice.</HI> Now the Sacrament, or holy &s;igne, cannot be <HI>properly</HI> the &s;acrifice and thing &s;ignified.</P>
<P>2. <HI>Peter Lombard,</HI> the famous Ma&s;ter of the &s;enten|ces,<NOTE PLACE="marg">Lib. 4. di&s;t. 12.</NOTE> <HI>Quaeritur</HI> (&s;aith he) <HI>&s;i quod gerit Sacerdos</HI> PRO|PRIE <HI>dicatur &s;acrificium vel immolatio: &amp;, &s;i Chri&s;tus quotidie immoletur, vel &s;emel tant&ugrave;m immolatus &s;it: ad hoc breviter dici pote&s;t, illud quod offertur &amp; con&s;ecratur &agrave; &s;acerdote,</HI> VOCARI <HI>&s;acrificium &amp; oblationem: quia</HI> MEMORIA <HI>e&s;t, &amp; reprae&s;entatio veri Sacrificii &amp; &s;anctae immolationis factae in ara crucis.</HI> Having di&s;cour&s;ed be|fore of accidents and &s;ub&s;tances, and of two wayes of<NOTE PLACE="marg">Lib. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. di&s;t. 9</NOTE> eating <HI>Chri&s;t,</HI> one &s;acramentall performed both by the good and bad, the other &s;pirituall onely by the good: he cometh to the&s;e words above, <HI>viz. It is a que&s;tion whether that which the prie&s;t doth perform may be</HI> PRO|PERLY <HI>called a &s;acrifice or immolation: and, whether Chri&s;t be daily offered, or be offered but once onely&punc; unto this it may be breifly an&s;wered; That which is offered and con&s;e|crated by the Prie&s;t, is</HI> CALLED <HI>a &s;acrifice and offering: be|cau&s;e</HI> (mark his que&s;tion, his an&s;wer, and his rea&s;on) <HI>it is the</HI> MEMORY <HI>and repre&s;entation of the true &s;acrifice and holy immolation performed on the Altar of the Cro&s;se.</HI> He doth not &s;ay that it is called a &s;acrifice, becau&s;e it pro|perly is &s;o, nor becau&s;e the naturall body and bloud is offered up, but becau&s;e it is the <HI>memory</HI> and <HI>repre&s;entati|on</HI> of the true &s;acrifice, &amp;c.</P>
<P>3. My third authority that I borrow from your &s;ide<NOTE PLACE="marg"><HI>Decret. part 3. de con|&s;er. dist. 2. cap.</HI> 48. Hoc e&s;t&punc;&mdash;</NOTE> is out of the corps of your Canon Law, made irrefra|gable by the unerring bull of Pope <HI>Gregory</HI> the 13. where &s;peaking of the &s;acramentall bread which he
<PB N="103" REF="77">
there calls heavenly bread, he &s;aith, <HI>Suo modo</HI> VOCA|TUR <HI>corpus Chri&s;ti, c&ugrave;m revera &s;it &s;acramentum corporis Chri&s;ti, illius videlicet, quod vi&s;ibile, palpabile, mortale in cruce e&s;t &s;u&s;pen&s;um: vocat&uacute;rque ip&s;a immolatio carnis quae &s;acerdotis manibus fit Chri&s;ti Pa&s;sio, mors, crucifixio,</HI> NON REI VERITATE, <HI>&s;ed &s;ignificante my&s;terie: After it own manner it is</HI> CALLED <HI>the body of Chri&s;t, when as in truth it is the Sacrament of the body of Chri&s;t, that is to &s;ay, of that body which vi&s;ible, palpable, mortall, was hanged on the Cro&s;&s;e: and that immolation of fle&s;h, which is done by the hands of the Priest, is</HI> CALLED <HI>the pa&s;sion, death, crucifixion of Chri&s;t, not in the</HI> TRUTH <HI>of the thing, but in a &s;ignifying my&s;tery.</HI></P>
<P>The Glo&s;&s;e hereupon is &s;uitably orthodox: <HI>Coeleste</HI><NOTE PLACE="marg">Ibid.</NOTE> <HI>Sacramentum, quod ver&egrave; reprae&s;entat Chri&s;ti carnem, dici|tur corpus Christi, &s;ed</HI> IMPROPRIE (mark that word) <HI>unde dicitur &s;uo modo, &s;ed non rei veritate, &s;ed &s;ignificat<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> my&s;terio, ut &s;it &s;en&s;us, vocatur Chri&s;ti corpus, id e&s;t, &s;igni|ficat:</HI> that is, <HI>The heavenly Sacrament which doth truely repre&s;ent the fle&s;h of Chri&s;t: It is called the body of Chri&s;t, but</HI> IMPROPERLY: <HI>whereupon it is &s;aid,</HI> (SUO MODO) <HI>after it own manner, yet not in the truth of the thing, but in the mystery of the thing &s;ignified, that the &s;en&s;e is, It is called</HI><NOTE PLACE="marg">Heb. 2. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></NOTE> <HI>the body of Chri&s;t, that is, it &s;o &s;ignifies.</HI> This is &s;o plain, <HI>that he that runs may read it.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="24" TYPE="chapter">
<PB N="104" REF="78">
<HEAD>CHAP. XXIIII.</HEAD>
<P>TO keep the number by you begun of three, I will now in the la&s;t place briefly &s;alute you with three Syllogi&s;mes. Each Major of each Syllogi&s;me is <HI>Bel|larmines.</HI></P>
<P>Fir&s;t, <NOTE N="a" PLACE="marg">Nomen &amp; ratio &s;acrifi|cii propri&egrave; non convenit invi&s;ibili oblationi, &s;ed &s;o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&ugrave;m vi&s;ibili &amp; exter|nae. <HI>De Mi&s;&s;a, lib. 1. c. 2.</HI> &sect;. Secundo&mdash;</NOTE> Every thing that is properly &s;acrifi|ced, is a thing properly vi&s;ible and externall:</P>
<P>But the body of Chri&s;t in the Euchari&s;t is neither properly external, nor properly vi&s;ible</P>
<P>Therefore the body of Chri&s;t in the Eu|chari&s;t is not properly &s;acrificed.</P>
<P>Secondly, <NOTE N="b" PLACE="marg">Sacrificii veri &amp; realis ratio con&s;i&s;tit in tribus: prim&ugrave;m, res pro&s;ana <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">it &s;acra. <HI>De Mi&s;&s;a, lib. 1. cap. 27.</HI> &sect;. His igitur&mdash;</NOTE> What&s;oever is by the Prie&s;t properly &s;acrificed, is made a thing &s;acred of the &s;ame thing before profane:</P>
<P>But the body of Chri&s;t is not made a thing &s;acred of the &s;ame thing before profane:</P>
<P>Therefore the body of Chri&s;t is not by the Prie&s;t properly &s;acrificed.</P>
<P>Thirdly, <NOTE N="c" PLACE="marg">Ad verum &s;acrificium requiritur, ut id quod of|fertur Deo in &s;acrificium plan&egrave; de&s;truatur. <HI>De Mi&s;&s;a, lib. 1. cap. 2.</HI> &sect;. Octavo&mdash;Sacrificium&mdash;requi|rit, ut non &s;ol&ugrave;m u&s;us rei Deo offeratur, &s;ed ip&s;a <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t|jam &s;ub&s;tantia: &amp; ide&ograve; non &s;ol&ugrave;m u&s;us, &s;ed &s;ub|&s;tantia con&s;umatur. <HI>Ibid.</HI> Sen&s;ibilis immutatio rei quae offertur&mdash;ad rationem externi &s;acrificii omnino pertinere videtur. <HI>De Mi&s;&s;a, lib. 1. cap. 27.</HI> &sect;. In con&s;ecratione&mdash;Verum &amp; reale &s;acrificium, veram &amp; realem mortem, aut de&s;tructionem rei immola<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ae de&s;iderat. <HI>De Mi&s;&s;a, lib. 1 cap. 27.</HI> &sect;. Haec &s;ententia&mdash;</NOTE> Every thing that is properly &s;a|crificed, doth &s;uffer a reall, proper, and &s;en&s;i|ble death, de&s;truction, or con&s;umption:</P>
<P>But the body of our Saviour in the Eucha|ri&s;t doth not &s;uffer any reall, proper, or vi&s;i|ble death, de&s;truction or con&s;umption.</P>
<P>Therefore the body of our Saviour in the Euchari&s;t is not properly &s;acrificed.</P>
</DIV2>
<DIV2 N="25" TYPE="chapter">
<PB N="105" REF="78">
<HEAD>CHAP. XXV.</HEAD>
<P>THus good A. B. C. (be content with this name or &s;end me a better) you have enough <HI>not onely to &s;a|tisfie</HI><NOTE PLACE="marg"><HI>Cap.</HI> 19. &sect;. 1</NOTE> <HI>an indifferent man, but even to convince a refractory. Nor can I &s;ee what can be &s;aid again&s;t the authorities or</HI><NOTE PLACE="marg">Cap. 6. Cap. 20.</NOTE> <HI>works by me cited. Nor can I imagine what objection may be made again&s;t them.</HI> Refute them clearly, fairly, and fully, and through all impediments whatever can ari&s;e, I will follow you to <HI>Rome.</HI></P>
<P>For, <HI>magna e&s;t veritas: great is Truth, &amp; pr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">v<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">lebit,</HI> it will, it &s;hall prevail with me. If you cannot make a &s;olid and &s;ure reply, then &s;uffer <HI>Truth</HI> to prevail with you, remembring that <HI>Chri&s;t is Truth.</HI> Remember al&s;o that this is one of the mo&s;t principall points of your Religion: for &s;acrifice is <HI>the very e&s;&s;ence of your Ma&s;&s;e.</HI> How capitall, how deadly then is this errour, which being once admitted doth unavoidably lead you from &s;uper&s;tition to an idolatrous adoration.</P>
<P>You promi&s;ed a friendly conference, which I &s;hall be glad to heare that you would perform: as well upon this Theam (if this be not here enough) as upon that other of the Papall Supremacy, wherein I do de&s;ire that one of my acquaintance may be &s;atisfied quietly and privately: But alas, except your cau&s;e were bet|ter, you mu&s;t not come to an equall triall.</P>
<P>By way of farwell (at this time) I will take the lan|guage of an eminent learned Prie&s;t, who by command of the Emperour <HI>Charles</HI> the Great, did write of that &s;ubject with which your <HI>proper Sacrifice</HI> mu&s;t &s;tand or fall, that is, of the bodily pre&s;ence of <HI>Chri&s;t</HI> in the
<PB N="106" REF="79">
Ma&s;&s;e. <HI>Bertram</HI> therefore who wrote 800. yeares &s;ince hath the&s;e words: <HI>Panis ille vin&uacute;mque</HI> FIGURATE <HI>Chri&s;ti corpus &amp; &s;anguis ex&s;istit&mdash;e&s;t quidem corpus Chri&s;ti, &s;ed non corporale &s;ed &s;pirituale: est &s;anguis Chri&s;ti, &s;ed non corporalis, &s;ed &s;piritualis. Nihil igitur h&icirc;c corpora|liter, &s;ed &s;piritualiter &s;entiendum: corpus Christi e&s;t &s;ed non corporaliter, &amp; &s;anguis Chri&s;ti e&s;t &s;ed non corporaliter:</HI> that is, <HI>This bread and wine is</HI> FIGURATIVELY <HI>the body and bloud of Chri&s;t&mdash;It is indeed the body of Chri&s;t, but not corporall, but &s;pirituall: It is the bloud of Chri&s;t, but not corporall but &s;pirituall. Therefore nothing here is to be understood bodily but &s;piritually. It is the body of Chri&s;t, but not bodily. It is the bloud of Chri&s;t, but not bodily.</HI> If your late word and name of Tran&s;ub&s;tantia|tion had then been coyned, he who denieth the do|ctrine, would al&s;o in expre&s;&s;e terms have &s;aid, <HI>It is the body of Chri&s;t, but not tran&s;ub&s;tantially.</HI></P>
<P>Away then with your new coyned faith of <HI>Trent,</HI> for I am confident in this, That a Papi&s;t living in that Creed (who doth or may know the purer truth of the Go&s;pel of God) is (to &s;ay no more) in a de&s;perate hazard of Salvation.</P>
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<TRAILER>FINIS.</TRAILER>
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