.1.c. 5. P, 311.

b.

T. p. 169. peafing of an Angry God, and the forgiveness of Sins, How can those who now already Triumph in Heaven, and are at Home in their own Country, and have received their Rewards, ftand in need of any fuch new Propitiation, or Appealing of God every day, for He is already fully Reconciled to them? c. 8. b. c. 349. I know Bellarmine fhuffles this cff, by faying, It is offer'd only in Honour of the Saints, and not for the Increase of Grace or Effential Glory, or for Remiffion of Guilt or Punishment, or Pardon of Sins; But how then can this be, at least for them, a propitiatory Sacrifice, the whole End of which T. p. 170. *. is Remiffion of Sins and the appeafing of an Angry God. Chrift himself did offer fuch a propitiatory Sacrifice on the Crofs, he was really flain, and his Blood was there shed for the Sins of the whole World; and this was done but once for all; There need not, indeed there cannot, be any more repetitions of it. Neither can the Metufiafts verily think, that Chrift, who fits in Heaven at God's right Hand, doth now every day die again at every Altar; or that he truly Suffers again, at thofe words, this is my Body, this is my Blood, or that it is really and properly done at the Greeks Invocation, they all call it an unbloody Sacrifice, there is no new heding of Blood; how then they can truly make, or properly call their daily Sacrifice, Propitiatory, I cannot fee; for without hedding of Blood there is no Remiffion, no Propitiation. Therefore they cannot mean that it is verily and indeed, as real and true a Sacrifice of Propitiation, as that was which Chrift himself once offer'd, much lefs that it is the very fame, for that was a Bloody one. But the Cardinal hath an extraordinary fetch to folve all this; He tells us, that the Catholick Doctrine was thus, in the Mafs the Body and Blood of Christ are truly and properly offer'd to God under the Species, or Shew, of Bread and Wine; and to prove this he faith, Chrift at his last Supper offer'd up, that is, Sacrificed, himself to God under the very fame Species; and commanded his Apoftles and Succeffors to do fo likewife to the end of the World. Before we go any farther, I would gladly know, whether any Action or Thing, when it is reprefented under a meer outward Shew, or Figure, or Sign, can truly and properly be faid to be the very fame, as it is, or was, when plainly and really performed or exhibited in its own fimple Original and Natural Form. remember in Turkey, that feveral Jews at their Feast of Purim would hang Haman in Effigie, in an Image, as fome of our Zealots will burn the Pope under the Species of his Picture, or as 1 once faw it in Holland under a Fardal of Straw tuft out and Fashion'd like one of our Scarecrows; Are these Actions and Things to be truly called the very real hanging of Haman, or the burning of the Pope? Or when the Metufiafts dig'd up the real Bodies of fome of the first Reformers, and burnt them; or when Cromwell's or any other Rebels Bodies were hang'd at Tyburn, can thofe Martyrs be as truly faid to be burn'd, or the Rebels as verily hang'd, as it would be if they had been fo served indeed when they were alive? For my part I cannot fee any greater Impropriety or Abfurdity on one fide then on the other; To fay the dead Body of a Martyr, (digg'd up after he was dead and buried,) may be as truly and properly faid to be Burn'd, as if it had been done when it was Alive; and to lay the very Body of Christ, at the very fame time whilft it was Alive, and did Eat and Drink with his Difciples) was (under any Species or Shape) as truly and properly Sacrificed, as when he really Died upon the Crofs.

P. 325. c.

I

But the Cardinal goes a long way about to prove his point, by urging Melchifedech's bringing forth Bread and Wine to Abraham; and tells us that they were first offer'd to God and Confecrated, and then Imparted to Abraham and his followers. This, though it will fignify but very little to his purpose, is purely his own Invention or meer Surmife; for he cannot any ways make it out. It is the common Eastern Custom to this very day, amongst the Turks, to bring forth Bread (and Salt if there be nothing elfe to be had) and Water or Cahee or Sherbet; and to bring forth Bread and Wine amongst Christians

**

Christians or others who drink it; and thus they treat Paffengers, and their T. p. 169. Visitors or casual Guests; and I have been every where often fo received my felf. It is common for the poorest Subjects to make mean Presents to their great Men, even to the Grand Seignor himfelf, as in the known ftory of the Grapes and Figgs and many more; and in the poor Peafant in Elian, who prefented only both his Hands full of Water to his Prince; Amongst Men of any Fashi- T. p. 170. on (except Mahometans) the ufual Entertainment of Vifitors in the Eaft is Bread and Wine, and therefore Melchifedech feems plainly to me only to have made the ufual civil Reception of the Country to fo great a Man as Abraham, and thereby to have Congratulated his Victory. It is a Poor fhift to fay that Abraham wanted neither Meat not Drink to refresh him and his Men; this confirms me the more in my affertion, that his bringing forth Bread and Wine was no more then the common Compliment of the Country. Surely the Order of Melchifedech is not expreft in his bringing both of Bread and Wine to his Friend; which, though the very word in their vulgar Latin is no more then barely, Proferens, bringing forth, or as we fay, fetting it before him, yet he laboriously ftrains in vain to make it there be, Offerens, Offering, to hook in his pretended Sacrifice. He faith, we read of no other Sacrifice that Melchifedech made, therefore he made no other to God (at other times, I fuppofe, as well as now) but of Bread and Wine; a goodly proof indeed. The Order of Melchifedech is fet at a far higher pitch by the Author 16, 24, 25, 26. to the Hebrews, he was Priest of the most high God, without Father, without Mother, without Pedigree, having neither beginning of Days nor end of Life, but made like unto the Son of God, abideth a Prieft continually; who after the fimilitude of Melchifedech is made not after the Law of a carnal Commandment (to offer Bread and Wine) but after the Power of an endless Life; he continueth ever; he ever liveth to make Interceffion for us; made higher than the Heavens. This is an Elevated Order indeed.

C. 7. 1, 3, 15,

c. G. p. 315. c.

The Cardinal faith, That Chrift's Sacrifice on the Cross, confidered by it De miffe. 1. 1. Self, was neither according to the Order of Aaron, nor the Order of Melchifedech; for he did not offer himself on the Cross under the Form of Bread, nor under the Form of a Lamb or a Calf; but under his own Form. Doth he not thus make all his Prefent Mafs Priefts the only true Priests after the Order of Melchifedech? For only they offer a Sacrifice under the Form of Bread and Wine, which Chrift himself never did; for it is plain he did it not upon the Cross, and he Offer'd himself but once for all; he did not Offer himfelf a Propitiation at the laft Supper, for he was not then really flain, and therefore that Offering (whatever it was) could not be Propitiatory, being without Blood; or was he a Melchifedechian Prieft only at the Supper, and another perfectly New fingular Priest upon the Crois? Or did he offer bimfelf twice to God in thefe two quite different Forms?

339. D.

But we are told that Chrift called, or commanded, both the Apostles and all thofe that afterwards fhould be rightly ordain'd by them, to offer this real Propitiatory Sacrifice the Melchifedechian way, (by the Species or Shew of Bread and Wine,) by those words, do this in Remembrance of me; What can the THIS here mean but THIS which you fee I have now done? Take Mat. 26. 26. Bread, Blefs it, or give Thanks, Brake it, and give it to the Difciples, Luke 22. 17. or Brethren, and fay Take Eat, this is my Body. Take the Cup, give Thanks, give it to them faying, Drink you all of this, or divide it amongst your felves; For this is my Blood. For as often as ye Eat this Bread and Drink this 1 Cor. 11. 26, Cup ye do fhew forth the Lord's Death till he comes. I cannot find in all

this the leaft tittle or fhadow of a Command to offer daily any real Propitiatory Sacrifice or to repeat it; There is a peremptory Injunction, by thefe feveral Circumftances and Rites, and the Narrative of Chrift's Words and Actions, folemnly to Remember that only true Sacrifice, which he himself made on the Crofs once for all; and we have the Reafon and End of it given

us

T. p. 170.

1. 1. p. 326. A.

1. 1. 309. A.

T. p. 169. us by St. Paul, it is to fhew his Death, and teftify our Belief and Reliance upon it, and to repeat it again and again, often. And the latter Greeks have *** invented and added many many other Rites and outward Signs to bring it more particularly to our Remembrance, as the fabbing and dividing Chrift's 1. 2. de missa. Portion and the like. The Cardinal faith, his Mafs is, Sacrificium Comme P. 342. H. morativum, a Commemorative Sacrifice, and he boasts that it is most expreffive by reafon of the, Hoftia, real Sacrifice there made; by his leave I muft think that our Euchariftical Sacrifice is far more exprefly Commemorative, being exactly according to Chrift's poffitive Command, which he can no where 1. 1. p. 336. fhew for his. What trifling is it to lay, as we no where read that Chrift did F.G. p. 326.A. Offer himself at the last Supper, so we no where read that he did not do it; Therefore it is poffible, and feems fome ways Probable that he did it. But will he hang fo weighty a Matter as this upon fo flender a pin as a mecr empty Probability? Or doth he fhew it in the leaft degree fo probable as in his Inftances, that Chrift did Eat the Pafchal Lamb, or that he did partake of the Elements at the Supper? Or will he prefer his faint Probability before Chrift's abfolute Command, which we infift upon? We read not exprefly in Scripture the Mode or Manner of Chrift's Prefence at the Eucharift; that it is or is not, only Spiritual; by his Grace; by his Divinity; by Types; by Tranfubftantiation; Therefore probably it may feem this way or that; I must still think that the Metufiafts have pitcht upon abfolutely the worst. He tells us, we ought not to deny the proper and fimple literal Senfe of the Scripture without a most urgent Reafon; and I think we have that Reafon moft clearly on our fide, fo many monftrous Abfurdities preffing that of the Metufiafts. He takes notice out of St. Auguftine, of a Vifible and an Invifible Sacrifice, and he owns that the Invisible is nobler and better then the Visible one; and that it pleaseth God without the Visible, But this do not pleafe him without that. Our Sacrifice of Thanks, and Praife, and Prayers, is purely Invifible, being chicfly in the Heart; (for as he truly faith 1. 2. p. 354. c. elfewhere, the Eucharift is the food of the Mind and not of the Belly;) yet it may be called fome ways Visible too, in as much as we flew the inward Devotion and Affection of our Hearts by the outward Geftures of our Bodies; but he owns again and again, that Sacrifices may be called truly fuch, though they are not Propitiatory, and therefore our Sacrifice of Thanks and Praife and Prayers, are verily fo likewife; and though it is váμantov, not a Bloody one, 1. 1. p. 308.b. Yet he allows it to be, aтgeutinov & σCasinon a true one, a Sacrifice of WorHeb. 13, 15, Ship and Veneration. Take St. Paul's Character and Delcription of it. By Chrift let us Offer the Sacrifice of Praise to God continually (it cannot be repeated too often) that is the Fruit (the Calves) of our Lips, giving Thanks to his Name, or Confeffing (our Sins to him, and acknowledging his Mercies) by doing Good, and Communicating (all Brotherly and Charitable Of fices) for with fuch Sacrifices God is well pleafed; giving Thanks unto the Father which hath made us meet to be Partakers of the Inheritance of the Saints in Light; (by thus coming to their Communion) who hath delivered us from the Power of Darkness, and hath tranflated us into the Kingdom of his beloved Son, in whom we have Redemption through his Blood, even the Remiffion of Sins. We Sacrifice the Sacrifices of ThanksgivPf.50.17.and ing, with Broken and Contrite Hearts, which Sacrifices O God thou wilt not 69. 30, 31 defpife. Thefe Paffages and indeed the whole Tenor of the Gofpel and the univerfal Practice of the Catholick Church justify our Solemn, Humble, thankful Remembrance of that one Propitiation of our Lord, and the Remiffion of Sins made thereby, once for All. By this folemn Commemoration we are declared Free denifans of Heaven; we profefs our felves fellow Citizens with the Church Militant and Triumphant; and therefore we call it moft properly, the Communion; and from our hearty Thanksgivings it is rightly tiled the Eucharift.

1. 1. 311. c.

15.

Hof. 14. 2.

Col. 1. 12, 13,

14.

Pf. 107. 22.

We therefore by thofe Symbols and Circumftances which Chrift himself hath ordained,

He

26.

P. 339. b.

ordained, and by his Command, do piously at our Altars remember his Passion, T.p. 170.**** and his exceeding Love thus dying for us, and the innumerable benefits which by his precious Blood-fhedding he hath obtained for us. The Cardinal con- De Miffa l. 1. tends that Chrift must often offer himself, either by himself, or by his Mini- c. 6. p. 316. c. fters, not bloodily, but alio aliquo modo, by fome other manner of way; By this our Commemoration and folemn Practice we fhew him, firft, the manner how his Minifters are bound to Offer and Sacrifice continually according to bis express Command, which he can no where fhew for his pretended Sacrifice of the Mafs; Now, I fhall fhew him how Chrift himself doth alfo Offer and that continually. Chrift Offer'd himself upon the Cross once for all, and remains continually before God, the very fame one Sacrifice, Prieft, and Mediator, without Intermiffion; He endures for ever, first; That one and the fame Sacrifice to take away all other Repetitions, for he is always at the right Heb. 8. 1, 2. hand of the Throne of the Majefty in the Heavens, λειτεργὸς τῶν ἁγίων, Α Minifter of the Holy Things, and of the true Tabernacle. For he is not en- c. 9. 24, 25, ter'd into the holy places made with hands, but into Heaven it felf, now to appear in the Prefence of God for us; not that he should offer himself often, (either He himself again on Earth, or He, by his Minifters there; for Bell. de Miss the Metufiafts make it ftill the very fame He that indeed must do it,) for this p. 344. C. he did once to put away Sin by the Sacrifice of himself. So then he remains truly that one real standing Sacrifice always before God in Heaven. The Sacrifices of the Law ferved but for that one day only in which they were made, and therefore they were forced to be often repeated; but that of Christ remains for ever in its full Efficacy and Power one and the fame, always prefent before the Majefty of Heaven. And therefore it must be the highest Affront and Reproach to Chrift for any Priest on Earth to Intrude or Interpofe himself, pretending really to Offer him again by Fits, or once a Day; That is, to Offer him here, who is already, and ever will be, prefent there. there executes his Prieftly Office prefenting himself continually, the true Lamb Joh. 1.29. of God which took away the Sin of the World; The only real propiatory Sacrifice for our Sins once made; He there continually sprinkles us with Heb. 12. 24. bis own Blood, that speaketh better things then that of Abel. Heaven is already filled with the Glory and Honour and Power of this Immaculate Rev. 5. 6, 12, Lamb, and the Saints Robes are washed and made white in his Blood; He 13. by it there alfo Sanctifies us, and for ever perfects us. Christ is an everlaft- Heb, 10, 10, 14: ing Trophy standing continually before God and all the Hoft of Heaven, fhewing that Sin and Death, and the Devil and Hell, are all by Him for ever fwal. 1 Cor. 15. 54. lowed up in Victory. When a General or Emperor, after fome most signal Victory, hath folemly fet up a stately Monument of it; as fuppofe when a Trajan or Antonine at Rome, or an Arcadius at Conftantinople, had Erected and Confecrated an Hiftorical Pillar of all their Conquefts, or ftamp't them upon their current Money; it would be as ridiculous and impertinent, as it would be infufferably arrogant for his inferior Officers, without his exprefs Order or Confent, in several places, after their own Fancies to imitate the fame; efpecially if they should be fo extravagantly bold as to vouch their imperfect Copies for Originals; as in like manner it would be Treafon to counterfeit their Coin; Truly to me this feems much the very fame Cafe though in a far higher Nature; when Chrift himself remains for ever, in Heaven, one ftanding, continual Vitim, before the Supreme God, as the only, artíλurgor Ransom for all, fhall 1 Tim. 2. 6. any Priests, without his express Warrant or Command, pretend every day here on Earth to Offer him again really, under a Tipycal fhew, and vouch that to be verily and indeed the very fame individual Victim which was made once upon the Cross, and is now for ever at God's right Hand in Heaven? The Sacrifice of Chrift himself upon the Crofs, is juftly counted by them of infi- Bell. de Missa. nite Value; doth not every one, even of their meanest Priests, by pretend p. 316. c. ing really to Offer it again every day in their Mafs, make it as Cheap and Or. dinary or Common as thofe Sacrifices of the Law were? The Cardinal owns 2. c. 4. de that Mil. p. 3.45.c.

Y

I

1 Pet. 1.2.

e. 7. 9, 10, 14.

T. p. 169. 5*

1. 4. Dift. 12. §. G.

T. p. 169.**** That Chrift's Sacrifice on the Cross was verè & propriè, truly and properly, Meritorious, Satisfactory, and Impetratory, because he then was Mortal, ib. p. 342. F. but the Sacrifice, faith he, of the Mass, is properly, folùmm Impetratorium, only Impetratory; And therefore it is Imperfect, and not the fame, by his own Confeffion. And befides for him to say, the Mafs is Propitiatory, and yet, only Impetratory, to me feems very like a Contradiction. Our folemn Commemoration of that one Bloody Sacrifice, done according to Chrift's exprefs Command; and our Sacrifice at it of Thanks and Praite, and of our Rev. 5. 12,13.giving of all Glory, and Honour, and Power, to Him that fitteth on the Throne and unto the Lamb for ever and ever, we are fure is acceptable, for it makes us true Communicants with all the Saints in Heaven. This feems plainly to me to have been counted the only Sacrifice at the Eucharift in Pet. Lombard's time, before the following Schoolmen had extravagantly Disguised and new Modelled the matter; for thus he plainly and folidly fettles the Point. That, faith he, which is there Offer'd by the Priest is called a Sacrifice and an Oblation, because it is the Remembrance and Reprefentation of the true Sacrifice, and the Holy Offering made on the Altar of the Cross; and Christ died once upon the Cross, and was there Sacrificed in Himself; but he is daily Sacrificed in the Sacrament, because in it there is a Remembrance of that which was once done. And he there to back his Affertion cites that of St. Auguftin. Least we should forget what was once done, it is once every Tear in our Memory at Eafter. What then is Chrift flain, or die, so often? But yet the yearly Remembrance reprefents what heretofore was done, and fo caufes us to be fo moved as if we faw the Lord hanging upon the Cross. And amongst other words he cites thefe exprefly to the fame purpose; Although we daily Offer, it is done to the Memory of his Death. And again, Chrift offer'd a Sacrifice, and we now offer the fame, but what we do is the Remembrance of a Sacrifice. At laft he makes this his Conclufion of all, Christ was once Offer'd, and is fill daily, but it was otherwife then. and otherwife now; that is (according to the plain tendency of his Difcourfe) then really, now only by our Commemoration; And Bellarmine cafually drops p. 337. F. much fuch an Expreffion, Miffa nihil ferme eft aliud nifi contima commemora tio Crucis, the Mafs it felf is almost nothing at all but a Commemoration of the Cross.

In Pf. 21. Pref.

in Exp. 2. In the Orig.

L

Orig.

Heb. 7. 25.

Next Chrift is continually a Mediator in Heaven, able to fave them to the utmoft, (or evermore, or without change,) that come unto God by him, seeing he ever Liveth there εἰς τὸ ἐντυχάνειν ὑπὲρ ἀητῶν, ad interpellandum, (after the manner of Embaffadors) conftantly to folicite or intercede for them, that they might receive the Promifes (of the new Covenant) of Eternal InheriCol. 1. 20. tance, making our Peace through the blood of the Cross; by Him, the Fa

Heb. 9. 15.

ther, reconcile all things unto himself, whether they be things in Heaven, or 1 Joh. 2. 1,2. things on the Earth. Chrift is continually our Advocate with the Father, and the Propitiation not only for our Sins, but for the Sins of the whole World. Rom. 8. 34. Who then can condemn us, fince we have continually before God in Heaven, fuch a Prieft, fuch a Sacrifice, fuch a Mediator, Jefus Christ who died for us, yea rather who is rifen again, who is even at the right hand of God, who alfo there maketh Interceffion for us? Since (to ule their word) he is not, otiofus, Idle, but is himself continually the Minifter, Tar ayiwr, of all these Holy Things for us in the true Tabernacle in Heaven.

De MJ. 1. 1. bb, c, d.

The Cardinal truly owns Chrift not only to be our Priest, but also our only c. 25. p. 337 and eternal Mafter, and that he is also the only Shepherd; but from hence The draws this Argument. As there are many Doctors, Mafters, Vicars, Suffragans and Minifters, and many under Shepherds over his Flock on Earth, that is, Preachers, Teachers, and deputy Governors, notwithstanding he is the only true Shepherd, Mafter, Teacher, and fupreme Governor himself; So there must be many inferior Priests under him daily to offer his very true Body and Blood; that is, Chrift himself who fits in Heaven; being as his Suffragans

on