X

Catholick, though not expreffed in the Scriptures. But Dr. Hancock in his Answer again, and again de. mands exprefs, and plain Scripture to prove the Holy Eucharift to be a Sacrifice. Thus St. Bafil obferves that the Enemies of the Holy Spirit called for Scripture-Demonftration of his Divinity, rejecting and defpifing the Authority of the Fathers, and faith it was the common aim of all the Adverfaries of found Doctrine, that they might fhake the Foundation of the Chriftian Faith, to beat down Apoftolical Tradition to the ground. Doth not the Doctor know that the Unitarians of all forts, together with Presbyterians, and Antipedobaptifts do the fame ? They all call as he doth for exprefs Scripture, and Scripture-demonftration in behalf of the Deity of the Second and Third Perfons in the Holy Trinity, and Epifcopacy, and for Infant-Baptifm, which I now only fuggeft to him, befeeching him to confider how many received Chriftian Doctrines must be given up, if none are to be kept, but what are plainly, exprefsly, and by name delivered in the Scriptures. Doth not the Doctor know that of Divine Doctrines, or Revelations fome are clearly named in the Scriptures, and fome only inferred from them the former of which are faid to be exprefsly, and the other implicitly, and virtually in the

frequenter, perfeverancer, velut quodam confentiente fibi magiftrorum concilio, accipiendo, tenendo, tradendo firmaverint id pro indubitato certoque habeatur. cap. xli. Quicquid uno fenfu, atque confenfu tenuiffe invenirentur, id Ecclefiæ verum, & Catholicum abfque ullo fcrupulo judicaretur. Tertull. de Corona, Cap. ii. iv. Bafil. de Spiritu Sancto Cap. xxvii. xxix.

w Ibid Cap. x. Τὰς ἐκ ἢ ἐγράφων Σποδείξεις ἐπιβιῶν), ἄγραφον ἢ πατέρων μαρτυρίαν ὡς ἐδενὸς ἀξίαν αποπεμπί

* Ibid. Κοινός (κοπὸς ἅπασιν τοῖς ἐναντίοις, καὶ ἐκθεοῖς υγιαινέσης Διδασκδίας, τὸ σερέωμα δ' εἰς χειςόν πίςεως και τασείσαι ἐν τὸ ἢ Αποςολικὴν πράδοσιν ἐδαφίσθε ἡ ἀφανισε θῆναι.

C

Holy

Holy Codes, and for thefe more especially we have this Rule: to make it our first and principal Care to interpret the Scripture according to the Senfe of the Univerfal Church, and the Rule of the Catholick Faith, and herein to follow the Antiquity, Univerfality, and Confent of the Catholick, Apoftolick Church. But left the Dolor after his fcorning manner fhould here defpife me, and my Fathers in the Margen, 'I defire him to confult Bifhop BEVEREGE's Proamium to his Codex Canonum Ecclefiæ Primitive, §. 11. out of which I fhall only tranfcribe thefe Words: Sed nobifcum potius recolamus, quid univerfa Ecclefia, vel maxima faltem pars Chriftianorum de iftis fenferint, & in ea acquiefcamus fententia, in quam Chriftiani per omnia fæcula confenferunt. Quemadmodum enim omni in re confenfus vox naturæ eft, ut ait Cicero: fic etiam in hujufmodi rebus Confenfus omnium Chriftianorum vox Evangelii meritò habeatur. Multa autem funt, que licet in facris Scriptis expreffe, ac definitè non legantur, communi tamen omnium Chriftianorum confenfione ex iis eruuntur. Exempli gratia, Tres effe diftintas in SS. Trinitate Perfonas, &c. Hæc & fimilia quamvis totidem verbis nec in veteri, nec in novo inftrumento tradantur, de iis tamen in utroque fundatis inter omnes femper convenit Chriftianos, &c. Sic etiam infantes facro baptifmate, &c. Hac & alia hujufmo di nufquam in SS. Scripturis diferte, ac nominatim præcipiuntur, fed nihilominus per MCCCCC Annos, &c. Adeo ut quafi Communes fint Notiones omnium ab origine Chriftianorum, &c. Alioquin vero impoffibile prorfus effet, ut tam unanimi con

y Vincent. Lirin. Hoc fcilicet facere magnopere curabunt ut Divinum Canonem fecundum univerfalis Ecclefiæ traditiones, & juxta Catholici Dogmatis Regulas interpretentur. In qua item Catholicæ Apoftolicaque Ecclefiæ fequantur neceffe eft, Univer fitatem, Antiquitatem confenfionem, &c.

fenfione,

fenfione, ubique, & femper, & ab omnibus reci. perentur.

All this may very well be applied to the Doctrine of the Chriftian Sacrifice in the literal Senfe, as the confentient Doctrine of the ancient Church throughout the World, which the Apoftolick Canons, and the Fathers who met in the Council in Trullo diftinguished from all other external Altar Offerings of Chriftians by the name of SACRIFICE, because it was offered, and received for the Remiffion of Sins, and therefore forbid firft Fruits to be joined with it in the Oblation, or diftributed with it to the Peor ple, according to a corrupt Cuftom crept into the Church.

I believe the Doctor will fcarce deny things offered to be a proper material Sacrifice, and the Oblation of them to a proper Sacrificing in their Senfe, who be lieved them to be offered, and received for the Remiffion of Sins, according to the common Idea of all Nations Gentile, Jewish, or Chriftian, who be lieved thofe Altar-Offerings to be proper Sacrifices, by which they thought their offended Deities propitias ted, and reconciled to them. And if Offerings for the Propitiation, and Remiffion of Sins, and other divine Favours, and Benefits be not fuch a Sacrifice, I defpair of ever knowing what a Sacrifice is. Let us fee what Briffonius faith to this purpose out of profane Authors.

Quæcunque autem Deorum placandorum Caufa Aris inferebantur, ea DONA appellabant. Nonius & DONA confuetudine hæc habentur, quæ aut propi

z Cap. iii.

But no otherwife for the Remiffion of Sins, than the myftical washing in Baptifm is, and the typical Sacrifices of the Jews were in virtue of that full, perfect, and fufficient Sacrifice of Chrift upon the Crofs, which they prefigured, as to come, but the Eucharift reprefents as past.

Lib. 1. de Formulis, p. 34. of the Paris Edition in Fol. 1583.

tiandis

1

tiandis Diis dantur, aut hominibus pro Benefactis redduntur. CIC. Lib. II. de Legibus. Impius ne Audeto placare DONIS iram Deorum. Et rurfus ibidem: DONIS impii ne Audeant placare Deos. Plaut. in prologo Rudentis: Jovem fe placare DONIS, hoftiis. Virg. Lib. II. Eneid. DONA fe. runt, onerantque Aras, mactantque Juvencos, Lib. VII. Hæc DONA Sacerdos contulit. Eademque & MUNERA vocabant. Arnob. Lib. VII. Diis hoftias & Cætera impendimus munera. Virg. Lib. III. Georg. Tu MUNERA fupplex tende, petens pacem, with much more to this purpose. To which

یع

may add that of Suidas in OTZIA. 7. Ovæv, &c. Sacrificiorum alia funt Aweglood, cum donum aliquod Deo offerimus. Alia Amourgwlind, que Απολυτρωτικά, ob liberationem à malo aliquo Deo offeruntur. Alia gh haxlind, per qua Deum placamus. Alia Aπonsina, per que votum Deo perfolvimus.

I might add to this that wegepiger, and Offerre in the Greek, and Latin Churches were ufed by way of Eminence to fignify the Celebration of the Eucharift, or Adminiftration of the Lord's Supper, becaufe the Bread, and Wine were firft folemnly offered, and prefented to God the Father, and then confecrated for the Ufe of the Holy Sacramental Banquet, with which the Faithful affembled were to be entertained. For the fame Reafon goped, and Oblatio, as dangerous Words as they now are in the Apprehenfion of Dr. Hancock, in the Fathers, and Councils denote the Holy Communion, as I fhall fhew in another place at large, because it would take up too much room here.

From what I have juft now cited out of MY FATHERS, Tertullian, Bafil, and Vincentius, and from their elder Son, and my elder Brother, Bifhop Beverege, and from my References to them, I muft beg leave of the Dolor to make fome Remarks relating to the Con

Cambridge Edition by Kufterus.

troverfy

troverfy between us. As firft, fuppofing the Doctrine of the Chriftian Sacrifice in the Eucharift to have no ground in the Scripture, as he contends, yet confidering it hath the confentient Testimony of Antiquity, may it not be fafely admitted upon the account of Apoftolical Tradition, as well as the innocent Doctrines, and Practices they inftance in, which though they were not found in the Scriptures, nor founded in them, yet were not contrary thereunto, f Such as these were the univerfal Practice of Signing with the Sign of the Crofs; worshipping towards the Eaft; the Words of Invocation to the Father for the Defcent of the Holy Ghoft at the Oblation of the Bread, and Wine in the Eucharift; the bleffing of the Water; the white Robe; the Trine Immerfion; Sponfors, and the Renunciation of the Devil in Baptifm; and the baptized Perfons Preguftation of Milk, and Honey; counting it unlawful to faft on the Lord's Day; and fome others, a the anniversary Celebration of the Day of our Lord's Paffion, Refurrection, and his Afcenfion into Heaven. Why then may not the Doctrine, and Practice of the Chriftian Sacrifice, which is fupported by the Catholick Tradition of all Churches, in all Times, and in all Places for fifteen hundred Years, be allowed the fame Plea and Privilege, though we should grant it had no Foundation in Holy Writ, Secondly, Suppofing there is no exprefs Scripture for it, as the Doctor in vain attempts to prove, yet are not I Cor. x. 20, 21. and Hebr. xiii. 10. good Grounds for the Belief of it, and with the Comment of univerfal Tradition, as good Proofs thereof as any he can fhew

h

8

f Bafil. de Spiritu Sancto, Cap. xxviii. Tertull, de Corona militis, Cap. iii, iv.

Te cannot

But I fay the things which the Gentiles facrifice drink the Cup of the Lord, and the Cup of Devils, &c. We have an Altar, whereof they have no right to eat, &e,