Of the institution of the sacrament of the blessed bodie and blood of Christ, (by some called) the masse of Christ eight bookes; discovering the superstitious, sacrilegious, and idolatrous abominations of the Romish masse. Together with the consequent obstinacies, overtures of perjuries, and the heresies discernable in the defenders thereof. By the R. Father in God Thomas L. Bishop of Coventry and Lichfield.

CHAP. II.

That the other objected Scriptures, out of the new Testament, make not for any Proper Sacrifice among Christians, to witt, not Acts 13. 2. of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.]

SECT. I.

ACTS 13. 2. S. Luke reporting the publike Ministe∣rie, wherein the Apostles with other devout Chri∣stians were ••ow exercised, saith [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] which two of your a Cardinalls translate, They sa∣crificing. But why Sacrificing, say we, and not some other ministeriall Function, as preaching, or administring the Sa∣crament, seeing that the words may beare it? They answer us, be∣cause 1. This Ministerie is said to be done To the Lord, so is not Preaching. 2. For that the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] whensoever it is ap∣plyed to sacred Ministerie and used absolutely, it is alwayes taken for the Act of Sacrificing. So they. When we should have answered this Objection, wee found our selves prevented by one, who for Greeke-learning hath sca•…•… had his equall in this our age, name∣ly, that b Phenix M. Isaac Casaubon. Looke upon the Margent,

where you may finde the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to have been used Eccle∣siastically for whatsoever religious ministration, (even for sole Pray∣ing, where there is no note or occasion of Sacrifice) and he instan∣ceth in the Fathers, mentioning the Morning and Evening 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Church. But you will not say (wee thinke) that there was any proper Evening Sacrifice in use in those times.

What can you say for your Cardinall his former lavish asserti∣on, who is thus largely confuted? Nay, how shall you justifie your selves, who are bound by Oath not to gain-say in your Disputati∣ons the Vulgar Latine Translation, which hath rendred the same Greeke words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] Ministrantibus eis, that is, They ministring, and not, They sacrificing? which might be said as well of preaching, praying, administring the Sacrament; all which (to me••t with your other Objection) being done according to the will of God, and belonging to his worship and service, might be properly said to have beene done unto God.

That the Second objected place out of the new Testament, to witt, 1 Cor. 10. cannot inferre any Proper Sacrifice.

SECT. II.

1. Cor. 10. 18. BEhold Israel—are not they who cat of the Sacrifices partakers of the Altar? then vers. 20, 21, 22. But that which the Gentiles offer they offer to Devills, and not unto God, and I would not have you partakers with Devills: yee cannot drinke of the Cup of the Lord, and the cup of Devills: you cannot be partakers of the Table of the Lord, and the table of Devills. Hence Bellarmine; a Here (saith hee) the Table of the Lord is com∣pared with the Altar of the Gentiles: Therefore is the Table of the Lord certainly an Altar, and therefore it hath a Sacrifice. 2. Because the Eucharist is so offered, as were the Sacrifices of the Iewes. And 3. Because he that eateth the Eucharist is said so to be partaker of the Lord's Altar, as the Heathen of things sacrificed to Idolls are said to be partakers of the Idolls Altar. So hee; following only his owne sence, and not regarding the voyce or judgement of any other. If we should say, in Answer to his first Objection, that your Cardi∣nall wanted his spectacles, in reading of the Text, when hee said that the Apostle compareth the Table of the Lord, whereon the Eu∣charist is placed▪ with the Altar of the Gentiles (which was the Altar of Devills) it were a friendly answer in his behalfe▪ for the words of the Text expressely relate a Comparison of the Table of the Lord with the Table of Gentiles, and Devills; and not with their Altar. And although the Heathen had their Altars, yet (which crosseth all the former Objections) their common Eating of things sacrificed unto Idolls was not upon Altars, but upon Tables, in

feasting and partaking of the Idolothytes, and not in Sacrificing, as did also the Gentiles.

The whole scope of the Apostle is to dehort all Christians from communicating with the Heathen in their Idoll Solemnities whatsoever; and the summe of his Argument is, that whosoever is Partaker of any Ceremony, made essentiall to any worship pro∣fessed, hee maketh himselfe a partaker of the profession it selfe, whether it be Christian, vers. 16. or Iewish, vers. 18. or Heathe∣nish and Devillish, vers. 20. And againe; the Apostle's Argu∣ment doth aswell agree with a Religious Table, as with an Altar; with a Sacrament, as with a Sacrifice, and so it seemeth your b Aquinas thought, who paraphraseth thus upon the Text; You cannot be partakers of the Table of the Lord, in respect of the Sacrament of the Lords Body, and of the table of Devills. To an Objector, who avoucheth no Father for his Assertion, it may be sufficient for us to oppose, albeit but any one. Primasius therefore, expounding this Scripture, maketh the Comparison to stand thus: As our Sa∣viour said; Hee that eateth my flesh abideth in mee, so the eating of the Bread of Idols is to be partakers of the Devills. But this partici∣pation of Devills must needs be spirituall, and not corporall; you know the Consequence.

Notes

• a

  Bar•…•… in An••. 44. nu••. ••3. Mini∣strantibus, Graecè est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, Sacrificantibu••. Bel∣larm. lib. 1. de Missa, cap. 13. Hac voce Sa∣crificium proba••ur, quia non significat publicu m••••us, quia non potest significare ministerium Verbi, aut Sacramentorum, quia haec non exhi∣bentur Deo; at hîc ministrantibus & Do∣mino; & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eum ad sacra accom∣modatur & absolutè ponitur in Scripturis semper acci••••tur pro ministerio Sacrificii. Vt Lu••. 1. de Zacharia. Et Cl•…•… de Sanctes pr••f in •…•…ssas Graecorum.
• b

  Casa••box Exercit••t. 16. cap. 41. Vocem hanc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 usus Ecclesiae aptavit ministerio & cultui Dei pub••ico, sed dive••••imodè. Apud Dionys•…•… Ar••op. Diac oni dicuntur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: in patrum libris ••••t mentio Liturgrae ma∣tutinae & vespertinae, & in Actis Concil. Ephes. notat Balsa••on Liturgiam constare ••ola oratione ••ine ulla Sacra∣mentorum administratione, peculiarite•• •…•…dum ad celebration•••• Eucharistiae, cujus p••rtes duae sunt, Recita∣tio Scripturarum, & Administratio Coenae. Jus••••niani novella 7. Quod Bellarm. ait, quoties haec vox ad 〈◊〉〈◊〉 a••∣co••••odatur, & absolu••è pouitur, pro ministerio sacrificii s•…•…, infig••is est error, nam in exemplo quod sub∣jungit Luc 1. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nen est Sacrificium, sed vox generalis omnia ministeria sacer•…•… & Levitica com∣plectitur. Zachariae autem, ut Lucas ait, contigera•• sors soffitus offerendi, non ••ute•• sacrificandi—Ne•• mi∣nus errat, quod s•…•…cet vix a•…•… hanc vocem a Patribus ac••••pi, quàm promi••isterio Sacri•…•…i, 〈◊〉〈◊〉 observatio quàm sit aliena, satis ex dictis constat.
• a

  Postremum Ar∣gumentum ex Scrip∣turis habetur, 1 Cor. 10. Ubi primò Men∣sa Domini compara∣tur cum Altari Gen∣tilium. Ergo, Mensa Domini est quoddam Altare, & proinde Eucharistia Sacrifici∣um. 2. Ita vult Sacri∣ficium Deo oblatum in Eucharistia, sicut sunt Sacrificia à Iu∣daeis Deo, vel à Gen∣tilibus Daemonibus suis oblata. 3. Docet ita manducantē Eu∣charistiam partici∣pem esse Altaris Do∣minici, ut manducans Idolothyta particeps ••rat Altaris Idolo∣rum, per Sacrificia. Ergo Eucharistia est Sacrificium. Bellarm. lib. 1. de Missa, cap. 14.
• Aenaeid. 8. p••st Sa∣crificium Aenaeas invi∣tat•…•… estad Epulas.
• b

  Aquinas. Non po∣testis Calicem Domi∣ni bibere & Daemo∣niorum •…•…ul.] Quo∣ad Sacramentum san∣guinis. Non potestis mensae Domini parti∣cipes esse, quoad Sa∣cramentum corporis, & mensae Daemonio∣rum. In 1 Cor. 10.
• See above Booke 5. Chap. 8. Sect. 3. at the letter (i).