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. IV.

That the objected Propheticall Scriptures of the old Testa∣ment are by your Disputers violently wrested, for proofe of a Proper Sacrifice in the Masse.

The first Text is Malachy chap. 5. vers. 1.

THE Texts are two. The first, which is, Mal. 5. 1. is objected by your Cardinall in this manner: [From the rising of the Sunne to the going downe of the same, my name shall be great among the Gentiles, and in every place shall Sacrifice, and Oblation be offered to my name.] This, saith your Cardinall, Is a notable Te∣stimony for the Sacrifice of the Masse.

The State of the Question.

BE so good, as to set downe the State of the Controversie your selves, a The whole Controversie is, whether this Scrip∣ture spake of a Sacrifice properly so called, or of an Vnproper Sacri∣fice, such as are Prayers and Thanksgiving, &c. So you. You con∣tend for a Proper Sacrifice, and We deny it: and how that we are to grapple together, we shall first charge you with alleaging a corrupt Tr••nslation, as the ground of your false Interpretation.

That the Romish Objection is grounded upon a false Text, which is in your Romish Vulgar Translation; even by the judgement of Ancient Fathers.

SECT. I.

YOur Romish Vulgar Translation (which was decreed in the Councell of Trent to be the only Authenticall, and which there∣upon you are injoyned to use in all your Disputations; and not this only, but bound also thereunto by an Oath in the Bull of Pius Quartus, not to transgresse that Decree) doth deliver us this Text [In every place is sacrificed and offered to my name a pure Ob∣lation, &c.] without any mention of the word Incense at all: whereas (which your Cardinall b confesseth) Both the Hebrew and Greeke Text hath it thus: [Incense is offered in my name; and a pure offering, &c.] and that More plainly, saith your c Valentia. Which warranteth us to call your Vulgar Translation false, as we shall now prove, and you perceive, without any farre Digression. For we meddle not now with the generall Controversie, about this Translation, but insist only upon this Particular, that as A Lion is knowne by his claw, so your vulgar Translation may be discer∣ned by this one Clause, wherein the word, Incense, is omitted quite.

If ye will permit us, without being prejudicated by your Fa∣thers of Trent, to try the Cause by impartiall Iudges, which are the ancient Fathers of Primitive Times; especially now, when you your selves are so urgent in pressing us with multitudes of their Testimonies, for Defence of your Romish Sacrifice, even in their

Expositions of this Text of Malachy: Looke then upon the d Mar∣ginals, and you shall finde mention of the word Incense (according to the Hebrew and Greeke Texts) in the very same objected Te∣stimonies of Tertullian, Irenaeus, Hierom, Chrysostome, Eusebius, and Augustine. Notwithstanding, we should not be so vehement, in condemning your Romish Translation in this point, if the mat∣ter, now in hand, did not challenge us thereunto: the word, In∣cense, being sufficient in it selfe to satisfie all your Objections ta∣ken from the Sentences of Fathers, and vrged by virtue of the word, Sacrifice, and Oblation, as will appeare.

That the Text of Malachy doth not imply a proper Sacrifice in the Eucharist, by the Expositions of ancient Fathers.

SECT. II.

TWo words we finde in this Prophet, concerning the new Te∣stament: One is, Incense, in the Text now alleaged; the other is the word, Levites. The first in Chap. 1. vers. 3. [In every place there shall be an Offering of Incense, and a Sacrifice, &c.] You All affirme of Prayers, Praises, and holy Actions, that they are Spiri∣tuall, and no proper Sacrifices. But the Fathers, by you objected, (to wit, Tertullian, Irenaeus, Hierome, Chrysostome, Eusebius, and Augustine) doe Expound Incense to signifie these Spirituall Du∣ties, which are unproperly called Incense. Therefore may we as justly conceive, that the word, Sacrifice, used by them, and ap∣plied to the service of God in the new Testament, was meant Improperly; and that so much the rather, because your Cardi∣nall hath no Objection out of the Fathers for his advantage in the word, Sacrifice, which he looseth not by the word Incense, from point to point.

For the first Objection we oppose, saying, The word Incense, is likewise used without a Addition. To the second, We according∣ly say, Incense was meant also to be Pure: for you will not ima∣gine, that God would promise to his faithfull in Christ Impure things. To the third; It is as well said concerning Incense, as of Sacrifice (against the Iewes, vers. 10.) I will not receive any offe∣rings at your hands: Incense is an abominination unto mee. To the fourth, The same Godlesse Iewes did joyntly contemne Gods worship made by Incense, as by Sacrifice; except you shall thinke it credible, that the same men should be both devout and pro∣fane in one prescribed Service of God. To the last, Malachy in the same sentence (and as it were with the same breath) equally taketh exceptions to the Iewish Priests, in both Sacrifice, and In∣cense.

Therefore as the word, Incense, so accordingly the word, Sacrifice, was used improperly of the Fathers. Doe you not now see what reason your Cardinall had, to make choise of a cor∣rupt Text, wanting the word Incense? which he peradventure foresaw would prove as bitter as Coloquintida in his Pottage.

The second word in Malachy is [Levite,] I will purge the sonnes of Levi; which was spoken (as your Cardinall b confesseth) of the Ministers of the new Testament. Well then, did the Prophet call the Ministery & service of the new Testament, Pure Sacrifice? And did he not in the like manner call the Ministers of the new Testa∣ment Purged Levites? as also some of the Ancient Fathers (you know) used to doe: And as your Church, in degrading of Arch-Bishop Cranmer from his order of c Deaconship once did. There∣fore both alike were used Improperly, in imitation of this Pro∣phet, and also of that in Isaiah, I will send them Priests and Levites.

That the Text of the Prophet Malachy doth confute the Romish Pretence of Sacrifice, even by the objected Testimonies of Ancient Fathers.

SECT. III.

PErmit you us, for brevity sake, to contrive this Section into Ob. and Sol. your Cardinal's Objections, and our Solutions or Answers. 1. Ob. Sacrifice is called pure, Ergo, Christs Body. Sol. And Chrysost. (who is a objected) termeth Prayers, Pure Incense. 2. Ob. The word, Sacrifice, signifieth not Prayers, Praises, or Pious Actions, for these are improperly called Sacrifices, Ergo, &c. Sol. First, b Tertullian (objected) expounded the word Sa∣crifice, to signifie Benedictions, and Praises. And secondly, c Euse∣bius (objected) calleth this Pure Sacrifice, Pious Actions and Pray∣ers. Which your Cardinall could not Answer, but with a mar∣vellous and miserable Illusion. 3. Ob. By the word, d Sacrifice, were not meant Spirituall Sacrifices, &c. Sol. Yet e Hierome (ob∣jected) expresly nameth the Sacrifice, in Malachy, Spirituall.

To come to your Cardinals principall Reason. 4. Ob. The Iewish Sacrifices were called Vncleane, not in respect of the Offerers, but of the Offerings; intimating thereby, that this Offering in the new Testament can be no lesse than the very Body of Christ. Sol. I∣renaeus (objected) plainly putteth the difference to be made, by Malachy, betweene the Sacrifices, as they were the Offerings of the wicked Iewes, and the Sacrifices of godly Christians; and he giveth this Reason, because f The Iewes (saith he) offered up their Oblations with wicked hearts, but the Christians performe theirs with pure Consciences. And that the Iewish Sacrifices were not rejected for themselves, but for the impiety of their Sacrificers; your owne Iesuit g Ribera confirmeth both by the Constitutions of Pope Clement, and also by this Testimony of Irenaeus. A Truth so evident to your Divines of Collen, that they presume h None to be ignorant; for that the Sacrifices of the old Testament were all cleane and pure, because God hath ordained them, and they became impure by the wicked hearts of the Offerers. And Tertullian giveth the same Observation for the Reason, why God, in rejecting them, said, i I will no more of your Sacrifice, and not of my Sacrifice.

But you will say, Some of the Fathers spake directly of the Proper Sacrifice of the new Testament. We answer, that as they ap∣ply it to the Eucharist, they meant no proper Sacrifice, as the Sub∣ject, but onely as the Object therein, which was that of the Crosse. In which respect k Chrysostome (objected) calleth it that Sacrifice, whereof Saint Paul writeth, saying, [Christ gave himselfe up a Sacrifice for his Church.] Eph. 5. Lastly, Cyprian (objected) cal∣leth it the l New Sacrifice of Praise: which is, you know, a Spiri∣tuall, and no Corporall or Proper Sacrifice. The first Propheticall Text is finished.

The second Propheticall Text (as is pretended) is Psal. 72. 16. concerning an [Handfull of Corne in the Top of the Mountaines:] objected to proue a Sacrifice in the Romish Masse; but yet as very Romishly, as were the rest.

SECT. IV.

OF this Corne your a Disputers Coccius, Duraeus, Sanctesius, Genebrard, out of Galatinus, and He out of the Chaldee Tran∣slation, and other his supposed Iewish Rabbins, have observed a Cake on the top of the Mountaines. But what of this? This Cake, forsooth, was by their Doctrine a Propheticall prediction of the Romish Wafer-Cake, which is heaved up over the head of the Priest for, a Sacrifice. And this is called, by Master Breerly, b A most strong Argument, in behalfe of the said Doctrine. But wee must tell you, that your Galatinus is too credulous, and that his Rabbi∣nicall Abstracts are no better than the Gibeonites old torne shooes, and mooldy bread, seeming to have come from farre, even from old Rabbins, when as they were invented and brought from their lat∣ter Rabbins and Glozers, as it were from the next bordering Countries: because your Author Galatinus (who produceth the foresaid Rabbinish prediction of that Cake) is branded, for such like his Conceipts, with the marke of a Vaine man, by your judicious c Senensis. And the Chaldee Paraphrase, which talketh of your Sacrificed Cake, is rejected, as being a corrupt Puddle of Iewish Fa∣bles, (and fabulous in this very point) by your great Romane Dictator d Bellarmine.

Which we speake not, as being offended to heare any Rabbi calling that, which is in the hand of your Priest, and above his head, A Cake, which in your Romish Phrase is called a Wafer-cake: for if it be indeed & truly a Cake, then is not it Accidents only, but hath still in it the substance of Bread. And so farewell your Helena of Trent, called Transubstantiation. Now because the Sacrifice can be no better than the matter thereof will permit it, it followeth that the Sacrifice is not properly the Body of Christ, but the Ele∣ment of Bread. And thus your Authors (after their laborious knea∣ding and moulding, their greedy longing, and their sweetly chew∣ing hereof) are at length in a manner choaked with their owne Cake.

Notes

• See the Testimony fol∣lowing.
• a

  Insigne testimo∣nium pro Sacrificio Missae, Mal. 5. 1. in his verbis [Ab ortu solis usque ad occasum magnum est nomen meum in Gentibus, & in omni loco sacri∣ficatur & offertur no∣mini meo Oblatio munda: quià magnum est nomen meum in Gentibus, dicit Dominus. Lib. 1. de Missa, cap. 10. Tota controversia est, An Malachias loquatur de Sacrificio propriè dicto, quale est in Ecclesia Eucharistia, an verò de Sacrificio impropriè dicto, quales sint laudes & Orationes, &c. Bellarm. Ibid. Argum. 1. Propheta utitur voce Minhhah, quod est Sacrificium absolutè, absque adjuncto, ut cum dicitur, Sacrificium laudis, &c. Argum. 2. Vox [Munda] opponitur immundis oblationibus Judaeornm, quae non dicuntur immundae ex parte offerentium tantum, quia opponit illis oblationem: non enim Munda diceretur in omni loco, cum in pluribus sint mali Ministri. Argum. 3. Dicitur, [Non accipiam munus à manibus vestris.] Hinc colligimus, non solùm mundam esse hanc nostram, sed & novam.—Argum. 4. Ex Antithesi. Contemptus Hebraeorum erat in publicis Sacrificiis, non in privato cultu tantùm. Ergò gloria Oblationum apud Christianos erit in publico Sacrificio. Argum. 5. Opponit Mala∣chias non omni populo, sed Sacerdotibus tantùm veteris Legis, non omnes Christianos, sed certos homines, qu•• Sacerdotibas succedunt. Ergò non loquitur de spirituali, sed de Sacrificio propriè dicto.
• b

  Bellarm. In He∣braea, & Graeca Edi∣tione sic leg••mus [In∣censum offertur no∣mini meo, & Sacrifi∣cium mundum.] Quo supra.
• c

  Septuaginta A∣pertiùs. Valent. Lib. 1. de Missa, cap. 4. p. 526.
• d

  Bellarm. Vocem illam [Incensum] in∣terpretatur Tertull. Orationem, ut & an∣te eum Iren. lib. 4. cont. Haeres. cap. 33. Incensa autem Iohan∣nes vocat orationes Sanctorum. Lib. 1. de Missa, cap. 10. §. 〈◊〉〈◊〉 al∣tero.—Hieron. Thy∣miama, i. e. Sancto∣rum orationes Deo offerendas. In Mal. 1. Chrysost. in Psalm. 95. Thymiama purum vocat Preces, quae post Hostiam offeruntur, ut Psal. 140. Oratio mea dirigatur tanquam In∣censum, &c. Euseb. Caesar. demonstr. Evang. lib. 1. cap. ult. De Orationibus Propheta: Oratio mea fiat Incensum, Psal. 140. Aug. In omni loco Incensum nomini meo, Graecè, Thymiama. Apoc. Orationes. Lib. 1. contr. Advers. Legis & Prophet. cap. 20.
• See the preceding Marginalls.
• a

  See in the Testimo∣nies above cited, for it is called absolutely In∣cense, and not Incense of Prayer, &c.
• Isaiah 1. 13.
• b

  Bellar. Postquam dixerat Malachias [offertur nomini meo oblatio munda] Ex∣ponit cap. 3. à quibus offerenda sit munda oblatio: Purgabit, in∣quit, filios Levi: Vbi, per Filios Levi, non possunt intelligi Levi∣t•…•… veteris Testamen∣ti—sed nostri Sa∣cerdotes. Lib. 1. de Missa, cap. 10. §. Quintum.
• Augustine, Ambrose, Cyprian, Leo.
• c

  M. Foxe Act. Monument. pag. 2117. Levitico ordine te privamus.
• Isa. 66.
• a

  Chrysost. in Psal. 95. (objected) Malachias appellat Thymiama purum, sacras preces.
• b

  Tertull. ob. by Bel∣larm. lib. 3. cont. Mar∣cion. ex Psalm. 57. In Ecclesiis benedicite Dominum Deum, ut pariter concurreret Malachiae prophetia, In omni loco Sacrifi∣cium mundum: Glo∣riae sc. relatio, & Be∣nedictio, & Laus, & Hymni. [Which words Bellarmine restraineth to Prayers and Prai∣ses only, in the Masse; whereas Tertullian speaketh of Prayers in generall.] Againe, Lib. 4. advers. Marc. a little after the begiuning. Dicente Ma∣lachia, Sacrificium mundū, s••-simplex oratio de conscientia pura. [Where he expoundeth Pure Sacrifice to be Praier.]
• c

  Euseb. Demonst. lib. 1. cap. 6. In omni loco Incensum & Sacrificium, &c.] Quid aliud significat quàm orationis Incensum, & Sacrificium, quod [mundum] dicitur? est enim non per cruores, sed per pias actiones summo Deo offerendum.
• d

  Bellarm. Resp. Non quasi Oratio sit ipsum Incensum, seu Sacrificium, sed illud quod per Ora∣rationem, i. e. per verba Consecrationis perficitur. Solent enim Patres verba Consecrationis orationes, sen my∣sticas preces interpretari. Lib. 1. de Missa, cap. 10. [First sondly, for the words of Consecration containe in them no terme of Prayer: And secondly falsly, for the Fathers did not call these words Prayer. Both which have beene amply discussed.]
• e

  Hieron. (objected) Mal. 1. Vt sciant Judaei carnalibus Victimis spirituales successuras. Thymiama, hoc est, O∣rationes Sanctorum offerendas, Oblationem mundam, ut est in Ceremoniis Christianorū. Bellar. Licet per Incen∣sum intelligat Orationem, tamen per Sacrificium intelligit Eucharistiam: dicit enim offerri in Ceremoniis Chri∣stianorum. [Be it so, but the Question is, whether the Action of the Eucharist be not called spirituall, that is (as is confes∣sed) an Vnproper Sacrifice.
• f

  Irenaeus (••b.) ad∣vers. Haeres. lib. 4. cap. 34. speaking as well of Sacrifices in Judaico populo, as in Ecclesia, saith; Non Sacrificia sanctificant hominē, sed Conscientia pu••a ejus, qui offert &c. Then of Eleemosynae, which the Apostle cal∣leth Hostiam accep∣tabilem: Oportet nos oblationem Deo fa∣cere in sententia pu∣ra. And then, Ecclesia offert oblationē hanc Fabricatori puram, offerens ei cum grati∣arum Actione ex cre∣atura ejus. Judaei au∣tem non offerunt, quia manus eorum plenae sanguine &c.
• g

  Ribcra Ies. Ad lo∣ca Scripturae adducta respondere Apostoli. Apud S. Clementem lib. 6. Const. Apost. C. 22. in hunc modū. Recusabat Deus po∣puli Sacrificia saepe∣numero in eum pec∣cantis, atque existimantis Sacrificiis eum, & non poenitentiâ placatum iri. Idem docet Irenaeus, lib. 4. cap. 33. In Hos. 6. num. 24.
• h

  Antididag. Colon. Tract. de Sacrif. Missae, §. De Consecratione. Quis ignorat vetera Pa∣trum Sacrificia, quae Christum figurabant, vel ob id quod Deus ea praecepisset, per se munda fuisse? Nihilominus tamen frequentius immunda vocantur in Scripturis, non ratione sui, sed propter malam voluntatem offerentium.
• i

  Tertull. lib. 3. advers. Marcionem. Sacrificia rejecta, qui à non secundum Dei religionem celebranda, sua jam, non Dei fecerant. pag. 160. And, Sacrificia spiritualia accepta, which hee nameth above, Cor contribulatum, lau∣dem, &c. Lib. adversus Iudaeos.
• k

  Chrysost. (objected) in Psal. 95. Ex hostia prima mensa mystica coeleste Sa∣crificium, summeque venerandum. Est autem in nobis varia differentia: Lex multas habet Hostias, Gratia no∣va unam—Vis scire Victimas, quas Ecclesia habet?—quando fit Sacrificium mundum & immacu∣latum? audi Scripturam Tibi palàm exponentem hanc differentiam. Et Sacrificium, quod antea dixi spirituale, illud mysticum donum, in q^o Apostolus Ephes. 5. Christus tradidit se ipsum pro Nobis Deo Sacrificium.
• l

  Cypr. (ob.) ex lib. 1. cont. Iudaos, cap. 16. Novum Sacrificium, Sacrificium Laudis.
• a

  Psalm. 72. juxta Heb. [Et erit pugillus frumenti in summita∣tibus montium] vulg. Lat. [Et erit firma∣mentum in terra in summis Montium.] Galatinus de Arcanis Cath. Veritat••, lib. 10. cap. 5. Hoc est, dicit Chaldaea Translatio Rabbi Jonathae, Et e••t Sacrificium panis in summis montium—Cum ergo ait, E∣rit placenta frumenti in terra, in capité montium, vult dice∣re, quod placenta pa∣nis fiet Sacrificium in Capitibus Sacerdorū, qui sunt Ecclesia. Haec ibi—Nec mi∣rum de sapientibus antiquis Judaeorum Messiam placentam trumenti, & frustum panis iuturum dixisse. The same hath Coccius Thesaur. Cath. lib. 6. Art. 4. pag. 679. He ad∣deth other Authors, 〈◊〉〈◊〉 witt, P. Galatinus, Claud. Sanctesius, & Genebrard. in hunc Psal. Coc•…•…i••s▪ ibid. Art. 16. pag. 763.
• b

  M. B••eerly in his Protestants Apol. no∣ting Duraeus the Iesuite to have urged the same out of Galatini•…•….
• c

  Senensis Biblioth. lib. 2. §. Traditiones. Non possum satis mi∣rari studium Petri Galatini, qui—in eam Vanitatem devenit, ut doceret opera Thalmudica in Latinum verti oporrere, & publicè in Scholis Christianorum explicari.
• d

  Bellarm. in Psal. 71. vers. 16▪ Scio quod Paulus Burgensis ex Paraphrasi Chaldaica adferat ad probandum hoc in loco Sacrificium Missae: sed scio etiam quam multis fabulis Judaicis Pharaphrasis illa scateat, ideò piget ex lacunis Expositionum Judaicarum hau•…•…, &c.