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Of the Second Principall part of this Controversie, which concerneth the Romish Sacrifice, is as it is called Pro∣perly Propitiatory.
THis part is divi∣ded into an 1. Explication of that which you call Propitiatory. 2. Application thereof, for Remission of Sinnes.
The State of the Question of Propitiatory, what it is.
THe whole Difference standeth upon this, whether the sub∣ject matter of our Representation in the hands of the Priest be properly a Propitiatory Sacrifice, or no. Now Propitiatory is ei∣ther that which pacifieth the wrath of God, and pleaseth him by it's owne virtue and efficacy, which (as all confesse) is only the Sacrifice of Christ in his owne selfe; or else a thing is said to be Propitiatory and pleasing to God, by God's gracious acceptance and indulgence. The Romish professe the Sacrifice of their Masse to be such, in the proper Virtue of that which the Priest handleth. For the Tridentine faith, concerning your Propitiatory Sacrifice, is this, viz. a 1.1 It is that whereby God being pacified doth pardon sinnes.
And least that there might be any ambiguity, how it doth paci∣fie God, whether by his gracious Acceptance, or the Efficacie of offe∣ring, your generall Romane Catechisme authorized both by your Councell of Trent, and the then Pope Pius the fourth, for the dire∣ction of your whole Church, instructeth you all, concerning your Sacrifice of the Masse, that b 1.2 As it is a Sacrifice, it hath an Efficacy and Virtue, not onely of merit, but also of satisfaction. So they, as truly setting downe the true nature of a Propitiatory Sa∣crifice, as they doe falsly assume and apply it unto the Sacrifice of your Masse; which Protestants abhor and impugne as a Doctrine most Sacrilegious; and only grant the Celebration to be Propi∣tiatory (Improperly) by God's Complacency and favourable accep∣tance, wherewith he vouchsafeth to admit of the holy Actions and Affections of his faithfull.
Triall of all this is to be made by Scriptures, Fathers, by your owne Romish Principles, and by the Doctrine of Protestants. In the Interim, be it knowne that our Church of England, in her 31. Article, faith of your Propitiatory Sacrifice of the Masse, as it is taught by you, that it is A Blasphemous Fable, and Dangerous Deceit.
That the Romish Propitiatory Sacrifice hath no foundation in the Institution of Christ.
YOur onely Objection is, that Christ, in the words of his first Institution, said, Take, this is the new Testament in my Blood, shed for you and for many, for the Remission of sinnes. Heare your Cardinall, a 1.3 These words doe most evidently teach, that Christ now in his Supper offered up his Blood for the sinnes of his Apostles. So he. But if this his Exposition of Christ's words be most evident, a∣las! what a number of other blinde Guides, of great estimation
among you, hath your Church favoured, pampered, privileged, and authorized, who could see nothing in the words of Christ, but the flat contrary? (namely) that they were spoken in the Pre∣sent Tense (Tropically) for the future, not that it was then shed, but that it was to be shed on the Crosse immediatly after; among whom have * 1.4 beene reckoned Gregory de Valentia, Salmeron, Barradas, three prime Iesuits, your Bishop Iansenius, yea and the Author of your Vulgar Translation.
And that you may the better discerne, how hard the foreheads of your Cardinall, of your Rhemists, of Mr. Breerley, and of such others are, who have made that Objection, you have beene like∣wise advertized, that in the very tenor of your owne Romish Masse it selfe, the word is expresly [* 1.5 Effundetur] It shall be shed: We say in the Tenor of your Romish Masse, published by the Autho∣rity of Pope Pius the fifth, repeated by every one of your selves (you being Romish Priests) and accordingly beleeved of all the Professors of your Romish Religion. Which Interpretation was furthermore confirmed by * 1.6 Fathers, and by Scripture (in the pla∣ces objected) and by a Reason taken from your owne Confession, granting that Christ his Blood was not really shed in his last Supper. This is that which we had to oppose unto that your Cardinal's Most evident Argument, as Sun-shine to Moone-light.
That many things are said to pacifie and please God, which are not properly Propitiatorie, by their owne Virtue, according to Scriptures and your owne Confessions.
IN Scripture, our Mortification of the flesh is called a Sacrifice well-pleasing to God. Rom. 12. 1. Almes, Workes of Charity, are likewise called Sacrifices, wherewith God is delighted, Heb. 13. 16. Comforting, and cherishing the Ministers of God, is called A Sacrifice acceptable, and well pleasing to God, Phil. 4. 18. So the Scripture.
And that Spirituall Sacrifices are more pleasing unto God, than all the Hecatombs of Corporals could be, is a Confession, which we will take from the quill of Valentia the Iesuite, saying that a 1.7 All right and just Actions may be said, in some sort, to be Propiti∣atory, and to pacifie God. As likewise of Prayer; Scripture (saith he) attributeth a Propitiatory force unto Prayers, so farre forth as we obtaine many Blessings of God, through his mercy, by them. So he. Which confirmeth our former Distinction of Propitiatory, by the mercifull Acceptation of God, distinct from your Propitiatory, which is of meritorious Satisfaction by its owne virtue: which mere man must let alone for ever. Thus of our Examination from Scripture.
The Doctrine of Ancient Fathers, concerning a Propitiatory Sacrifice.
ALbeit our Premises in the former part of this Controversie touching Sacrifice, and proving both by Scripture and an∣cient Fathers, that the Eucharist is not properly a Sacrifice, might give a Supersedeas to all your further contending by their Autho∣rity, for Defence of a Sacrifice properly propitiatory; because that which is not properly a Sacrifice, can no more be a Sacrifice pro∣perly Propitiatory, than that which is not properly a stone can be properly called a Mil-stone: Notwithstanding, we would be loth to be indebted unto you for an Answer to your objected Fathers, in this point also. The Objections, which you use and urge, are of two kinds: some, wherein there is no mention of the Body and Blood of Christ at all; and the other sort such, wherein they both are named and expressed.
Synod. Trident. Sacrificium verè pro∣pitiatorium—Hu∣jus oblatione placatur Deus, gratiam & donū poenitentiae conce∣dens dimittit pecca∣ta, una enim eadem∣que hostia est, idem nam offerens Sacer∣dotum ministerio, qui seipsum in cruce ob∣tulit. Sess. 22. cap. 2.
Catechis. Rom. (jussu C••ns. Trident. & Pii Quarti Pont. editus.) Vt Sacrificium est, non solum merendi, sed & satisfaciendi quo{que} efficaciam ha∣bet. De Luth. num. 55. Osorius Ies. Conc. Tom. 4. de Missae Sacrificio in Psalm. 4. [Sacrificate Sacrificium.] Vnicum hoc Sacrificium est Sacrificium laudis, gratiarum actionis, expiatoriū & satisfa∣ctorium pro peccatis, & impetratorium pro vivis & defunctis. Ità tradit Conc. Tri••.
Bellarm. Secun∣dum Argumentum su∣mitur ex his verbis Institutionis, quae a∣pertissimè docent Christum obtulisse in coena pro peccatis Apostolorum. Lib. 2. de Missa, cap. 2. §. Se∣cundum.
See above, Chap. 1. Sect. 2.
In the fore-cited place.
See above, Chap. 1. Sect. 3.
Valent. Omne's actiones 〈◊〉〈◊〉 rectè propi•…•… Deum ali∣quâ ratione censeri debent. Lib. 2. de Miss••, cap. 5. Ide••m. Pe•…•… ratione Precibus pro∣pi•…•… vis in Scrip∣tura tribuitur, quate∣rius beneficia divina ex misericor•…•… Dei, per illas impetra••••us. Ibid.