CHAP. IX.
That the objected Testimonies of Ancient Fathers might well be understood to call the Celebration of the Eucharist A Propitiatory Sacrifice, in respect of divers Spiritu∣all Acts therein, without any Conceit of a Proper Vir∣tue of Propititiation it selfe.
SECT. I.
A Propitiatory in God's mercifull acceptance we de∣fend, but not in Equivalency of valour and Vir∣tue in it selfe. First, as it is an Act commanded by Christ, in which sence your Iesuit * Valentia saith, that Every right Act is in a sort Propitiatory. Secondly, as it is a godly Act, whereby we doe affiance our soule * to God, Every good worke, which is done that we may adhere unto * God, is a True Sacrifice. Thirdly, as it is an Act serving peculiar∣ly to Gods worship, for Religiousnesse is that (said Chrysostome) wherewith God testifieth himselfe to be well pleased. Fourthly, as it is an Act of Commemoration and Representation of that only pro∣perly Propitiatory Sacrifice of Christ upon the Crosse, wee must grant to your Cardinall, that Commemoration alone hath not any Propitious Efficacy in it selfe: But yet by the Propitiatory Sacrifice of Christ, resembled thereby, God vouchsafeth to be Propitious unto us; in which respect a Origen exhorting Christians to resort Page 63 unto Christ, whom God hath made a Propitiation through faith in his blood, and also to reflect upon the Commemoration which was com∣manded by Christ, saying, Doc this in remembrance of mee: This (saith Origen) is the onely Commemoration which maketh God propitious.
If any would say, how then shall we not make Commemoration to be Propitiatory in it selfe? We answer, as a man holding in his hand a pretious Iewell, which is inclosed in a Ring of gold, and putting it on his finger to preserve him from a Convulsion, the Preservative Virtue is not attributed to the Ring, but to the Iew∣ell; and yet we say, the Ring is the onely meanes to us, which maketh the finger capable of that Virtue. So say we, Christ his owne Sacrifice, which was the onely precious subject matter of our Redemption, is made now, by our Remembring, the Object of our Commemoration, and Application of it, for our Remission and Iustification.
Nor is Origen alone in this, but all they (who were * many) whom you have heard saying that Christs Death and Passion, yea his Bloody Body is offered herein. Your owne Iesuite Salmeron is witnesse unto us (for the Councell of Ephesus, Eusebius, and Saint Augustine) that b They declared us to have expiation of our sins by this Sacrifice, because the bloody Sacrifice of Christ is remembred and commemorated herein.
That we say nothing of our Supplications and Prayers, by which through the same Virtue of Christ's Propitiation, we obtaine par∣don and Remission of sinnes (whether for Quicke and Dead, be∣longeth not to this Dispute, because whether so or so, they are but Supplications still) together with many other saying Blessings from God. Nor of the Act of Thanksgiving, (from which this Sacrament is called the Eucharist) because this is the destinate end of our Celebration, and therefore of all our spirituall Sacri∣fices most acceptable unto God, for which cause * Iustine Martyr called it, by the way of Excellency, 〈 in non-Latin alphabet 〉, that is, The onely gratefull Sacrifices. Lastly, in respect of our Applica∣tion it selfe, whereof in the next Section.
That the Ancient Fathers called it a Propitiatory Sacrifice Obje∣ctively, for the Application of the Properly Propitiatory Sacrifice of the Crosse, made of the faithfull in Celebration of the Memory thereof.
SECT. II.
WHen it was asked why the Ancient Fathers called Bap∣tisme a Sacrifice, it was answered, * Because the Sacrifice of Christ's Death was applied unto us thereby. Yet that Death, truly and onely properly propitious, is but onely objectively offered in Baptisme. The same may be said of the Eucharist, whereof Page 64 your owne great Schoole-man, and Bishop a Canus saith, that It is sufficient that the Eucharist be called a proper and true Sacrifice, because the Death of Christ is applyed thereby, as if he were now dead. Marke, As if he were now dead, which can be but Objectively only, and which (as you all know) is not your Priestly Sacrifice.
As for the Ancient Fathers, who in their objected Testimo∣nies talked of Christ b Suffering, being slaine, and dying in the Eu∣charist; We Protestants subscribe to their Iudgements with a full faith, in acknowledgement that Christ's Death, the proper worke of our Propitiation, is the only Object of our Remembrance and faith: which sayings of the Fathers (saith your c Iesuit) must be understood Sacramentally, to signifie the reall slaughter of Christ offe∣red by him upon the Crosse. So he. Which againe proveth our Conclusion, that they understood a Propitiatory Sacrifice onely Objectively in the Eucharist. We will end with the objected Te∣stimony of Ambrose, thus, d Here is an Image offered [Quasi, that is] as it were a man, as it were suffering a Passion, offering himselfe as it were a Priest, that he may forgive our sinnes. And of his now be∣ing * elsewhere he saith, The truth is in Heaven, there is He in truth with the Father. So he. Whereby is confuted your Con∣clusion of a Subjective Body of Christ present herein, from [Quasi homo offertur:] for this any one may perceive to be but a Quasi Argument for a Corporall presence, and to make fully for our Di∣stinction and Defence thereby. Enough of the Iudgement of Antiquity. Our third Examination followeth.
