PART II. tismum Christi das, ideo non post te baptizatur. post Joannem (Baptistam) ideo baptizatum est, quia non Christi baptismum dabat, sed suum. Non ergo tu melior quàm Joannes: sed baptismus, qui per te datur, melior quàm Joannis. Ipse enim Christi est, iste autem Joannis. Et quod dabatur à Paulo, et quod dabatur à Petro, Christi erat et si datum est à Juda, Christi erat. Dedit Judas, et non baptizatum est post Judam; dedit Joannes, et baptizatum est post Joannem: quia si datus est à Judâ baptismus, Christi erat: qui autem à Joanne datus est, Joannis erat. Non Judam Joanni, sed baptismum Christi, etiam per Juda manus datum, baptismo Joannis etiam per manus Joannis dato rectè præponimus. Heb. x 2 See above, p. 149. 3 HOOKER, V. XXVIII. 1. Q. But it is asked, since a Church cannot exist without a priesthood', nor a priesthood without a sacrifice, can it be said that there is any sacrifice in the Church of England; and if not, has she a true priesthood, and is she a true Church? A. We must first understand clearly what is meant by the word Sacrifice. A true sacrifice (says S. Augustin 2) is every act which is performed in order that we may hold fast to God, and is referred to Him as our sovereign good, in whom we may enjoy true felicity. 66 The Church of England has all the sacrifice which the Catholic Church has, and she dares not have more. In her Office for the Holy Communion she has a sacrificium primitivum, i. e. a Phil. iv. 18. sacrifice in which she offers "alms and oblations," Heb.xiii. 16. primitiæ, or first-fruits, of His own gifts, to God, as the Creator and Giver of all; she has a sacrificium eucharisticum, i. e. a sacrifice of Ps. cxvi. 12. praise and thanksgiving;" she has a sacrificium 1 Cor. vi. 20. votivum, in which the communicant presents Heb. xiii. 1. himself, his "soul and body, to be a reasonable Rom. xii. 15, sacrifice to God," and in which the Church offers 1 Pet. ii. 5. herself, which is "Christ's mystical body," to God; a sacrificium commemorativum, commemorative of the death and sacrifice of Christ *; xi. 23-26. 16. -56. a sacrificium repræsentativum, which represents CHAP. VI. and pleads His meritorious sufferings to God; a sacrificium impetrativum, which implores the benefits of Christ's death from Him; and she has a sacrificium applicativum, which applies John vi. 51 them to the worthy receiver. But she has no sacrificium defectivum, in which the cup is denied to the lay communicant; nor, on the other hand, has she a sacrificium suppletivum, to make up Heb. vii. 27. any supposed defects in the One great sacrifice x. 12. 14. offered once for all for the sins of the world, upon the cross, by Him Who "remaineth a Priest for Heb. vii. 15, ever after the order of Melchizedek "." 1 S. HIERON. adv. Lucif. c. 8. Ecclesia non est quæ non habet Sacerdotes. 2 S. AUGUST. de Civ. Dei x. p. 6. Verum Sacrificium est omne opus quod agitur ut sancta societate inhæreamus Deo, relatum scilicet ad Illum finem boni, quo veraciter beati esse possimus. Ibid. 5. Illud quod ab omnibus appellatur sacrificium signum est veri sacrificii. 3 GRABE ad S. Iren. III. xxxii. Ante consecrationem, veluti primitias creaturarum, in recognitionem supremi Ejus super universa domini. pp. 323-328, and p. 396. "Hoc est" (says GROTIUS, Annot. in Cassand. Art. x. p. 620) "quod dicitur in Liturgiis, tà Σà èk tŵv Zŵv." 4 S. AUG. de Civ. Dei x. p. 6. In sacramento altaris, Ecclesia, in eâ re quam offert, ipsa offertur. GROTIUS, iv. p. 620. Tertium sacrificium est quod facit Ecclesia offerens corpus Christi, quod est Ipsa, ut loquitur Augustinus. Offerunt enim fideles suum corpus et sanguinem Deo, parati, si res ita tulerit, pro Ejus gloriâ vitam profundere. Sic Abraham dicitur filium obtulisse defunctione cordis, ut explicat Salvianus. 5 S. CHRYSOST. in Hebr. Hom. xvii. μâλλov åváμvnoiv épya Cóuela Ovolas. S. AUG. c. Faust. xx. c. 18. Peracti sacrificii memoriam celebrant. Archbp. LAUD against Fisher, p. 35. In the Eucharist we offer up to God three sacrifices; one by the priest only, that is the commemorative sacrifice of Christ's death, represented in bread broken and wine poured out; another by the priest and people jointly, and that is the sacrifice of praise and thanksgiving for all the benefits and graces we receive by the precious death of Christ; the third by every particular man for himself, and that is the sacrifice of every man's body and soul to serve Him in both all the rest of his life. PART II. With respect to the true nature of "the Eucharistic Sacrifice," see also Bp. ANDREWES, v. p. 67, on Worshipping of Imaginations, p. 35, fol. 1641. Archbp. BRAMHALL, ii. p. 276. v. p. 221. Bp. VAN MILDERT'S Preface to Waterland's Works, i. pp. 267-276, and WATERLAND, Works, vii. p. 349. viii. p. 161 (who regards the "unbloody sacrifice" as a sacrifice of the heart). GROTIUS in Cassand. Art. x. p. 620; and Bp. BULL'S Answer to Bp. of Meaux, Queries, Sect. iii. vol. ii. pp. 251, 252; and NELSON'S Life of Bp. Bull, pp. 414. 416. CHAPTER VII. Matt. v. 14. THE CHURCH OF ROME IS GUILTY OF THE SCHISM BETWEEN HERSELF AND THE CHURCH Q. IT is one of the marks of the true Church A. Yes, (as has been before stated, chap. i.-vi.,) the Church of England has been always visible since the time of the Apostles. not indeed as Protestant, but as a branch of the Catholic Church. A man is a man, and a visible man, even when he is labouring under a sore disease. Job was visibly Job when he was covered with sores. So was the Church of England visible in the worst times. She was visible in her Churches, in her ordained ministry, and in her religious assemblies; she was visible in the Holy Sacraments, in the Holy Scriptures, in the Decalogue, in the Lord's Prayer, and in the Creeds, which she retained1 even in the worst times; she was visible in the flames of her Martyrs, who suffered for the TRUTH. 1 HOOKER, III. 1. 8-10. See above, chap. v. pp. 175 -195. Q. But if the Church of England was still a CHAP. VII. Church in Papal times, was she not guilty of the sin of schism in separating herself from the Church of Rome ? A. Schism is a voluntary separation (Part i. p. 38). The Church of England did never separate herself voluntarily from any Christian Church', or make a division in the universal Church; she purified herself indeed from Romish errors, usurpations, and corruptions; but she did not sever herself from the Catholic Church, nor even from the Church of Rome, as far as that Church still retains any thing which belongs to Christ 2. 1 The following is the language of the Church herself on this subject. CANONS, 1603. Canon xxx. So far was it from the purpose of the Church of England to forsake and reject the Churches of Italy, France, Spain, Germany, or any such like Churches, that it doth with reverence retain those ceremonies which do neither endamage the Church of God, nor offend the minds of sober men; and only departed from them in those particular points, wherein they were fallen from themselves in their ancient integrity, and from the Apostolical Churches which were their first founders. HOOKER, III. 1. 10. We hope that to reform ourselves, if at any time we have done amiss, is not to sever ourselves from the Church we were of before. Archbp. BRAMHALL, ii. p. 39. We have not left the Roman Church in essentials.-We retain the same Creed to a word, and in the same sense, by which all the Primitive Fathers were saved, which they held to be so sufficient, that in a General Council (Council of Ephesus, A.D. 431, pt. ii. act. vi. cap. 7. Labbe, Concil. iii. p. 689, ▲.) they did See above, forbid all persons, under pain of deposition to Bishops and P. 178. Clerks, and anathematization to laymen, to compose or obtrude any other upon any persons converted from Paganism or Judaism. We retain the same Sacraments and Discipline which they retained; we derive our Holy Orders by lineal succession from them. It is not we who have forsaken the essence of the modern Roman Church by subtraction, but they who have forsaken the ancient Roman Church by addition. Can we not forsake their New Creed, unless we forsake their Old Faith? 2 CASAUBONI Epistolæ, Roterodami, 1709, p. 483. Ec PART II. clesiam enim Anglicanam adeò non descivisse à fide veteris Ecclesia Catholicæ, quam veneratur et suspicit, ut ne à fide quidem Romanæ Ecclesiæ desciverit, quatenus illa cum vetere Catholicâ consentit. Si quæritur successio personarum, in promptu sunt nomina Episcoporum et series à primo nusquam interrupta. Si successio doctrinæ, agite, periculum facite. See above, chaps. iv. and vi., and below chap. viii., and Bp. BILSON, Perpet. Gov. c. 15. Q. How can you further show this? A. Even by the confession and practice of Popes and Romanists themselves. The doctrine and discipline of the Church of England is to be found in her Book of Common Prayer. Now the Popes of Rome, Paul the Fourth and Pius the Fourth, offered to confirm this1 Book, if Queen Elizabeth would acknowledge the Pope's Supremacy; and Roman Catholics in these realms habitually conformed to the worship of the Church of England for the first ten years of Queen Elizabeth's reign, after which time they were prevented from doing so by the bull of Pius V. (dated Feb. 23, 1569), which excommunicated that sovereign3. 1 TWISDEN, p. 175. BRAMHALL, ii. p. 85, Lord CLARENDON, Religion and Policy, p. 381. 2 CAMDEN, Annal. 1570. SANDERS de Schism. Angl. p. 292, ed. 1588. Bp. ANDREWES, Tortura Torti, pp. 130 -132. Archbp. BRAMHALL, i. p. 248. For divers years in Queen Elizabeth's reign there was no recusant known in England; but even they who were most addicted to Roman opinions yet frequented our Churches and public assemblies, and did join with us in the use of the same prayers and divine offices, without any scruple, till they were prohibited by a papal bull for the interest of the Roman court. Bp. TAYLOR, vii. pp. 289, 290. Bp. BULL, ii. p. 207. See authorities quoted in Christian Institutes, iv. p. 251; PHELAN'S Church in Ireland, App. A. p. 215; and PALMER on the Church, i. p. 457. 3 BULLARIUM ROMANUM, viii. p. 98. How was this separation from Romish errors occasioned ? |