be offered not by Bonde menne as before but by Free menne In like sense vvriteth Angelomus Angelomê° Antiâ—â—â—m lib. 3. Mandatum nouum scribo vobis non alterum sed ipsum quod dixi Vetus idem est Nouum I write vnto yowe a Newe Commaundemente None other but that I called the Olde the selfe same is the Newe And it is called a Nevve sacrifice saith Chrysostome Chrysost. contra Iudaeos lib. 3. Bicause it proceedeth from a Newe minde and is offered not by fiere and smoke but by Grace and by the Spirite of God And in this consideration Irenaeus thinketh Dauid said vnto the Children of the Church of Christ Irenae lib. 4. cap. 1. O sing vnto the Lord a New Song M. Hardinge saithe further The wordes of Malachie maie in no wise be taken for the Oblation of Christe vpon the Crosse. For that saith he was donne at one time onely aâ—d in one certaine place in Golgotha without the Gates of Hierusalem and not in euery place Yet M. Hardinge maie easily vnderstande that the Remembrance of that Sacrifice and Thankesgeuinge for the same maie be made at al times and in al places And therefore Eusebius as it is noted before Eusebius de demon lib. 1. c. 10. calleth our Sacrifice Magni illius Sacrificij Memoriam The Remembrance of that greate Sacrifice and the Thankesgeuinge which vvee yelde vnto God for our Saluation Dionysius calleth it Ecclaesia Hierar cap. 3. Augustin in Psal. 75â— Hiero. in Psal. 147. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Figuratiue Sacrifice And S. Augustine saithe Cùm credimus in Christum ex ipsis reliquijs cogitationis Christus nobis quotidiè immolatur VVhen vvee beleeue in Christe euen of the very remanentes of our Cogitation in vvhat place so euer vve be Christe is Sacrificed vnto vs euery day Likevvise S. Hierome saithe Cùm audimus Sermonem Domini Caro Christi Sanguis eius in auribus nostris funditur VVhen vve heare the vvorde of the Lorde the Fleash of Christ and his Bloude is povvred out into our eares And vvhereas M. Hardinge saithe further that the Spiritual Sacrifices of our deuotion cannot altogeather be called pure Esai 64. and therefore can not be the Sacrifices of the Nevve Testamente Psal. 50. it must needes be confessed that al our righteousnes in respecte of many imperfections Euseb. de demon li. 1. cap. 6. Orationis sacrificiuÌ„ quod MuÌ„dum dictum est Tertul ad ScapulaÌ„ maie be coÌ„pared as the prophete Esay saithe vnto a filthy clovvte Yet in respecte of Goddes mercie and in Christe the Prophete Dauid saithe Thou shalt vvashe me and I vvil be vvhiter then the snovve Hovve be it herein I vvil remit M. Hardinge to the iudgement of them vvhoes Authorities he can not vvel denie Eusebius calleth our Praiers Mundum Sacrificium A Pure Sacrifice Tertullian saithe VVee make Sacrifice vnto our God for the safetie of our Emperours Pura prece vvith a Pure Praier S. Hierome speaking of the Sacrifice of Christian Praiers saithe thus A pure Sacrifice is Offered vnto me in euery place not in the Oblations of the Olde Testamente but in the holynes of the Puritie of the Gospel To be short S. Paule saithe Hiero. in Zachar. lib. 2. c. 8. Volo viros precari in omni loco leuantes manus Puras I vvoulde that menne should praie in al places lifting vp Pure handes vnto God Touchinge the Sacrifice of the Lordes Table In sanctitate EuaÌ„gelicae Puritatis Eusebius vvriteth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gaue vs a RemeÌ„brance in steede of a Sacrifice to offer vp coÌ„tinually vnto God And this he calleth IncruentuÌ„ et Rationabile sacrificiuÌ„ The vnbloudy 1. Tim. 2. Eusebius de demoÌ„stra lib. 1. and Reasonable Sacrifice This saith Iraeneus is the Sacrifice of the Nevve Testament This Sacrifice the Churche receiued of the Apostles and the same the Apostles receiued of Christe that made al thinges Nevve Harding Concerning the Sacrifices of our deuotion say I in my Answer that be mere spiritual they can not truly be called the newe oblation of the new Testament bicause they were offered vp to God in the olde Testament as now they be in the newe By this M. Iewels shifte is quite auoided who hath nothing to answer to this place of S. Ireneus reporting Christe after that he had consecrated his body and bloude to haue taught vs the newe oblation of the newe Testament but that it is the pure sacrifice that Malachie speaketh of that is to say a contrite harte or preaching of the Gospel or prayer or praise and thankesgeuing or he can not tel what This obiection saith M. Iewel serueth wel to control the olde Fathers namely Tertullian S. Augustine S. Hierome No No M. Iewel it controlleth the olde Fathers nothing at al. It controlleth our yong Fathers such as you and your felowes be who haue most rashly most vnlearnedly most wickedly and Antichristlike abolished out of the Churches of England the most blessed Sacrifice of the body and bloude of Christe and now being vrged and pressed with this manifest place of this Auncient and learned Father who affirmeth it so clearely ye haue not what to answer Your whole booke of Replie conteineth nothing in effecte but wyly sleightes vaine shiftes shamelesse lyes and fowle corruptions of the Doctours and Councels aboue al measure But of such Merchandize you make your shew no where more then in this Article in which you impugne the Sacrifice And of al your Diuisions of the same Article hitherto in this Diuision the vanitie of your shiftes appeareth most Yet you wil not geue ouer Irenaeus corrupted by M. Ievv but that at least to the ignorant people it may seme you haue ynough to say for your selfe you come againe to S. Irenaeus for helpe and he helpeth your cause nothing at al. Wel what saith he Iren. lib. 4. cap. 34. Oblationes hî c Oblationes illic c. The head of the sentence you haue lopped of This is the whole It is the kinde of Oblations that is reiected for ther were Oblations both there among the Iewes and ther be Oblations also here There were sacrifices among that people there be sacrifices in the Churche But the Kinde or forme is changed onely for somuch as they be not bonde men that offer now but freemen What conclude you of al this M. Iewel What maketh this against the real Sacrifice of the body and bloud of Christe Mary say you Thus answereth Irenaeus to my Obiection What was my Obiection This is that I said in effect as is before rehersed that the mere spiritual sacrifices of our deuotion can not truely be called the New Oblation of the New Testament bicause they are common to them of both Testamentes How say you is not this true And what haue you to the contrary in this saying of S. Irenaeus The kinde or forme of their and our sacrifices is changed you
God this Sacrifice in remembrance of Christes death Luc. 22. and for our necessities and that according vnto the exhortation of S. Paule 1. Tim. 2. we make supplications prayers intercessions thankesgeuing for al men for Kinges and foral that are in auctoritie that we may liue a quiet and peaceable life in al godlines and chastitie For that saith he is good and acceptable in the sight of God our sauiour who wil al men to be saued and to come vnto the knowledge of the truth For there is but one God and one mediatour betwen God and men the man Christe Iesus that hath geuen him selfe a raunsome for al men These be the thinges that we do in the Masse What reproufe they deserue we see not Yet these be the thinges for which we susteine persecution This being so to th entent they finde cōfort according to the exhortation of Christe in the Gospel which suffer persecution for the Masse Math. 5. sith it is for righteousnes sake and that the persecutours seing them selues deceiued take better aduise repent and amende and that the truth of this point be more clearely knowen I thinke it good and profitable here to say somewhat of Sacrifice in general and of the Sacrifice of the Masse How be it this muche at the beginning I confesse that what is and euer hath ben in the Churche agreed vpon as a thing certaine and cleare thereof reason is we should not dispute least by disputing we make the thing doubteful that is most certaine Therefore here I meane in this Preface I intende not to bestow my labour to the intent by Argumēts I may seme to proue a thing that in the Churche is already defined but to this ende rather minde I to employ myne endeuour that as touching this point of Diuinitie I may confirme it not so much by way of reasoning as by way of expounding whereby it may come to passe that the truth being declared the darkenes of errours be put away VVhat thinges be intended in this Preface That I may procede orderly which I may not wel do in my Reioindre folowing the course of answering to M. Iewels cōfuse Replie I wil briefly declare first what Sacrifice is 2 Why Sacrifice is made as a thing acceptable and due vnto God 3 that a visible Sacrifice is most conuenient for our nature 4 that God hath bothe engraffed in the mindes of men the rite of Sacrificing and also by the Law commaunded it and for what cause 5 then that for loue towardes vs Christe hath instituted a Sacrifice for vs at his last Supper for larger proufe whereof I referre the Reader to this my Reioindre 6 Furthermore for so much as in euery Sacrifice foure thinges are to be considered according to the doctrine of S. Augustine August de Trinit lib. 4. cap. 14. To whom offering is made by whom it is made what is offered and for whom any thing is offered I wil shewe in what sorte these be in the Sacrifice of the Masse 7 After this by what waie this Sacrifice is auaileable 8 for what causes and persons it is auaileable 9 what effectes it worketh 10 Lastly that the Prayers and the Ceremonies of the Masse be good and godly and voide of al superstition Of these pointes some I wil but briefly touche of some I wil speake more largely as the mater requireth Whereas then M. Iewel and his felowes do so much abhorre and deteste the name of Sacrifice specially of the Sacrifice of the Masse as a thing iniurious to the Crosse of Christe whiche neuerthelesse so much setteth forth the merite and benefite of the Crosse as nothing more I would faine they had once plainely signified to the worlde that they them selues do rightly vnderstand what a Sacrifice is What new deuise they haue and what they imagin thereof it skilleth not Let vs see what the Scriptures teache vs. The blessed Apostle S. Paule going about to declare that Christe was a true Priest and that he offered a true Sacrifice for vs taketh vnto him selfe this definition Heb. 5. saying Euery Hye Priest taken from among men is ordeined for men in the thinges that apperteine to God to thintent he offer vp giftes and Sacrifices for sinnes And againe in the same Epistle Heb. 8. Euery Hye Priest is ordeined to offer vp giftes and Sacrifices Whereof it may be gathered what Sacrifice is VVhat is Sacrifice as it is taken for the thing that is offered specially the condition of these Correlatiues Priest and Sacrifice considered betwen which there is a mutual relatiō of the one to the other as it is betwen Father and Sonne Maister and Seruaūt verily that it is An Hoste whiche as a gifte and a present is offered by a publique Minister vnto God for sinnes And thus may Sacrifice be defined VVhat is Sacrifice as it is takē for the action of sacrificing as the woorde signifieth the gifte offered and the thing sacrificed For elles if we speake of Sacrifice as it betokeneth the action of sacrificing for the worde is common to both then we vnderstand a true Sacrifice and such as is conuenient for our nature to be made and offered when we doo consecrate any gifte to our Lorde God by which some rite and ceremonie according to publique ordinance about the gifte obserued we professe him to be supreme and chiefe of al the beginning and ende of our health and saluation so as by that we submit our selues and al that is ours vnto his diuine Maiestie Herein what is there that may seeme iniurious to Christe or by any meanes vnworthy VVhy is Sacrifice made Neither doo we thus offer giftes and Sacrifices vnto God for that he hath any neede of our thinges who in him selfe is most sufficient nor for that he desireth ought at our hands for cause of his owne pleasure as the carnal Iewes thought but bicause in such giftes and presentes the recognition of his supreme Maiestie is to him most acceptable And for so much as of his goodnes he hath created vs after his owne Image Gen. 1. and hath ordeined vs to atteine the fruition of his owne blessed presence where the true blisse is it is right on our behalfe and to him acceptable that to thintēt we may acheue this end which to vs is profitable and not to him we geue him wourship due vnto him and that by what meanes we can we stirre our selues duely to do it and that if by committing sinne we haue dishonoured and offended him and therefore deserue punishment so farre as our frailtie stretcheth we make some satisfaction and recompense Sacrifice is the propre vvourship of God And although he be truly wourshipped withe al good workes that be doone to his glory Yet properly that wourship is due vnto him whereby after the manner that is conuenient for vs we professe him to be Alpha and O asmuche to say the beginning and ende of al
stretching of his Armes abroade the Crosse by his making of many signes of the Crosse euery good effecte to procede of the merite of the Crosse is signified The like may be conceiued of such others moe For certainly as wordes be signes of thinges so be these Rites in the blessed Masse signes of great Mysteries To be shorte bicause through the infirmitie of our condition humaine affection for the most parte litle estemeth common thinges and such as be not distincte from other thinges by some token of a more excellencie yea rather dispiseth them as Malachie the Prophet complained of the vncleane Malac. 1. contemptible and vile Oblations of his time and woundereth and reuerenceth those thinges that by some shewe of excellencie seme to surmount others it was necessarie for the reuerence of so holy an Oblation and of the woâ—rship of so great a Maiestie that peculiar places as Churches Tabernacles Aulters also consecrated Ecclesias Hierarch cap. 5. p. 1 as we finde in S. Dionysius special and not common Vessels and peculiar Ministers were appointed for the same whereby the colde myndes of men might be brought to thinke more reuerently thereof As touching the practise of the Churche that is to say of the holy and learned Priestes and of al the people of God from the Apostles timâ— to these daâ—es what the Auncient Fathers haue wrâ—â—â—en in proâ—fe and confirmation of the Sacrifice of the body and bloude of Christ which hereto might be added for al this I reâ—erâ—e the Reader vnto my Reioindre Now then to coÌ„clude Sith that it is our duety to geue and offer vnto God some gifte and Sacrifice whereby to rendre vnto him due thankes for his benefites and to recognise him for our Creator and Redemer and nothing we haue to geue either in it selfe better or to him more acceptable then the body and bloude of his Sonne Iesus Christe and whereas we haue commaundement to offer the same and so great profite commeth to men thereof and whereas in the Masse in whiche this Sacrifice is offered by Christe and the Churche godly prayers be made for Kinges for them that be in auctoritie and for al men thankes be geuen certaine outward signes are shewed whereby the memorie of Christes Passion is stirred vp and to vs renewed and reuerence to Godward is enkindled what forbiddeth why on the behalfe of the most blessed Masse and of them who susteine persecution for this Sacrifice I may not here vtter the woordes of the Holy Patriarke Iacob by way of expostulation with our Aduersaries Quam ob culpam nostram Gen. 31. ob quod peccatum quod in Missa committimus Expostulation vvith the persecutions of the Masse sic exarsistis post nos scrutaeti estis omnem suppellectilem nostram What is our trespace and what is the sinne that we haue committed in saying and hearing the Masse that ye are so wroth and fume so much against vs Ye haue searched al stuffe as Iacob said to Laban ye haue examined our doctrine and what haue ye founde Ye haue examined vs ye haue depriued vs ye haue condemned vs some to prisons some to certaine places ye haue debarred vs of libertie to see our deare frendes to enioye our swete Countrie ye haue taken from vs great summes of money ye haue thirsted our bloude ye haue oftetimes called for the Princes sword to be drawen against vs ye haue geuen the cause of the losse of many of our liues This and much more haue ye done touching our parte But as touching Gods parte what iniurie what dishonour what pillages what robberies what Sacrileges what spoiles what prophane and Turkish saggages of Churches what contempte what despite what villanies ye and your brethren haue done in sundry places of Christendome what needeth it any man to speake the secretes of hartes do speake the sighing of Gods people speaketh the Earth the Heauen God him selfe by his brute and dumme Creatures speaketh But what auaileth it to make complaint vnto them that be not onely farre from al griefe of their euil doing and from remorse of conscience but also reioyse and glorie in malice NOw therfore to returne to thee good Reader that thou maist the better vnderstand our procedings when at the first I tooke in hand to answer M. Iewels ChaleÌ„ge and to iustifie the Articles that rashly and wickedly he had denied amnog other things I brought some of that I haue here said and what elles then to me semed good for proufe of the Sacrifice of the Masse which in his .17 Article he denieth Therto as to the rest of my Answere he hath made his Replie In which Replie he hath said what he was hable to say in disprouse of that singular Sacrifice But how insufficient his disprouse iâ— and of how litle substance al is that he hath brought how litle he amendeth his common woont of falsifying his testimonies what other false partes he playeth and what grosse errours he is fallen into thou shalt perceiue if thou vouchesafe to read this Reioindre Whereas against this Sacrifice by many men many wordes haue ben said many villanies haue ben wrought many blasphemous bookes haue ben written as is before meÌ„cioned according to the sprite that Satan the enemie of the Sacrifice hath enspired into their wretched breastes Out of al M. Iewel like a Spyder hath suckte the most venemous iouice and in his Replie hath vttered it as it were spitting forth his poison Which Replie as perhaps it poisoneth the lighter sorte who haue delite to feede thereon so to the wise and those that be stedfast in the Catholique Faith al the stuffe of his great booke appeareth as it were but Cobwebbes For in dede as with Cobwebbes nothing is holden but light moâ—es and weake flees euen so of a light witte and feeble Faith he sheweth him selfe to be whom that Replie catcheth and holdeth He hath not one Auncient Doctour for him not one Councel General or Prouincial olde or newe not one Example of the Primitiue Churche not one sentence of the holy Scriptures Not one I say for him that is to wit whereof any cleare conclusion may be gathered against the Sacrifice of the body and bloude of Christe These doo I the rather make accompte of bicause by his owne appointement they be good waies and meanes whereby to trie pointes of Faith in Controuersie Now if M. Iewel haue nothing out of al these for a cleare disproufe of this Sacrifice after he hath vewed al the bookes that by these newe Maisters haue bene written in defence of his side after that he hath furnished him selfe with al that euer Luther Bucer Zuinglius Oecolampadius Caluine Beza and the vpholders of their sectes could deuise against it after that he hath coÌ„ferred with his felow Ministers and SuperinteÌ„dentes who most readily ioine their forces together against the Sacrifice yea after that he hath learned the Argumentes of Satan him selfe the first Founder of this new
both tende to one ende that is to celebrate the memorie of Christes death yet be not the actions diuers and may they not be done by diuers persons as it happeth when the people receiueth the body of Christe at the priestes handes This much may serue also for answer to the autoritie brought out of S. Chrysostome For the circumstance of the place declareth euidently that he spake there of the peoples receiuing of the mysteries And so in that place facere signifieth onely to receiue and not to consecrate and minister the Sacrament M. Ievv corrupteth S. Chrysostome And here M. Iewel least he should not be alwaies like vnto him selfe altereth and changeth his authours wordes and maketh S. Chrysostomes wordes to sounde to the aduantage of his owne false purpose For whereas S. Chrysostome saith thus Chrysost. hom 61. ad Pop. Antioch Quotiescunque hoc feceritis mortem Domini annunciabitis hoc est facietis commemorationem salutis vestrae beneficij mei As often as ye shal do this ye shal set forth our Lordes death that is to say ye shal make a commemoration of your saluation being my benefite M. Iewel allegeth him thus Hoc facite in memoriam beneficij mei salutis vestrae Doo ye this in remenbrance of my benefite and of your saluation Wherein he falsifieth the Doctor maketh a false translation of the place and geueth out a sense contrary to S. Chrxsostomes meaning Such aduenturing to alter Modes and Tenses to tel an other tale then the Doctor alleged telleth to leaue out to put in wordes of priuate forgerie is a most certaine argument of vntrue dealing and of guile intended of M. Iewels parte The 5. Diuision The Ansvver THat Christe offred him selfe to his Father in his last Supper and that Priestes by those woordes Doo this in my remeÌ„braunce haue not onely auctoritie but also a special commaundement to doo the same and that the Figure of Melchisedech and the Prophecie of Malachie perteineth to this Sacrifice and maketh proufe of the same let vs see by the testimonies of the Fathers what doctrine th'Apostles haue left to the Church Eusebius Caesariensis hath these woordes Euseb. li. 1 de demoÌ„strat Horrorem afferentia Mensae Christi Sacrificia Supremo Deo offerre per eminentissimum omnium ipsius Pontificem edocti sumus We are taught saith he to offer vnto our Supreme God the Sacrifices of Christes Table which cause vs to tremble and quake for feare by his Bishop highest of al. Here he calleth Christe in respect of his Sacrifice Gods Bishop highest of al Bishoppes the Sacrifices of Christes Table he calleth the Bodie and Bloude of Christe bicause at the Table in his last Supper he Sacrificed and offered the same and for that it is his very Bodie and his very Bloude imagination onely Phantasie and Figure set aparte he termeth these Sacrifices as commonly the auncient Fathers doo horrible causing trembling and feare And whereas he saithe we haue bene taught to offer these Sacrifices to God doubtlesse he meaneth by these woordes of Christe Doo this in my remembraunce This is my Bodie whiche is geuen for you This is my Bloude whiche is shedde for you Clement in his eight Booke often cited speaking of the Sacrifice offered by the Apostles commonly addeth these woordes Secundùm ipsius ordinationem or ipso ordinante whereby he confesseth it to be Christes owne ordinaunce Iewel To proue that the Priest offereth vp the Sonne of God M. Hardinge hath here brought in Euseâ—ius an Ancient Father that neuer once named any suche Oblation of the Sonne of God So much is he opprest and encombred vvith his stoare True it is The Ministration of the Holy Communion is oftentimes of the olde learned Fathers called a Sacrifice not for that they thought the Prieste had Authoritie to Sacrifice the Sonne of God but for that therein vvee offer vp vnto God Thankes and Praises for that greate Sacrifice once made vpon the Crosse. So saithe S. Augustine August ad PetruÌ„ Diaco ca. 19. In isto Sacrificio est gratiarum actio Commemoratio Carnis Christi quam pro nobis obtulit In this Sacrifice is a Thankes geuinge and a remembrance of the flesh of Christe Euseb. De demonstr li. 1. c. 10. whiche he hath offered for vs. Likevvise Eusebius saithe Christe after al other thinges donne made a marueilous Oblation and a passinge Sacrifice vnto his Father vpon his Crosse for the Saluation of vs al Nazian in Apolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 geuinge vnto vs to offer continually vnto God a Remembrance in steede of a Sacrifice So Nazianzenus calleth the Holy Communion A Figure of that great Mysterie of the Deathe of Christe This is it that Eusebius calleth The Sacrifice of the Lordes Table VVhiche also he calleth Sacrificium Laudis The Sacrifice of Praise Harding M. Iewels Replye in this Diuision is of smal pith and substance Least he should seme to say nothing whereas in deede he hath nothing to say whereby clearely to auoide the force of Eusebius authoritie by me alleged he darkeneth the mater with many wordes partly of his owne partly of other Doctours to litle purpose rehersed The effect of his whole tale consisteth in these .4 pointes First he denieth that Eusebius euer named any such Sacrifice of the Sonne of God vnto his Father Secondly he adknowlegeth the Ministration of the holy Communion for so he calleth it of the olde learned Fathers to be called a Sacrifice bicause of thankes and praises therein offered vnto God Thirdly he alloweth not the Argumente made out of Eusebius for proufe that Christe is offered vnto his Father Fourthly he pretendeth to shewe causes why the Sacrifice of the Communion is dredful and causeth the harte to tremble Touching the first what meane you M. Iewel by saying that Eusebius neuer once named any suche oblation of the Sonne of God Be you so addicted to the precise termes of your own Chalenge M. Ievvel is driuen from the mater vnto precise vvordes that other wordes of equal force may not be admitted Verely this declareth the weaknesse of your cause and openeth your poore shifte to the worlde which is that whereas you are conuicte by cleare truth of thinges yet you runne for succour vnto the shadowe of wordes You denye by the wordes of your Chalenge that by witnesse of any doctor within the first six hundred yeres after Christe we are hable to shewe that a Priest hath auctoritie to offer vp Christe vnto his Father Now this are we hable to proue as by diuers others so in this place by testimonie of Eusebius though expressely he name it not an oblation of the Sonne of God And for asmuch as you stand vpon your owne precise termes you shal be driuen from your holde by a precise Argument Answer it if you can What so euer we that are Priestes haue ben taught by Christe to doo to doo the same we haue auctoritie But we haue ben
damnation Like as it happeth sometimes a Prince to reiecte a very pretious Iuel offered by his enemie or one that he fauoureth not not bicause the Iuel misliketh him but bicause the partie that offered it was his foe or out of his fauour And whereas M. Iewel would haue it seme absurde that the Father should be entreated with his merciful and fauourable countenance to looke vpon the holy bread of life euerlasting In Canone Missae and the cuppe of perpetual saluation and to accepte the same as he vouchesaued to accepte the giftes and Sacrifices of Abel Abraham and Melchisedech for so the Priest prayeth at the Masse and not as M. Iewel to colourable aduantage falsly reporteth it I answer that happy be we if for our behalfe he wil so accepte that our Sacrifice as he did the Sacrifices of those holy men his dere frendes Furthermore M. Iewel is not ignorant if he be so wel learned as he is thought to be that the aduerbe of simimilitude Sicuti As Sicuti doth not alwaies signifie a ful equalitie but onely a likenesse in some parte and degree As for example it doth in that prayer which Christe made vnto his Father for his chosen Iohan. 1◠Pater sancte serua eos in nomine tuo quos dedisti mihi vt sint vnum sicut nos O Holy Father keepe them in thy name whom thou hast geuen vnto me that they may be one as wee are In this Prayer Christes meaninge was not that the electe shoulde be thoroughly in substance al one as God the Father and God the Sonne be but one in charitie wil and concorde thinking al one thing and willing al one thing Theophyl in Iohan. cap. 17. as Theophilacte with other Doctours expoundeth the place And whereas the Scripture saith in the person of God speaking vnto Iosue Sicut cum Moyse fui Iosue 3. ita tecum sum As I was with Moyses euen so I am with the also It is not meant that God was with Moyses in no greater an higher degree of power and vertue then he was with Iosue For Moyses was admitted vnto a peerlesse frendship with God and endewed with more special auctoritie then euer Iosue was as the Scriptures doo euidently witnesse So doth the Churche besech the Father to looke vpō that holy bread and cuppe of life and health euerlasting that is to say the body and bloude of his Sonne Iesus Christ with a merciful and cleare countenance as he did vpō the sacrifices of Abel Abrahā and Melchisede◠not that it is mistrusted least God be lesse or not infinitely more pleased with the one Sacrifice then with the other but that humbly we thinke it shal be wel with vs if he respecte See what I say touching this Prayer of the Canon in the last Diuision beholde and allowe the ministerie and deuotion of vs as farre forth as he did the deuotion of the others Of this M. Iewel geueth me occasion to speake more in the last Diuision of this Article If M. Iewel had in his harte so much deuoute humilitie or humble deuotion as he seemeth to haue deuilish arrogancie or arrogant deuilishnesse he would neuer haue accused me or rather the Churche for vsing this humble and deuoute Prayer in the Masse which in spite he calleth my Masse being the common Seruice and Sacrifice of the whole Churche of Christ. But bicause like an vnkinde and degenerate or rather a rebellious sonne he despiseth the auctoritie of his Mother the Church I wil put him in minde of S. Ambrose that holy and learned Bisshop and excellent member of the Churche yet doubting whether he wil ought reuerence one after he hath so insolently contemned them al. Fayne would I vnderstand with what sope or lye he is hable to scoure out the spotte of so vaine wicked and foolish an opinion so contrary to that S. Ambrose writeth Who to prooue that this is the Sacrament the figure whereof went before and to shewe how great a Sacrament it is bringeth in this Prayer vsed in the Masse and wherein M. Iewel findeth so great beguyling of the simple mocking of the worlde and open wickednesse as a most strong argument His wordes be these the same very few wordes excepted that be in Canon of the Masse that so confidently he reproueth both here and also in the Sermon wherein he made the first proclamation of his vaine Chalenge Sacerdos dicit Ambrosius de sacram lib. 4. cap. 6. Ergo memores gloriosissimae eius Passionis ab inferis Resurrectionis in coelum Ascensionis offerimus tibi hanc immaculatam hostiam rationabilem hostiam incruentam hostiam hunc panem sanctum calicem vitae aeternae petimus precamur vt hanc oblationē suscipias in sublimi altari tuo per manus Angelorum tuorum sicut suscipere dignatus es munera pueri tui iusti Abel sacrificium Patriarchae nostri Abrahae quod tibi obtulit summus sacerdos Melchisedech The priest saith Therefore being myndeful of his most glorious Passion and Resurrection from hell and of his Ascension into heauen we offer vp vnto thee this vnspotted hoste this reasonable hoste this vnbloudy hoste this holy bread and cuppe of life euerlasting And we beseeche and pray thee that thou receiue this Oblation in thy Aulter on high by the handes of thy Angels as thou vouchesauedst to receiue the giftes of thy childe Iuste Abel and the sacrifice of Abraham our Patriarke and that which Melchisedech the higest Priest offered vp vnto thee Lo good Reader thus prayed S. Ambrose in his Masse nor for so doing was he euer thought to haue begyled the simple nor to haue mocked the worlde And the whole Catholique Churche hath euer so farre cleared him of al wickednesse not onely open but also priuy that he is holden for a holy Confessour vncontrolled Doctour and strong pillour of the Churche vntil M. Iewel a very begyler of the simple and mocker of the worlde in deede came to prie out in his doctrine and prayer being also the cōmon prayer of the Church a heinous wickednesse Iewel Notvvitstandinge this matter is easily ansvveared For saith he we Sacrifice not Christe againe The Oblation that Christe made vpon the Crosse and ours in the Masse is al one And this Sacrifice Christe hath commaunded vs to continew vntil his comminge If M. Harding make the selfe same Sacrifice that Christe made vpon the Crosse then is he A Priest ofter the order of Melchisedeck And so The king of Iustice The Prince of Peace and a Prieste for euer without Successour For these titles be incident to the Priesthoode of Melchisedeck vvhiche neuerthelesse I thinke M. Hardinge of his modestie vvil not acknovvledge And vvithout the same he can not offer vp to God the same Sacrifice that Christe offered vpon the Crosse. And vvhere he saithe Christe hath commaunded him and his Felowes to make and continew this Sacrifice vntil his
these plaine woordes he describeth it Ephes. 5. Est primum Sacrificium Spirituale illud mysticum donum de quo Paulus ait Imitatores estote Dei c. The first and chiefe Sacrifice is that spiritual and Mystical gifte whereof S. Paul speaketh Be ye the folowers of God as beloued children and walke in loue euen as Christe hath loued vs and deliuered him selfe vnto God for vs a sacrifice and oblation into a swete sauour By which wordes he geueth vs to vnderstand that among al the kindes of Sabrifices whiche we haue being ten in number as there he reckeneth the first and chiefe of al is Christe him selfe who gaue him selfe to be sacrificed bloudily for vs vppon the Crosse and nowe in the Mystical Table offereth him selfe and is offered vnbloudily In consideration whereof he calleth it the spiritual and mystical gifte the pure healthful and vnbloudy hoste of the Mystical Table If there were none other proufe for this Sacrifice M. Ievv by false and crafty silence bevvraieth his syde and iustifieth the catholique doctrine the onely consideration of M. Iewels dealinge with S. Chrysostome in that he conceeleth and suppresseth the manifest mencion of it in that place from whens he taketh testimonies for proufe of the mere spiritual Sacrifices were yenough to persuade a man who is not desperately addicted to thopinions of his priuate lyking the doctrine of the Churche touching this point to be true and M. Iewels to be false If he would haue wrought directly to the purpose he should haue prooued that the vnbloudy Sacrifice of the Mystical Table were nothing elles but Prayers Thankesgeuing Praises and a remembraunce of Christes Death For we graunt that al these doo concurre vpon that Table But that they be there onely that is to say without the Sacrifice of the Body and Bloude of Christe we denie vpon S. Chrysostomes auctoritie who annumbreth this Sacrifice distinctly and alone from the reste Againe if he would fully haue acheeued his intent it stode him vpon to proue that they onely are vnbloudy Sacrifices and that this is not For otherwise wee wil alwaies stande to this trueth that both be vnbloudy Sacrifices and so this is an vnbloudy Sacrifice yea this more properly then the other For those mere spiritual Sacrifices be of them selues neither bouddy nor vnblouddy but in mere respecte of certaine external Sacrifices whiche were offered in the olde Lawe with shedding of Bloude But the Sacrifice of the body and bloude of Christe offered in the Churche is so called in consideration of the one and the same substance whiche once was bloudily offerred and is now offered without Bloudshed in a Mysterie In the Councel of Ephesus Cyrillus calleth it Ephesin Concil in Epist. Cyril ad Nestor incruentam Sacrificij seruitutem the vnbloudy worship of the Sacrifice Nowe good Reader wilt thou see how M. Iewel doth alwaies like him selfe and what smal shifte of reasoning he hath Marke whether of the affirmation of the mere spiritual Sacrifices of the mynde he inferre not the Denial of the external and real Sacrifice of Christes Body and Bloude that is to say whether he make not one trueth to put away an other truth The thing he taketh in hande to prooue is this That the Sacrifice offered at the Mystical Table is not the vnbloudy Sacrifice of the Churche Remember wtihal that his conclusion should be this that by the vnblouddy hoste of the Mystical Table S. Chrysostome meant not the Vnblouddy Sacrifice of the Body and Bloude of Christe His reason then is this The Holy learned Fathers doo applie the terme M. Iewels argumeÌ„t against the vnbloudy Sacrifice as the Catholikes take it Vnblouddy to Prayer to Thankes geuing to Praises to the Melodie of Angels praysing God in heaueÌ„ yea to faith hope and charitie and to other vertues Ergo S. Chrysostome meant not the pure and vnbloudy offering of Christes Body and Bloude by the Vnblouddy Sacrifice at the Mystical Table This is the whole effecte of his prooufe and this is his Argument Let it be lawful forme that the force of this reason be opened to vse the like forme of Argument in an other mater that by comparison the lewdnes of his Argument may appeare The holy learned Fathers do applie this terme Necessarie to Faith hope penaunce pacience fasting praying and to almose deedes saying they be necessary for a Christian man Ergo the same Fathers thought not that Charitie was necessary for a Christian man Is not here a denial of a trueth inferred vppon the affirmation of an other truth Right so doth M. Iewel prooue that Christes Body and bloude is not the Vnblouddy Sacrifice of the Churche bicause other spiritual Sacrifices be called Vnblouddy As thoughe the Terme might not or were not by the Fathers applied to both Euery childe may sone espie this absurditie and follie Bicause there is no pith in this confuse number of authorities that be here by heapes layd together neither prooue they any thing contrary to that we defende I thinke it better to passe them ouer as altogether impertinent and superfluous then by discussing of them to be tedious vnto the reader And that which foloweth to the ende of this Diuision is no better stuffe then the other before Thus he saith Iewel This Kinde of Sacrifice bicause it is mere Spiritual and grovveth onely from the Minde therefore it needeth not any material Aultar of Stoane or Timber to be made vpon as doth that Sacrifice that M. Harding imagineth in his Masse Chrysostome saith Chrysos in Psal. 95. Munus Euangelij sine Sanguine sine Fumo sine Altari caeterisque sursum ascendit The Sacrifice of the Gospel ascendeth vp without Bloud without Smoke without Aultare and other the like In the Sâ—cond Councel of Nice it is vvriten thus Nos Christiani propemodum quid sit Ara quid sit Victima nescimus VVhat Sacrifice or Aultar meaneth we beinge Christian people in a manner can not tel Hieron in Psal. 26. August de Tempore Serm. 125. S. Hierome saith Vnusquisque Sanctus Altare Domini in se habet quod est Fides Euery Holy man hath in him selfe the Aultar of God which is Faith To be shorte S. Augustine saith Sacrificium Noui Testamenti est quando Altaria Cordis nostri munda pura in conspectu Diuinae Maiestatis offerimus The Sacrifice of the Newe Testamente is when we offer vp the Aultrrs of our hartes pure and cleane in the sight of the Diuine Maiestie In these respectes our Praiers our Praises our Thankesgeuinge vnto God for our Saluation in the Death of Christe is called an Vnbloudy Sacrifice Hereof the sclendernesse of M Hardinges gheasses may soone appeare For thus he vvoulde seeme to reason The Ministration of the Holy Communion and our humble Remembrance of the Death of Christe is called an Vnblouddy Sacrifice Ergo The Priest hath power to offer vp the Sonne of God in sacrifice vnto his Father Harding If
Wherfore Theophylact helpeth not the mater at al. Theophylacte maketh for the Sacrifice Yea rather by the manner of his speach he auoucheth the Sacrifice of the Church vnderstanding it by the name of prayer For whereas by his reporte which is expressed also in the Gospel Christ dryuing out the oxeÌ„ aÌ„d dooues foresignified the ceassing of the bloudy and vncleane sacrifices of the olde Lawe Matt. 21. certainely he shewed thereby that a newe Sacrifice vnbloudy and pure should succede in place of the olde because euery lawe hath a priesthod and a sacrifice peculier vnto it Which in the newe lawe is none other Prayer then the Sacrifice of his body and bloude consecrated with prayer and offered vp to God with prayer by them who vnder Christ be priestes after Melchisedeks order And this chiefly is that which Theophylacte calleth prayer For in asmuch as this Sacrifice due mater presupposed is coÌ„secrated by the Priest with the wordes of our Lorde Matt. 26. this is my body this is the Cuppe of my bloud Luke 22. c whiche wordes the Fathers oftentimes name the mystical prayer 1. Cor. 11. he had regarde to the fourme of the CoÌ„secration and would speake as the chiefe of the auncient Fathers haue spoken And so the saying of Theophylacte maketh for the Sacrifice it maketh not against the Sacrifice as to that purpose of M. Iewel it is alleged Furthermore Prayer in this place may be takeÌ„ not only for that which commonly we vnderstaÌ„d by the name of praier that is to say for petitioÌ„ made to God with words but for euery such meane Vvhat is signified by the name of Prayer as God is serued withal in his Church according as it is taken in Esay the prophete alleged by Christ in the Gospel Domus mea domus orationis vocabitur Matt. 21. vos autem fecistis eam speluncam latronum My howse shall be called the howse of prayer but ye haue made it a denne of theeues So that Prayer here being set contrary to the bloudy and vncleane sacrifices of the old Lawe signifieth al manner of seruice of God that is pure and cleane without bloudshedding Ye haue made it a denne of theeues In dennes of theeues slaughters and bloudsheddinges are made saith Theophylacte Nicolaus de Lyra writing vpoÌ„ this place Lyra in CommeÌ„t in 21. cap. Matt. saith Non curabaÌ„t de cultu Dei sed magis de excoriatione populi per astutias suas exquisitas They tooke no care for Gods seruice but rather how by their fyne crafty sleightes they might pille the people Praier taken generally for the seruice of God Here what the prophete calleth orationeÌ„ prayer the interpreter nameth it cultum Dei the seruice or worship of God And to this agreeth the general definition of Prayer oratio est mentis eleuatio ad Deum Prayer is the lifting vp of the mynde vnto God And because amoÌ„g al kindes of prayer that wherin and wherby Christ is offered vp vnto his Father is the chiefe therefore may Theophylact reasonably be thought in this place to haue meant that prayer which the Church calleth the Masse So then by Christes driuiÌ„g of the OxeÌ„ aÌ„d dooues out of the TeÌ„ple aÌ„d by coÌ„meÌ„diÌ„g vnto his Church the vse of praier this Sacrifice caÌ„ not in any wise seeme to be excluded but rather to be brought in as that which beiÌ„g vnbloudy aÌ„d pure ought to succede the bloudy aÌ„d impure sacrifices of the Iewes About the administratioÌ„ of which Sacrifice that Theophylact may also the rather seeme to haue vnderstaÌ„ded it by the name of praier after the mind of S. Augustin August ad PaulinuÌ„ epist. 59. the request of S. Paule touching sundry kindes of praier is accoÌ„plished Obsecro igitur primuÌ„ fieri obsecrationes orationes 1. Tim. 2. postulationes gratiaruÌ„ actiones ê“ oiÌ„bê° hominibê° pro regibus oiÌ„bus qui in sublimitate constituti sunt I beseche you therfore that aboue al thiÌ„gs supplicatioÌ„s praiers intercessioÌ„s and geuing of thaÌ„kes be made for al men for Kings and for al that be placed in high authoritie To coÌ„clude al redoundeth to this end that forasmuch as the special Sacrifice of the Churche is made and celebrated with praier so as it selfe be included within the general name of Praier M. Iewel findeth no helpe in this saying of Theophylact towards the maintenaÌ„ce of his Negatiue whereby he would vtterly deface and take the Sacrifice away Which thinge when he sawe him selfe euidently ynough he deuised other shiftes and saith Iewel Hovv be it the old learned Fathers as they oftentimes delited theÌ„selues vvith these vvoordes SabbatuÌ„ Parasceue Pascha Pentecoste and such other like termes of the old Lavv notvvithstaÌ„ding the ObseruatioÌ„ and Ceremony therof vvere theÌ„ abolished aÌ„d out of vse EueÌ„ so likevvise thei delited theÌ„selues oftetimes vvith these vvordes Sacerdos Altare SacrificiuÌ„ the Sacrificer Pachymeres pa 401 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. Origen in Epist. ad Rom. li. 10. Nazian in Oratio ad PlebeÌ„ Chryso in Epist. ad Rom. Homil 29. the Aultar the Sacrifice notvvithstaÌ„diÌ„g the vse therof vvere theÌ„ clearly expired only for that the eares of the people as vvel of the Ievves as of the GeÌ„tils had ben long acquainted vvith the same Therfore Pachymeres the Paraphraste vvriting vpoÌ„ Dionysius saith thus PresbyteruÌ„ appellat SacerdoteÌ„ vt etiaÌ„ in Coelesti Hierarchia idque vsus iaÌ„ obtinuit Him that is the Priest or elder he calleth the Sacrificer as he doth also in his Coelestial Hierarchie And the same word Sacrificer is now obteined by Custome In this sense S. Paul saith of him self Sacrifico EuangeliuÌ„ Dei I sacrifice the Gospel of God And OrigeÌ„ saith Sacrificale opus est anuÌ„nciare EuaÌ„geliuÌ„ It is a work of Sacrifice to Preach the Gospel So the learned Bisshop NaziaÌ„zenus saith vnto his people Hostiam vos ipsos obtuli I haue offred vp you for a Sacrifice So saith S. Chrysostom Ipsum mihi Sacerdotium est Praedicare EuaÌ„gelizare HaÌ„c offero oblationeÌ„ My whole priesthod is to teache and to preache the Gospel This is my OblatioÌ„ This is my Sacrifice Thus the holy Fathers alluding to the orders and Ceremonies of Moyses Lavvâ— called the preachiÌ„g of the Gospel a Sacrifice notvvithstanding in dede it vvere no Sacrifice Harding The effect of that hath ben said by the Replier hitherto is this The Sacrifice wherin Christ is offered vp vnto his Father is not appointed by God to be made by maÌ„ for ought that may appere by any Clause or SeÌ„teÌ„ce of the Scripture but yet it is reported aÌ„d ofteÌ„tymes spokeÌ„ of by the Olde learned Fathers What meaneth M. Iewel thus to teach would he haue meÌ„ beleue that the Holy Ghost the spirite of truth who vsed the Prophetes Apostles and Euangelistes for his Secretaries to endite the Scriptures agreeth not with the Holy Ghoste that sithens their tyme hath spoken by the mouthes of the