Sacrifices of both testamentes is diuers Secondly touching the substance it is diuers in the Sacrifices of both Testamentes For the substance of the olde Sacrifices was a brute beaste meale cakes oile wine and such the like But the substance of our Sacrifice nowe frequented in the newe Testament is the Body and Bloud of Christ. Luc. 22. So both the Scripture teacheth shewing how Christe hauing at his supper consecrated his body and bloude commaunded his disciples to doe the same that he had done in his remembrance and S. Augustine declareth in these woordes August in lib. senten Prosperi Hoc est quod dicimus quod modis omnibus approbare contendimus Sacrificium Ecclesiae duobus confici duobus constare visibili elemētorum specie inuisibili Domini nostri Iesu Christi corpore sanguine sacramento re Sacramenti This is that we say that by al meanes we ernestly endeuour to approue that the Sacrifice of the Churche is made of two thinges and doth consiste of two thinges of the visible forme of the Elementes and of the inuisible body and bloude of our Lorde Iesus Christ of the Sacrament and of the thing of the Sacrament that is to wit of the body of Christe S. Ireneus agreably to this doctrine Irene lib. 4. ca. 34. saith the Euchariste to consiste of two thinges the one earthly whereby he meaneth the forme of the elementes the other heauenly that is to say the body and bloud of Christe Learne Reader by this doctrine of S. Augustine The substance of bread and vvine hath no place in our Sacrifice that the substance of bread and wine which be called here the Elements hath no place in our Sacrifice which doth consist of two partes the one visible the other inuisible The formes of the Elementes be the visible parte As for the substance of bread and wine it is vtterly inuisible But the inuisible parte of the Sacrifice is the body and Bloud of Christ. And therfore onlesse we appoint two inuisible partes of this Sacrifice that is to say the substance of bread and wine and also the body and bloud of Christe which were absurde to thinke it must nedes be confessed that no place is here lefte for the substāce of bread and wine but that the inuisible thing or substance of the Sacrament and likewise of the Sacrifice is the body and bloud of Christe And thus it is euidēt that the substance of the Sacrifices of the olde Law and of the Sacrifices of the new Law is sundry and diuerse Wherof it is concluded that it is either ignorātly and grossely or heretically said if it be stubbornly mainteined that our Sacrifice is one in substance with the Iewish Sacrifices The effectes of the Sacrifices of both Lawes be differēt and diuers Now thirdly to speake of the effect of the Sacrifices of the olde Lawe and of the Sacrifice of the Churche wherein Christ is offered vp vnto his Father in a Sacrament and mystically to wit vnder the forme of bread and wine certaine it is the effectes be diuers To declare fully the manyfolde and heauenly effectes of our Sacrifice farre surmounting any effecte that euer was ascribed to the Sacrifices of the olde Lawe it would require a long treatise The difference of both may sufficiently appeare by comparing two or three of their effectes together The bloude of the Sacrifices of the olde Lawe confirmed the same Lawe The bloude of our Sacrifice confirmeth the newe Testamente Math. 26. Hic est Sanguis meus noui Testamenti this is my bloude of the newe Testamente saieth our Lorde in the Gospel Howe much diuersitie then is betwene the newe Testament and the olde which is incomparably great the new Law passing in excellencie the olde so much differeth and so far surmounteth the effect of the Sacrifice of Christes Church the effecte of the Sacrifices of the Iewish Synagogue Againe August de fide ad Petrum cap. 19. to vse your owne witnesse against your selfe by reporte of Saint Augustine the olde Sacrifices signified in Figures Christes death to come and to be suffered But the Sacrifice of the Churche representeth with the real presence of that body which hath dyed the death already past and perfited And who knoweth not what difference there is betwene a promise and the performance of the promise Performance I say for although in our Sacrifice the death of Christe be not performed a new and againe suffred yet in the same is the truth of that very body inuisibly present which by suffering death hath payd the price of our Redemption In consideration whereof S. Augustine speaking of this Sacrifice offred vnto God for that blessed woman S. Monica his mother at her burial Augustin Confes. lib. 9. cap. 12. whereby he meaneth the Masse calleth it Sacrificium pretij nostri the Sacrifice of our Price that is to say wherewith our Raunsome was payd S. Ignatius ascribeth to our Sacrifice of a faithful person worthily receiued Ignatius in epist. ad Ephesios a maruelous effecte calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a medicine of immortalitie and a preseruatiue whereby we may be kepte from dying Which maruelous benefite who euer attributed to the Sacrifices of the olde Lawe Other the like effectes which the olde learned Fathers haue ascribed vnto the blessed Sacrifice be many in number and great in excellencie of which the olde Sacrifices were neuer hable to worke any Wherefore you ought to recant this your false doctrine M. Iewel that the Sacrifices of both Lawes be of one effecte or which is the same one in effecte No lesse false is that you affirme that as we haue Mysteries so had they Mysteries specially yf your worde of comparison imply a likenes and equalitie of Mysteries as the purport of your other doctrine leadeth vs to iudge of you For although it be true that they had Mysteries and we also haue Mysteries yet had not they the like Mysteries nor equal in dignitie truth and plainesse to our Mysteries and Sacramentes Howe much ours are preferred before theirs in the iudgemente of S. Augustine August in Psal. 73. it is euident by that he saith speaking of bothe Mutata sunt Sacramenta facta sunt faciliora pauciora salubriora feliciora The Sacramentes saith he be chaunged they be made easier fewer healthfuller happier And in the same place Sacramenta noui Testamenti dant Salutem sacramenta veteris Testamenti promiserunt Saluatorem The Sacramentes of the newe Testamente geue saluation the Sacramentes of the olde Testamente promised the Sauiour Wherefore M. Iewel either make vs beleue that you are to be heard before S. Augustine and that better is worse and worse better or reuoke your woordes by which you teache likenes and equalitie betwene the Mysteries and Sacramentes of both Testamentes M. Ievvel vtterly taketh avvay the real Sacrifice of the nevv Testamēt Where you say further that as we Sacrifice Christe so did
the Euangelist by Polycarpus S. Iohns scholar He declareth it with these wordes Eum qui ex creatura Panis est Lib. 4. cap. â—3 accepit gratias egit dicens Hoc est Corpus meum Et Calicem similiter qui est ex creatura quae est secundùm nos suum Sanguinem confessus est Noui Testamenti nouam docuit Oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo De quo in duodecim Prophetis Malachias sic presignificauit Malac. 1. Non est mihi voluntas in vobis dicit DOMINVS exercituum munus non suscipiam de manu vestra He tooke that which by creation is breade and gaue thankes sayinge This is my Body And likewise the Cuppe ful of that Creature whiche is here with vs and confessed it to be his Bloude and thus taught the newe Oblation of the Nwe Testamente whiche the Churche receiuinge of the Apostles dooth offer to God through the whole worlde whereof Malachie one of the twelue Prophetes did prophecie thus I haue no likinge in you saith our Lord almightie neither wil I take Sacrifice of your handes bicause from the risinge of the Sunne to the going downe of the same my name is glorified amonge the Nations and Incense is offered to my name in euery place and pure Sacrifice for that my name is greate amonge Nations What can be vnderstanded by this newe Oblation of the Newe Testamente other then the Oblation of that which he saide to be his Body and confessed to be his Bloude And if he had offered Breade and Wine onely or the Figure of his Body and Bloude in Bread and Wine it had beene no Newe Oblation for suche had beene made by Melchisedech longe before Neither can the Prophecie of Malachie be vnderstanded of the Oblation of Christe vppon the Crosse forasmuche as that was doone but at one time onely and in one certaine place of the worlde in Golgoltha a place without the gates of Hierusalem neare to the walles of that Citie Concerninge the Sacrifice of a contrite and an humbled harte and al other Sacrifices of our deuotion that be mere Spiritual they can not be called the Newe Oblation of the newe Testament forasmuche as they were doone as wel in the Olde Testamente as in the Newe neither be they altogeather pure Wherefore this place of Ireneus and also the Prophecie of Malachie wherewith it is confirmed must needes be referred to the Sacrifice and Oblation of the Bodie and Bloude of Christe daily throughout the whole worlde offered to God in the Masse which is the external Sacrifice of the Churche and proper to the Newe Testament which as Ireneus saith the Churche receiued of the Apostles and the Apostles of Christe Iewel Here at laste M. Harding hath founde out the name of a Sacrifice that vvas not denied him But the Sacrifice that he hath so long sought for and hath so assuredly promised to finde hitherto he hath not founde For Ireneus not once nameth neither the Masse nor this Real Oblation of the Sonne of God vnto his Father Malac. 1. Thus onely he saith God hath vtterly misliked Martialis ad Burdegalenses and refused the olde Carnal Sacrifices of the Iewes and hath taught vs to offer vp the New Sacrifice of the new Testamente according to the Prophecie of Malachie This Sacrifice M. Harding imagineth Tertul. contra Iudaeos can be none other but the offering vp of Christ in the Masse These Conclusions be very suddaine The Olde learned Fathers could neuer vnderstande so much One of M. Hardings ovvne Nevve founde Doctours Tertul. contra Marcio lib. 4. Martialis saith thus Oblatio munda non tantùm in Ara Sanctificata offertur sed etiam vbique The pure Sacrjfice which Malachie meaneth is offered not only vppon the Holy Aultare or Communion Table but also euery where M. Harding saith Hieron in 1. cap. Malach It is offered onely vppon the Aulter Martialis saith It is offered euerywhere and not onely vpon the Aultare Certainely if Malachie meante the Sacrifice that may be offered in al places Hieron in Zacha. li. 2. cap. 8. and vvithout an Aultare as Martialis saith then he meante not the Sacrifice of the Masse Tertullian saith That the Prophete Malachie by that pure Sacrifice meant the Preaching of the Gospel the offering vp of a Contrite Harte Aug. contra aduer Legis Prophet cap. 20. and praier proceeding from a pure Conscience S. Hierom likevvise expoundeth the same of the Sacrifice of Praier and openeth it by these VVordes of the Prophete Dauid Let my Praier be directed as incense before thy sight S. Augustine calleth the same Sacrificium Laudis Gratiarum actionis The Sacrifice of Praise Contra Liter Petilian lib. 2. cap. 86. and of Thankesgeuinge Harding What truth thou arte like to find in M. Iewels Reply to the rest of this Diuision thou maist sone coÌ„ceiue Reader seing he maketh his entrie with so shamelesse and so open a lye Here at the last saith he M. Harding hath found the name of Sacrifice And but here at the laste good Sir As though expresse mention of Sacrifice were not conteined in sundry testimonies before alleged Where be your eyes Nay where is your fidelitie Where is your sinceritie Where is your honestie Where is your shamefastnesse Doth not S. Dionyse in the last Diuision before this name the Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych li. 1. cap. 4. that is aboue his worthynesse Doth not Hesychius say that Christe at his Supper sacrificed him selfe Doth not Eusebius reporte vnto you the dreadful Sacrifices of Christes Table I leaue the reste Diony Ecclesiast Hierarch c. 1. p. 3. For shame M. Iewel if you haue no way to escape the iust request of your promised Subscription but by lying yet haue some regarde of your estimation that the very simplest of the worlde espye not out your so grosse lying And now touching the chiefe point of this Diuision what thinke you to auoide the strength of S. Irenaeus testimonie for the Sacrifice bicause he nameth not the Masse expressely nor the real Oblation of the Sonne of God vnto his Fatherâ— Why Sir then wil you not staÌ„d to the mater but cowardly flie away and lurke in termes How be it the real Oblation of the Sonne of God vnto his Father if you wil needes put the trust of your cause in termes if you remember be not the wordes of your owne Chalenge If this Argument be good that here you make S. Irenaeus not once nameth the Masse nor real Oblation of the Sonne of God vnto his Father Ergo by him the Sacrifice of the Churche can not be auouched why may not this also be as good Not one of the foure Euangelistes saith expressely that Christe offered or sacrificed him selfe vpon the Crosse nor once nameth that Sacrifice of Christe Ergo Christe was not sacrificed for vs vpon the Crosse If this Argument
was incarnate which is against our Faith Now if Christe touching his Godhead coulde do that which the Father and the Holy Ghoste should not do the Godhead were diuided and peaces or partes were made thereof it being immutable indiuisible one and most excellently perfect so that touching that parte of the Godhead whiche were in Christe Sacrifice might be made but touching that which were in the Father and the Holy Ghoste sacrifice might not be made Here we shal trie how this nowe broched Arian wil purge him selfe Here shal we see whether this Heresie shal also be soothed bolstered and shouldered vp as your other Heresies are or no. Last of al here shal we see whether you wil recant and retract this abominable Heresie as in your Sermon of the .15 of Iune last at Paules Crosse you promised and protested to doo if you could be conuinced of any Of this I say no more But if this blasphemie may be mainteined in this newe English Churche vndoubtedly this English Churche ô pitiful case wil proue a professour of Arianisme yea I feare at length of worse if worse may be Certainely our Christe neuer taught this doctrine neither was euer any such thing attributed vnto Christe by Gods worde nor by the Catholike Churche wherefore you seme not to beleeue in our Christe Christ said of the Spiritual Rewlers Luc. 10. he that heareth you heareth me he that despiseth you despiseth me and so taught obedience vnto his Church and also vnto that chiefe Gouernour whom he instituted Head of the same and appointed to be his Vicare For wheras he said Ioan. 21. feede my shepe he meant that the sheepe should obey him whom he ordeined their feeder or Pastor Whereof it foloweth that who so euer refuseth to be fed that is to say to be gouerned and taught by that general Shepeherd he forsaketh the state and order of a sheepe Math. 25. and becōmeth a Goat and therefore to be placed at the lefte side when the great Shepeherd of al Shepeherdes shal come to sorte his flockes Christ commendeth vnto vs the Sacrament of Penaunce in which if we sinne after Baptisme we are reconciled to God by a Priest whereunto Confession of sinnes belongeth Christ also requireth perfourmance of Vowes This doctrine you receiue not you teache it not You beleeue not our Christe Christ saith S. Irenaeus at his last supper tooke into his handes the creature of bread blessed and gaue thankes Iren. li. 4. cap. 32. saying This is my body and taking the Cuppe likewise he confessed it to be his bloude and taught the nevve Oblation of the nevve Testament vvhich the Churche receiuing it of the Apostles offereth vp to God in the vvhole vvorlde Christian people hath euer bene taught from the Apostles time to this day that to be his true Body and his true Bloude whiche are offered an vppon credit of Christes saying doo adoure and worship the same You teache not this doctrine You beleeue not that Christes wordes do implye this much you teache the contrary Thus you beleeue not in our Christe That Christe sitting at the right hande of his Father in heauen is at the same time in the handes of them who receiue the Sacrament of the Aulter bothe Sacrifice and Sacrificer as S. Chrysostome teacheth and the Church beleeueth you teache not you receiue not you beleeue not Whereas Christ consecrateth the hoste by the ministerie of the Priest saying this is my body this is my bloude his saying being true and you not beleeuing how beleeue you in Christe Christ said Math. 5. A Citie built vpon a hil can not be hidde meaning it of his Church built vpon him selfe You teach that the true Church of Christ hath hen hidde these almost a thousand yeres and so hidde that before Luthers time al Christians were in palpable darknes How then beleue you in Christ Christ said to his Disciples bearing the person of al the Church Math. 28. Behold I am vvith you al daies vntil the end of the vvorld And againe Ioan. 14. I vvil pray my Father and he vvil geue you an other cōforter to remaine vvith you for euer the Spirite of Truth Marke wel good Reader Al daies For euer and The Spirit of Truth But you M. Iewel and your good felowes do teache plainely that the whole Churche of Christ was guided in Truthe by the Holy Ghost only for the space of .600 yeres and therefore you limit and prescribe the trial of Controuersies to that age onely As for these later so many hundred yeres you say the Pope hath blinded the whole worlde You beleue then in a Christe of .600 yeres only not in our Christe and Sauiour which promised to remaine with his Churche Al dayes no daye or yere intermitted euen to the vvorldes ende August in epist. Iohan tractat 6. Nay beleeue you in Christ at al S. Augustine teacheth that Heretikes beleeue not that Christ came in flesh Charitie saith he brought him vnto flesh VVho so euer therefore thus he concludeth hath not Charitie he denieth that Christ came in fleshe And to proue that an Heretike hath not Charitie thus he reasoneth Tu non habes Charitatem quia pro honore tuo diuidis vnitatem Thou hast not Charitie bicause for thine owne honours sake thou diuidest vnitie There for sure trial of Preachers whether they haue the spirite of God or no comparing them as S. Paule doth to earthen pitchers he biddeth men to prooue them by the sounde Pulsate tangite vasa fictilia ne fortè crepuerint male resonent Knocke the earthen pitchers saith he tinke them with your fingers least perhaps they be crackte and geue a broken sounde You are crackte you are crakte M. Iewel We haue knockte you and we finde that your sound is not whole How so Bicause you haue not the Charitie and loue of vnitie You say I knowe wel that you haue Charitie and that ye diuide not the Vnitie but that we the Papistes for so ye cal the Catholiques be they by whom the Vnitie is diuided No no M. Iewel It wil not serue you so to say For when men were once One and in one Auncient felowship or Communion as ye and we were in One Auncient Church before Luther brake the knot he diuideth Vnitie which departeth from his felowes and former godly companie to ioyne him selfe with a newe companie not he who abydeth stil in the former Auncient companie Say therefore what ye wil S. Augustine plainely prooueth that ye are they which haue broken the Vnitie For this can not be denied which by him is spoken as it were to your person Tollis te ab vnitate Orbis terrarum c. Tract 6. in epist. Iohan. You vvithdravv your selfe from the vnitie of the vvhole vvorlde You diuide the Church by Schismes you rent the bodie of Christ. He came to gather together you crie out to the ende to set a sundre It is you M. Iewel
of the new TestameÌ„t to be without external Sacrifice and Priesthod propre to that state he should seme to haue deliuered vnto his people not the Testament of grace but a state of ire and wrath yea of more wrath then was the state of the Iewish people But whereas he saith him selfe Esai 61. that he came praedicare annuÌ„ Domini acceptuÌ„ to preache the acceptable yeare of our Lorde Luc. 4. that is to say the time of grace mercie and saluation and sith that S. Paul saith 2. Cor. 6. Behold now is the acceptable time beholde now is the day of saluation verely assured we are forasmuch as to euery lawe ordeined by God Sacrifice and Priesthod belongeth propre and conuenient to the same that God would not suffer his most deare people of the newe TestameÌ„t his best beloued spouse the Church to be without external Sacrifice and Priesthod the lacke whereof was sometimes threatened to the Iewes for a greuous plague Neither to say the trouth could it in any wise seme conuenieÌ„t that that ReligioÌ„ which of al that euer haue ben is most absolute should lâ—cke that Seruice and wourship wherby the external and propitiatorie sacrifice is offred which Seruice hath alwaies ben most highly estemed in euery ReligioÌ„ not only in that which is true and instituted of God but also in that which is false and deuised by the enuie and suggestion of the Deuil wherein he endeuoureth al that he can that the Image of the true Religion as muche as may be be expressed and liuely set forth Forasmuche then as in the olde Testament The Sacrifice of the Churche as S. Paule witnesseth there wanted perfection by reason of the weakenes and vnhablenes of the Leuitical Priesthoode for the lawe brought nothing to perfection it behoued Heb. 7. God the Father of mercie so disposing that an other Priest after the order of Melchisedek should rise who might make perfite al that were to be sanctified This Priest was Iesus Christe our Lorde and God Who whereas he came not to loose the Lawe in asmuch as it was Natural Mat. 5. or Moral but rather to fulfil the Law when he brought his new Lawe into the worlde so much promised before in Ieremie Ierem. 31. and th' other Prophetes least he should haue least it maimed and vnperfit in this behalfe coÌ„trarywise then the manner of the former lawes of nature and of Moyses was either of which had outward sacrifice furnished it with a peculiar Sacrifice and Priesthod For it could not otherwise be but that when a new Lawe tooke place Sacrifice propre to that Lawe should go with it and Priestes likewise as Ministers of the same Sacrifice For according to the Doctrine of S. Paule Lawe Sacrifice and Priesthode go euer together Therefore though he would once offer him selfe Heb. 7. vnto God the Father vppon the Aulter of the Crosse with Death that he might there pay the price of the raunsom of the worlde and worke euerlasting Redemption yet bicause his Priesthod was not to be extinguished and ended by Death and euery Priesthod requireth a proper Sacrifice at his last Supper in the night that he was betrayed that he might leaue vnto his Deare Spouse the Churche a visible Sacrifice as the nature of men required whereby that blouddy Sacrifice once to be made vpon the Crosse might be represented and the Memorie of it kepte and the healthful Vertue of it appyled vnto vs and God duely recognized at the same Supper declaring him selfe to be constituted a Priest after the order of Melchisedek according to the dutie of Priesthoode he offered vp vnto God the Father his body and bloude vnder the formes of bread and wine and deliuered the same vnto the Apostles whom then he made Priestes of the newe Testament that they should receiue them and by these wordes Hoe facite in meam coÌ„memorationem Luc. 12. Doo ye this in my remembrance 1. Cor. 11. vnder whiche request that his whole action is comprehended he gaue commaundement to them and to their Successours in Priesthoode to offer vp the same Thus the Churche hath alwaies vnderstanded thus it hath taught thus it hath beleued In witnesse hereof S. Ireneus speaking of that which Christe did at his Supper Iren. lib. 4. cap. 32. saith Noui Testamenti nouam docuit oblationem He taught the new oblation of the newe testament And this is the doctrine of the Catholike Churche touching the Sacrifice of the newe Testament simply declared which Sacrifice is now according to our Lordes Institution and commaundement offered daily by Priestes in this office the Apostles successours Neither saith S. Irenaeus of this Oblation onely that it is the newe Oblation of the newe Testament Ibidem and that Christe taught it but also that the Churche receiuing it of the Apostles doth offer this Sacrifice to God in vniuerso mundo in the whole worlde Wherefore it is mere madnesse yea if we would speake as S. Augustine speaketh in euery the like case it is most insolent madnesse August Epist. 118. ad Ianuar. to dispute whether in the Masse there be a Sacrifice and oblation or no and whether the same ought to be continued seing that the whole Churche through the worlde doth celebrate and frequent it For good proufe of it we haue the Scriptures Auctorities for the sacrifice of the Aulter the Doctours of al ages the auncient Councels the sense practise and vse of the vniuersal Churche As for the Scriptures I thinke it ynough here only to note certaine places Scripturâ— for the Sacrifice that be alleged for it They are these the Institution of Christe described in the Ghospel the prophecie of Malachie the Fignre of Melchisedek Vnto whiche may be added the manifest place of the first Epistle to the Corinthians Luc. 22. where S. Paule saith Malach. 1. they could not be made partakers of the Table of our Lorde Gen. 14. who had defiled them selues with taking parte of the Table of Deuils 1. Cor. 10. where by Table he vnderstandeth in bothe places the Aulter whereon the prophane meates were offered to Deuils among the Gentiles and the Euchariste is consecrated and offered vp vnto God among the true beleeuers whereof Sacrifice is concluded For by those woordes it is manifest that S. Paule doth compare our Euchariste in respecte of Sacrifice to the Sacrifices of the olde lawe and to the Sacrifices of the Deuils Whiche thing he would not haue done onlesse he had ben assured and onlesse it had ben wel knowen to the ChristiaÌ„ people that the Euchariste is so a true Sacrifice as those that were offered to God in the olde Testament and as those that of thâ— Gentiles were offred to Deuils Doctours for prouf of the Sacrifice As for the Doctours their witnesses for proufe hereof be in manner infinite In al their writinges whereof speake they so often as of this Sacrifice Many
accedat Caluin acknovvlegeth the Sacrifice vvas in the ancieÌ„t Churche M. Ievvel denieth nec Domini institutioni consentaneum sit minimè probo That the olde Fathers called the Supper a Sacrifice it is knowenâ— neither can I excuse the custome of the auncient Churche for that with gesture and outward rite they did set forth a certaine fourme of a Sacrifice with the same Ceremonies in a manner Caluin alloweth not the olde Churche yet must vve needes allovv Caluin that were in vse in the olde Testament saue that they vsed the hoste of Bread in place of a beast Whiche thing sith it commeth to nigh to Iewishnes neither is agreable vnto the Institution of the Lorde I doo not allow Thus M. Iewel should haue tolde his tale if he had folowed the chiefe Inuentour and founder of his Geneuian Gospel for so besides heresie he had offended but in pride But now he hath so proclaimed his Chalenge that besides heresie and pride he hath also proued him selfe ignorant rash and impudent And thus is he confuted by his owne chiefe Doctor who being conuicte with euident truth with some modestie confesseth that he could not denie though with intolerable pride he disallowed that whiche he was not hable to disproue So Lucifer knew that his Creator was aboue him yet not lyking wel of it Esai 14. he said I wil be like vnto the highest As concerning the Institution of Christe that by a cleare declaration of it The institution of Christe declared it may appeare by the acte of Christe that at his Supper he offered vp to his Father his body and bloude it is to be considered what he did Doo ye this said he in my remembrance What this This very thing that I now haue done He tooke bread into his handes and lifting vp his eyes vnto heauen as by assured tradition the Churche hath receiued Ambrosius De sacrament li. 4. cap. 5. and S. Ambrose reporteth it as a thing vndoubted and shewing it vnto the Father as we read in S. Iames Masse he gaue thankes vnto him as being the author almighty of al thinges Iacobus in Liturgia from whom al that good is procedeth and as it was accustomed to be done in Sacrifices with a certaine rite of Religion he consecrated the bread blessing it he brake it and gaue it vnto his Disciples to eate saying This is my Body that is geuen for you To whom is it geuen To my Father almighty to whom as being Lorde of al I haue geuen thankes It is geuen I say to my Father presently without bloudshed and in a Mysterie but anonne for his willes sake to be rent and torne and to be put to death Euen so a litle after he said lifting vp his eyes also into Heauen as it is in S. Iohn Iohan. 17. Pro illis ego sanctisico meipsum I sanctifie my selfe for them fulfilling that olde Lawe in deede it selfe Exod. 13. whiche required Num. 8. that euery first begoten should be sanctified vnto our Lorde Luc. 2. that is to say be offered and appointed vnto Gods holy seruice Likewise he tooke the Cuppe after that he had supped saying Mat. 26. This is my bloude of the new Testament that for you and for many is shed Luc. 22. in remission of sinnes This is the visible worke whiche we doo according to the instruction of Christe with which by publique auctoritie bicause Christe so ordeined and commaunded we professe God to be not onely the beginning and end of al thinges the founteine of al felicitie and ende of our desires but also through the Death of his owne Sonne the redemer of al men and the repairer of al thinges which through sinne we had lost That this commemoration ought to be celebrated externally with outward worke S. Paule plainely signifieth saying to the Corinthians So ofte as ye eate this bread 1. Cor. 1â— and drinke of this Cuppe ye doo shew forth the Death of our Lorde vntil he come For that shewing forth can not be made with the internal commemoration of the minde Whiche sense is also signified by the verbe of the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye doo shew forth our Lordes death for so in the Greke S. Paule speaketh Touching testimonies that may be alleged for further proufe of this Sacrifice bicause it is declared and set forth at large bothe in my Answer to M. Iewels 17. Article and in this Reiondre and for so much as the coÌ„uenient breuitie of a Preface wel beareth not so large a treatie as the dew opening of this point requireth and furthermore least by treating of it here I should withdraw thy desire Reader from perusing that wherewith I haue fortified and made good my Answere for these considerations I referre thee vnto my Reioindre it selfe Now let vs see how the foure thinges whiche after the doctrine of S. Augustine be required in euery Sacrifice August de Trinit lib 4. c. 14. be found in the most blessed Sacrifice of the Aulter 1 To whom oblatioÌ„ is made 2 by whom it is made 3 what is that whiche is offered 4 and for whom it is offered To vvhoÌ„ is OblatioÌ„ made in the Sacrifice of the Churche Concerning the first This doctrine of the Sacrifice of the body and bloude of Christe whiche now we are driuen to defende against the Professours of this newe deuised Gospel was so certainely knowen and generally holden of al men in the first times of the Church that the very Arians who were Heretiques and enemies of Christe thought they had founde an inuincible Argument against the Equalitie of the Sonne of God with the Father bicause in this Sacrifice the Sonne is offered vp vnto the Father For it is certaine said they that he which is offered is lesse then he to whom he is offered To whiche Argument that which Fulgentius an auncient Father writeth may serue for answer who sheweth learnedly writing to Monimus that this Sacrifice is not offered to the Father onely but to the whole Trinitie If â—here be any Catholique beleuers saith he that seemed hitherto to be ignorant of this Sacrifice Fulgenâ—tius lib. 2. ad Moninum from hence forth they ought to knowe that al seruice of euery wourship and healthful Sacrifice OblatioÌ„ is made to the most blessed Trinitie is of the Catholique Churche exhibited both to the Father and to the Sonne and to the Holy Ghoste that is to say to the Holy Trinitie in whose onely name it is manifest that the Holy Baptisme also is celebrated Neither is preiudice goten vnto the Sonne or vnto the Holy Ghoste whiles prayer by him that offereth is directed vnto the person of the Father the ending of which prayer whereas it hath in it the name of the Sonne and of the Holy Ghoste sheweth that no * discrimeÌ„ oddes is in the Trinitie bicause whiles the wordes of honour be directed vnto the person
diuers degrees that with how muche the more grateful and deuoute memorie they did it so muche the more by this Sacrifice they should obteine and againe how muche the nearer any man came vnto that dooing and action of offering the more benefite thereof he should receiue For though al they that be iuste may be said to offer this Sacrifice by a certaine generalitie August Epist. 23. which S. Augustin semeth to meane for so muche as it pleaseth them al that it be offered yet they come nearer vnto this action who doo it them selues who heare Masse deuoutely who serue and attend vpon the Priest to doo that actioÌ„ who susteine him for his ministerie who with godly desire require Masse of him Wherefore as a prayer profiteth them that pray them selues more then an other for whom it is made so this Sacrifice profiteth more them that offer it them selues then it doth them for whom only it is offered And as a Prayer profiteth more that is specially made for one then that whiche is made onely in general for al euen so it is in the Sacrifice But these thinges shal appeare more clearely by the effectes whiche we looke for to enioye by the Sacrifice of the Masse through the vertue of Christes passion if we reherse them particularly The first effecte by consent of al men is the remission of Venial sinnes The effectes that we obteine by the Sacrifice of the Masse which the very iuste doo daily commit and also of temporal paines vnto whiche they remaine thral and bounde though damnation euerlasting be forgeuen An other effecte is the increase of righteousnes and the continuance in good life These are expressely declared in the Institution of this Sacrifice by the Institutor him selfe who first offered it This is my bloude saith he of the new Testament a Luc. 22. whiche for you and b Mat. 26. for many is shed in remission of sinnes That the Apostles vnderstood the very same also in the Consecration of the Body the Masse of S. Iames doth shewe Where after the pronouncing of those wordes Liturgia Iacobi this is my body which for you is geuen and broken the Deacon forthwith addeth in remissionem peccatorum in remission of sinnes By whiche wordes for so muche as with them Christ to this effecte offered him selfe albe it peraduenture they might be more generally vnderstanded that at least may be gathered which now we haue said of the remission of Venial sinnes and temporal paines vnto whiche the Apostles them selues were thral Touching the other there is a manifest place in S. Iohn Christe speaking of the Apostles and of them that should through their preaching beleue in him Iohan. 17. saith For them I sanctifie my selfe that they also may be sanctified in truth Whiche saying is truly vnderstanded of the encrease of holynesse and of continuance in asmuche as the Apostles were now cleansed and sanctified And vnto these effectes the Sacrifice of the Masse is auaileable for al the faithful that pertaine to the body of Christe that is to say for the iuste not only by the deuotion and merite of men that offer it but by the vertue of the Sacrifice it selfe neither onely by meane of a certaine common Prayer whiche standeth vpon liberalitie but of suche prayer as satisfieth the requestes of Gods iustice with presenting vnto him the price paid for sinnes and with a gifte geuen worthy to obteine that is asked whiche is the proper nature of a Sacrifice which is to be satisfactorie and to be offered by way of satisfaction And therefore S. Paule specially considering the worthines of this true Sacrifice said in general that euery Bishop or Priest is ordeined to offer giftes and Sacrifices for sinnes Of this it is learnedly by the Diuines gathered that for so muche as Infidels and suche wicked persons as be not yet reconciled vnto the Churche or vnto God nor so disposed that for them satisfaction may effectually be made Sacrifice for them is not properly offered For whether they them selues or others for them doo offer God doth not accepte giftes for the wicked to this ende for whiche properly they be offered as it appeared in Cain Gen. 4. This is witnessed in the Scriptures and in sundry other places Prouer. 15 Eccles. 34 Therefore S. Augustine saith writing to Renatus Quis offerat Corpus Christi August de origine animae lib. 1. c. 9. nisi pro eis qui membra sunt Christi Who may offer the body of Christe but for them whiche are the members of Christe The late holy general Councel of Trent approuing this sentence of S. Augustine Masses common not priuate and wherfore Concil Trident. Sess. 22. cap. 6. and declaring that the Masses whereat no man communicateth besides the Priest be not priuate but common saith that they ought to be iudged common partely for that the people in them doth communicate spiritually partly for that they be celebrated by the publique Minister of the Churche not for him selfe onely but for al the Faithful that pertaine to the Body of Christe When therefore Petrus à Soto that learned man was demaunded in that Councel whether Chaunteries might be erected and Masses appointed to be said for Infidels he answered that it was vnlawful bicause to ordeine Masse for any is to ordeine that Sacrifice for them be offered and that to them thereby satisfaction be applied whiche ought not to be done bicause satisfaction requireth before a remission of the deadly faulte Yet wel may it be said he that Prayer in the Masse for their Conuersion be made Our Sauiour him selfe semeth to haue insinuated this propertie of the Oblation when offering vp his body and bloude at the Supper after the fourme and rite of Melchisedek not without cause he said of the one Lucae 22. whiche for you is geuen of the other whiche for you Math. 26 and for many is shed that is to say is presently offered vp and shed in Mysterie anonne with outward violence to be shed in remission of sinnes For as touching the valour of the price it was offered vpon the Crosse not for many but for al. And so the Sacrifice of Melchisedek obteined the benediction for iuste Abraham who is the example and paterne of al that folow him This iudge I to be the chiefe cauâ—e why in the Primitiue Churche as we finde in S. Dionysius the Areopagite when true discipline was exactly kepte Ecclesiast Hierarch c. 3 part 5. the learners of the faith before they receiued Baptisme then called Catechumeni they that were possessed of vncleane sprites called Energumeni Publique Sinners and they that did publique penaunce were commaunded by the Deacon to departe out of the Churche before the Oblation that they should not be present at it Yet as it is here before said and as it is cleare by S. Paul 1. Tim. 2. in a certaine general and coÌ„mon respecte we offer for
Gospel wherewith he impugned the blessed Masse disputing with Luther as he witnesseth of him selfe if I say after al this he be hable to bring nothing whereby this Sacrifice to any learned man may seeme clearely disprooued hereof thou maist soone conceiue good Reader how assured and certaine the doctrine of the Catholike Churche is that teacheth the Body and Bloud of Christ to be offered vp vnto God vnder the formes of breade and wine by Priestes and the same to be the Sacrifice propre to the new Testament and how litle there is to be said against it Bicause in this treatise I do mainteine my Answere and disprooue what M. Iewel hath replied against it that the whole processe may seeme the plainer and for that oftentimes I am driuen by him falsly reporting my woordes to referre the Reader to that I said before I haue thought it necessary to set foorth my Answere with his Replie and my Reioindre together the order of his Diuisions truly kepte Wherefore when M. Iewel beareth thee in hande that I speake either absurdly or vntruly or that I make a fonde Argument it may please thee to returne backe vnto the Answere and vewing the place diligently to consider whether thou finde as he reporteth If this be done I doubte not but the chiefe aduantage he seemeth to take against me shal in thy iudgement appeare to stand altogether vpon manifest vntruthes Yea if thou wilt not be deceiued by M. Iewel How M. levvels vvritings are to be read beleeue not at the firste what in proufe or disproufe of any thing he reporteth as out of others Examine the places from whence he bringeth his testimonies beleeue not his shewes beleeue thine owne eyes Compare the authours texte The sleightes he vseth in vvriting against the Catholikes and his reportes together And doubtelesse wheresoeuer he allegeth ought that disagreeth with the doctrine of the Catholique Churche thou maist be assured by diligent searche to finde that he hath corrupted and falsified the Doctor either by taking away or by adding vnto by exchange of wordes or by peruerting the order of the sentence by conceeling the Circumstance of the place or by applying it to a sense contrary to the writers meaning briefly by one false meane or other as al merchantes of such false wares lacke not craftes and sleightes to helpe their vtterance And as his sleightes of corrupting the Doctours be sundry and many The sleightes he vseth in ansvvering to the Catholiques so be the meanes also many and of no lesse crafte whiche he vseth in answering to certaine their most plaine testimonies with which oftentimes he is pressed Some Doctours with him be vtterly refused some be of doubteful authoritie some be disliked for their age some be auoided by a crafty vnderstanding some that speake plainely be tolde they speake violently Whiche is a very poore shifte and seemeth to haue least weight of Learning or Reason When al other sleightes be spent yet this serueth him for the last refuge He draweth this mater of the Sacrifice to Phrases of speache Tropes and Metaphores and alleging some Tropical speache that receiueth a reasonable vnderstanding somewhat diuers from the literal sownde of the naked woordes he requireth the place that maketh for the truth of the Sacrifice to be in like sorte vnderstanded This is a way whereby one may seme to say somewhat when in deede he saith nothing By suche meane the truthe in any controuersie is darkened it is not discussed and in the iudgement of the vnlearned confusion is wrought M. Iewels common Argumentes What shal I speake of the force of his Argumentes Certainely they be suche as very Boyes that learne their Sophistrie may be a shamed to make In manner he neuer maketh Argument against the Sacrifice but wherein with one truth he excludeth an other truth whiche kinde of reason of al other is the most childish and fondest As for example Bicause the Fathers sometimes cal the Euchariste an Image a Figure a memorie a sampler of the Sacrifice that was made vpon the Crosse thereof alwaies he concludeth that it is not a true Sacrifice As thoughe one might not by suche Logique conclude that the Sacrifices of the olde Lawe were not truely and properly Sacrifices bicause they were al a Figure of that great Sacrifice whiche Christe offered when he died Both Sacrifices are a signe of that one and the selfe same hoste that of the Lawe was a signe of the hoste to come ours of that is paste Yet either is a true Sacrifice Likewise of the affirmation of the Sacrifice of Praise and Thankesgeuing he induceth the denial of the true and real Sacrifice of Christes Body and Bloude in the Euchariste as thoughe it were not bothe But what neede I here Reader to tel thee of M. Iewels manyfold shiftes and sleightes See the Preface before my first Reioindre sith I haue spoken thereof otherwheres and other men haue detected them at large And in deede what elles is conteined in our bookes but a discouering of his Legierdemaine For how could the truthe haue bene set forth excepte his lies had ben discried and his falshoode confuted As for the Vntruthes that be in his Replie to this parte of my Answere I haue not curiously noted the number of them for so muche as that hath bene once doone by D. Sander and me in parte and by M. Stapleton more copiously whereas the number of his Vntruthes founde in foure Articles onely of six and twenty amount to a Thousand and odde and the same are not yet discharged of M. Iewels parte I intend not to bestow muche time about such a lothsome worke It is more meete for Pinners Pointers and Nailesellers to spende their tyme about telling and making such accomptes And though I had liked to haue kepte tale of them yet the Margent of my booke would not haue sufficed to conteine them the number is so great Yet that his lyes falsifyinges corruptions and vntruthes appeare to be of smal number and that the shame whiche would growe in respecte of the multitude if al were seuerally tolde be not to the hinderance of his estimation discoouered I am content his whole Replie touching this article be taken as it is in deede fewe thinges excepted wherein gladly I agree with him but for one Vntruth Touching this Reioindre I haue here defended and confirmed my Answere to his 17. Article whiche is of the Sacrifice and al that he hath replied against it I haue fully refelled God geue thee iudgement good Reader to discerne truth from vntruth If perhaps I shal seme in some places ouer obscure and tedious and not to haue framed my writing meete for al mennes capacities thou maist thinke that either learning failed or that the mater would not suffer verely good wil wanted not To make harde thinges easy to be vnderstanded and to geue light to thinges that of them selfe be darke and not to swarue from the
healthful Sacrifice of Christes body and bloude and to persuade vnlearned soules there is no such Sacrifice really offered vnto God by Priestes of the newe Testament The summe of M. Ievvels shiftes against the Sacrifice Wherevpon I haue stayd somewhat the lenger because I sawe how by guileful persuasions he went about to engraffe at the beginning in the myndes of the vnlearned First that man for cause of his miserable and mortal condition ought not to presume to offer vp the Immortal Sonne of God in a real Sacrifice vnto his Father nexte that by Scripture there appeareth no graunt af auctoritie or warrant so to doo lastly that the termes Sacrificer Sacrifice and Aulter be onely naked and empty termes void of any substance signified that is in the Churche as deriued out of the Lawe of Moyses and vsed by the olde learned Fathers for their delite Al which three pointes how farre wyde they be from truth it may partely appeare by that I haue already said and shal more fully appeare in the processe of this Reioindre Now let vs heare M. Iewel Iewel Novve to comme to M. Hardinges vvoordes Three waies saith he Christ is offered vp vnto his Father In a Figure as in the Olde Lawe In Deede and Blouddily as vpon the Crosse In a Sacrament or Mysterie as in the Newe Testament Of vvhiche three vvaies the Blouddy Oblation of Christe vpon the Crosse is the very true and onely Propitiatorie Sacrifice for the Sinnes of the vvorlde The other tvvo as in respecte and manner of Signifieing they are sundrie so in effecte and substance they are al one For like as in the Sacramentes of the olde Lavve vvas expressed the Death of Christe that vvas to comme Euen so in the Sacramentes of the nevve Lavve of the Ghospel is expressed the same Death of Christe already paste As vvee haue Mysteries so had they Mysteries As vvee Sacrifice Christe so did they Sacrifice Christe As the Lambe of God is slaiue vnto vs So vvas the same Lambe of God slaine vnto them S. Augustine saithe August De vtilitate poenitent cap. 1. Tunc Christus Venturus modò Christus Venit Venturus Venit diuersa verba sunt sed idem Christus Then was Christe shal comme Nowe is Christe Is comme Shall comme and Is comme are sundrye woordes But Christe is al one Againe in like comparison bytvveene the Lavve of Moyses and the Gospel of Christe he saith thus August in Ioannem tract 26. Videte Fide manente Signa variata In Signis diuersis eadem Fides Beholde the Faith remaininge the Sacramentes or Signes are changed The Signes or Sacramentes beinge diuers the Faith is one Harding Now then that after your Preface you come to my woordes M. Iewell what haue you to replye against them that to any learned man may seeme to be to the purpose I said Christe is offered after three manners figuratiuely truely with bloudshedding and sacramentally or in Mysterie With which parte of this threefold Diuision finde you fault As for the two first partes they be clearely proued by the Scriptures The third is that ye call in question and whiche you impugne Bicause you had nothing to say against the two first least your mater should seeme to haue a foile if you yelded to any thing that were by me saied were it neuer so true you goe from the purpose and enter into other talke M. Ievvel diuerteth from the purpose to impertinēt mater Whereof as parte is false so the whole is impertinent What nede was there to tel vs that the bloudy Oblation of Christe vpon the Crosse is the Propitiatorie Sacrifice for the sinnes of the worlde As thereof no man doubted so no man spake of it The point now treated is not whether the Sacrifice of the Crosse be Propitiatorie for it were superfluous thereof to dispute but whether Christe be now offered vp in Mysterie Graunt that first and afterward we may procede further to discusse whether the Sacrifice of the Aulter be Propitiatorie and in what sense it be Propitiatorie Of what effecte and substance so euer the Sacrifices of both Lawes be how so euer the Death of Christe to come or past be expressed in the olde and newe Sacramentes that they of the olde Testament as wel as we had Mysteries of the equalitie and likenesse of Sacrifices and of like slaiyng of the Lambe of God on their parte and ours of all these thinges so particularly to speake the Diuision by me declared ministred you no iuste occasion And al this might wel be suffred to go vnanswered as impertinent had you not by the way as it were spitten forth some poison of erroneous doctrine to the infection of the vnlearned and vnware Readers For by calling the bloudy Oblation of Christe vpon the Crosse the very true and onely Sacrifice Propitiatorie for the synnes of the worlde which no man denieth your meaning is to insinuate that the vnbloudy Sacrifice which Christe instituted at his last Supper of his body and bloude were not in dede a Sacrifice in any sense or respecte Propitiatorie Whereas if that of the Crosse was Propitiatorie the other must nedes be Propitiatorie though in a diuers degree of Propitiation bicause in substance of the thing offered it is one with the other but diuers in the manner of offering as being vnbloudy and done in a mysterie and the other bloudy and don in the forme of a visible body And the force and vertue of Propitiation of the one issueth not from the Priest but from the Propitiation of the other in whose cōmemoration it is offered Cyprianus de coe Do. Verely S. Cyprian sticketh not to cal the holy Euchariste Medicamentum ad sanandas infirmitates holocaustum ad purgandas iniquitates A medicine to heale sickenesses and a wholeburnt Sacrifice to cleanse iniquities Baesilius in Liturg. S. Basile also in his Liturgie making his supplication saith thus Da Domine vt pro nostris peccatis populi ignorantijs acceptum sit Sacrificium nostrum Graunt Lorde that our Sacrifice may be acceptable for our sinnes and for the ignorances of the people Whereas you affirme the other two waies after which Christe is offered that is to say the Sacrifices of the olde Lawe and the singular Sacrifice of the Church now to be one in effecte and substance as they are sundrye in respecte Three vntruthes vttered at once by M. Ievvel and manner of signifiyng you vtter three greate vntruthes at once For first as concerning the respecte of signifiyng in our Sacrifice the formes of Breade and Wine doo signifie the Bodie and Bloude of Christe as the Sacrifices of the olde Lawe signified Christe And although they signifie Christ present and the other absent yet in respecte of signifiyng they agree and therfore are not sundry therin The respect of signifiyng is one and the thing signified is one though the manner of signifiyng be diuers That the substāce of the
any other learned Fathers is a very false parte and such as must nedes much discredit you when it is detected against you And yet by such false dealing you and your felowes haue begyled many vnlearned and vnstable soules How be it if it were S. Augustines or any other auncient Doctours saying it forced nothing For true it is the signes or sacramentes of the newe Testament be diuerse from the sacramentes of the olde Testament the faith notwithstandinge is not changed bicause Christ signified by the signes or sacramentes of both being that which faith reacheth vnto remaineth one and the same Let vs see whether your other stuffe be any better Iewel But here hath M. Hardinge donne greatte and open vvronge vnto S. Augustine vvilfully suppressing and drovvning his vvoordes and vncourteousely commaunding him to silence in the middest of his tale VVherein also appeareth some suspicion of no simple dealing S. Augustines vvoordes touchinge this vvhole mater Aug. De Fide ad Petrum Diacon cap. 19. are these In illis carnalibus Victimis Figuratio fuit Carnis Christi quam pro nobis fuerat oblaturus Sanguinis quem erat effusurus in Remissionem peccatorum In isto autem Sacrificio Gratiarum actio est Commemoratio Carnis Christi quam pro nobis obtulit Sanguinis quem pro nobis idem Deus effudit In illis Sacrificijs quid nobis esset donandum Figurate significabatur In hoc autem Sacrificio quid nobis iam donatum sit euidenter oftenditur In illis Sacrificijs praenunciabatur Filius Dei pro impijs occidendus in hoc autem pro impijs annuntiatur occisus In those Fleashly Sacrifices of the Ievves there was a Figure of the Fleashe of Christ whiche he woulde afterwarde offer for vs and of the Bloude whiche he would afterwarde shead for the Remission of Sinne But in this Sacrifice of the nevve Testament there is a Thankesgeuinge and a Remembrance of the Fleashe which he hath already offered for vs and of the Bloud which he being God hath already shead for vs. In those Sacrifices it was represented vnto vs vnder a Figure what thing should be geuen vnto vs But in this Sacâ—ifice it is plainely set foorth what thing is already geuen vs. In those Sacrifices it was declared that the Sonne of God should be slaine for the wicked But in this Sacrifice it is plainely preached vnto vs that the same Sonne of God hath already benne slaine for the wicked Likevvise againe be saith Huius Sacrificij Caro Sanguis ante Aduentum Christi per Victimas Similitudinum promittebatur Aug. Contrae Faustum lib. 20. ca. 21. in Passione per ipsam Veritatem reddebatur Post Ascensum verò Christi per Sacramentum Memoriae celebratur The fleashe and Bloude of this Sacrifice before the comming of Christ was promised by Sacrifices of Resemblance The same in his Passion vpon the Crosse was geuen in Truth and in deede But after his Ascension it is solemnized by a Sacramente of Remembrance This is the Difference that S. Augustine noteth bitvvene the SacrameÌ„tes of the Olde Lavve and the Sacramentes of the Nevve Therefore the vvoordes that M. Harding hath herevnto added Christe is offered vp vnto his Father and that vnder the Formes of Bread and VVine yea and that truely and in deede are his ovvne onely vvoordes confidently and boldely presumed of him selfe neuer vsed neither by S. Augustine nor by any other Ancient godly Father Harding Ful euil doth it become you to charge me with wrong done vnto S. Augustine wheras in the very next sentence before your self did him so much wrong as to father a saying vpon him in that place where he hath none such at al. If he be to be burthened with doing wrong vnto the Doctours that in alleging their sayinges doth not with al circumstances of the place that serueth to the present purpose set them forth then is there no man so much to be reproued as your selfe M. Iewel For of al that euer wrote we finde none that so much and with like falshode and to so euil meaning cutteth pareth and nippeth their sentences as you commonly doo Truly in laying this to my charge you haue not so clearly proued me to haue donne wrong vnto S. Augustine as you haue with the scornful vtterance of your wordes declared your owne spite Concerning the thing it selfe I haue donne S. Augustine no wrong at al. For what needed me to reherse his whole processe to the ende of the Chapter M. Iewels charge discharged I recited faithfully so muche as apperteined to the proufe of the mater for which I alleged his authoritie The sentence that foloweth belongeth to an other mater whereby is declared which no catholike man euer denied that the Sacrifice of the newe Testament is a thankes geuing and a commemoration of Christes flesh and bloude which he hath offered for vs. But that member of the diuision which I went about to establish by S. Augustines authoritie speaketh onely of the Sacrifices of the olde Lawe that they prefigured the flesh of Christ which he would afterward offer and the bloude that he would shed for remission of sinnes If I had rehersed al that you blame me for leauing it out I had but made the booke bigger and wearied the reader with a long superfluous saying superfluous I say bicause the same was in effect vttered in the next sentence before taken out also of the same S. Augustine For al that you force out of the longe processe there folowing is only the coÌ„memoration of Christes flesh and bloud offred and shed which though in fewer wordes was expressed in the former sentence out of the bookes against Faustus the Manichey as the reader by conference may sone perceiue The place of S. Augustine for leauing out whereof you so much reproue me and wherein you repose the coÌ„fidence of your doctrin helpeth you nothing at al. For there he saith not what is the substance of our Sacrifice wherein lyeth the questioÌ„ but what thing is done in our Sacrifice to wit geuing of thankes and the coÌ„memoratioÌ„ of our Lordes flesh and bloude which he offred and shed for vs and likewise what thing is shewed and declared in the same that is to say his death and passion Al which we denye not But that S. Augustine ascribing vnto the Sacrifice of the Church thankes geuing and commemoration of the flesh and bloude of Christ doth exclude the real Sacrifice of his fleshe and bloude by vertue of his woorde through the holy Ghost made substantially present that we denie vtterly And that was your parte to proue els you proue nothing againste the auncient doctrine of the Church M. Ievvel citeth one truth against an other truth But seing your selfe not hable to performe so muche you thought it an easier mater after your common woonte to set one truth against an other truth to wit the commemoration or memorie of the bloudy Sacrifice of the
same termes whereof nowe you would faine take some aduauntage These termes Christ is offered vp to his Father vnder the formes of bread and wine truely and in dede proued not to be of my priuate deuise HOw so euer it be concerning the auncient Fathers certaine it is these termes be not of my onely presumption or deuising It is wel knowen to al that reade the later Councels both general and prouincial the Scholastical Doctours and who so euer haue written against Berengarius Wikleff Luther Zuinglius Oecolampadius Caluine and those other late false teachers that these be not wordes of mine owne inuention but common to others that haue written in this mater sithens your Heresie first sprang Christe is in the Sacrifice of the Churche so offered as he is present for there he is made present by vertue of consecration to be offered and to be receiued But he is present vnder the formes of Breade and Wine and that truely and in deede Ergo he is offered vnder the formes of Breade and Wine truly and in deede For proufe of the Minor or second Proposition for els nothing here I suppose you wil denie that it may appeare these wordes not to be of myne owne onely deuising let a fewe testimonies suffice where many might easily be brought In the great Councel of Laterane thus you finde this Article set forth In Actis Conc. Lateran cap. 1. de fid Cat. Verum Christi corpus sanguis in Sacramento Altaris sub speciebus panis vini veraciter continentur transubstantiatis pane in corpus vino in sanguinem potestate Diuina The true Body of Christe and his Bloude are conteined truely and in deede for so much the worde veraciter doth signifie in the Sacrament of the Aulter vnder the formes of breade and wine the breade being transubstantiate into the body and the wine into the bloude by the power of God The Councel of Florence whereat accorde was made betwene the Greke and Latine Churche hath the very like In Decret Con. Flor. super vnio Iacobin Armenior or rather the same wordes touching the point by you denied Sacerdos in persona Christi loqueâ—is hoc conficit SacrameÌ„tum Nam ipsorum verborum virtute substantia panis in corpus Christi substantia vini in sanguinem conuertuntur ita tamen qoòd totus Christus continetur sub specie panis totus sub specie vini sub qualibet quoque parte hostiae consecratae vini coÌ„secrati separatione facta totus est Christus The Priest speaking in the person of Christe coÌ„secrateth this Sacrament For by the vertue of the very wordes the substance of bread is turned into the body of Christe and the substance of wine into his bloude yet so that Christ is conteined whole vnder the forme of bread and whole vnder the forme of wine Also if a diuision be madeâ— Christe is whole vnder euery parte of the consecrate hoste and of the consecrate wine With this agreeth the late learned Councel of Trent whose wordes these be touching both the real presence Concil Trident Sess. 22. cap. 1. and also the real Sacrifice Christus in coena nouissima sacerdotem secundùm ordinem Melchisedech se in aeternum constitutum declarans corpus sanguinem suum sub speciebus panis vini Deo Patri obtulit ac sub earundem rerum symbolis Apostolis quos tunc noui testamenti Sacerdotes coÌ„stituebat vt sumerent tradidit eisdem eoruÌ„que in sacerdotio successoribus vt offerrent praecepit per haec verba Hoc facite in meaÌ„ coÌ„memorationem Christe in his last supper declaring him selfe to be ordeined a Priest for euer after the order of Melchisedech offered vp vnto God the Father his body and bloud vnder the formes of bread and wine and deliuered them vnder the signes of the same thinges vnto the Apostles whom then he ordeined Priestes of the newe Testament that they should receine and gaue commaundement to them and to their successours in Priesthode that they should offer the â—ame by these wordes Doo ye this in my remembrance Petrus Lombardus saith Sentent lib 4. Distinct 8. Sub specie panis vini corpus sanguinem suum discipulis tradidit Christe gaue his body and his bloude vnto his Disciples vnder the forme of breade and wine S. Thomas also In tertiae parte SuÌ„mae quaestione 75. whom onely I allege among so many Scholastical Doctours saith most plainely Quia non est consuetum hominibus sed horribile carnem hominis comedere sanguinem bibere proponuntur nobis caro sanguis Christi sumenda sub speciebus illorum quae frequentius in vsum hominis veniunt scilicet panis vini Bicause it is not a thing customable for men but a horrible thing to eate mans flesh and drinke mans bloude the flesh and bloude of Christe are set before vs to be receiued vnder the formes of those thinges which man is coÌ„monly vsed vnto to wit of bread and wine There was no neede why I should recite so many testimonies for a thing so cleare An impudent lye that can not be excused and so wel knowen I graunt Yet bicause you are either so ignorant which I beleue not or so shamelesse which semeth as to say these woordes Christe is offred vp vnto his Father vnder the formes of bread and wine truly and in deede to be my woordes onely confidently and boldly presumed of my selfe as though I were the first that deuised them of mine owne head and the first that presumed to vse them I thought good to reherse so much to thintent I might cleare my selfe of such presumption and geue the worlde to vnderstand how litle you regard to vse manifest and impudent lying for maintenance of your doctrine rather then you would seme to be ouercome It is a token ye care litle what ye say when ye feare not to vtter so open vntruth If for this point you require testimonies of auncient Fathers whom you pretende to alowe as the same doctrine is by them most assuredly auouched whiche is ynough as I said before so some of them haue vttered it either with the same wordes or with the very like and such as in signification are equiualent S. Hilary saith Hilar. de Trinit lib. 8. Nos verè sub mysterio carnem corporis sui sumimus We receiue the flesh of his body vnder a mysterie truly or verily Augu. ad BonifaciuÌ„ Epist. 23. S. Augustine saith Nonne semel oblatus est Christus in semetipso Et tamen in SacrameÌ„to non solùm per omnes Paschae solennitates sed omni die populis immolatur Was not Christe once offered vp in him selfe And yet neuerthelesse he is sacrificed in a Sacrament for the people not only through al the solemne feastes of Easter but also euery day Here you must either graunt that the fleshe of Christes body to be receiued of vs in or vnder a
and to confirme that most manifest truth by this other Sacrifice which you and they of your side denie By what one woorde can you gather that to haue bene myne intent If it were not as most certainely it was not for what neede was there to bring any proufe for the Sacrifice of Christe vpon the Crosse why bestow you so many wordes to prooue your beleefe touching that Sacrifice I said not that ye robbed the Churche of the Sacrifice done vpon the Crosse For of that being now paste how can ye robbe the Churche But of the body and bloude of Christe as it is daily offered at the Aulter in remembrance of his Death and Passion of the Presence of the body and bloud and of the Sacrifice of the same in mysterie which the Churche from the Apostles time hitherto hath euer celebrated you robbe the Churche and of that spake I expressely as my wordes be plaine and thereof your selfe could not be ignorant Whether the Sacramentaries rob the Churche of her greatest treasure But how doo you auoide the crime of spoiling the Churche of her greatest treasure Bicause forsooth ye know and teach that Christe suffered death for vs vpon the Crosse. As though the Heretikes haue not alwaies acknowledged and confessed the same Arius confessed Christe was God and the Sonne of God yet he robbed him of his equalitie of Godhed of his coeternitie and of his consubstantialitie with God his Father In like sorte although ye beleue neuer so constantly and preach neuer so ernestly that Christe shed his bloude and died for vs vpon the Crosse yet shal ye be accompted to robbe the Chruche of her chiefe treasure onlesse ye leaue vnto her the real flesh and bloude of Christe by oblation and participation whereof the effect of the Sacrifice made vpon the Crosse is transferred vnto vs. Cyprian de coena Domini Origen in Lucam Hom. 38. Concilium Nicenum Concilium Ephesin Ye shal defraude her touching foode Alimonia immortalitatis portione vitae aeternae of the foode of immortalitie and of the portion of life euerlasting as S. Cyprian saith Pane vitae epulo incorrupto of the bread of life of the banket that is incorruptible as Origen writeth Of the Pledges of our Resurrection as the Nicen Councel determineth Of the flesh verely geuing life and proper to the Worde it selfe as the Councel of Ephesus declareth to be shorte of the meate of Angels as S. Ambros testifieth Ye shal rob her touching the Sacrifice Diony Ecclesia Hiâ—rarch c. 3. Augu. lib. 9. Confess cap. 12. Concil Nicen. Hostia salutari of the healthful Hoste as S. Dionyse calleth it of the permanent and alwaies continuing burnt offering as S. Cyprian esteemeth it of the Sacrifice of our Raunsome as S. Augustine termeth it Finally of the Lambe of God that taketh away the sinnes of the worlde as the Councel of Nice teacheth What iudge you They that violently take from the Churche of Christe these thinges seme they not to rob her of the gratest treasure she hath though they preach that Christe died vpon the Crosse for vs neuer so busily Doo they not leaue her without a Sacrifice and therefore without a Religion according vnto S. Cyprians mynde Doo not they take the next way to abolishe that which faith and coÌ„trition presupposed is the chiefest meane to apply vnto vs the benefite of Christes death by abolishing the daily Sacrifice S. Gregorie saith Gregor Hom. 37. Dialog 4. cap. 58. Quoties ei hostiam suae passionis offerimus toties nobiâ— ad absolutionem nostram ipsius passionem reparamus As often as we offer vnto him the Sacrifice of his passion so ofte doo we repaire and renew vnto our selfe his passion to our absolution Al this notwithstanding touching the Oblation of Christes body you saye that ye beleue and confesse as much as the Holy Ghoste hath opened in the Scriptures That Christ offered vp his body at his last Supper But how vntruly this is spoken who vnderstandeth not For the holy Ghost hath opened in the Gospel that Christe made an Oblation of his body and bloude at his last Supper which you M. Iewel and your felowes wil not beleue That Christe made such a Sacrifice and that the same is reueled in the Gospel if you wil not beleue the Catholike Church that is to be beleued before any one man August in Psalm 33. Concio 1. yet may it please you to beleue S. Augustine with these woordes recording the same Erat vt nostis Sacrificium Iudaeorum anteà secundùm ordinem Aaron in victimis pecorum hoc in mysterio Nondum enim erat sacrificium corporis sanguinis quod fideles nôrunt qui Euangelium legerunt quod sacrificium nunc diffusum est toto orbe terrarum The sacrifice of the Iewes was as ye knowe before after the order of Aaron in Sacrifices of brute beastes and that in mysterie For the Sacrifice of the body and bloude of Christe which the faithful and they that haue read the Gospel do know was not as yet The which Sacrifice is now dispersed abroade in the whole worlde The Sacrifice of Christe auouched in the Gospel in the iudgement of S. Augustine Now marke good Reader S. Augustine saith that the faithful and so many as haue perused the Gospel doo knowe the Sacrifice of the body and bloud of Christe What shal we say then Is not that Sacrifice opened by the holy Ghoste in the Scriptures And least any man should mystake him and thinke him to speake of the Sacrifice of Christes body and bloud made vpoÌ„ the Crosse on the mounte of Caluarie without the gates of Ierusalem he declareth his meaning Sacrifice spred ouer the worlde and nameth plainely the Sacrifice which is now spred and made thorough out the whole worlde Which Sacrifice of Christes body and bloude can be none other but that which the Church hath ben accustomed to offer vp to God in the Masse vnder the visible formes of bread and wine in remembrance of Christes Passion Resurrection Ascension and other his great benefites Cauil not M. Iewel vpon wordes commonly vsed by the Churche for a more certaine explication and the better to repel the wrangling obiections of the Sacramentarie Heretikes sithens the tyme of BereÌ„garius The Sacrifice that we defende is which S. Augustine confesseth the Sacrifice of the body and bloude of Christe which succeded the Sacrifices of the Iewes that were of brute beastes which al Christian people and the faithful that read the newe Testamente doo acknowledge and confesse which is nowe frequented and celebrated in al partes of the worlde where so euer the voice of the Gospel hath bene sounded and receiued Touching the stoare of auctorities that may be alleged for good witnesse of this Sacrifice though your sprite stirreth you to scoffe at it how great it is and of what number they are vnto the learned it is not vnknowen And suche witnesses
other to be done among the Gentils Of ech he hath a double coÌ„sideration Concerning the first which is the sacrifice of brute beastes that it was done but in one prouince of the worlde in Iewrie and only in Hierusalem a Citie of that Prouince Againe that the same thing was vncleane and filthy For how filthy a thing the bloude of Bulles goates rammes and other beastes the smoke and sauour of their grese burnt in Sacrifice was it is sone conceiued Concerning the second which is Sacrifice to be done among the Gentiles the consideration thereof is also double for that it is pure and cleane and also for that it is frequented in euery place This Sacrifice is of two sortes the one mere spiritual and internal the orher external as touching the Ceremonie of doing it Prayer signified by Incense Apoc. 5. Lib. 4. ca. 33. Augu. contra aduersar legis et Prophetarum lib. 1. c. 20 spiritual also notwithstanding The one after the maner of the Prophetes who be wont to expresse thinges of the new Testament with wordes of the olde Testament he calleth Incense and S. Hierome expoundeth it of praier which ascendeth froÌ„ our hartes vnto the heauenly throne of mercie like a swete perfume of Incense And so S. Iohn in his reuelation as S. Irenaeus writeth calleth the swete perfumes the prayers of Sainctes The other he termeth a pure Oblation the which S. Hierom expouÌ„deth of that pure Oblation which is offred euery where in the Ceremonies of the Christians Which can be vnderstanded of none other but of the Sacrifice of the Body and Bloude of Christe offered vp vnto God by Priestes of the newe Testament For what other Oblation or sacrifice can be named Foure conditioÌ„s of the Mystical OblatioÌ„ that hath these foure conditions which S. Hierome here toucheth but the Oblation of the Aulter The conditions be these That it succede the Sacrifices of the olde Law that it be pure and cleane that it be made in al places and that it be celebrated and solemnized in the Ceremonies of the Christians Of what so euer spiritual and internal Sacrifice the Gospellers wil vnderstand this place be it laude and praise In his booke Against the B. of VVinchester li. 3. fol 425. 443. thankes geuing prayer a contrite harte mercie or any suche other as Cranmare vnderstandeth it of laude praise and thankes and M. Iewel of prayer it shal quite be auoided by one or other of these conditions specially by the first and the fourth For how can laude and praise or praier ar any other mere spiritual sacrifice vâ—ed in the newe Testament seme to succede the Sacrifices of the olde Testament seing al suche spiritual Sacrifices be coÌ„monÌ„ to both Testaments and that thing can not be said to succede that had place before And if our Aduersaries wil cauil neuer so much expounding the pure Oblation that Malachie speaketh of Against the B. of Vvinster lib. 3. fol. 99. of some other thinge as Cranmare in one place expoundeth it in general of al the workes that Christian people doo to the glorie of God the same shal be auoided by that it is restrained vnto that Oblation which is made as S. Hierom declareth in Ceremonijs ChristianoruÌ„ in the Ceremonies of the Christians For al these spiritual and internal sacrifices be done inwardly in the harte of man and what other workes can they name done to the glorie of God in the publike Ceremonies of the Christians Ceremonies of the Christians which the prophete may reasonably seme to haue meant And what meaneth S. Hierome by the Ceremonies of the Christians but the Ceremonies of the Church vsed through al the worlde in the celebration and solemnitie of the Masse wherein the Sacrifice of the Body and bloud of Christ is made and offered by the Priestes touching ministerie by the faithful people also touching vowe Which Ceremonies be the chiefe the most auncient the most reuerent the most mystical and most holy Ceremonies that Christians haue Wherefore whereas Malachie and likewise S. Hierome expounding his wordes speake of two thinges of prayer and of the pure OblatioÌ„ the same being that Oblation which is offred euery where from the East to the west in the Ceremonies of the Christians by his interpretation now it appeareth how falsly M. Iuel demeaneth him selfe in this point who maketh S. Hierome so to vnderstand the place of Praier as though he vnderstode the whole saying of Prayer only and not one parte of it of Prayer and an other parte also of the Sacrifice of the Church whereas in deede he vnderstandeth it of both and most expressely speaketh of both as I haue now declared Thus he neuer leaueth to iustle away one truth with an other truth NOw to come to Eusebius let vs see whether you entreate him with more truth then you haue entreated Tertullian and S. Hierom. He knoweth say you likewise of me that Eusebius calleth the same sacrifice of Malachie the sacrifice and the Incence of prayer And for some shewe of proufe for that you say you put in the margent of your booke this peece of a Greke senteÌ„ce out of Eusebius Euseb. De Demonst. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much to say the incense or perfume that is made through prayers For answer here vnto It is to be remembred as I said before that Malachie speaketh of two thinges to be offred vp vnto God in al nations from the East to the west Incense Incense Pure Sacrifice and the pure Sacrifice Eusebius where he allegeth this place of Malachie to proue that Moses Lawe is ended and that the new Lawe of the new Testament is come in place by Incense vnderstandeth Prayer as S. Hierome M. Ievvel falsifieth Eusebius and other olde learned Fathers doo As for the Pure Sacrifice whereof now we speake that he calleth it the Sacrifice and the Incense of Prayer it is vtterly false In that very place which you allege Eusebius doth so expounde Malachie as to any man of iudgement it shal euidently appeare how vntruly you reporte of him and how aptly he maketh for the catholike doctrine and against you Euseb. De Demonst. lib. 1. The beginning of the sentence is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In English the whole truely turned worde for worde soundeth thus That in euery place Incense and Sacrifice is offred vp vnto God what other thing doth it signifie then that the time shal come when they shal offer vp vnto God that is aboue al the Incense which is made by Prayers and that which is called the Pure Sacrifice that is made not by bloude but by Godly actions not in Ierusalem neither in this or that determinate place but in euery countrie and in al nations Beholde Reader how he expoundeth the Incense or perfume whereof Malachie speaketh of the Incense that is made by Prayer as afterward in the ende of that first booke to that meaning he allegeth
the wordes of the Psalme Psal. 140. Dirigatur Oratio mea sicut Incensum in conspectu tuo Domine Let my Prayer ô Lorde like a perfume be brought vp into thy â—ight Touching the Pure Sacrifice which is offred vp vnto God by pure and godly actions that thereby he vnderstandeth most specially the External Sacrifice of the Church which is offred vpon an Aulter the wordes folowing do manifestly declare For immediatly to shew what he vnderstode by the Pure Sacrifice he bringeth forth a prophecie of Esay foreshewing the same There shal be an Aulter saith the Prophet Esay as Eusebius reciteth to our Lorde in the countrie of Egypte Esai 19. and our Lord shal be knowen vnto the EgyptiaÌ„s and God shal send them a man who shal saue them and the Egyptians shal know our Lorde in that day and they shal offer vp sacrifices and make vowes vnto our Lord and shal performe the same and they shal be conuerted vnto our Lorde and he shal heare them and heale them For the better vnderstanding of this place by the Egyptians Esay meaneth as Eusebius there afterward expouÌ„deth al kind of meÌ„ that before the coÌ„ming of Christ were Idolatours as the Egyptians were Now if Eusebius had vnderstaÌ„ded the Pure Sacrifice meÌ„tioned by Malachie of prayer or only of mere spiritual and internal sacrifices he wold not haue alleged for further prouf and declaratioÌ„ of it that place of Esay wher he maketh expres mentioÌ„ of an Aulter to be set vp among the EgyptiaÌ„s that is amoÌ„g al the Gentiles who were before geuen to Idolatrie The external Aulter argueth and presupposeth an external sacrifice For els if the Sacrifice be inward onely and spiritual to the doing of it the building of an Aulter is void and to no purpose If M. Iewel to auoide the force of this place alleged by Eusebius wil bring phrases as his manner is whereby to declare that Aulters oftentimes be vnderstanded to be spiritual which I acknowledge and confesse that the Aulters of our hartes be of the Fathers not seldom spoken of and therfore wil say that Eusebius vnderstode this prophecie of Esay of such a spiritual Aulter to this I answer Eusebius vnderstandeth Esay to meane such an Aulter as Moses lawe forbad any where els to be set vp then in Iewrie and that only in one citie of Iewrie But it was neuer forbidden by Moses Lawe but that the spiritual Aulters of meÌ„nes hartes might be prepared in moe places then in one onely Citie of Iewrie for Ieremie Ezechiel Daniel Ezdras Tobias and many other holy Iewes and Israelites had such spiritual Aulters and theron offered acceptable spiritual sacrifices vnto God in other Countries besides Iewrie and in Cities farre distaÌ„t from Ierusalem wherefore he meant of such Aulters as Christians haue euer had in their Churches which be made after the manner of the Aulter appointed by Moses though the Sacrifice be of a farre diners manner Visible and external Aulter Eusebius wordes be these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Moses ordeined Aulter and sacrifices to be made in no Land elswhere but in Iewrie only and that in one only Citie therof But this prophecie of Esay saith that an Aulter shal be set vp vnto our Lorde in the Land of Egypte and that the Egyptians them selues shal offer vp the Sacrifices vnto the Lorde of the Prophetes and no lenger vnto their Countrie Goddes After that he hath spoken what he thought good of this new manner of Aulter and Sacrifice of the translation of the Aulter and priesthod appointed by Moses and therefore consequently of the translatioÌ„ of the Law it selfe in conclusion thus he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As much to say Now then is the time come that there is neede of a new lawe to be made that the foresaid thinges may take place But as for the spiritual Aulter of mennes hartes and the mere spiritual and inward sacrifices as the sacrifices of prayer of laude and praise of thankes geuing and such other who vnderstandeth not that they might wel take place and be frequented without necessitie of any newe Lawe to be made and that other wheres then onely in one Citie of Iewrie Verely the vse of such Aulters requireth not a change of Moses lawe and priesthode For such Aulters and such sacrifices were in Egypte and Chaldaea among many thousandes of Iewes who lyued in those Landes long before Moses law was dissolued The Aulter therfor and Sacrifice that Eusebius meaneth in that place for declaratioÌ„ of Malachies Prophecie is the Aulter and Sacrifice wherevpon and which the faithful people by ministerie of Priestes of the new TestameÌ„t doth continually offer vnto God to wit the body and bloude of Christ in remembrance of his death after the new Decrees and ordinances of the new Testament as he saith in * Lib. 1. De Demonstrat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one place after the Decrees and ordinances of the Church as he saith in an * Lib. 5. De Demonstrat other place That no man should doubte of what Aulter he meant thus there he speaketh of it Lib. 1. De Demonst. To our one onely Lorde an Aulter of vnbloudy and reasonable hostes after the new mysteries of the new Testament throughout the whole worlde hath ben erected both in Egypt it selfe and in the other nations being of like conditions vnto the Egyptians as touching wicked errour Verely these wordes can not with any reason seme to be meant of the spiritual Aulter of our hartes For though on the same we offer vp vnbloudy and reasonable hostes yet that is not done after the new Mysteries of the new Testament For in the olde Testament also no lesse then in the new such mere spiritual and internal sacrifices were offered vp vpon the spiritual Aulters of good mennes hartes Luc. 22. And what other be these new Mysteries of the new Testament whereof this doctor speaketh 1. Cor. 11. but those that Christ taught the Apostles and deliuered vnto them at his last Supper where he conuerted bread and wine into his body and bloud whom as S. Irenaeus saith Iren. lib. 4. cap. 32. he taught the new Oblation of the new Testament which the Church receiuing of the Apostles offereth vp vnto God throughout the whole worlde Whereas then Eusebius expounding the prophecie of Malachie speaking of Incense and pure Sacrifice vnderstandeth it to speake of two distinct sortes of Oblations therein appeareth either the ignorance or the wilful malice of M. Iewel who referreth al to one that is to say to Prayer to thintent the Mystical Oblation and Sacrifice of the body aud bloude of Christ be quite excluded But as the weighing of that which is already alleged out of the myddest of Eusebius first booke De Demonstratione Euangelica detecteth M. Iewels falshod not obscurely so the due coÌ„sideration of that he writeth vpon the same place of Malachie in the ende of that booke doth the same most clearely
and putteth away al mystes and clowdes of any obiection to the contrary For hauing alleged the prophecie of Malachie to proue the New state of the new Testamēt in which prophecie God saith that in euery place Incense shal be offred vp vnto his name and Pure Sacrifice to declare what he vnderstādeth by either of them first he sheweth what is the Pure Sacrifice that we offer next what Incense we burne and what perfume we make Concerning Incense VVhat Eusebius vnderstādeth by Incense in Malachie he maketh it to be Prayer and not only Praier but also other spiritual Sacrifices namely the sweete fruit of our right opinion touching God the sacrificing of our selues vnto God the puritie of our bodies and mindes the worshipping of God with syncere affection Ad finem lib. 1. De Demonst. and with doctrines of truth For these saith he do please him more then the multitude of sacrifices made with bloud smoke and vnsweete sauours Touching the Pure Sacrifice Pure Sacrifice he saith that we sacrifice vnto God the sacrifice of praise And least he shuld seme to meane none other but the mere spiritual sacrifice that is declared by wordes he declareth with very expresse and apt termes what Sacrifice specially he meant saying Lib. 1. De Demonst. in fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sacrificamus Diuinum venerandum sacrosanctum Sacrificium Sacrificamus nouè secundùm Nouum Testamentum Sacrificium purum We sacrifice the Diuine and the reuerend and most holy Sacrifice We sacrifice after a new manner according to the new Testament the Pure Sacrifice In these wordes Eusebius doth as it were with pointing of his finger direct vs vnto the most blessed Sacrifice of the Aulter and withal toucheth the manner how it is offred For what other sacrifice is there in the Church which is set forth with so special and so high titles of honour but the Sacrifice of the body and bloud of Christ For this aboue al other is Diuine as that wherein Christ God and man but as man vnto God is offred This chiefly is reuerend and honorable and most worthily to be accompted holy wherein is conteined Sanctum sanctorum the holiest of al holy As for the manner of sacrificing what is that we offer vp now in the Church of God after a new manner and according vnto the new Testament but the Sacrifice of the body and bloud of Christ which Priestes vnder Christ after the order of Melchisedech offer vp vnto God vnder the formes of Bread and Wine This new manner of offering Christ taught his Apostles the Apostles deliuered it vnto the Church to whom after that he had taken bread into his handes geuen thankes broken and blessed saying Luke 22. this is my body and likewise the cuppe saying also this is my bloude he gaue that he professed to be his body and bloude and commaunding them and in them their successours to doo the same in remembrance of him he taught as S. Irenaeas saith the new Oblation of the new Testament Irenaeus lib. 4. capite 32. Let it be remembred now and considered how many properties are attributed vnto this Sacrifice that Malachie speaketh of partely by the other olde learned Fathers but specially by S. Hierome and Eusebius whom M. Iewel hath brought for him First that it succede al the sacrifices of the olde Lawe Hieron in Malachi Cap. 1. Secondly that it be offered in euery place Thirdly that it be pure and cleane Fourthly that it be done in the Ceremonies of the Christians Fifthly to come to Eusebius that it be Diuine Euseb. de Demonst. lib. 1. reuerend and most Holy Sixthly that it be offered after a new manner Seuenthly that it be offered according vnto the Mysteries of the new Testament Eightly that I may adde certaine properties out of Eusebius fifth booke De Demonstratione that it be done according vnto the rules rites and ordinances of the Churche Nienthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christe doth performe it after the forme and maner of Melchisedech yet to this day amon gest men by his ministers Tenthly that it be such as was first done by our Lord and Sauiour him selfe and afterward by Priestes that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procede from out of him Eleuenthly that the thinges which be offered conteined vnder the formes of bread and wine vsed in this Sacrifice Lib. 1 De Demonst. bee as Eusebius saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the very and true thinges and the principal paternes of the Images by which worde he meaneth the Sacrifices of Moses Law which were Images in respect of this truth Twelfthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be the thinges whereof being then to come Melchisech long before vsed the Images as Eusebius speaketh which Images were Breade and Wine wherewith as he saith he blessed Abraham S. Cyprian calleth this Gen. 14. Cyprian lib. 2. epistol 3. veritatem praefiguratae Imaginis the truth of the Image that went before in figure Now let M. Iewel name if he can what sacrifice is that which we offer vp after a newe manner according vnto the newe Testament and hath al these conditions and properties And if he haue none to name besides the blessed Sacrifice of the body and bloude of Christe whereof we speake as we are assured he hath none then I wish his conscience would ouercome shame lead him to recant and consider of the false doctrine whereby he enuegleth the people of God making them to beleue that this Sacrifice is to be vnderstanded only of Prayer as he him selfe taketh Prayer and that there is no such external Sacrifice of the body and bloude of Christe at al. This much I thinke to be yenough for answer vnto his .3 Diuision The .4 Diuision The Ansvvere FOr whereas the holy Euangelistes reporte that Christe at his last Supper tooke Breade gaue thankes VVordes of Oblatiō without Termes of Oblatiō brake it and said This is my body which is geuen for you Againe this is my Bloude which is sheadde for you in remission of sinnes By these wordes being wordes of Sacrificing and offering they shewe and set forth an Oblatiō in Acte and deede though the terme it selfe of Oblation or Sacrifice be not expressed Albeit to some of excellent knowledge Datur here soundeth no lesse then offertur or immolatur that is to say is offered or Sacrificed specially the addition pro vobis withal considered For if Christe said truely as he is trueth it selfe 1. Pet. 2. and guile was neuer founde in his mouthe then was his body presently geuen and for vs geuen at the tyme he spake the woordes that is at his Supper For he saide datur is geuen not dabitur shal be geuen And likewise was his Bloud sheadde in remission of sinnes at the tyme of that Supper for the text hath funditur is sheadde But the geuing of his Body for vs and the
sheadding of his Bloude in remission of sinnes is an Oblation of the same Ergo Christe offered his body and bloud at the Supper And thus datur signifieth here as much as offertur Now this beinge true that our Lorde offered him selfe vnto his Father at his last Supper hauing geuen coÌ„mandement to his Apostles to do the same that he there did whom then he ordeined Priestes of the newe Testament saying Doo this in my remeÌ„brance as ClemeÌ„t doth plainly shew Lib. 8. Apostol CoÌ„stitut cap. vltimo the same charge perteining no lesse to the Priestes that be now the successours of the Apostles in this behalfe then to the Apostles them selues it doth right wel appear howe so euer M. Iuel assureth him selfe of the contrary and what so euer the Diuel hath wrought and by his Ministers taught against the Sacrifice of the Masse that Priestes haue auctoritie to offer vp Christe vnto his Father Iewel Here M. Harding beginneth to scanne his Tenses to rip vp Syllables and to hunte for Letters And in the ende buildeth vp the highest Castle of his Religion vpon a gheasse I maruel that so learned a man vvoulde either vse so vnlearned argumentes or hauing such stoare of Authorities as he pretendeth vvould euer make so simple choise He saith These wordes Is Geuen Is Shead be wordes of Sacrificing though the Terme it self of Oblation and Sacrifice be not expressed Here M. Harding bâ—sides that he hath imagined a straÌ„ge Construction of his ovvne that neuer any learned man knevve before and so straggleth alone and svvarueth from al the Olde Fathers includeth also a repugnance and Contradiction against him selfe For vvhereas vvoordes and termes sound both one thing the one being mere Englishe the other borovved of the Latine M. Harding saith Christe in the Institution of his Supper vsed the VVordes of Sacrificing and yet expressed not the Termes of Sacrificinge Suche Priuilege these menne haue vvith shifte of termes to beguile the vvorlde For if Christe vsed the vvordes of Sacrificing hovv can M. Harding say He vsed not the Termes of Sacrificing and yf he vsed not the Termes vvordes and Termes being one thing hovv can he say He vsed the vvordes Harding Litle regarding what M. Iewel saith in the lying and scoffing entrie that he maketh vnto his Replie in this Diuision The chief pointes of M. Iewels Replie in the 4. Diuision I wil first briefly note vnto thee good Reader the pointes wherein the weight of his whole tale standeth That done I wil answer to them in such order as they shal be proponed First he would prooue that my wordes include a repugnance and contradiction against my selfe Secondly he chargeth me with controlling the Olde common Translation of the Newe Testament Thirdly he would a contradiction to seme to be implyed in my doctrine Fourthly he burtheneth me with the corruption and falsifying of S. Clement Fifthly and lastly he auoucheth that Christe by these woordes Luc. 22. Doo ye this in my remembrance made not the Apostles Priestes nor gaue them nor their Successours auctoritie therby to consecrate and offer vp in Sacrifice his Body and Bloude but that what so euer was by these wordes commaunded to be done it perteined vnto the whole people as wel as vnto the Apostles So he denieth vtterly the singular and external Sacrifice of the Churche confoundeth the order of the Mysteries and referreth al to eating of bread and drinking of wine in remembrance of Christe These be the pointes he treateh of in this Diuision whereby his intent and endeuour is to reproue my Answer vnto his Chalenge But with how substantial and piththy reasons or authorities he performeth it when they shal be examined and disclosed it wil appeare Touching the first the mater is sone answered Lyes make no proufe This is your common grace M. Iewel M. Iewels custome for your aduantage in one place to make me say lesse then I doo in an other place more then I doo in euery place other â—yse then I doo Why do you here by false abbridging of my wordes attribute that vnto two verbes Is geuen and Is shed which I ascribe vnto the whole sentence In my Ansvvere fol. 165. b Lothe I am to fyl vp the paper with repeating that I said before but your impudencie driueth me vnto it Read the place againe There as you knowe I say thus Luc. 22. Whereas the holy Euangelistes reporte that Christe at his last supper tooke Bread gaue thankes brake it and said This is my body wich is geuen for you Againe this is my bloude which is shed for you in remission of synnesâ— By these woordes being woordes of sacrificing and offering they shewe and set forth an Oblation in acte and deede though the terme it selfe of Oblation or Sacrifice be not expressed Vse as much pryieng as you can in these woordes where finde you the Contradiction M. Ievvel â—aineth a lye vpon his aduersary and therevpoÌ„ descaÌ„â—eth I graunt you that woordes and termes sounde both one thing But where said I that Christe in the Institution of his supper vsed the woordes of sacrificing and yet expressed not the termes of sacrificing For thus you make me to speake and therevpon you dally at your pleasure and grounding your selfe vpon a lye you seme to conclude absurditie against me as though I had said that Christe vsed the wordes of sacrificing and yet had denied that he vsed the termes of sacrificing Which had ben very vaine and fonde wordes and termes being one thing Now the truth is I said not the one ne denied not the other Here one of vs both must needes be found a lyer If it be not you tel al the worlde for clearing of your selfe and for sauing your Ministerships honestie where I say that Christ vsed not the termes of sacrificing The woordes by which the Euangelistes do describe what Christe did at his last supper doo importe and implie the signification of sacrificing and offering Christe say they toke bread into his handes gaue thankes brake it and said This is my body whiche is geuen for you Againe This is my bloud which is shed for you in remission of synnes Bicause these wordes do report and set forth an oblation in acte and deede therfore I said and might wel so say they were wordes of sacrificing and offering Yet in al this description there is not founde this expresse terme Sacrifice or Oblation I referred me to the EuaÌ„gelistes description and you referre al to the wordes of Christe If you marke my wordes wel you shal finde therein reported not only woordes but also an acte of Christe and by the Euangelistes who declare the whole an oblation shewed and set forth in acte and deede this very terme it selfe of OblatioÌ„ or Sacrifice not expressed and this to be shewed and set forth whereby I meane the Gospel written not by Christe but by the EuaÌ„gelistes Againe whereas I said of the woordes of the Gospel that they were wordes
of sacrificing and offring M. Iewel falsifieth the vvordes of the Ansvver and that the terme it selfe Oblation or Sacrifice was not expressed to make my saying seme more absurde you falsifie my saying reporting me to haue spoken of the termes of sacrificing as though I had acknowledged the wordes of sacrificing and denied the termes of sacrificing But sir what meane you Hath the long studie of Rhetorique driuen out of your head the remembrance of Logique Haue you quite forgoten the olde Distinction of implicitè and explicitè so much tossed in our Sophismes when we were yong Sophisters at Oxforde Thinges implied though not vttered red in expresse termes Remember you not that a thing may be implyed in wordes albeit the very termes signifying that thing be not expressed As for example where it is written in the Psalme Dixit Dominus Domino meo sede à dextris meis Our Lorde the Father said to my Lorde the Sonne sit at my right hand Psal. 109. is not the Omnipotencie of God the Sonne and his Equalitie with the Father in these woordes signified though the terme it selfe of imnipotencie or equalitie be not expressed It is written of kinge Saules wicked and miserable ende â— Reg. 31. Arripuit Saul galdium suum irruit super eum Saul caught his owne sworde and ranne vpon it doth not the Scripture by those woordes shewe and set forth his murthering and kylling of him selfe though the terme it selfe of murdering or killing be not expressely vttered Likewise the Scripture signifieth with very plaine woordes the Aduoutrie that Dauid committed with Bethsabee 2. Reg. 11. and his murdering of Vrias her husband and yet in what place these actes be described there is not at al expressed the terme of Aduoutrie nor of Murder In the whole storie of Christes passion written by the Euangelistes it is not with any expresse terme of killing said that the Iewes or Souldiers killed him Yet I trowe ye wil not denie but that in woordes it is implied Actor 2. If you denie it S. Peter shal control you who said to the Iewes Hunc interemistis this man ye haue killed Actor 7. S. Steuen also who said vnto them cuius vos nunc proditores homicidae fuistis ye haue now ben the traitours and murderers of Iesus But what neede we to vse so many examples in a mater that may be declared by infinite examples Right so to be shorre the wordes which the Euangelistes No coÌ„tâ—adictioÌ„â—roued by M. Ievvel to be in the Ansvver and S. Paule vse in the Description of the Institution of the blessed Sacrament at Christes last supper be wordes implying and importing a Sacrifice al be it this terme it selfe of Oblation or Sacrifice be not expressed And who so euer affirmeth him that so saith to include a Contradiction is either a wrangler hunting for termes not regarding the thing implyed or very ignorant not knowing the nature of a Contradiction But besides al this The reproche of straggling alone anâ—vvered as M. Iewel hath founde in my wordes a Contradiction where none is so doth he also with like truth and like proufe charge me with as it pleaseth him to terme it straggling alone and swaruing from al the olde Fathers by a strange construction of myne owne for that I haue so construed the wordes vsed in the Scripture to declare the Institution of the Eucharist as to include and implie a Sacrifice For verely I haue learned this construction of the olde learned Fathers and haue not bene so presumptuous as in so weighty a mater to trust the deuise of myne owne head Which Fathers doo not onely in equiualent but in expresse termes declare that Christe offered a Sacrifice at his last supper Hesychius an olde Father maketh mention of three sundry Sacrifices Three sacrifices offered by Christeâ— Hesychius in Leuit. lib. 2. cap. 8 that Christe offered two at his Maundie and the thirde vpon the Crosse. His wordes be plaine Prius figur atam Ouem coenans cum Apostolis postea suum obtulit Sacrificium deinde sicut ouem seipsum occidit That Christe sacrificed hiÌ„ selfe at his last supper Christe supping with his Apostles first offered the figuratiue Lambe afterward he offered his owne Sacrifice and then after that he killed him selfe that is to say deliuered vp him selfe to be killed like a Lambe S. Cyprian one of the most auncient Fathers of the Churche speaking of the Figure of Melchisedech geueth most iust occasion of this construction Cyprian lib. 2. epist. 3. where he saith Quam rem perficiens adimplens Dominus panem calicem mixtum vino obtulit qui est plenitudo Veritatem praefiguratae Imaginis adimpleuit Which thing our Lorde perfourming and fulfylling he meaneth the perfourmance of that which Melchisedeks Sacrifice did foresignifie offered bread and the cuppe mingled with wine and he who is the fulnesse did fulfil the Truth of the forefigured Image Theophylacte although not so olde as the others yet a schoolemaister olde yenough to teach a Christian man this construction expounding the later wordes of the Institution of the Sacrament and speaking of the Sacrifice saith Theophylactus in Matt. 26. Sicut Vetus Testamentum immolationem habebat sanguinem ita Nouum Testamentum sanguinem habet ac immolationeÌ„ Like as the Olde Testament had sacrifice and bloude euen so the Newe Testament hath bloude and Sacrifice Here is to be considered that if the wine by th' almighty power of the Worde be not coÌ„uerted into the bloud of Christe but remaine stil wine as before consecration which doctrine our Caluinistes teach and the Lutherans impugne then wil not this comparison of Theophylacte holde neither is it true at al that now the Newe Testament hath bloude Euthymius also a Father of the Greke Churche Euthym. in Matt. construed the same wordes of Christe in like sense saying Sicut Vetus Testamentum hostias sanguinem habebat ita sanè Nouum Corpus videlicet sanguineÌ„ Domini Non dixit autem haec sunt signa corporis mei sanguinis mei sed haec sunt corpus meum sanguis meus As the Olde Testament had sacrifices and bloude euen so truly hath the New Testament also to wit the Body and Bloud of our Lorde He said not these be the signes of my body and of my bloud but these be my Body and my Bloude These Fathers and sundry others whose â—ayinges here to reherse I omit that I be not tedious auouching so plainely that a Sacrifice was offered by Christe at his Maundie I maruel at the impudencie of M. Iewel It is M. Ievv that in deede straggleth alone who solacing him selfe with the terme of straggling alone reporteth me in this point to swarue from al the olde Fathers as though I had deuised a newe construction that any learned man neuer knewe before Verely in deniyng this Sacrifice he sheweth him selfe to be departed
from Christes folde the Churche and like a lost shepe to straggle alone and to wander from the saued flocke Our Lorde yet turne his harte and kepe him from the wolues and roaring Lion that neuer ceaseth going about 1. Pet. 5. and seking whom he may deuour Iewel Verify yf this Latine vvorde Dare be Sacrificare and Geuinge be Sacrificinge then vvhere as S. Paule â—aithe If thine enimie be thirstie Geue him drinke Roman 15 And vvhere as Iudas saithe VVhat wil ye Geue me Matt. 26. Matt. 25. and I wil deliuer him vnto you And vvhere as the foolish Virgins saie Geue vs parte of your Oile c. In euerie of these and suche other like places by this Nevve Diuinitie M. Harding vvil be hable to finde a Sacrifice Harding Forth you go rather ieasting and scoffing then prouing ought or disprouing If Dare be Sacrificare and geuing be sacrificing say you then where so euer in the Scriptures the worde Dare which signifieth to geue is found there must be concluded a Sacrifice And so sacrifice must be done vnto Iudas bicause he said Quid vultis mihi dare Matt. 26. What wil ye geue me and I wil deliuer him vnto you M. Ievvel fondly argueth froÌ„ the special to the general affirmatiuely The sadnesse of this mater M. Iewel beareth not wel your lightnesse Praised be God that his enemies wittes finde so litle weight of reason or learning in impugning his truth You knowe that I make not geuing to be sacrificing nor that Dare should alwaies signifie sacrificare Which if it be not presupposed your Argument is peeuish For what if Datur in the wordes of Christes Institution of the Sacrament for thereto onely my saying is restrained do founde to some learned men as much as offertur specially in that place where the addition of these two woordes pro vobis for you is withal to be considered wil it thereof folowe that euery where els Dare be sacrificare and that geuing be sacrificing in general By this your Logique it wil folow that bicause this worde calix is taken sometimes for passion and tribulation as where Christ said Matt. 26. transeat à me calix iste let this cuppe passe from me Luc. 22. and likewise in other places wher it is written of Christe being at his last supper accipiens Calicem gratias egit Iohn 18. He tooke the Cuppe and gaue thankes it must be interpreted Christ tooke his passion and gaue thankes whereby it is concluded that he suffered his passion at his supper in the euening and not on the morow onlesse it be said that he suffered his passion twise By this it is made cleare how fondly you reason How be it I iudge if you were wel examined your selfe would not denie but that Dare Dare vsed for offerre may signifie offerre where the circumstance of the place reporteth Christe to geue his body or him self for vs or for our synnes specially when being spoken of Christe it is put with this Proposition pro. This if you deny S. Paule shal conuince you writing to the Galathians Galat. 1. Gratia vobis pax a Deo Patre nostro Domino Iesu Christo qui dedit semet ipsum pro peccatis nostris vt eriperet nos de praesenti seculo nequam Grace and peace be to you from God our Father and our Lorde Iesus Christe who gaue him selfe for our sinnes to deliuer vs from this present wicked world Now if dare be offerre in this place why may it not signifie the same in the wordes of the Sacraments institution where Christ also gaue his body and bloude not only vnto vs to be a foode which no man denieth but also for vs to be a Sacrifice which our newe Gospellers denie and I now haue proued Iewel Yet saith he Certaine menne of excellent knowledge haue thus expounded it It seemeth very strange that these so notable men of excellent knovvledge should haue no names Perhappes he meaneth Tapper of Louaine or Gropper of Colaine of vvhom he hath borovved the vvhole substance vvelneare of al this Article Hovv be it the demaunde vvas of the Ancient Doctours of the Churche not of any of these or other suche petite Fathers Harding I said not as you reporte me that certaine men of excellent knowledge haue thus expounded it but that to some such men Datur here soundeth nolesse then offertur specially in coÌ„sideration of the addition pro vobis And therein I said truly And though I named them not yet was there no cause why you should make so straÌ„ge a mater of it as though worthy men had no names Bicause some of them be yet liuing I thought it better not to name them If I had meaÌ„t Tapper of Louaine Tapper Gropper as I did not or Gropper of Coulen I had meant men in dede wel knowen and coÌ„mended vnto the worlde both for excellent learning and singulâ—r vertue How so euer it please you in contempt to cal them petite Fathers These or others like them if I folow and helpe my selfe in this or any other question with their or with any other mennes knowledge what skilleth that so that I mainteine nothinge but the truth If you thought to abase myne estimation with the report of helping my selfe with other mennes labours you are deceiued the thing is lawful and commendable Neither ought that to grieue me being obiected by you who as it is wel knowen haue taken the parcels of the false wares packâ— together in your Replie out of other mennes shoppes I meane the Lutherans and Caluinistes of our age who haue impugned the Catholike Religion fithens Luther beganne to write against the Churche Iewel But Christe saieth in the Present Tense This is my Bodie That is Geuen not in the Future Tense That shal be Geuen And likevvise This is my Bloude That Presently is shead not in the Future Tense That shal be Shead Therefore Christ sacrificed his Body and shead his bloude presently at the Supper Here M. Harding is driuen to control the olde Common Translation of the nevv testament not only that beareth the name of S. Hierome and hath ben euermore generally receiued in the Churche and is allovved by the Councel of Tridente but also that is stil vsed and continued in his ovvne Masse Booke Chryso in 1. Corin. 1â— Origen in MatthaeuÌ„ tract 35. I graunte In the Greeke it is vvriten Datur Is Geuen not Dabitur shal be Geuen But here the Present Tense according to the Common Phrase of the Scriptures is vsed for the Future Chrysostome readeth it thus Dabitur shal be GeueÌ„ not Datur Is geuen Origen likevvise readeth not Effunditur Is Shead but Effundetur Shal be Shead And in this sorte Chrysostom also expoundeth it Effundetur pro multis Hoc dicens ostendit quòd Passio eius Mysterium Salutis humanae per quod etiam Discipulos consolatur Shalbe shead for many Thus saying he sheweth that his
Passion is the Mysterie of the Saluation of mankinde and by the same he comforteth his Disciples Chrysost. in Catenâ— Againe he saith De Passione Cruce sua loquebatur Christe vttering the vvordes of the Sacramente spake of his Passion and of his Crosse. Harding Touching that I noted Christes wordes concerning his body and bloude to be spoken in the present Tense Datur is geuen and funditur is shed there was no iust cause The olde texte by me not controlled as M. Ievvel saith why you should say that I am driuen to control the Olde common Translation of the new testament Who so euer coÌ„trolleth any thing findeth fault with the same As for the Olde Translation of that place I take not vpon me to finde faulte with it It standeth not with the humilitie and modestie of such as be Catholik to control that Translation which hath bene corrected by S. Hierom as it is beleued so generally receiued in the Church and also wel allowed by sundry Councels We leaue that pride and temeritie vnto the sawcinesse of them of your side who as wel in Latine as in their vulgar tongues haue presumed of their owne heades to set forth very many new Translations not one wholy agreeing with an other And yet eche one must boldly and stoutely be auouched to be Gods worde As for my selfe I doo gladly imbrace and folow the olde common Translation confessing the sense and meaof the verbes in the future tense to be true according to the Latine texte Neuer the lesse perceiuing that al the Greekes in whose tongue the greatest parte of the new Testament was first writteÌ„ and that many of the Latines and their bookes as S. Ambrose Ambros. in 11. cap. 1. â—d Corint Beda In Luc. cap. 22. and S. Bede and the new Testament of Isidorus Clarius printed in Venis with others do reade those verbes datur frangitur effunditur is geuen is broken is shed in the present tense and that not without cause and reason I thought good thereon to ground an Argument for my purpose and to take the aduantage of that text without controlment of the other Chrysostom belied by M. Ievvel Chryso in 1. Corin. 1â— Chrysostome readeth Dabitur shal be geuen say you not datur is geuen For truthes sake I must streine nourture and tel you truely you say false of Saint Chrysostome The Latine Chrysostome hath in two places tradetur shal be deliuered in both it is corrected in the Margent where for traditur is noted frangitur and in both those places the Greke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being spoken of our Lordes Body is as much to say as broken in the present tense As for your Dabitur shal be geuen it is of your owne forging the woorde is not in S. Chrysostome in the place by you coted And the olde common texte it selfe in S. Luke Luc. 22. hath datur is geuen and not dabitur shal be geuen And as the Latine translatour hath made S. Chrysostome to speake otherwise in Latine then he speaketh in Greke putting tradetur for frangitur euen so hath he done who so euer translated Origen whom you allege placing effundetur shal be shed in the future tense for effunditur is shed in the present tense Except therfore you can shewe vs the Greke Origen your Latine Origen is to proue your future tense of that verbe of as smal auctoritie as the Latine Chrysostome is now shewed to be for proufe of your false reported Reasons vvhy Origen semeth to be belyed by M. Ievvel Origen in Matth. tract 35. Dabitur How be it that Origen in his owne tongue would say effunditur and not effundetur it may partly be gatheâ—red by that foloweth in him a fewe lines after the place which you haue alleged For there thus we reade in the present Tence Hic est Sanguis meus noui Testamenti qui bibitur et effunditur c. This is my bloude of the new TestameÌ„t which both is droonke and is shed But wheras Origen treateth vpon S. Matthew how is it to be thought that he being a Greke writer would recite the texte of the Euangelist otherwise then he founde it in the Greke Matt. 26. where it is not reade effundetur in the future tense Marc. 14. as you woulde haue it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod effunditur which is shed by a participle of the present tense As for that you bring out of Catena aurea of S. Thomas S. Thomas in Catena falsified by M. Ievvel you haue fowly falsified it For neither hath S. Chrysostome nor S. Thomas as you reherse the wordes For these wordes effundetur pro multis be not placed immediatly before this sentence Hoc autem dicens c. Which S. Thomas allegeth as out of an Homilie of S. Chrysostome For a saying of S. Remigius and certaine other wordes are put betwene so that the same sentence is to be referred to that went before pro multis or in remissionem peccatorum S. Thomas againe falsified by M. Ievv Your other place also alleged out of Catena conteineth the like falshod For whereas by your owne forged parenthesis vttering these wordes of the Sacrament you would restraine S. Chrysostomes wordes to the mention of the Sacrament which neuerthelesse in a right sense may be grauÌ„ted therby craftily ye would bereue the blessed Sacrament altogether of the truth of Christes body and bloude Now S. Thomas in Catena allegeth S. Chrysostome thus In Catena in 26. cap. Matt. Quia verò de passione cruce eis locutus erat consequenter eum qui de Resurrectione est sermonem inducit dicens Dico autem vobis non bibam ammodo c. Bicause he had spoken vnto them of his Passion and Crosse therâ—vpon he bringeth in talke of his Resurrection saying I tel you I wil not drinke henceforth c. Now the talke that Christ had with his disciples of his passioÌ„ and Crosse appereth other wheres at his supper then in the wordes of the Sacrament Matth. 26 For there he said Verely I say vnto you that one of you shal betray me Againe The sonne of man goeth as it is written of him c. Item I haue very much desyred to eate this Passeouer with youâ— before that I suffer my passion AntequaÌ„ patiar Luc. 22. In consideration of these and other the like wordes spoken by Christ at his last supper and not only or chiefly of the wordes of the SacrameÌ„t S. Chrysostom saith M. Iewels falshod deprehended as he is alleged in Catena that Christ had spoken of his passion and Crosse. And thus your falshod M. Iewel is disclosed on euery side so much that in manner your whole processe against this Article hitherto is founde to be none other but a continual lye But Sir Real presence and Sacrifice auouched by Saint Chrysostom Dissembled by M. Iew. when you pryed so much in that Homilie of S. Chrysostome
ye Priestes that offer vp vnbloudy Sacrifices And to put al out of doubte that he meant it of the Sacrifice of the Body and Bloude of Christe he addeth further in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O yee that beare the wrought worke of Greate GOD in your handes Whereby he meaneth the true and real Body of Christe in the Sacrament Theophylacte also among other is very plaine where he saith thus Theophylactus in 10. cap. ad Hebr. Num ipsi sine sanguine immolamus Omnimo Sed nunc reminiscimur mortis Domini Do we also sacrifice without bloude Yea verely But now in our Sacrifice we remember the death of our Lorde The Greke woorde which Theophylacte vseth is such as properly signifieth the killing of a lyuing thing Here is a woorde alone for M. Iewel to vtter his scoffing eloquence vpon Do we kill Then how without bloude If without bloude how then do we kill Thus the learned Fathers being persuaded that through the almighty power of Christes woordes his flesh and bloude are really exhibited and made present in the Sacrament thought it no absurditie in this singular Sacrifice to ioyne those termes together which in no truth could stand together in the order and manner of offering the olde sacrifices or Christes Sacrifice vpon the Crosse. If M. Iewel wil here replie and say that the ioyning of these vnagreeing termes together is an Argument that the Fathers meant not to auouche a true and Real Sacrifice but a figuratiue Sacrifice onely how can it not appeare most absurde to thinke that whereas they affirme Christes Real flesh and bloude to be made present by vertue of his woorde to th ende it be the Sacrifice of the newe Testament and likewise where as they teache this Sacrifice and this hoste to be one with that of the Crosse they should meane no true and Real Sacrifice but onely a Figuratiue Sacrifice And wilt thou vnderstand Christian Reader how the olde Fathers of the Churche meane where they reporte the Sacrifice of the Aulter to be one with the Sacrifice of the Crosse In vvhat sense the Fathers make the sacrifice of the Aulter and of the Crosse one Sacrifice Verely they meane as euery where we teache the Hoste or the thinge sacrificed to be one and the very selfe same vpon the Aulter and vpon the Crosse. For witnesse hereof heare S. Chrysostome Hauing asked this question Quomodo vna est Hostia non multae How is it one Hoste and not many After a few wordes he saith Id ipsum semper offerimus Nec nunc quidem alium agnum â—rastina alium Chrysost. homil 17. in Epist. ad Heb. sed semper eundem ipsum Proinde vnum est hoc Sacrificium hac ratione We offer vp alwaies the selfe same thing Neither doo we offer one Lambe to day an other to morow but alwaies one the selfe same Therefore this is but one Sacrifice by this reason Hacratione or in consideration hereof that is to say bicause the thinge whiche is offered is one Christe is our high Bishop there saith he further which hath offered vp the hoste that cleanseth vs of our sinnes the same offer we now also which being then offered can not be consumed If we offer the same hoste and sacrifice that Christe offered whereby we are made cleane from our sinnes whiche is the sacrifice of the Crosse it foloweth that this be a true and real sacrifice in respecte of the thing sacrificed as that was By this M. Iewel may vnderstand how lawful it is for me to speake as the catholique Churche speaketh that Christe is offered vp vnto his Father by the Priestes of the new Testament verely really and in deede Now let vs see what substance there is in al that wherewith he burdeneth me touching S. Clement Iewel As for Clemens vvhom M. Harding so often calleth the Apostles felovve as he is but lately start vp and comme abroade and therefore hath not yet gotten sufficient credit and in here brought in dumme and saieing nothing so is he not vvorthy of further ansvveare Hovve be it M. Harding dooth greate vvrong othervvise to report his Authours vvordes then he findeth them Truely his Clemens vvhat so euer he vvere saith not The Priest hath CommissioÌ„ or Power to offer vp the Sonne of God Clemens Constit. Apostoli lib. 6. cap. 30. Clemens Constit. Apostol lib. 8. His vvordes are plaine to the contrary Antytipon Regalis Corporis Christi offerte Offer ye vp not the Bodie of Christe but the Signe or Sacramente of the Roial Bodie of Christe Likevvise againe he saith Offerimus tibi Regi Deo iuxta Institutionem Christi Hunc Panem hoc Poculum VVee offer vp vnto thee our Kinge and God not the very Bodie of thy Sonne Really and in dede but This Breade and this Cuppe accordinge to Christes Institution It is a greate Prerogatiue for M. Hardinge both to make Doctours of his ovvne and also to geue them his ovvne Constructions Harding First Philip. 4. Hierony in peroratione traÌ„slatoris ad finem CoÌ„meÌ„tariorum Origenis in epist ad Romanos he laboureth to put him out of credite to that ende vsing prety light termes but neuer a weighty reason He is but lately start vp and come abroad saith he For whereas I cal him the Apostles felow and that not often as he saith he should be offended with the Apostles who so vsed him and with S. Hierome who so calleth him Next he reproueth me after his scoffing manner for that I bring him in dumme and saying nothing Lastly he chargeth me with reporting my authours wordes otherwise then I finde them That S. Clement can not truly be said lately to haue started vp as it pleaseth M. Iewel to speake I haue in my Reioindre to his first Article sufficiently proued his Antiquitie Page .29 b and authoritie as there the Reader may see S. ClemeÌ„t not brought in duÌ„me I do not bring him in dumme To referre the Reader vnto a special place of a writer is not to bring him in dumme So I in my Answer referred the Reader to the eight booke and last chapter of S. Clements Constitutions There shal he finde a cleare testimonie for the vnbloudy Sacrifice for the Priesthod and for the Institution and commaundement of the exercise of the same al which M. Iewel denieth The wordes for breuities sake I rehersed not To aduertise the Reader of the place I thought it yenough Least M. Iewel charge me againe with S. Clements dumnesse Clemens in Constitut li. 8 cap. vlt. certaine of his wordes here briefly to satisfie the man I am content to allege Thus then he saith Christe the only begoten sonne of God by nature is the first high Bishop who tooke not honour vnto him selfe but was ordeined of his Father Christe made Sacrifice before his Passion and commaunded the same to be coÌ„tinued who for our sake being made man and
we vary froÌ„ the SacrameÌ„taries is touching the substance of the SacrameÌ„t or which is al one though in diuers respectes the Sacrifice We say that onlesse the flesh and bloude of Christe be the substance of this sampler or signe it can not be a Sacrament meete for the dignitie of the new Testament bicause it must be the truth of al the figuratiue Sacrifices of the olde Lawe according to that S. Augustine teacheth speaking of the Tableâ— Augu. De ciuita Dei lib. 17. ca. 20. which Christe being a Priest aftâ—r the order of Melchisedech doth exhibite and geue Id enim Sacrificium successit omnibus illis Sacrificijs veteris Testamenti quae immolabantur in vmbra futuri For that Sacrifice saith he hath succeded al those Sacrifices of the old Testament which were offered in the shadow of that to come Wherefore this Sacrifice being the body of those shadowes must excel in substance the Sacrifices that were the shadowes But how can that be if the substance of bread be the substance of our Sacrifice for asmuch as the substance of bread is no better if it be so good being an artificial and dead thing then is the substance of a lambe an Oxe or a goat which are natural and lyuing creatures whose substances were substances of the olde Sacrifices that were shadowes S. Alexander therefore the fourth Bisshop of Rome after S. Peter considering the excellency of our Sacrifice aboue the olde Sacrifices Alexand. epist. 1. De CoÌ„sec dist 2. cap. Nihil in saith Nihil in Sacrificiis maius esse potest quà m corpus sanguis Christi nec vlla oblatio hac potior est sed omnes haec praecellit c. Nothing can be greater in Sacrifices then the body and bloude Christe neither is there any oblation better then this but this doth farre excel al others the which ought to be offered vp vnto God with a cleane conscience and to be receiued with a pure mynde and of men to be wourshipped Thus our Sacrifice conteyning really the pretious body and bloude of Christe is a Sacrifice worthy of the newe Testamente most meete and hable to represent vnto vs and preserue in perpetual remembraunce the same body and bloude rent and shed vppon the Crosse and most effectual to deriue and apply vnto vs the merites and fruites of that bloudy Sacrifice And yet neuer the lesse being ministred vnder the outward formes not of the body and bloude it selfe but of bread and wine for our infirmities sake and for the better practise of our faith it is rightly called the sampler of the roial body of Christe so termed by a fitte worde in the greke tongue antitypon which being taken in the best signification Augu. lib. 2. quaest Euangel cap. 3. VVhat properly is signified by antitypoÌ„ as it is reason it should so be taken sith it signifieth a Sacrifice most diuine and as S. Augustine termeth it Sacrificium Sanctum Sanctorum the Sacrifice that is of al holy things the most holy doth import a true and like sampler or counterpane equal in truth and worthinesse with that which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the principal copie For so much doth the greke preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie in composition as for example Homere oftentimes calleth that man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asmuch to say equal to God who for some excellent qualitie semed to be nothing inferiour at least in that point to them whom he feined to be Gods And in consideration hereof learned men haue translated the Greke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this Periprasis or circumlocution examplar similis formae a sampler of like forme Now what thing is there any where that is worthy to be or may be a true patern or sampler of like forme to the body and bloud of Christe crucified and shed and now remaining visibly in heauen but the body and bloud of Christe him selfe which by vertue of his almighty woorde he of his singular mercie so maketh and tempereth for vs in the most holy mysteries geuing them vs vnder the formes of our common foode breade and wine that neither the Maiestie of them should deterre and fray vs from offering them nor any lothsomnes or sight of fleshe and bloude shoulde cause vs to abhorre to eate and drinke them And thus the body of Christ in the Eucharist is antitypon that is to say a signe a sacrament a patern a sampler of his body that hoong vpon the Crosse and of his body that is now in Maiestie at the right hande of God the Father Neither is this a new doctrine of our deuise it was taught in Christes Churche aboue eleuen hundred yeres past Let these woordes of S. Augustine serue to witnesse the same Augu. lib. Sentent Prosperi de Consec Dist. 2. Hoc est Caro eius est quam forma panis opertam in Sacramento accipimus sanguis eius quem sub vini specie sapore potamus Caro videlicet carnis sanguis est Sacramentum Sanguinis vtroque inuisibili Spirituali intelligibili signatur visibile Domini nostri Iesu Christi corpus palpabile plenum gratia omnium virtutum diuina Maiestate The flesh of Christe it is that being couered with the forme of bread we receiue in the Sacrament and his bloud it is which vnder the shape and sauour of wine we drinke soothly flesh is a sacrament of flesh and bloude a sacrament of bloude by both being inuisible spiritual and intelligible the body of Iesus Christe our Lord that is visible and palpable ful of the grace of al vertues and diuine Maiesty is betokened Consider this doctrine wel Christian Reader First that whiche we receiue in the Sacrament vnder the formes of bread and wine S. Augustine telleth thee is the flesh and bloude of Christe Next he saith not that the outward formes of bread and wine but that the very flesh and bloude be sacramentes of flesh and bloude Lastly to put al doubte away and to make the mater cleare he sheweth how this is trueâ— and saith that by both flesh and bloude inuisible and intelligible the visible and palpable body of Christe is pointed to notified and signified Which is as much to say briefly as that the body of Christe in the Sacrament inuisible is a signe or sampler of Christes body visible Al this yf thou consider diligently and aduisedly thou maist easily vnderstande what both S. Clement in the place by M. Iewel alleged and other learned Fathers meane by this worde antitypon in the mater of the blessed Sacrament soothly not to exclude the real presence of Christes body but to signifie the secret meane of the presence We graunt therefore the Sacrament of the Aulter to be a signe as S. Clement calleth it antitypoÌ„ But when by any Sacramentarie the denial of the thing it self is inferred of the affirmation of the signe The kindes of Signes significatiue only and exhibitiue we
a Mysterie in this Proposition Christe was not sacrificed at the Table really but onely in a Mysterie Onely in a Mysterie If he meane nothing els thereby but to exclude the bloudy manner of sacrificing as in deede properly to speake the sacrificing of lyuing thinges is with bloudeshed and slaughter in that respecte we graunte also that at the Table Christe was not really so sacrificed but in Mysterie only For at the Table we knowe he was not stickte with a knife as the brute beastes in the olde Lawe were nor let bloude with thornes nailes or speare as he was on the nexte morow vppon the Crosse. Mary where the exclusiue particle Onely is added though in a right sense we might beare with it as it is referred to the mystical manner of sacrificing yet we say it is strangely vsed in this place where it may haue relation to two thinges either to the body and bloud of Christe being the substance of the Sacrifice or to the manner of sacrificing But if by his terme Onely in a Mysterie he exclude the Real presence of Christe him selfe and meane that his very body and bloude as muche to say Christe him selfe bicause of the vnitie of the two natures was not in Christes handes and vppon the Table in deede when hauing taken breade he gaue thankes blessed Lucae 22. brake it and said this is my Body and concerning the Cuppe this is my Bloude â—e is not nowe in the Aulter Only when we consecrate doing that Christe did and bad vs to doo but that he was there then and is here now at the Diuine Celebration in a figure signe token signification memorie representation or Mysterie Onely or that a figure signe token or Mysterie Onely is present and sacrificed and not very Christe him selfe If this be his meaning herein we dissent vtterly from him and he dissenteth from the Churche of God from that the holy Ghoste hath taught his Churche from that al faithful Christen people hath euer beleeued from that Christe him selfe professed saying this is my body this is my bloude to be shorte from that which hath bene of late by certaine learned men against him and his felowes sufficiently and substantially prooued But what neede we to demaunde of M. Iewel what he meaneth by his clowdy wordes No clowde can hyde his Sacramentarie heresie it is euident as wel by that he saith here as by that he hath said and writteÌ„ in sundry other places according to the purport of the Caluinists doctrine vnto which sect he hath adioyned him self and by his open profession that he standeth in his Negatiue and holdeth opinion that Christe offered not him selfe really at his last Supper Now the affirmatiue part which is that Christe offered him selfe at that Supper really truly and in dede and made a real Sacrifice though it be in my Answere already proued yet here further for theire sake who breake not out of the Churche by their own stubbornnesse and wilful malice but be lead a syde by simplicitie and ignorance thus we prooue If Christe offered not vp him selfe really and in dede in a Sacrifice at his last Supper he leaft his new Lawe in worse state then was the condition of them who liued in the time of the Lawe of Nature or in the time of the Lawe written But in worse state he leafte it not Ergo he sacrificed him selfe at the Supper truly really and in dede The Minor or second Proposition is such as no Christen man I iudge wil deny or doubte of The first Proposition which is conditional shal sone appeare true to him who considereth that the good and godly people lyuing vnder the Lawe of Nature before any Lawe was written Cyprian Sermone de ratione circuÌ„cisionis by the inspiration of God as S. Cyprian witnesseth offered vp real sacrifices in which they protested their faith and trust in Christe to come by whose Sacrifice to be made vpon the Crosse they looked and hartily desyred to be saued So did Abel offer vp Sacrifice to God of the best of his flocke Gen. 4. Gen. 8. So did Noe offer vp Sacrifice of the cleane beastes that had ben with him in the Arke Gen. 22. So Abraham after that he had for so much as in him was offered vp his onely sonne Isaac did in stede of him sacrifice the Ramme that was tyed by the hornes among the brambles So did other iust and good men of that time offer vp the like sacrifices to the same ende As for the time of the lawe written who is so ignorant that knoweth not that real sacrifices of sundry beastes beside other thinges were commaunded to be offred vp for diuers particular endes yet al to one chiefe ende to foresignifie and prefigurate the most perfite Sacrifice of Christe to come Al these sacrifices although offred in a figure and signification of benefite that then was to come yet were they real and true sacrifices notwithstanding as consisting of real and true substances And thus we see that by Gods prouidence in the time of both Lawes of Nature and of Moyses real sacrifices were offred vp vnto him in figure and token of the Redemption to come Now then if Christe leafte to the newe lawe which he ordeined no real Sacrifice a Sacrifice being the chiefest worship that man can do vnto God but endued it with a sacrifice that is offred onely in a figure how did he not leaue it in worse case then the lawe of nature or the lawe written And certaine it is that he leaft it without any such Sacrifice onlesse he offering him selfe really at his Supper did beginne and institute it after the order of Melchisedek For in any time or place els instituted and commaunded it is not founde Concerning inward and mere spiritual sacrifices they be common to al times and lawes as it is before proued If M. Iewel and the mainteiners of this new Gospel put vs in mynde of bread and wine and tel vs that the substance of bread and wine is our real Sacrifice being the signes and figures of Christes body and bloud in the Lordes Supper to that we answer that bread and wine are not appointed and ordeined by Christe to be the real Sacrifice of the Churche and if they were then were the state of the new Testament no better then that of the olde TestameÌ„t whereas the new farre passing the olde in euery degree of worthinesse as S. Paule in sundry places declareth the Sacrifice frequented in the newe lawe ought to surmount the Sacrifices of the olde lawe Then hath the Churche made a very meane exchange with the Iewish Synagog For if we haue no better substance in our dayly Sacrifice then a peece of bread and a smal portion of wine how was not a goate a lambe an Oxe as good if not better and more worth Christe hath not so solenderly dealt with the heires of the newe Testament as to leaue so base and
vnworthy a sacrifice vnto them base and vnworthy I say in comparison of the high dignitie that God through his sonnes death hath called them vnto but by his almighty power and according to his passing great mercy and loue hath geuen no worse thing then him selfe to be their true and real Sacrifice Some one wil say perhappes I woulde beleue this doctrine the rather if it were confirmed with the testimonie of an Auncient learned Father Let vs heare then what S. Chrysostome saith touching this point Chrysost. in 1. Cor. 10. Ho. 24 A cleare testimony for the Sacrifice of Christe in the Churche His wordes be these In veteri quidem Testamento cùm imperfectiores essent quem Idolis offerebant sanguinem cum ipse accipere volait vt ab Idolis nos auerteret Quod etiam inenarrabilis amoris signum erat Hic autem multò admirabilius magnificentius facrificium praeparauit quum sacrificium commutaret pro brutorum caede se ipsum offerendum praciperet In the olde Testament when men were more vnperfecte Christe him selfe would take that bloude which they offered vp vnto Idols to th ende to turne them from Idolatrie Which thing was a signe of an vnspeakeable loue But here in the newe Testament he hath prepared a much more maruelous and honorable Sacrifice both in that he changed the Sacrifice and also for that in stede of the slaughter of brute beastes he commaunded his owne selfe to be offered Here we haue by testimony of this auncient Father the abolishing of the worse sacrifice and the appointment of a better That was made of brute beastes this of Christe him selfe Now consider good Reader whether reason wil beare it that the worse and baser sacrifice should be both real and also in figure and signification for so were al the Iewes sacrifices and the better be in figure or mysterie onely and not real as M. Iewel wil haue the Sacrifice of the Churche to be But that our Sacrifice is real and that it is Christe him selfe and that he is really and in deede sacrificed the woordes aboue rehersed and others of the like force in that place of S. Chrysostome doo plainely auouche For first let this be examined that as he saith Christe commaunded for the slaughter of brute beastes now in the new Testament him selfe to be offered Of what Sacrifice can this be meant but of that which he both made and instituted him selfe at his last Supper and gaue charge to be frequented and done vntil he come For as touching the Sacrifice of the Crosse though he suffered him selfe to be taken and to be crucified and to be offred vp with shedding of bloude vnto death yet he commaunded not so muche to be done for then had the wicked workers of his death ben giltlesse Lucae 22. This commaundement then of offering vp Christe him selfe 1. Cor. â—1 is vnderstanded to haue ben geuen at the Supper when after that he had consecrated his body and bloude he said doo ye this in my remembrance And therefore S. Chrysostom speaketh thus vnto Christe in his Liturgie or Masse Chrysost. in Liturgia Memoriam igitur agentes huius salutaris mandati c. We kepe the memorie of this healthful commaundement If M. Iewel replye and say that Christe commaunded at the supper a memory onely to be celebrate of the true and real Sacrifice vpon the Crosse to that we answer That this Sacrifice whereof we speake is a memorie of that we confesse but that it is a memorie onely so as the real presence of Christ be excluded that we deny and to the contrary S. Chrysostome saith that he commaunded se ipsum him selfe to be offred vp Christe coÌ„maunded him selfe to be offred vp Neither can M. Iewel shifte the mater from him by expounding this worde him selfe of the signe or figure of him selfe meaning the bread and wine as the Sacramentaries doo For if that which is now daily in the Churche offered vp at the Aulter were but bread and wine the signes of Christes body and bloude S. Chrysostome woulde not ne could not iustly haue said that Christe hath prepared for vs of the newe Testament multò admirabilius magnificentius Sacrificium a much more maruelous and honorable Sacrifice For how can we conceiue a peece of bread and a cuppe of wine to be in respecte of sacrifice a thing muche more maruelous and magnificent or honourable then a shepe a goate and an Oxe bothe these and those signifying al one thinge that is Christe him selfe Nay thinges compared with thinges are not the beastes of a farre more price I trow M. Iewel wil not set a greater price vpon the bread and wine vsed in this Sacrifice for that they signifie a more pretious thing then the brute beastes did in the sacrifices of the olde lawe to wit Christe already come whereas they signified Christe to come For so he should diuide Christe and imagine him to be better and worthier in the newe Testament then he was in the olde Verely though redemption perfourmed be to vs better then redemption promised yet Christe before and after the perfourmance that is to say Christe now come and then to come is one Christe and of one worthinesse It foloweth therefore by al meanes that either S. Chrysostome said vntruly affirming Christe to haue prepared for the new Testament a farre more wonderful and magnificent Sacrifice then were the sacrifices of the Iewes whiche I suppose M. Iewel wil not be so shamelesse as to say what so euer he thinke or that we haue now in the Sacrifice of the Churche Christe him selfe truly really and in deede and that he him selfe is really offred vp vnto his Father by Priestes of the new Testament VVitnes for the true and real bloud of Christ in the Sacrament according to the commaundement he gaue at his supper saying doo ye this in my remembrance And that it is the real and true bloude of Christe which we haue in the Sacrifice of the Aulter whereby the real Sacrifice touching the thing sacrificed is proued it is most clearely affirmed by S. Chrysostome in the place before alleged For thus he speaketh there Quid hoc admirabilius Chrysost. in prior ad Cor. Hom. 24. dic quaeso quid amabilius Hoc amantes faciunt cùm amatos intuentur alienorum cupiditate allectos suae verò contemnentes proprijs elargitis suadent vt ab illis abstineant Sed amantes quidem in pecunijs vestibus possessionibus hanc ostendunt cupiditatem in proprio sanguine nemo vnquam What thing I pray thee is more maruelous then this What more louing He speaketh of the bloud that is in the chalice which he saith to be the same that ranne out of Christes syde This is a thing that louers doo when they beholde them whom they loue to be allured with the desire of other mens thinges and to set litle by theirs they geue them their owne
not seldom named the sacrifice of praise as your selfe haue in this Diuision alleged a place out of S. Basils Masse where it is so called And that S. Dionyse meant not the Sacrifice of praise and thankes it is cleare in that he speaketh of a Sacrifice to be offered after that praises of Gods woorkes and thankes for the same be geuen How be it what so euer M. Iewel say there can be no doubte what Sacrifice S. Dionyse meant For by alleging this Scripture Doo ye this is my remembrance for his warrant he leadeth vs directly vnto the Sacrifice of the body and bloude of Christe which he offered vp at his last Supper DiuisioÌ„ 6. as it is before proued by S. Ireneus S. Cyprian S. Chrysostome Hesychius Gregorie Nyssen and others Which Sacrifice bicause Christe him selfe both offered and taught his Apostles likewise to offer in remembrance of him for then he taught them the new Testament Iren. li. 4. cap. 32. saith S. Ireneus and deliuered them a forme how they should doo it afterwarde in consideration hereof S. Dionyse who beleued Christe to be God The Tradition of God in this very place calleth it the Tradition of God Againe for further proufe of this most honorable and heauenly Sacrifice this is to be considered in S. Dionyses Treatise That S. Dionyse meaneth the Sacrifice of the body and bloude of Christe So long as the bishop or Priest is attent to geuing praises and thankes for the great workes of God which is also a kinde of sacrifice so long we see none excuse made of any vnworthinesse But the praises being once finished as sone as he commeth vnto the mystical Sacrifice before he dare to aduenture it he premitteth his humble sute for excuse to be obteined What should the cause be why the Bishop or Priest before the offering of the one Sacrifice maketh no excuse of his vnworthinesse and here as he entreth vnto it maketh so humble an excuse but bicause there is a great difference betwen the excellencie of the one and the other In both sacrifices Christes benefites be remembred for how can that be praised that is not remembred The difference must nedes be in the excellencie of the thing offred But what thing can be better and excellenter then the praise of God and thankes geuing but onely the body and bloud of Christ Wherefore it must needes be the body and bloude of Christe which the Bishop or Priest offered premitting so humble an excuse and appealing vnto Christes owne commaundement for his warrant This much with the circumstances of the place duely considered I doubte not but any reasonable man wil sone conceiue S. Dionyse to speake of the Sacrifice of the body and bloude of Christe and so consequently of Christe offered and sacrificed vnto God to whom onely Sacrifice is to be made though M. Iewel be so shamelesse as to say that he hath no token nor inkling of any such Sacrifice and though in very deede the precise termes of Sacrificing Christe or the Sonne of God vnto his Father be not expressely set forth The which termes as to expresse them it was not necessary so of great discretion and wisedome this holy learned Father who liued in the Apostles time eschewed and yet he so signified the thing by other wordes as of the faithful it might be vnderstanded and from the Infidels kept secret Who if our Mysteries had bene with plaine speache made open vnto them through lacke of faith would haue had them in derision and trodden them vnder their feete as swyne doo precious stones and as Heretiques doo at this day August in Psalm 33. epistol 120. For which cause S. Augustine and S Chrysostome and al other in manner the olde learned Fathers speaking of this most reuerent Sacrifice Origen in Leuit. ca. 16. hom 9 doo vse these or the like admonitions The Sacrifice which the faithful knowe and those that haue read the Gospel Againe The which Sacrifice where and when and how it is offred thou shalt knowe At the begiÌ„ning â—ge Fathers spake secâ—etly of the Sacrifice at leÌ„gth vvhen the faith had preuailed generally thei spake more plainely Cassiodor Psal. 109. when thou art baptized c. But in the age that folowed when the faith was generally receiued ouer the worlde the learned Fathers spake more plainely of it As for example Cassiodorus that noble Senatour of Rome and learned writer who liued about the yere of our Lorde 570. in his Commentaries vpon the Psalmes expounding the place of Christes euerlasting Priesthoode in the .109 Psalme saith thus in most plaine wise To whom can this truly and euidently be applied but vnto our Lorde our Sauiour who healthfully in the gifte of bread and wine consecrated his Body aâ—d Bloude As him selfe saith in the Ghospel Except ye eate the flesh of the Sonne of man and drinke his bloude ye shal not haue life euerlasting But in this flesh and bloude let mans mynde conceiue nothing that is bloudy nothing that is corruptible least iâ— come to passe which the Apostle saith 1. Cor. 11. he that eateth the body of our Lorde vnworthily eateth to him selfe condemnation the wordes that folowe be these Sed viuificatricem substantiam at que salutarem ipsâ—us verbi propriam factam per quam peccatorum remissio vitae aeternae dona praestantur But let the mynde of man conceiue it to be the quickening the healthful substance and that which was made the worde it selfes owne proper substance by which the remission of sinnes and the giftes of euerlasting life be geuen The which order of Priesthode and Sacrifice by mystical similitude Melchisedech that most iust king did institute Gen. 14. when he offered vp vnto our Lorde the fruites of bread and wine For it is cleare that the sacrifices of beastes are quite gone away which were of the order of Aaron and that Melchisedeks order rather remaineth which in the deliuering forth of the Sacramentes is celebrated in al the worlde Which thing the obstinate Iewes doo not yet vnderstand whereas it is certaine that both their Priest and Sacrifices are taken quite away This learned Father here setteth forth plainely three thinges concerning the Sacrifice we speake of The first is that Christe at his Supper consecrated his body and bloude Pag. 19. which you M. Iewel in your Replie of the first Article doo denie The second is what flesh and what bloude it is that is so consecrated to wit vnbloudy bloude andâ— if it be lawful so to speake vnfleshy flesh and yet true shesh and true bloude euen the quickening substance that which is proper to the Worde it selfe and whereby Mankinde is redemed The thirde is that the Priesthoode after Melchisedeks order remaineth stil doubtelesse bicause as Christe presenteth him selfe continually in heauen vnto the Father for vs so by Priestes of the newe Testament his Vicars he offereth him selfe vnto the Father now also in
shal be taken for good then haue the Arians ouercomme For if the Churche shal be driuen to shewe letters syllables and termes neither can we finde the CoÌ„substantialitie of the Sonne of God with the Father nor the Procession of the holy Ghoste from the Father and the Sonne nor certaine other great pointes of our Faith which notwithstanding being reueled to the Churche by the holy Ghoste the spirite of truth and declared by the expositions of the holy Fathers we are bounde to beleue vnder paine of eternal damnation Knowing your selfe ouerborne with the force of this plaine testimonie of S. Irenaeus craftily you dissemble it and keepe your selfe a loofe of from rehersing the wordes pretending thereby that he neuer said so as I haue reported him But let the booke be vewed and it shal be founde wil you nil you that I haue truly alleged him M. Ievvel forgeth sayinges of his ovvne head and reporteth them for the sayinâ—ges of S. Ireneus You on the other side to conueigh the whole point to Malachie the Prophete where you thought rather to haue some colour of aduantage come in with a forged saying of your owne and setting it forth in the lettre that you caused the Doctours sayinges to be printed in you ascribe it vnto S. Irenaeus whereas the sentence which here you haue inserted pretending for credit your solemne warrant with these woordes Thus onely he saith is not in S. Irenaeus You should haue tolde vs M. Ievvel diuerteth from the testimonie wher vvith he is vrged and entreth into an other mater and with good authoritie haue prooued it what other thing can be vnderstanded by the newe Oblation of the newe Testament whereof S. Irenaeus speaketh but the Oblation of that which Christ said to be his body and confessed to be his bloude To this you make no directe Answer but slily carye away the reader vnto the saying of Malachie whereof I haue treated before I vrge you with S. Irenaeus and you shooting wide of the marke make answer to the place of Malachie whose saying is not in this place principally obiected but brought in by the way as it were by Saint Irenaeus interpretinge the pure Sacrifice by him mentioned of the Newe Oblation of the Newe Testament The olde learned Fathers you say neuer vnderstoode so much So much What so muche meane you That the Oblation of Christes body and Bloud is the new Oblation of the New Testament Irenaeus li. 4. cap. 23. which Christ taught his Disciples which the Church receiued of the Apostles and now offereth vp vnto God through the whole wrrlde as S. Irenaeus saith Did the Fathers neuer vnderstand this much What say you then to S. Irenaeus who vnderstoode so much as by his wordes it is cleare What is this but to set the holy Fathers at variance with S. Irenaeus Yet you wil needes seme to vnderstande the Sacrifice that Malachie spake of of Preaching of a Contrite hart of Prayer of Praise and thankesgeuing For credite hereof you allege TertulliaÌ„ S. Hierom and S. Augustin Wel what if it be so What answer is that to S. Irenaeus As for the place of Malachie as I said before it is past and answered Certainly it can not be vnderstanded of the purenes of mans hart for of lacke therof he complaineth not but of polluted sacrifices Againe the purenes of mans harte commonly is not so great as therfore the name of God should so much be magnified And the same was in many Iewes then no lesse then it is in the ChristiaÌ„s now To that you bringe out of Tertullian and S. Hierome concerning what is meante by the Pure Sacrifice in Malachie you haue myne answer before in the thirde Diuision In the .3 Diuision fol. â—0 b. deinceps What you bringe here you brought the same before Sparing my labour inke and paper I remitte the Reader vnto that place where he shal finde you to haue but a weake aide of Tertullian and shamefully to haue falsified S. Hierome as becommeth such false shifters to doo To prooue that Malachie by the pure Sacrifice meant not the Sacrifice of the Aulter you bringe in S. Martialis ad Burdegalenses whom you cal one of myne owne newe founde Doctours If you contemne him why doo you allege him Wil you shunne his auctoritie and yet craue helpe of him If I would vse your owne Rhetorique here might I say what toole is so bad that Maister Iewel wil not occupie M. Ievvel falsifieth Martialis rather then seeme to be without al weapon Of what authoritie so euer he be once this is true in your translation you haue fowly falsified him by putting in woordes of your owne forgerie For he speaketh nothing at al of Malachie nor in that place once nameth him Whose name you added of your owne vnto the sentence out of him alleged to vnderproppe your weake and ruinous building with al. In that Epistle ad Burdegalenses S. Martialis vnderstandeth by Ara Sanctificata one Special Aulter that in the Citie of Burdeaulx was consecrated in the name of GOD and S. Steuen Which Aulter being in olde time dedicated to an vnknowen God he at the ouerthrowe of Idols Aulters there caused to be reserued whole and him selfe halowed it This much is declared in the Epistle it selfe And as you haue falsified your Doctor with putting in stuffe of your owne to the beginning of the sentence so haue you corrupted him much worse with cutting away from the middest the hinder parte Martialis Epistol ad Burdegal For these be his wordes Nec solùm in ara sanctificata sed vbique offertur Deo oblatio munda sicut testatus est cuius corpus sanguinem in vitam aeternam offerimus Neither onely vpon the halowed Aulter but euery where is the cleane oblation offered vp vnto God as he hath witnessed whose body and bloude we offer vp to life euerlasting And what is that Christ hath witnessed for of him he speaketh That Priestes should offer vp his body and bloude in euery countrie Luc. 22. saying Do this in my Remembrance This serued not your purpose and therefore you hewed it away Double oblation one in spirite only the other in the Sacrament If this answer do not satisfie you may it please you to take this other S. Martialis speaketh of two kindes of Oblations The one is offered vp in spirite only the other in mysterie and in the Sacrament The spiritual oblation is offered vp not only vpon a sanctified Aulter but also euerywhere But the mystical and Sacramental oblation which is of the body and bloud of Christe is offered vp only vpon a consecrated Aulter bicause thereon is the real presence of the same And of that kinde of oblation in that very place which you haue so fowly corrupted he saith thus Christ hauing a body both vnspotted and without synne bicause he was conceiued of the Holy Ghoste and borne of the virgin Marie permitted it to be
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
wil say perhaps I graunt this much albe it S. Irenaeus referreth this change not to the sacrifices but to the offerers bicause the olde people of the Synagog were bonde men and we of the Churche are free men But let it be as you would haue it Who vnderstandeth not the kinde of sacrifices to be changed for that they killed brute beastes according to Moyses Lawe and we kyl them not as not being vnder that Lawe But what Wil you of this conclude that they offered not vp vnto God the Sacrifices of a contrite harte of prayers of praise and thankesgeuing and such other spiritual sacrifices bicause they offred vp beastes and bicause we now offer these I trowe by that time you haue bethought your selfe you wil not stande in it For be not the Psalmes and the sermons of the Prophetes ful of exhortations to this ende that these spiritual oblations should be made aâ—d the like thinges done that God accepteth for swete smelling sacrifices Would they so haue exhorted the people except these thinges ought to haue ben done And whereas they were to be done wil you say there were none that did them wil you say the holy kinges and Prophetes had not coÌ„trite hartes prayed not nor praised ne thanked God I suppose you wil not say it To what purpose then pyked you out the former saying of S. Irenaeus What maketh it for you what maketh it against vs No more furthereth that your cause which without opening and circumstance you allege out of Angelomus and S. Chrysostome How much better had you done if confessing the truth you had leafte out these obscure and impertinent places and had rehersed vnto your Reader certaine other most plaine sayinges out of S. Irenaeus whereof this is one written in the same chapter out of which you piked the peeces that here you haue patched together Quomodo constabit eis c. How shal they be assuredly certified saith this blessed Martyr that bread whereon thankes be geuen Iren. lib. 4. cap. 34. to be the body of their Lorde and that Cuppe to be the Cuppe of his bloude if they wil not say he is the Sonne of the Creatour of the worlde that is to say his Worde whereby the Vine bringeth forth fruite founteines of wine do runne and which for bread to be had geueth first grasse afterward an eare and then at length ful wheate in the eare Againe how say they that the flesh commeth into corruption and receiueth not life which is fedde of the body and bloude of our Lorde Therefore either let them change their opinion or ceasse from offering vp the thinges that are before said An other like saying there auouching our doctrine is this The Eucharist coÌ„sisteth of tvvo thinges As the bread that is of the earth receiuing the calling vpon of God is not now common bread but the Euchariste consisting of two thinges earthly and heauenly So our bodies receiuing the Euchariste be not now corruptible but haue hope of the Resurrection How plaine and cleare testimonie haue we in these sayinges for the truth and Real presence of our Lordes body and bloude in the blessed Sacrament for the Oblation of the same for the most soueraine effecte that thereby is wrought in our bodies nourrished and fedde therewith At these M. Iewel you closed vp your eyes bicause they confounde the pride and wicked folie of your Chalenge other woordes and patches of sentences you pryed and hunted after by which you might seme to auoid the cleare authoritie in this Diuision alleged against you out of S. Irenaeus yet when you haue al said and shifted your Replie is founde to weake and insufficient Bicause you feele your selfe much pressed and as it were borne downe with the weight of this plaine testimonie of S. Irenaeus Christe hauing confessed of the bread that is was his body and of the cuppe that it was his bloud taught his Apostles the new oblation of the newe Testament faine would you finde some way how to ease your selfe of it and therefore haue you looked ouer as it semeth al your Notebookes and searched the Doctours farre and neare to happen vpon some for your relief but none can you finde And here you shewe your selfe to be graueled with these plaine wordes This sentence of S. Ireneus graueleth M. Ievvel Noui Testamenti nouaÌ„ docuit oblationem Christe taught the newe oblation of the new Testament To auoide this newe oblation that so much combreth you you haue deuised a new policie which would serue you for some shewe and colour were it not altogether stuffe of your owne counterfeyting and forging What is that Beholde Reader and consider of it diligently Thus saith M. Iewel It is called a newe Sacrifice saith Chrysostome now folow the wordes pretended to be S. Chrysostomes in the distinct letter that he putteth the Doctours sayinges in bicause it proceedeth from a new minde and is offered not by fiere and smoke but by Grace and by the Spirite of God But where saith S. Chrysostome this much You haue put it in the letter of the Fathers sayinges tel vs where we may finde the cause thus declared why this oblation of the newe Testament is called Newe By your cotation in the margent you send vs vnto Chrysost. contra Iudaeos lib. 3. but there we finde no such thing at al. Neither be they Bookes but Orations that he wrote against the Iewes and so Erasmus who translated that worke calleth them Mary in the second Oration we haue trakte you M Ievveâ— fouly abuseth S. Chrysost. and founde out the place that you abuse abuse I say for it maketh wholly against you There S. Chrysostom to proue vnto the Iewe to whom he speaketh that both their Lawe and ther Sacrifice is ended and abolished and that an other Sacrifice is come in place of theirs which is pure and is to be offered vp through al the worlde allegeth the prophecie of Malachie from the rising of the Sunne to the going downe Malach. 1. c. a pure Sacrifice shal be offered vnto my name Vpon this prophecie he stayth him selfe and declareth at large how it ought to be vnderstanded and how the Prophete may not seme to be repugnant to Moyses who appointeth the Sacrifice of the Iewes vnto one onely place and how and for what respecte the Sacrifice that Malachie speaketh of is pure whiche S. Chrysostome calleth Sacrificium nostrum our Sacrifice Among other many wordes spoken in praise of this our pure Sacrifice Vvhi our sacrifice iâ— of Malachie called the Pure Sacrifice after the minde of S. Chrysostome thus he saith there If one conferre this Sacrifice with theirs he shal finde an exceding great difference so that according to the proportion of comparison this alone may deserue to be called pure And looke what S. Paule said of the Lawe and Grace that that was not glorified at al which was glorified in comparison of the high Glorie the same here also
S. Chrysostome as though he so vnderstoode Malachies Prophecie and consequently were contrary to S. Irenaeus That S. Chrysostom is to be vnderstanded of the Sacrifice of the Aulter And on the other side who is so wilfully blinde that seeth not al these properties to be agreeable vnto the Sacrifice of the body and bloude of Christe For this is not contrary to Moyses but it is the perfection of Moyses the truth of the figure the body of the shadow the comming of this hath abolished the Iewish Sacrifices by this God is most highly praised thanked and honored and this it selfe is a worship most holyly to be celebrated In â—rat 2. contra Iudaeos This what it is most plainely by the manner of offering is declared for the Priest saith in the person of Christ as by him he is taught to do this is my body which is geuen for you Luc. 22. this is my bloud which is shed for you and for many Math. 26. This by al right is our Sacrifice in so much that if this be not ours I meane of the new Testament whereas besides this ther is none other external and real sacrifice then haue we none at al that is external and real Which if it were true then neither had we a Priesthoode nor Laweâ— and so then were we a people neither of the one Testament nor of the other To conclude this and none other but this is touching the substaÌ„ce of it the pure Sacrifice in highest and supreme degree of purenesse For what caÌ„ be thought purer then that body which was coÌ„ceiued of the holy Ghost and borne of the most pure Virgin which is the proper body of the Worde To the heape of Allegations which M. Iewel in the ende of this Diuision hath as it weâ—e with scoopes castâ— together bicause they importe litle substance and be some vntruly and al without sinceritie brought in the circumstance of the places whens they be taken out not declared the opening whereof would require many wordes which should weary rather then profite the reader I esteme a iuste and particuler Answer vtterly nedelesse specially what so euer is of any importance being already sufficiently answered The .10 Diuision The Ansvver NOw let vs heare what S. Cyprian hath written to this purpose Bicause his workes he common to be shorter I wil rehearse his woordes in Englishe If in the Sacrifice which is Christe none but Christe is to be folowed soothly it behooued vs to obey and doo that which Christe did and commaunded to be done For if Iesus Christe our Lorde and God very he him selfe be the high Priest of God the Father and him selfe first offered Sacrifice to God the Father and commaunded the same to be doone in his RemembraÌ„ce Verily that Prieste dooth occupie the office of Christe truely who dooth by imitation the same thing that Christe did And then he offereth to God the Father in the Churche a true and a perfite Sacrifice yf he beginne to offer right so as he seeth Christe him selfe to haue offered This farre S. Cyprian Howe can this Article be auouched in more plaine woordes he saith that Christe offered him selfe to his Father in his Supper and likewise commaunded vs to doo the same Here wee haue prooued that it is lawful and hath alwaies from the beginning of the Newe Testamente bene lawful for the Priestes to offer vp Christe vnto his Father by the testimonies of three holy Martyrs two Greekes and one Latine most notable in sundry respectes of antiquitie of the roume they bare in Christes Churche of Learninge of Constancie of Faith stedfastly keapte to Death suffered in places of same and knowledge at Paris at Lions at Carthage Iewel This place of S. Cyprian as it not once toucheth the real Sacrificinge of Christ vnto his Father so it vtterly condemneth the Communion vnder One Kinde the Common Praiers in a strange vnknowen tongue and briefly the vvhole disorder and abuse of M. Hardinges Masse But S. Cyprian saith In Sacrificio quod Christus est In the Sacrifice that is Christe Yf M. Harding thinke to finde great aduantage in these vvoordes August in Iohan. tract 26. it may please him to Remember that S. Augustin saith Illis Petra erat Christus Vnto the Iewes the Rocke was Christ. Verily the Sacrifice after the order of Melchisedek vvhich is the Propitiation for the Sinnes of the vvorld is onely Iesus Christ the Sonne of God vpon the Crosse. And the ministration of the Holy Mysteries in a phrase and manner of speache is also the same Sacrifice bicause it laieth foorthe the Death and bloud of Christ so plainely and so euidently before our eies So saith S. Augustine August in Psalm 20 The very Remembrance of Christes Passion sturreth vp such motions within vs as if we sawe Christ presently hauing vpon the Crosse. Vpon vvhich vvoordes the Common Glose noteth thus De Conse Dis. 2. Semel Christus immolatur id est Christi immolatio repraesentatur fit memoria passionis Christe is sacrificed that is to say The Sacrifice of Christe is represented and there is made a Remembrance of his passion So S. Cyprian saith Vinum exprimit sanguinem Cypri lib. 2. epist. 3. In Aqua populus intelligitur In Vino sanguis ostenditur Itaque passionis eius mentionem in Sacrificijs facimus Passio enim Domini est Sacrificium quod offerimus The VVine sheweth the Bloude in the VVater we vnderstande the people The Bloude is expressed in the VVine And therefore in our sacrifices we make mention of Christes passion For the Sacrifice that we offer De Conse Distinct. 2. Quid sit is the passion of Christe As the ministration of the holy CoÌ„munion is the Death and Passion of Christ euen so and in like sort and sense may the Sacrifice thereof be called Christe Therefore S. Gregorie saith Christus in seipso immortaliter viuens iterum in hoc Mysterio moritur De Cons. Dist. 2. Quid sit Eius Caro in populi SaluteÌ„ patitur Christ liuiÌ„g immortally in him selfe dieth againe in this Mysterie His Fleash suffereth in the Mysterie for the Saluation of the people I recken M. Harding vvil not say In Glosa Chryso in Acta Homil 21. that Christe Dieth in deede according to the force and sounde of these vvordes or that his Fleashe verily and in dede as tormented and suffereth in the Sacrament S. Gregorie better expoundeth him selfe in this vvise Hoc Sacramentum Passionem Vnigeniti Filij imitatur Beda expoâ—nens illudâ— Sicut Moses exalta uit c. This Sacrament expresseth or representeth the Passion of the Onely begotten Sonne And the very Barbarous Glose touching the same saith Christus Moritur Patitur id est Mors Passio Christi repraesentatur Christ Dieth and Suffereth that is to say Christes Death and Passion is represented So S. Chrysostom saith Iohan. 3. In Mysterijs mors Christi perficitur The Death of
Rocke was not Christe in deede Ergo Neither Christe is the Sacrifice If he make this Argument I denie his Maior or first Proposition For the Rocke was Christe in signe onely but Christes body and bloud Really made present by the almighty power of the Worde is in deede the substance of the commemoratiue Sacrifice Wherefore no likenesse touching the Phrase being betwen these two Propositions the Rocke was Christe and Christe is the Sacrifice the one can not rightly be applyed to ouerthrowe the other And whereas M. Iewel maketh his colourable aduantage by making Sacrifice the nominatiue case to the verbe in this saing of S. Cyprian In Sacrificio quod Christus est he is to be tolde that he misconstrueth it and that false coÌ„structioÌ„ maketh no proufe For S. Cyprian saith not the Sacrifice is Christ which also is true and that taketh M. Iewel for his purpose but Christe is the Sacrifice In coÌ„sideratioÌ„ wherof the figuratiue saying and the Phrase of the Rock and the great number of his other phrases serueth not his turne That the Sacrifice after the order of Melchisedech was not onely vpon the Crosse but also at the Supper Vpon this false constructioÌ„ of S. Cyprians saying how so euer he procedeth speaking coÌ„fusely of the sacrifice which is after the order of Melchisedek and of the propitiation for the synnes of the worlde this I acknowledge that onely Iesus Christe the Sonne of God is the propitiatorie Sacrifice for the synnes of the worlde and that such a Sacrifice in most perfit wise he was vpoÌ„ the Crosse yea also after th' order of Melchisedek wher as Melchisedek offred bread and wine so he offered vp his body and bloud Hieronym in Psalm 109. the true bread and the true wine as s. Ierom saith For al though he expressed the shadowes of al Aarons sacrifices vpon the Crosse yet ther he was a Priest after the order of Melchisedek For so S. Paule in th'Epistle to the Hebrues sheweth by the dissimilitude of both Priesthods But that he was a sacrifice after th' order of Melchisedek only when he hoong vpoÌ„ the Crosse that I denie For he was a Priest and also a sacrifice after th' order of Melchisedek at his last supper at what time offring vp his body and bloud vnder the formes of bread and wine he began to execute th' office of the Priesthod after th' order of Melchisedek and taught his Disciples the way Theophyl in Matth. cap. 28. how after his death to make the same oblatioÌ„ Vpon which coÌ„sideratioÌ„ Theophylact as it is before rehersed saith Tunc iÌ„molauit seipsuÌ„ ex quo tradidiâ— Discipulis corpus suuÌ„ he sacrificed him selfe at the time he deliuered his body to his Disciples And S. Austine more plainly August de ciuit Dei lib. 17. capit 20. expounding this place of Ecclesiastes Non est bonuÌ„ homini nisi quod maÌ„ducabit et bibet wher he saith thus Quid credibilius etc. What is more credible we should thinke SalomoÌ„ meant by those wordes then that perteineth to the participatioÌ„ of this table which Christ him selfe a Priest and mediator of the new TestameÌ„t doth exhibit after the order of Melchisedek of his body and bloud For that sacrifice did succede al other sacrifices of the olde Testament which were offred in the shadow of this to come A litle before in the same chapter speaking of the Table which Christe prepared with bread and wine he geueth an euideÌ„t testimonie for the Sacrifice and Priesthod after th' order of Melchisedek where he saith thus Vbi apparet etiaÌ„ fâ—cerdotiuÌ„ secunduÌ„ ordineÌ„ Melchisedech that is to say where also appeareth the priesthod after the order of Melchisedek By this authoritie it is cleare that Christ at the table wher the blessed SacrameÌ„t was first instituted and is now daily celebrated in memorie of his Passion doth exhibite that which is a sacrifice after the order of Melchisedech which can be nothing els but the Sacrifice of his body and bloude vnder the formes of bread and wine That Christ merited the forgeuenes and propitiatioÌ„ of the sinnes of the world vpoÌ„ the Crosse only that I gladly graunt As for the Sacrifice and Priesthode after the order of Melchisedech S. Augustine in an other place saith August in Psalm 33. concion 2. that Christe at his Supper instituted a Sacrifice of his body and bloude according to the order of Melchisedech De corpore et saÌ„guine suo of his body and bloud saith he signifying his body and bloud to be the mater of the Sacrifice Lo here againe it is plainely auouched that Christe instituted a Sacrifice after the order of Melchisedech before he was nayled vpon the Crosse yea the Sacrifice of his body and bloude For to the time of the Supper this is to be referred when both he taught them how and commaunded them to sacrifice Of this Sacrifice S. Augustine in the sermon there nexte before geueth vs a manifest testimonie where he saith Nondum erat Sacrificium corporis sanguinis Domini quod fideles norunt Ibidem in Psal. 33. CoÌ„cion 1. qui Euangelium legerunt quod sacrificium nunc diffusum est toto orbe terrarum The Sacrifice of the body and bloude of our Lorde was not yet in place he speaketh of the time when beastes were sacrificed which the faithful do knowe and they that haue reade the Gospel Which Sacrifice is now spreade abroade in al the worlde Let M. Iewel tel vs what iâ— this Sacrifice of the body and bloude of our Lorde that is diffused and spread ouer al the worlde besides that is celebrated in the Masse and then we wil say he saith somewhat to his purpose NOw M. Iewel departeth from our special point which is as it is auouched by S. Ireneus S. Cyprian and others that Christe offered his body and bloude vnto God at his Supper and commaunded the same sacrifice to be offered by Priestes of the newe Testament in remembrance of his death and commeth to proue that whereof no question was moued That the Ministration of the holy Mysteries in a phrase and manner of speach is the same Sacrifice How be it what he meaneth by his ministerlike termes wel I wote not He sheweth him selfe inconstant in the vse of them In this one Diuision he calleth it first The ministration of the holy Mysteries Nexte the Ministration of the holy Communion Thirdly the Sacrifice of the holy Communion For the same he allegeth a certaine saying as he telleth vs out of S. Augustine vpon the .20 Psalme where he hath no such saying at al. The place he meaneth is in Gratian. Where it speaketh not of M. Iewels Ministration of the holy Mysteries which I trow in his meaning is the Ministration of bread and wine at the Geuenian Communion for what other holy Mysteries they haue I knowe not nor of the Sacrifice that is daily celebrated in the Churche but of the solemnitie which once in
by a figuratiue speache onely as it is said the rocke was Christe For though the Fathers vse sometimes figuratine speaches yet thereof it foloweth not that S. Cyprian in this place of his Epistle to Cecilius spake figuratiuely in saying that Christe is the Sacrifice That he spake truly and meant according to the proprietie of the speach it is cleare by his owne wordes in the same Epistle For els hauing mencioned the Sacrifice of Melchisedech which consisted of bread and wine he would neuer haue said these wordes Quam rem perficiens adimplens Dominus panem calicem mixtum vino obtulit Cypria ad Cecil lib. 2. epâ—â—stola 3. qui est plenitudo veritatem praefiguratae Imaginis adimpleuit Our Lorde offered bread and cuppe mixte with wine perfiting and fulfilling the thing that Melchisedech did Christe his suppâ—â— fulfilled the figuâ—â— of Melchisedeâ—â— and he that is the fulnes fulfilled the truth of the forefigured Image Now if Christe at his Supper for thereof S. Cyprian speaketh offered not a true Sacrifice of his body and bloude in deede and therefore a true and real Sacrifice vnder the formes of bread and wine but onely a signe and figure or an Image representing his body and bloude How then was he the fulnesse How did he fulfil the truth of the forefigured Image For if al were but a signe and token Fulnes 〈◊〉 perfourmance memorie or representation that he offered then was not he the fulnesse neither fulfilled the truth For signes if they be onely signes be empty and void of the truth neither is fulnesse but where the very thinges be present And by such interpretation S. Cyprian should make the Sacrifice of Christe at his Supper no better then that of Melchisedech was and which is absurde the truth of a forefigured image should be but a figure and fulnesse should be voide of the thing fulfilled How be it to proue the Sacrifice by witnesse of S. Cyprian I stayed not my selfe vpon these wordes In Sacrificio quod Christus est M. Ievvel aÌ„svvereth as he thinketh good to a word or tvvo aÌ„d leaueth the chiefe substance vnaÌ„svvered specially but vpon the large processe of that whole Epistle Whereof I tooke what seemed to make good proufe of that I entended And I pray you Sir why answer you not to the other manifest wordes What Sacrifice is that which as S. Cyprian saith Christe first of al offered vp vnto his Father and coÌ„maunded the same to be offered in his remembrance What Sacrifice is that in doing whereof the Priest doth the office of Christe truly What Sacrifice is that in offring vp whereof the Priest doth by imitation the same thing that Christe did What is that true and perfite Sacrifice that he offreth vp to God if he beginne to offer right so as he seeth Christe him selfe to haue offered If you could haue named vs any other besides the Satrifice of the body and bloud of Christe is it to be thought you would haue conceeled it to so great hinderance of your cause That whereby your Chalenge is fully answered and the Catholique Doctrine plainely auouched you ouerhippe and dissemble and vppon a peece of a sentence by your selfe falsified and by your wrong translation wreathed from S. Cyprians meaning you bestowe many woordes and muche of your common stuffe which consisteth of your Phrases pyked out of your Notebookes and here without trueth or iudgement shuffled together Iewel And that the vveaknes of M. Hardinges gheasses may the better appeare vnderstande thou good Christian Reader that the Holy Catholique Fathers haue vsed to say that Christe is Sacrificed not only in the Holy Supper but also in the Sacrament of Baptisme S. Augustine saithe August expositioÌ„ inchoatâ— ad Rom. Holocaustum Dominicae Passionis eo tempore pro se quisque offert qno eiusdem Passionis Fide dedicatur The Sacrifice of our Lordes Passion euery man then offereth for him selfe when he is Confirmed in the Faithe of his Passion And againe Holocaustum Domini tunc pro vnoquoque offertur quodammodo In eod cùm eius nomine Baptizando signatur Then is the Sacrifice of our Lorde In a Manner offered for eche man In eod when in Baptisme he is marked with the name of Christe And againe Non relinquitur Sacrificium pro peccatis Chrysost in epist. a Hebraeos hom 16 Ambros. de poeniâ— li. 2. ca. 2 id est non potest denuo Baptizari There is leafte no Sacrifice for Sinne that is to say He can be no more Baptized And in this consideration Chrysostome saithe Baptisma Christi Sanguis Christi est Christes Baptisme is Chtistes Bloude And likevvise S. Ambrose In Baptismo Crucifigimus in nobis Filium Dei In Baptisme wee Crucifie in our selues the Sonne of God Harding Concerning the Sacrifice made in Baptisme August iâ— expositioÌ„e inchoatae in epistol ad Rom. whereof you tel vs out of the Auncient Fathers That euery one at that time for his synnes offereth vp the Burnt sacrifice of our Lordes Passion when in the faith of the same Passion he is dedicated as S. Augustine saith and that in Baptisme we crucifie in vs the Sonne of God as S. Ambrose saith Ambros. de poenit li. 2. ca. 2. by their owne woordes they teache vs to vnderstande this spiritually and not as the woordes sounde in proper speache For S. Augustine in that place qualifieth the manner of his vtterance and calleth his reader backe from absurde imagination by this woorde quodammodo Quodammodo asmuch to say in a manner And S. Ambrose likewise saith not simply that in Baptisme we crucifie Christe but that we crucifie him in vs. Crucifigimus in nobis Filium Dei We crucifie in vs the Sonne of God saith he Whereby they meane that in Baptisme we put on Christe that to sinne we die with Christe and are buried with him into death and are made conformable to the similitude of his death and that the effecte vertue and benefite of his Passion by Baptisme is applyed vnto vs. And bicause as Moyses sprinckled with bloude the booke of the Olde Testament Leuit. 4. the Tabernacle Hebr. 9. and the Vessels of Ministerie right so Christe with his owne Bloude cleanseth our myndes which be the bookes of the Newe Testament by interpretation of S. Chrysostome Chrysosto in epist. ad Hebraeos Homi. 16. and with the same bloude sprinckleth vs who are his Tabernacle for him to dwel in and to walke in as he saith him selfe and his Vessels to serue him in holy Ministeries which great benefite is chiefly deriued vnto vs in Baptisme In consideration hereof forasmuch as vpon the Crosse onely his pretious bloud ranne out of his body and then was he in him selfe sacrificed these Fathers feared not to say * Ambros. the one that in Baptisme we crucifie in vs the Sonne of God * August the other that when we are baptized we offer
Ambrose S. Augustine the Greeke Scholies and Theophylacte and specially S. Hierome do expounde the place S. Paule meaneth not that the Apostles caried their owne wiues about with them where so euer they preached but that certaine deuoute faithful wemen hauing wordly substance desyrous to heare our Lordes doctrine and to leade a holy life went about with them and ministred vnto them both sustenance of their goods and also necessary seruices that they should haue care of nothing but onely attend the worke of preaching Wherein the Apostles folowed the example of Christe For likewise when he went about and preached certaine holy wemen went with him from Galiley Luc. 8. who of their goods ministred vnto him what was necessary namely Marie Maudelen Ioan wife to Chusa Herods stewarde Susanna and many others This S. Paule saith was lawful for him to doo being an Apostle as the other Apostles did but yet he telleth that he would not vse that libertie Some not vnderstanding this saith Augustine of whom M. Iewel seemeth to be one August li de opere Monacho if it be not malice of his parte and not only ignorance for Sororem mulierem a Sister woman haue interpreted sororem vxorem a sister wife or as the English Translation hath a Sister to Wiâ—e The ambiguitie of the Greeke worde hath deceiued them saith he bicause in Greeke a wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a woman is named by one worde Lo M. Iewel here is your wife that S. Paule speaketh of becoÌ„me not a wife precisely but a woman and the same a Sister not in respecte of nearenesse of bloude but of faith for that she is a Christian. By this we learne what credit is to be geuen vnto the chiefe Maisters of this newe Gospel in the time of King Edwarde the sixth Printed by Richard lugge who in the newe Testamente perused as in the same booke we finde by the commaundemeÌ„t of the King and the CouÌ„cel and by them auctorized vpoÌ„ this place of S. Paule haue at the ende of the Chapter put in this Note By this saying of S. Paule we haue a ful instruction that the Apostles did carye about their wiues with them By this Note we hane a ful instruction that the Translatours of the Bible and the makers of such Notes were false hartlots As for the Yokefelow to whom S. Paule in the Epistle to the Philippians commendeth the wemen that laboured with him in the Gospel Philip. 4. that thereby is signified S. Paules wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Germane Compar Ambro. in 2. Cor. 11. Hiero. coÌ„tra Iouin Epiphan haeresi 58. Chryso in Commen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compar besides that ye haue neither reason for it nor the proprietie of the Greeke tongue clearely bearing it it is gainesaid by S. Chrysostom Theophylacte and the Author of the Greeke Scholies in the same place and by S. Ambrose and S. Hierom and Epiphanius otherwheres who deny vtterly that he had a wife The author of the briefe commentaries vpon S. Paules Epistles printed with S. Hieromes workes is of the opinion that this Yokefelow to whom S. Paule speaketh was a man named Germanus in Latine which in Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greeke Scholiast iudgeth which S. Chrysostom also noteth that his name was Syzygus in Greeke that Lyra be not altogether lawghed to scorne for thinking that his name was Compar in Latine Whereas then these auncient learned Fathers liked not the interpretation of certaine before their time that thought S. Paule in that Epistle to speake to his wife vppon good warrant of their construction we may be bolde to tel M. Iewel and M. Erasmus whom alwaies it liked wel vpon the least occasion that was offred him to swarue from the receiued exposition of the Scriptures that in the said place S. Paule spake to no Yokefelow woâ—man but to a Yokefelow man Yokefeâ—low maâ— and that they are deceiued in expounding it of S. Paules wife who by euident likelihod gathered of his owne wordes 1. Cor. â— and by iudgemeÌ„t of al the olde Fathers in manner Clement of Alexandria excepte neuer had wife Seing therefore Monkes The wiâ—â—dom of the vviued Apoâ—states Friers and Priestes that be wyued can not truly cal their wemen wyues being in dede no wiues but strompetes they do wisely according to the wisedom of such a generation to put vpon so filthy a thing the cleane name of a Sister or of a Yokefelow that whereas the mariage it selfe is naught yea detestable Sacrilege and therfore of right they them selues should be called sacrilegious aduoutrers and their wemen sacrilegious harlots yet by allurement of an honest name wemen might be content to yoke with them which if they were called by their true names would neuer be induced to be made instrumentes of so open abomination And where S. Paule saith of matrimonie as you reporth him that it is honorable Heb. 13. This vvorde Al many times in Scripture admitteth exceptioÌ„ of many in al personnes he meaneth not absolutely al for your selfe I trowe wil except it betwene Father and daughter brother and sister and such as haue impediments of nature but only those persons for whom it is lawful coÌ„uenient and godly to marrye The case of a soleÌ„ne vow maketh matrimonie otherwise lawful and honorable of it selfe to those that haue made such vow to the coÌ„trary vnlawful and reprocheful Neither may we think alwaies none to be excluded wher the Scripture in terme includeth al. For though it say that Christ doth illuminat omneÌ„ homineÌ„ venienteÌ„ in huÌ„c muÌ„duÌ„ Ioan. 1. euery man that commeth into this worlde and that God wil omnes homines saluos fieri al men to be saued 1. Tim. 2. and though Christ say in the Gospel al euen as many as came afore me are theues and robbers Ioan. 10. yet certaine it is that many remaine in darkenes Math. 20. and that many being called and fewe chosen mo shal be damned then saued and that the Patriarkes Moyses and the Prophetes who came afore Christe was incarnate were Gods true frendes and faithful seruauntes S. Paules vvordes devvly examined make not mariâ—age lavvful for al vvithout exceptioÌ„ Furthermore touching this place of S. Paule by them of your secte so commonly alleged in defence of Priestes Mariages what haue you to answer if it be denyed the blessed Apostle to say as you report him The best learned Fathers who haue expounded that Epistle iudge that saying to be an exhortation to persons already maried that they kepe their wedlocke in chastitie and honestie and defyle not their wedlocke bedde with vnworthy wantonnesse And so after their iudgement for asmuch as the verbe est is is not in S. Paule neither in the Greeke nor in the Latine for his saying is honorabile in omnibus and the circumstance of the place so beareth it in which diuerse thinges be vttered by way of
before offered in figure But that performance of truth is by the learned Fathers commonly acknowleged in the Sacrifice of the Supper In which Christe offered his body and bloude vnder the formes of bread and wine after the order of Melchisedek for thankesgeuing which he offered vpon the Crosse for redemption August in Ioan. Tract 26. Your common figuratiue saying taken out of S. Augustine Illis Petra Christus vnto them the Rocke was Christe though it be not altogether so reported of S. Augustin in the place by you coted is abruptely brought in to what purpose I see not but to beguile the vnlerned as I suppose who therby may be moued to thinke that our Sacrifice is as mere a figure as the figures of the olde lawe were To this I haue answered once or twise before In al the frayes ye make against the most holy Mysteries this bad toole is euer at hand with you to strik withal Iewel Sometimes they compare it vvith the Sacrifice of Thankesgeuinge and vvith the Ministration of the holy Communion and make it equal vvith the same S. Augustine saithe August in quaest Noui Veter Testamēt quaest 109. Melchisedek Abrahae primum quasi Patri fidelium tradidit Eucharistiam Corporis Sanguinis Domini Melchisedek gaue first vnto Abraham as vnto the Father of the Faithful the Sacramente of the Bodie and Bloud of Christe So S. Hierome saithe Melchisedek in typo Christi Panem Vinum obtulit Mysterium Christianorum in Saluatoris Corpore Hierō ad Marcellā Sanguine dedicauit Melchisedek in the Figure of Christe offered Breade and VVine and dedicated the Mysterie of Christians in the Bodie and Bloude of Christe These Authorities might serue to make some shevv that Melchisedeck saide Masse and Consecrated the Sacrament of the Bodie and Bloude of Christe and offered vp Christe in Sacrifice vnto his Father But of M. Hardinge or any other suche Prieste they touche nothinge Harding You shal neuer shewe vs where either the Present that Melchisedek gaue to Abraham by which terme you would abolish the Sacrifice or the Sacrifice which he made in bread and wine was cōpared with the Sacrifice of thankesgeuing onlesse it be the Euchariste which also beareth that name wherein the real body and bloud of Christe is present As for the ministration of the holy Communion it is false to say It is compared with the ministration that is to say with the acte of the ministring the Communion But I graunt it is compared to the thing it selfe that is to say to the body and bloud of Christe consecrated offered and receiued in the holy Communion Prouided alwaies that by the holy Communion we meane not your newe toye now practized in England by your Ministers that be no Priestes where there is no holy thing consecrated to make it holy Dionys. in Ecclesiast Hierarchia but the holy Communion of the Catholike Churche which S. Dionyse calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The authoritie you allege vnder the name of S. Augustine is not S. Augustines If I had alleged it against you a great deale of your scoffing Rhetorike should haue ben bestowed both to reproue the booke and also me for alleging the same I am sure if you haue read either the worke it selfe with any iudgement or the Censure of Erasmus vpon it you are persuaded it is an vnworthy peece of worke to be fathered vpō so worthy a Doctor As for the very Question it selfe out of which you bring your authoritie I maruel you considered not what Erasmus saith of it Quaestione CIX multa garrit vt ostendat Melchisedek non fuisse hominem In the CIX question saith he this author maketh a great bible bable to shewe that Melchisedeck was not a man In the same line there he speaketh of him as it were of your selfe saying Quaest. 125. scurram agit But who soeuer and what so euer the author of that worke be the place is alleged without any dependence or coherence as though you cared not in what order you allege testimonies so you make vp a heape Either for haste or which is more likely for guile you leafte out both the beginning and the ende of it whereby the meaning is clearely declared Melchisedek saith the author gaue vnto Abraham Quaest. Veteris noui testament q. 109. as vnto the Father of the faithful the Eucharist or Sacrament of the body and bloud of Christ. But what was it that he gaue It foloweth in the same sentence Vt praefiguraretur in Patre quae in filijs futura erat veritas That the truth which was to come in the children might be foreshewed by a figure in the Father Doo not these later wordes most euidently declare that Melchisedek gaue onely the figure of the Sacrament of Christes body and bloude to Abraham the Father of the faithful and that the truth of that figure which is the body and bloude of Christe is amongst vs that are in respecte of faith his children That he calleth the thinge which Melchisedek gaue to Abraham by the name of the Eucharist it is no great maruel Whether S. Augustine him selfe would so haue spoken it may be doubted Verely it is no straunge thing in the olde learned Fathers to geue the name of the thing signified vnto the figure that signifieth and contrariwise This nipping of sentences M. Iewels Nipping of sentences specially of such as wordes as open the truth and ouerthrow your doctrine doth euerywhere bewray your guileful intent The whole sentence considered as it is vttered by the author doth so clearely serue for confirmation of the real Sacrifices of Christes body and bloude in the newe Testament as a more clearer any faithful man would not desire The saying you take out of S. Hierome I maruel what you meant to allege it It maketh fully for our parte that is to say for establishing of the Catholike beleefe There is mention made bothe of the Figure bread and wine offered by Melchisedek and of the veritie the body and bloude of Christe offered by the Christians in their Mysteries God be praised through whose power his truth is vttered by the mouthes of his enemies As for your pleasant collection and scorneful ieasting howe much it pleaseth you or becommeth the person you haue taken vpon you I knowe not Sure I am the holy mysteries of Christian religiō should with more feare of God be treated of The roome you occupie is to reuerent the mater we handle too holy the daies ye ruffle in too lamentable the stage you play this parte on too sad M. Iewel for you thus to play Hick scorner I should haue said Iacke scorner But what may we say Kinde wil shewe it selfe The English cōmunion cōpared vvith Melchisedeks Sacrifice vvhiche M. Ievv calleth Melchisedeks Masse If Melchisedek said any Masse it was like vnto the English Communion that offereth nothing els but bare bread and wine
if it offer ought at al and feedeth the people with figures in steede of the truth Nay this Communion is not by many partes so good as Melchisedeks oblation and blessing of Abraham was For he offered in a figure and blessed according to his Priesthod being in time of figures before the truth was come into the worlde But our prety Cōmunion of England bringeth forth bare shewes of bread and wine now in the time of grace the truth being come and accepted Iewel And least any maen happen of simplicitie to be deceiued thinkinge that S. Hierome hereby meante M. Hardinges Real Presence for that he saith Melchisedek dedicated the Christian Mysterie in the Bodie and Bloude of Christe It may please him to consider that bothe S. Hierome and also other ancient Fathers haue often vsed the same manner of speache in other cases vvherein M. Harding can haue no manner suspicion of Real Presence Hieron aduers Iouin lib. 1. S. Hierome saithe Euangelium Passione Sanguine Domini Dedicatur The Gospel is Dedicated in the Passion and Bloude of Christe S. Augustine saithe Quid est mare Rubrum August in Psal. 80. Sanguine Domini Consecratum VVhat is the Redde sea He ansvveareth Consecrate in the Bloude of Christe Againe he saithe August in Ioan. tractat 11. Vnde rubet Baptismus Christi nisi Christi Sanguine Consecratus VVhereof is Christes Baptisme redde but that it is Dedicate in the Bloude of Christe Thus Melchisedek Dedicated the Christian Mysterie in the Bloude of Christe Harding Al that here foloweth to the ende of the Replie to this Diuision toucheth not at al any thing by me written or faid But it is inferred by M. Iewel vpon occasion of a testimonie of S. Hierom which he him selfe alleged fearing in the conceit of his owne imagination that S. Hierome wil be found against him in the very place where he craued helpe of him as he is directly against him in deede M. Iuels feare least the Eucharist be accompted a better thing thē bread and vvine And here is a great feare conceiued least forsooth the reader should be deceiued and thinke that S. Hierome in this place meant the real Presence Then tel vs good Sir onlesse the body and bloude of Christe be really present in the Mysterie of the Christians how is not the Figure of Melchisedech who dedicated the same as good and as worthy as is the Mysterie it selfe of the Christians which was dedicated But say you where so euer any thing is said to be dedicated in the body and bloude of Christe there his body and bloude are not consequently present as it may appeare by the example aboue alleged and by many other the like I graunt this muche what then Wil it thereof folow by necessary cousequent that in the Mysterie of the Christians whereof Melchisedeks Oblation was a figure and which was by him dedicated in a figure Matt. 26. the body and bloude of Christe is not really present Luc. 22. specially whereas Christe him selfe doth in termes pronounce Marc. 14. This is my body 1. Cor. 11. this is my bloude What neede you here to talke so much of the real presence You know pardy I stay not vpon this saying of S. Hierome for proufe of the real presence as though we had not many other and manifester proufes for it I confesse if Christe had neuer spoken those wordes and had neuer made promise that he would geue vs in our Mysterie the selfe same flesh Ioan. 6. that he would geue for the life of the worlde S. Hieromes testimonie of it selfe were not a sufficient proufe like as neither his saying that the Ghospel is dedicated by the Passion and bloude of Christe doth force vs to graunt that the Ghospel is the real bloude of Christe for lacke of Christes owne worde pronouncing that the Ghospel is his bloude And likewise for lacke of the worde of Christe saying that Baptisme is his very bloude which is shed for remission of sinne although it be said by S. Augustine not onely of Baptisme it selfe but also of the Read Sea which was a figure of it that they were redde as being consecrate in the bloude of Christe yet neither of them is in deede Christes bloude Concerning your phrase of dedicating VVhat S. Hierom vnderstode by the terme of dedication alleged out of S. Hierome I see not to what purpose it serueth you but to dazel the eyes of the vnlearned The circumstance of the place doth easily shewe what he meant by saying The Gospel is dedicated by the Passion and bloude of Christe for so it is to be turned Bicause Iouinian the heretique against whom he wrote making mariage equal with virginitie Hieron lib. 1. aduersus Iouinianū after that he had in his booke alleged examples of the olde testament folowing his order pretented to come to the Gospel and then in commendation of Mariage brought forth Zacharie Elizabeth and Peter with his wiues mother as perteining to the time of the new Testament and to the Gospel S. Hierome taketh him vp roundly and twiteth him of ignorance saying Consueta Vecordia non intelligit istos quoque inter eos qui legi seruierint debuisse numerari Neque enim Euangelium ante Crucem Christi est quod Passione sanguine ipsius dedicatur Thorough his accustomed doltishnes he vnderstandeth not that they also ought to haue ben numbred among them that were vnder the lawe For the Gospel is not before the Crosse of Christe that is to say before Christe was crucified whiche is dedicated by his Passion and bloude S. Hierome meaneth by these last wordes that the time of the Gospel beganne when Christe had suffered his Passion and shed his bloude and not before And here this worde◠Gospel Gospel signifieth not the booke written by the Euangelistes but the state and 〈◊〉 of the newe Testament Whiche tooke force and was dedicated that is to say was consecrated and made holy to the seruice and honour of God by the Passion and bloude of Christe Therefore he noteth Iouinian to be but a dolte in that he did attribute the Mariages of Zacharie and Elizabeth and Peter to the Gospel whiche in deed belonged vnto the lawe of the olde Testament bicause the lawe continewed til Christe had suffered his Passion Iohan. 19. as he said him selfe Consummatum est it is ended In like sense S. Hierome vseth the worde of Dedicating in the same booke a litle before saying Virginitatem à Saluatore virgine dedicari that virginitie is dedicated by our Sauiour being a virgin for that now it is otherwise with vs then it was with them of the olde lawe and with those to whom it was said Gen. 1. Grow ye and be ye multiplied and that virginitie is now sithens our Sauiour came in fleshe more generally commended then it was before among them who as there S. Hierome saith haue geuen vs types and figures
it a double oblation and Sacrifice I haue regard to the maÌ„ner of offering which is diuers vpoÌ„ the Crosse and in the Eucharist Otherwise the substance of the Sacrifice and the thing it selfe that is sacrificed is one and the same in either Now it had ben M. Iewels parte to tel vs what Sacrifice is that wherin Christ by the meane of Priestes that be now sacrificeth and is sacrificed and the manner and order whereof he taught the Apostles and consequently Priestes in power and office of sacrificing their Successours in his Mystical Supper What Sacrifice this is Christes most plaine wordes do declare who at his last Supper after he had taken bread and the Cuppe into his handes Luc. 22. geuen thankes broken and blessed said take eate 1. Cor. 11. drinke this is my Body this is my bloud do ye this in my remembrance By doing which thing and saying which wordes he taught them the way and manner how to do such Sacrifice by this he taught as S. Ireneus saith the new Oblation of the new Testament Iren. li. 4. cap. 32. Here M. Iewels Phrases Metaphores Allegories Tropes and Figures wil not serue his turne Therefore he conueyeth him selfe to an other testimonie by me alleged out of S. Chrysostom interpreting the knowen place of Malachie of this Sacrifice Wherevnto he maketh answer of as litle substance as his other is to Oecumenius And here is to be noted that to obscure both the order and force of my Answer he hath caused the Printer coÌ„fusely to set that I bring in touching Malachie together with that goeth before that the Distinction of thinges might not appeare which I by my new beginning of the line caused to be disticted from the former mater Let vs heare what he saith Iewel This vvorde Incruentum that M Harding hath here alleged out so Chrysostom is thought to beare great vveight but being vvel considered of that side it is alleged for as it shal appeare it vveigheth nothing The Holy learned Fathers applie that vvorde sometime to Prater and other deuotion of the minde and somtimes to the Ministration of the holy Communion For the better opening hereof it may please thee good Christian Reader to vnderstande that in the time of Moyses Lavve the Priestes and Leuites offered vp vnto God Oxen Calues Rammes and Goates and vvith the Bloude thereof sprinkled the Booke the instrumentes of the Ministerie the vvhole Tabernacle Heb. 9. and al the People and as S. Paule saith In the Ceremonies of that Lavve vvithout Bloudsheadding there vvas no remission of Sinne. Likevvise the Heathens killed and offered vp their cattaile vnto their Idolles sometimes an hundred sat Oxen in one daie Sometime they proceeded further and made their Sacrifices of Mannes Bloude Clemens in Orat. cont Gentes Erichtheus of Athens and Marius of Rome killed and offered vppe their ovvne Daughters in the honour of Pallas The Nobles of Carthage in honour of their Idole Saturnus killled and offered vp .lxx. of their ovvne male Children in one Sacrifice In respecte of these grosse and Fleashely and Blouddy Sacrifices our Christian Sacrifices in the Gospel Euseb. De Demonst. lib. 1. ca. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicause thei are mere Spiritual and proceede vvholy from the harte are called Vnblouddy Eusebius saith Incendimus Orationis suffitum Sacrificium quod appellatur Purum non per Cruores facimus sed per puras actiones VVee burne the Incense of Praier and we offer vp the Sacrifice that is called Pure not by sheadding of Bloude but by Pure and godly doinges So Chrysostome Chrysost. cont Iudaeos Ora. 3. Offerimus non per Fumum Nidorem aut Sanguinem sed per Spiritns Gratiam wee make our Sacrifices not by Smoke Smel and Bloude but by the Grace of the Holy Sprite He addeth further For God is Spirite and he that adoureth him must adoure in Sprite and Trueth And this is the Vnbloudy Sacrifice So saithe Eusebius Offerent illi Rationabiles Euseb. De Demonst. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incruentas Hostias They shal offer vnto him Reasonable or Spritual and Vnbloudy Oblations And the same he expoundeth The Sacrifice of Praise In like sorte S. Hierome seemeth to saie In sinceritate azima epulamur wee feaste in Purenes without leauen In like consideration the Sacrifices that in olde times vvere made vnto Fides and Terminus Hieron in Epist. ad Galat. 4. vvere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnblouddy bicause they consisted only in Suffumigations and Odours and vvere not imbrued vvith any Bloude And for the like cause Thucydides calleth certaine of the HeatheÌ„ oblations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pure Sacrifices Cyrillus ad Reginas Likevvise Cyrillus calleth the Praiers and Melodie of the Angels and blissed Spirites in Heauen continually praising and glorifieing the name of God Incruenta Sacrificia Vnbloudy Sacrifices Gyrillus coÌ„tra Iulian li. 10 Againe he saith Nos relicto crasso ministerio Iudaeorum praeceptum habemus vt tenue Spirituale Subtile Sacrificium faciamus Itaque offerimus Deo in odorem suauitatis virtutes omne genus Fidem Spem Charitatem VVe hauing leaâ—te the grosse Ministerie of the Iewes haue a CommauÌ„dement to make a Fine Thinne and Spiritual Sacrifice And therefore we offer vnto God al manner Vertues Faith Hope Charitie as most sweete sauours For this cause the Sacrifices of our Praiers and other like deuotions are called Vnbloudy for that they require no Fleashly Seruice or Sheadding of Bloude as did the Sacrifices of the Ievves and Heathens but are mere Ghostly Euseb. De Demonst. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Spiritual and stand vvholy in the lyfting vp and eleuation of the minde In like maner the Ministration of the Holy Communion is sometimes of the Ancient Fathers called an Vnbloudy Sacrifice not in respect of any Corporal or Fleashely presence that is imagined to be there vvithout Bloudsheaddinge but for that it representeth and reporteth vnto our mindes that One and euerlasting Sacrifice that Christe made in his body vpon the Crosse. Therefore Eusebius saith Excitamus illi Altare Incruentorum Rationabilium Sacrificiorum secundùm Noua Mysteria VVe erecte vnto God an Aultar of vnbloudy and reasonable or Spiritual Sacrifices accordingc to the Newe Mysteries Againe In eodem libro Sacrificium incendimus illi Memoriam magni illius Sacrificij VVe burne a Sacrifice vnto God that is the Remembrance of that greate Sacrifice In eodem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron ad Euagrium August de Gratia noui Testa ad Honoratum Iustinus Martyr in Dialogis cum Tryphone Likevvise againe Christus obtulit Mirabile Sacrificium pro salute omnium nostrum iubens nos offerre MemoriaÌ„ pro Sacrificio Christe offered vp that Marueilous Sacrifice for our Saluation commaundinge vs to offer a Remembrance thereof in stede of a Sacrifice So likevvise saith S. Hierome although not altogeather in like respect Pane Vino Puro
Simplici Sacrificio Christi dedicauit Sacramentum He dedicated the Sacramente of Christe in Breade and VVine which is not a Bloudy or loathsome but a Pure and a Simple Sacrifice This Remembrance and Oblation of praises and Rendring of thankes vnto God for our Redemption in the Bloud of Christe is called of the olde Fathers An Vnbloudy Sacrifice and of S. Augustine The Sacrifice of the Newe Testament Iustinus Martyr saith Esaias non pollicetur Cruentarum Victimarum instaurationem sed veras Spirituales Oblationes laudis Gratiarum actionis Esaias promiseth not the restoaringe of Blouddy Sacrifices but True and Spiritual Oblations of Praises and Thankesgeuing S. Chrysostome saith Non iam Sanguinem aut adipem offerimus c. VVe offer not now the fatte Chrysos in Epist. ad Hebr. Homil 11. or Bloude of Beastes Al these thinges are abolished And in steede thereof there is brought in a Reasonable or Spiritual dewtie But what is this dewtie that we cal Reasonable or Spiritual That it is that is offered by the Soule and Sprite Harding What needeth al this longe processe vppon the woorde Incruentum Vnbloudy Go to the purpose M. Iewel By the place alleged out of S. Chrysostome it is euident that he vnderstandeth Malachies prophecie of the vnbloudy Sacrifice which Christ offered at his Mystical Table in his Last Supper and is now daily offered by Priestes according to his Institution Examin the woordes wel See how plainely and clearely saith he the Prophete hath interpreted the Mystical Table Chrysos in Psal. 55. which is the vnblouddy Sacrifice Yet so plaine and cleare as it is you can not see or rather you wil not see it And by al your witte and cunning you endeuour so to dasel the eyes of others that they may not see it But why doo you turne al your long talke onely to the woorde M. Ievvel turneth al his Reply to the vvorde vnbloudy leauing other mater that he is not wel hable to answer Vnbloudy Why doo you not aswel speake of the Mystical Table Can ye not away to heare thereof Say what you liste of the terme Vnblouddy and allege so many sentences of Doctours as woulde fil a whole booke yet must S. Chrysostome to al men of learning appeare to expounde the Prophecie of Malachie of that whiche is vnbloudily sacrificed at the Mystical Table What Mystical Table can ye name vs now in the Churche but that whereon the Body and Bloude of Christe are sacrificed whereof it is named an Aulter Aulter Table and from whens they are of the faithful receiued for whiche it is named a Table Verily this place presseth you so that you are faine to flee as it were out of the feelde And yet least you should seme to flee away cowardly by long needeles talke vpon the woorde Vnbloudy as it were by holding vp your shilde you make a shewe as though you faught stil. In effecte two thinges you go about to prooue The first is that the Sacrifice of our Prayers and deuotion of mynde is called of the Fathers Vnbloudy The second is that the Ministration of the holy Communion which terme is very common with you is called also an vnbloudy Sacrifice Touching the first you haue taken great paines to litle purpose For it is by noman denied Touching the second what so euer you meane by your Ministring terme of the Ministration of the Holy Communion we say that the Hoste of the Mystical Table whiche is none other but the body and bloude of Christe is both of S. Chrysostome here and otherwheres of the learned Fathers called the vnbloudy Sacrifice not for that it representeth and reporteth vnto our myndes the Sacrifice of the Crosse as you say for in that respect it ought rather to be called representatiue or commemoratiue but for that being the same in substance with that whiche was offered vppon the Crosse with shedding of bloude Bloudy and vnbloudy referred to one subiecte it is here offered vnbloudily And so both these termes Bloudy and Vnbloudy be referred to one subiect or thing offered whereby the diuersitie of the manner of offering is signified Furthermore whereas you say that the Christians Sacrifices be mere spiritual and procede wholy from the harte if you meane that al our Sacrifices be such and that no external thing is offered in any of them it is vntruely spoken For the Sacrifice of Christes body and Bloude is not so mere spiritual that it may be said to proceede onely from the harte of the offerer but it requireth an external action of the Minister to wit an external pronouncing of the sacramental woordes This is my body c. Besides this external breade and wine be also necessary without the which this Sacrifice can not be made And herein after that by the power of the wordes of our Lorde by the Priest pronounced there is made the Diuine chaunge of the substāce of the bread and wine into the body and bloude of Christe August de ciuita Dei li. 10. c. 20 then is there as S. Augustine calleth it the true Sacrifice as S. Gregorie Nazianzen termeth it Nazian in Apologetico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the external Sacrifice of the newe Testament Consider wisely with thy selfe good Christian Reader whether M. Iewel be to trusted or no in that he traueleth so much to abolish the mystical Table the vnbloudy Sacrifice of the body and bloud of Christ vvhether M. Ievvel be to be trusted which is the most honorable and the chiefe Sacrifice of the Church Whereas S. Chrysostom declareth diuers kindes of Sacrifices to be among the Christians as there were in olde time among the Iewes M. Iewel acknowlegeth al saue that which is most worthy and chiefe In an Homilie that he wrote vpon the .95 Psalme he reckeneth in order ten kindes of Sacrifices Ten kīdes of Sacrifices which be sitting saith he for the grace of the Gospel That I may speake of the first and chiefe after that the others be accompted the second is Martyrdom the thirde is the Sacrifice of Prayer the fourth is of Iubilation or ioyful synging out a loude the fifth of Iustice the sixth of Almose geuing the seuenth of Praise the eighth of Compunction the ninth of Humilitie the tenth of Preaching eche one of these there he prooueth by Scripture These nyne M. Iewel can finde in his harte to confesse But the first Satan and he may not abyde And that is the Sacrifice wherein Christe him selfe is offered Which Sacrifice of S. Chrysostom in that Homilie is called by these names Chrysost. in Psalm 95. Tom. 1 Mystica mensa coeleste summeque venerandum Sacrificium Spirituale illud mysticum donum hostia salutaris salutare donum The mystical Table the heauenly and most honorable Sacrifice That spiritual and Mystical gifte The healthful hoste the healthful gifte And we that should not doubte what thing this first and chiefe Sacrifice is with
the ouerthrowing of Aulters of that Councel at which your selfe and your companions do so rage and raile as being wicked and contrary to the worde of God for allowing the Images of Christe and his Sainctes and for cursing the ouerthrowers and breakers of them I perceiue you be not so scrupulous nor timorous but you wil take an Apple at your ennimies hande You are more hardy then Laoocon was Aeneid 2. who said as the Poet reporteth Timeo Danaos dona ferentes Touching the mater it selfe you ouermuch abuse your Readers M. Iewel If euer you haue read the place your selfe and haue not onely trusted your gatherers and serchers you could not be ignorant that it maketh nothing at al against the Aulters vsed in Christian Churches but that onely it declareth the Aulters and sacrifices of the Paynimes wherewith they honoured their Idols to be now so farre growen out of vse that the Christians skarse knewe what was meant by them The wordes going before and folowing do declare the meaning of the place Which I thinke good here to rehearse both for the Readers better instruction and that your false dealing be plainely detected Thus then the holy Bishop Leontius saith writing against the Iewes CoÌ„cil Nicen 2. Session 4. who charged the Christians with idolatrie for worshipping God and his Saintes before their Images Qua tandem fronte Iudaei nos vocant Idololatras Vbi nunc sunt quae olim ab ipsis oblatae sunt Idolis boum ouiuÌ„ filiorum quoque victimae Vbi sacrificioruÌ„ fumi Vbi Arae profusiones sanguinum Nos verò Christiani propemoduÌ„ quid â—it Ara quid victima ignoramus Nam Graeci adulteris quibusdom hominibus homicidis impuris scelestis templa dicârunt eorumque Idola cum illis ipsis Deos fecerunt neque sanè vel Prophetarum vel Sanctorum Martyrum nomine Templum aut aram appellantes With what face doo the Iewes cal vs Idolaters where be now becomme the sacrifices of Oxen of shepe and of Children also which they once offered to Idols Where is the smoke of the sacrifices The Aulters and Sacrifices of the Panimes be vnknovven to the Christians Where are the Aulters and sheddinges of bloude As for vs that be Christians we are wel nigh ignorant what an Aulter and what a sacrifice is The Gentiles dedicated Temples to certaine men being aduoutrers murderers filthy and abominable and made their Images or Idols and them selues to be taken for Goddes and yet neuer called they temple or Aulter by the name of Prophetes or holy Martyrs Who seeth not at the first reading of what kinde of Aulters and Sacrifices this place is to be vnderstanded And to speake likewise of the Christians that be in our time how many be there that in manner knowe not what such an Aulter and what such a sacrifice is In al England who euer sawe any such If they haue not bene sene how can they be knowen onlesse it be by reading of the bookes of the Gentiles Neither doth Leontius finde fault with the Gentiles for hauing Temples and Aulters but for dedicating them to Idols and not to God and for not calling them by the names of Gods frendes as of the Prophetes or holy Martyrs so as Christian people doth vse to name their Churches Chappels and Aulters some of S. Marie some of S. Peter some of S. Paule some of S. Laurence c. Yet neuerthelesse they erecte not temples or Aulters vnto any Martyr but onely vnto him that is the God of Martyrs though for the memories of Martyrs For what Prelate standing at the Aulter saith S. Augustine in the places of Saintes bodies August coÌ„tra Faust. lib. 20. c. 21 hath euer said We do offer vnto thee Peter or Paule or Cyprian But that which is offered is offered vnto God that crowned the Martyrs at the Toumbes of them whom he crowned to th ende that by the suggestion of the places themselues greater affection may rise to whette our charitie both towardes them whom we may be hable to folowe and towardes him by whose aide we may be made hable In this sense spake the Learned Bishop Leontius those wordes M. Iuels falshod disclosed not to disanulle Aulters in the Churches of Christe for which purpose you M. Iewel haue alleged them Neither meant he to signifie that in his time the name of Aulters simply and generally had bene strange among the Christians He meant only Idolatrie Aulters It was guilefully done of you to take out a fewe wordes of the whole saying which being set apart and diuided from that goeth before and that commeth after seme to make against the auncient custome of hauing Aulters in Christian Churches But the whole place vewed it soone appeareth how litle it serueth to your purpose and how muche it discloseth your wicked falshod Where is conscience Where is shame If you feare not God yet thinke what the worlde wil say of you But such a cause would haue no better Aduocates As for that you bring out of S. Hierome what maketh it for you Hieronyin Psalm 25. Expounding this verse of the .25 Psalme I wil wash my handes among Innocentes and I wil compasse thy Aulter rownde about ô Lorde maketh Aulter in a moral sense to signifie Faith as handes also to signifie workes Now saith he Aulter is asmuche to say as Faith I wil compasse this Aulter rownde about with good-workes That is to say I wil not put my trust in Faith alone I wil ioyne vnto it also good workes Vnusquisque sanctus altare Domini in se habet quae est fides Euery Saint saith he hath the Aulter of our Lorde in him that is Faith As the real hostes and Sacrifices which are offered vp vnto God are laid vpon the Aulter and thens are offered So al our good workes which be spiritual sacrifices offered vp vnto God must be laid vpon Faith as vpon an Aulter and from thens onely being offered they be acceptable in Gods sight For without Faith no worke is good ne pleaseth God Now what Argument you can gather out of this place for your purpose I see not Al M. Ievvels argumentes be suche as of the affirmation of one truth inferre the denial of an other truthe onlesse it be this The spiritual Aulter wherevpon our spiritual sacrifices be offered vp to God is Faith Ergo there ought to be no external Aulter to offer vp the external Sacrifice of the body and bloude of Christe vpon which is the external Sacrifice of the newe Testament But stil we answer Your Arguments be childish and of no force whiche of the affirmation of one truth conclude the denial of an other truth Touching that you allege here as out of S. Augustine I doubte whether any such saying be in S. Augustine Certaine it is your quotation is false And therefore it may be suspected Albe it if he say it in some place it maketh nothing against the real and
external Sacrifice of the Churche For the spiritual Sacrifices of our hartes exclude not the real Sacrifice of the body and bloude of Christe and the pure Aulters of our hartes may wel and do wel stande with the material Aulters of Christian Churches whereon the vnbloudy Sacrifice of Christes body and bloude are offered Hereof then and of that is before in this Diuision by you said the sclendernesse of your Argumentes doth soone appeare For thus you reason The Sacrifices of Prayers The best Argumēts that M. Ievv maketh against the Sacrifice Praises thankes geuing and other the like deuotions are of the Fathers called vnbloudy Ergo the Sacrifice of the body and bloude of Christe now offered by Priestes of the newe Testament is not called the vnbloudy Sacrifice Item By reporte of the auncient Bishop Leontius alleged in the seconde Nicen Councel Christen people in manner knowe not what an Aulter of Idolatrous Paynimes and what their Sacrifice is Ergo they knowe not what the Aulters of our Churches now nor what the dreadful Sacrifice of the body and bloude of Christe is Item The Fathers speake muche of the spiritual Aulters of our harte and of mere spiritual sacrifices Ergo they denie that there be any material Aulters and that thereon the real and external Sacrifice of Christes body and bloude is offered Logique is good cheape where these Argumentes be allowed But he that lacketh a Recorder may yet pype with an oten reede If Logique can not handsomly be applyed to mainteine M. Iewels glorious Chalenge yet Rhetorique wil do good seruice And yet in Rhetorique it selfe these Argumentes be but childish As wel might one proue there is none other heauen besides our hartes bicause S. Augustine saith August de Tempore Serm. 44 in a Sermon Corda fide lium coelum sunt The hartes of the faithful be heauen Ergo heauen that is said to be out of this worlde is but a tale As wel one might say Christe is not the Sonne of God bicause he is the sonne of man And in a mater of lesse weight as wel and by like Logique one shrewde boy might say to an other Iacke I wil proue thou hast no nose Thou hast great lolling eares Ergo thou hast no nose Of such Argumentes we haue great stoare in M. Iewels writinges and in manner none other For which cause to any graue and learned man he semeth rather worthy of contempte then of Answer Who so euer cōsidereth not the number of his wordes but the weight of his sentences not the multitude of his patched and peeced allegations but the force of the mater by the same auouched shal iudge no lesse God be thanked that heresie hath so weake a defence The .15 Diuision The Ansvver S. Augustin hath many euidēt sayinges touching this matter in his workes One shal suffice for al which is in a litle treatise he made contra Iudaeos vttered in these wordes Cap. ◠Aperite oculos tandem aliquando videte ab Oriente sole vsque ad Occidentem non in vno loco vt vobis fuit constitutum sed in omni loco offerri Sacrificium Christianorum non cuilibet Deo sed ei qui ista praedixit Deo Israël Open your eies at last you Iewes and see that from the rising of the Sunne to the setting not in one place as it was appoincted to you but in euery place the Sacrifice of the Christian people is offered not to euery God but to him Malach. 1. that prophecied of these thinges before the God of Israel And euen so with that protestation which S. Augustine made to the Iewes I ende this tedious matter consistinge in manner altogeather in allegations to M. Iewel Open your eies at last M. Iewel and see how al the holy and learned Fathers that haue preached the Faithe of Christe from the rising of the Sunne to the setting haue taught this Doctrine by worde and writing lefte to the posteritie that they which vnder Christe doo vse the office of a Priest after the order of Melchisedek haue not only Authoritie but also expresse commaundement to offer vp Christe vnto his Father The proufe of which Doctrine although it depende of the weight of one place yet I haue thought good to fortifie it with some number that it may the better appeare to be a moste vndoubted Truthe not moued greatly with the blame of tediousnes where no thankes are sought but onely the defence of the Catholike Religion is intended Iewel S. Augustine as in these vvordes he neither toucheth nor signifieth this nevv manner of offeringe vp Christe vnto his Father so in sundrie other places he openeth his ovvne meaninge plainely and fully touchinge the same In his Treatie against the Ievves he vvriteth thus Sacerdotium Aaron iam nullum est in aliquo templo August ad uersus Iudaeos c. 1 At Christi Sacerdotium aeternum perseuerat in coelo The Blouddy Priesthode of Aaron is nowe in no Temple to be founde But the Priesthoode of Christe Continueth stil not vpon any Earthely Aultar But in Heauen Cont. Aduers legis proph lib. 1. ca. 1. Againe The Priest offereth vp the Sacrifice of Praise not after the Order of Aaron but after the order of Melchisedek Eius Sacrificij similitudinem celebrandam in suae Passionis Memoriam commendauit illud quod Melchisedek obtulit Deo iam per totum orbem terrarum videmus offerri Christ hath leafte vnto vs a likenes or Token of that Sacrifice in Remēbrancè of his Passion August in lib. 80. quast qu. 61. And the same that Melchisedek offered vnto God wee see is nowe offered throughout the whole VVorlde Holocausti eius Imaginem ad Memoriam Passionis suae in Ecclesia celebrandam dedit Christ hath geuen vs to celebrate in his Churche In eadem quaestione an Image or Token of that Sacrifice for the Remembrance of his Passion Huius Sacrificij Caro Sanguis ante Aduentum Christi per victimas similitudinum promittebatur Augustin cōt Faust li. 20. c. 21 De Cons. dis 2. Sacrificium August de Ciuit. Dei li. 10. c. 5. In Passione Christi per ipsam veritatem reddebatur Post Ascensionem Christi per Sacramentum Memoriae celebratur The Fleashe and Bloude of this Sacrifice before the Cumminge of Christe was promifed by Sacrifices of Resemblance The same was perfourmed in deede in the time of Christes Passion But after Christes Ascension it is frequented by a Sacramente of Remembrance Sacrificium hoc Visibile Inuisibilis Sacrificij Sacramentum id est Sacrum Signum est This Visible Sacrifice is a Sacramente Naziā in Apologet. that is to saie a Token or Signe of the Sacrifice Inuisible Quod Appellamus Sacrificium Signum est Repraesentatio Sacrificij The thinge that wee calle a Sacrifice is a Signe and Representation of a Sacrifice Thus many vvaies S. Augustine him selfe teacheth vs vvhat he meante by this vvorde Sacrifice An Oblation
time ye shal not be angry with vs but with that holy learned Father S. Augustine if we accompte your scattered troupes not for the Churche of Christe nor any parte thereof but for Dennes of theeues and Synagogues of Antichriste Neither doo ye sacrifice vnto God the Sacrifice of Praise in the body of Christe which the Churche doth as S. Augustine saith for ye acknowledge no Sacrifice of the body of Christe at al in whiche God is chiefly praised and thanked for his benefites The Singular Sacrifice that S. Austine speaketh of is the Sacrifice of the Eucharist Furthermore what Sacrifice is that whereof the sacrifices of Israel according to the flesh were significations which S. Augustine here calleth the Singuler Sacrifice that Israel after the spirite offereth vp now What other is it then the Sacrifice of the body and bloude of Christe after an vnbloudy manner daily offered in the Churche For of the Sacrifice of the Crosse ye can not expounde it bicause the same is done once already and is not now offered vp Neither can ye vnderstande it of mere spiritual Sacrifices for they are not Singuler neither offered onely now that is to say in the time of the newe Testament but are common to the faithful personnes and times of bothe Testamentes By this it is euident that the Sacrifice of Praise which Israel after the spirite that is to say the Churche offereth vp vnto God not after the order of Aaron but after the order of Melchisedek as S. Augustine writeth is the Sacrifice of the Euchariste in whiche the body and bloude of Christe is offered vp vnder the fourmes of bread and wine Genes 14. in which Melchisedek made his Sacrifice forefiguring this Your thirde authoritie which you haue somedeale corrupted by nipping away certaine wordes and by false translation maketh for proufe of our Sacrifice it helpeth your Negatiue nothing at al. The whole sentence truly translated August li. 83. quaestion q. 61 is this Christe hath commended vnto vs a likenes of his bloudy Sacrifice for of that he speaketh there to be celebrated in remembrance of his Passion to the ende we may see now that which Melchisedek offered vnto God to be offered in the Churche of Christe through the whole worlde Here are touched three Sacrifices the Sacrifice of the Crosse Three Sacrifices the Sacrifice of the Aulter the Sacrifice of Melchisedek On the Crosse Christe was sacrificed truly according to the truth of substance of the thing sacrificed and of the manner of sacrificing which was by shedding of bloude and killing the hoste that was to be sacrificed In the Supper then and in the Aulter now he is truly sacrificed as touching the truth of the substance of the thing that is offered that is to say the body and bloude of Christe For he said Luc. 22. This is my body this is my bloude doo ye this in remembraÌ„ce of me 1. Cor. 11. But not according to the truth of such manner of sacrificing For he is sacrificed vnbloudily and in Mysterie The body that now is offered is a liue body For it is the same in the Sacrament that hong vpon the Crosse and that is now in heauen But though Christes body be now a lyue in the Sacrament and the bloud in the Body yet neither is the body of vs offered bicause it is a lyue and now to be killed nor the bloude bicause it is in the body as againe to be shed but bicause the body was once killed and the bloude once shed that which is now done is done in remembrance of that And hereof it commeth that this Sacrifice is oftentimes called of the Fathers in respecte of the bloudy Sacrifice of the Crosse as it is in the thirde fourth and fifth testimonie of S Augustine here alleged to be sene a likenes an Image of that Sacrifice a memorie or Sacrament of memorie From the affirmation of which likenes Imageâ— memorie SacrameÌ„t representation or figure to inferre the denial of a true presence and Sacrifice is besides al rules of Logique and reason sithens both stand wel together And yet this is in maÌ„ner the only kinde of reason and Argument that M. Iewel vseth through his whole Reply and otherwheres Which kind of ArgumeÌ„tes they must needes vse if they wil vse any at al who by opening the truth of any question by due distinctions see their false doctrine confuted and therfore make their apparent aduantage of confusion Which Confusion is soonest wrought by heapes of vndiscussed authorities without declaration of the circumstances patchedly and by peece meale alleged and iumbled together as M. Iewel is woont to doo Likenes aÌ„d Image how they signifie in the nevv testameÌ„t being spoken of the sacrament And remember good Reader that whereas S. Augustine here alleged speaketh of a Similitude or likenes he meaneth not euery common kinde of likenes but a likenes that is a Sacrament of the newe Testament Which is a holy effectual and visible signe of inuisible grace If thou take away the body and bloude of Christe from this likenes it shal lacke the inuisible grace and so shal it not be such a likenes as S. Augustine here speaketh of Image An Image also which terme he vseth likewise in the newe Testament considered in Christe or his Sacramentes doth not signifie a bare figure voide of the thing whose Image it is But rather signifieth the true thing it selfe exhibited in the fourme of an other thing and not in proper shape De Cons. Dist. 2. Hoc est quod dicimus So is Christe Imago Patris the Image of his Father appearing in the fourme of man So is the Sacrament of Christes body the Image of the same body crucified yea the body of Christe in the Sacrament inuisible is a Sacrament and sampler of the same body visible For so S. Augustine speaketh Caro videlicet carnis sanguis est sacramentum Sanguinis carne sanguine vtroque inuisibili spirituali intelligibili signatur visibile Domini nostri Iesu Christi corpus palpabile plenum gratiae omnium virtutum diuina Maiestate The flesh of Christe in the Sacrament is the sacrament of his flesh and the bloude is a sacrament of his bloude By his flesh and bloude bothe inuisible spiritual intelligible is betokened the body of our Lorde Iesus Christ that is visible palpable ful of the grace of al vertues and diuine Maiestie Neither maketh it ought for M. Iewel that S. Augustine calleth this Sacrament a Sacrament of remembrance SacrameÌ„t of remeÌ„â—brance Bicause it were not a Sacrament of remembrance fitte for the newe Testament onlesse the body and bloude of Christe were really conteined therein according to the saying of Christe Lucae 22. this is my body this is my bloude For we haue no warrant of the Scripture that bread and wine is the Sacrament of remembrance The .6 authoritie taken out of S. Augustine de Ciuitate
Sacrifices of Abel Abraham and Melchisedek whiche were acceptable to thee not for their owne worthines but for the worthines of that Sacrifice which they prefigured and for the faith and deuotion of them that offered the same Gen. 4. for the Scripture saith God looked vpon Abel and vpon his giftes Euen so that our Sacrifice may be made acceptable vnto thee besides that of it selfe it pleaseth thee alwaies let it also please of our parte that offer it that is to say make vs that doo offer it by faith and deuotion suche as Abel Abraham and Melchisedek were He that calleth this blasphemie sheweth him selfe to be without al sense of pietie and godlines Iewel But God vvil ansvveare suche a Blasphemous rashe Sacrificer I know my Sonne In him my harte is pleased But what art thou VVho bade thee thus to praie VVho required suche Sacrifice at thy hande Harding God graunte that he accepte vs and this Sacrifice at our handes vntil he answer thus vnto vs. This is not ne shal neuer be Gods answer It is the answer of an heretique the ennimie of God and of the Sacrifice God knoweth his Sonne in him he is pleased therefore this Sacrifice being the Body and Bloude of him can not be to him but of al other most pleasant Thus to pray we haue bene taught by the Apostles their Successours and by the Churche alwaies gouerned by the holy Ghoste If by prayer Consecration of the Hoste be meant whiche as I haue shewed before is not seldom called by the name of Prayer the same as the Sacrifice it selfe we haue bene taught of Christe who at his last Supper tooke bread gaue thankes blessed brake Luc. 22. gaue to his Disciples saying Take eate this is my body c. Likewise it is to be said of the Cuppe By doing this he taught vs the newe Oblation of the newe Testament Iren. lib. 4. cap. 32. which the Churche receiued of the Apostles and offereth it vnto God through the whole worlde as S. Irenaeus saith Neither hath he onely taught vs this in and by his Apostles Christ coÌ„maunded this Sacrifice to be made but hath also commaunded them and vs their Successours in this office to doo the same Whiche I shewe the rather for that M. Iewel asketh who requireth this Sacrifice at our hande S. Chrysostome calleth it plainely a Commaundement where after consecration of the bloude he saith Memores igitur salutaris huius mandati Chrysost. in Liturgia c. te laudamus te benedicimus tibi agimus gratias Being therefore mindeful of this healthful Commaundement c. we praise thee we blesse thee we geue thankes vnto thee and beseche thee our God Therefore S. Germanus Archebishop of Constantinople writeth thus Ipse dixit Hoc est Corpus meum hic Sanguis meus Germanus in consideratione rerum Ecclesiast Ipse Apostolis inssit per illos vniuersae Ecelsiae hoc facere Hoc enim art facite in meam commemorationem Non sane id facere iussisset nisi vim inditurus fuisser vt id facere liceret He him selfe said This is my body this is my bloude He him selfe bothe gaue commaundement to the Apostles and through them to the whole Churche to doo this For doo ye this faith he in my remembrance Verely he would not haue commaunded them to doo it excepte he woulde haue geuen them power that it might be lauful for them to doo it Let M. Iewel demaunde of S. Chrysostome who required him to make this Sacrifiee who saith thus in an other place Chrysost. in 1. Cor. hom 24. In the time of the olde Testament when men were more vnperfite the bloude that they offered vp vnto Idols God would take him selfe that he might so turne them away from Idols whiche was a signe of an vnspeakeable loue But nowe in the newe Testament he hath prepared a farre more wounderful and honorable Sacrifice bothe whereas he changed the Sacrifice and also commaunded seipsum offerendum him selfe to be offered in place of the slaughter of brute beastes Let him demaunde of S. Cyprian how he durst to be so bolde as to write Iesus Christus Dominus Deus noster Cyprian li. 2. epist. 3. Sacrificium Deo Patri ipse primus obtulit hoc fieri in sui commemorationem praecepit Iesus Christe our Lorde and God offered the Sacrifice first him selfe vnto God his Father and commaunded this to be made in remembrance of him And that this Sacrifice is his body and bloude there he declareth M. Iewel should doo wel for his credites sake to allege vs but one so plaine a place as these places are where any Catholique learned Doctour olde or newe euer said that this Sacrifice is not to be made Were there any suche it should not haue bene kepte in silence al this while we may be wel assured Iewel O M. Hardinge God open the eies of your harte that you maie seâ— the miserable nakednes of your side Deceiue not your selfe Mockâ— not the vvorld Consider better of your Authorities Of al the holy Learned Fathers of vvhom ye tel vs ye haue suche stâ—are ye are not yet hable to shevv vs one either Greeke or Latine or Heritique or Catholique from the risinge of the Sonne to the Sonne goeinge dovvne that euer saide as you saie A mortal man hath Authoritie and power to offer vp in Sacrifice the Sonne of God Talke of your stoare vvhen ye haue tried it better Thrasâ— vvil talke of that he hath not And somevvhat it maie serue to fraie the simple But the vvise vvil thinke it folie Harding O M. Iewel God geue you a simple and an humble harte that grace may entre God open your eyes to see the wretched malice wherwith your harte is fraught against the Churche of Christe Beware you continue not in this desperate minde and purpose least you caste your selfe and so many as by you shal be deceiued into euerlasting damnatioÌ„ If that moue you not yet let not the fillie folie of this vaine worlde amaze your senses Let not the pleasure of this fickle felicitie which presently you enioye wholy withdraw your minde from consideration of that which is to come hereafter Take heede your deceiued fauourers with their light praise and fawning flaterie make not a foole of you Kicke no more against the pricke go not obout to darkeÌ„ the bright Sunne with smoothering smokes Touching the Sacrifice of the body and bloud of Christe what stoare of testimonies whereat you cease not to skosse I haue brought for it how litle you haue to say against it and al that you haue said of how litle pith and substance it is al may see that haue eyes to see The learned and al they that can iudge doo see it and consider of it I doubte not And that is ynough touching my parte and the defence of the Catholique doctrine Would God it were ynough also touching the holesom persuasion of
of their sayinges I wil not here reherse many of good force I wil dissemble and the sayinges of a Li 8â— CoÌ„stitut Apost Epist. 2. S. Clement b Epist. 1 of S. Anacletus c Epist. 1. of S. Alexander d Ecclesiast Hierarch c. 3 part 3. of S. Dionysius and e Epist. ad Smyruen Trallian Iren. li. 4. cap. 32. Infra fol. â—40 b. etc Cyprian Lib. 2. S. Ignatius I wil not touche Who as they were either in the Apostles time or soone after and therefore are the rather to be heaâ—d so of this Sacrifice they haue geuen forth in writing very plaine witnesse Verely S. Irenaeus speaketh so clearely of it in his fourth booke against Valentinus that by no shifte it can be auoided by no myste or clowde it can be darkened M. Iewel hath beaten his wit very muche about it and hath trauailed al that he could to frame an answer to it in his Replie but he laboureth in vaine and sheweth more wilfulnes then reason more talke then learning as by this Reiondre it shal appeare S. Cyprian writing to Caecilius saith that the Priest doth then offer in the Churche a true and ful sacrifice vnto â—od the Father if he beginne so to offer euen as he seeth Christe to haue offered In whiche place he declareth how Christe offering his body and bloude in the forme of bread and wine at his Supper Epist. 3. Ambros. lib. 4.5.6 De Sacrament lib. 5. exercised the office of his Priesthoode after the order of Melchiâ—edech Here I might allege S. Ambrose in sundry places of his bookes De Sacramentis and in his Epistle to the noble woman Marcellina his sister Epist. 33. where expressely he nameth the Masse by the name of Missa and the Oblation that it be not wrested to an other signification S. Hierome in sundry places of his workes but specially in his epistle to Euagrius and to Hedibia quaest 2. hath a manifest testimonie of this sacrifice S. Augustin likewise in many places of his workes De Ciuit. li. 17. c. 20 In the .17 booke De Ciuitate Dei speaking of the Sacrifice of the body and bloude of Christe which he doth exhibite after the order of Melchisedek saith Id sacrificium successit omnibus illis sacrificijs veteris Testamenti quae immolabantur in vmbra futuri This Sacrifice hath come in place of al those sacrifices of the olde Testament whiche were sacrificed in the shadow of the sacrifice to come And to thintent we should vnderstand this not to be the blouddy Sacrifice of the Crosse but the vnblouddy Sacrifice of the Aulter he addeth these wordes to put the Reader out of doubte pro illis omnibus sacrificijs Oblationibus corpus eius offertur participantibus ministratur For al those sacrifices and Oblations of the olde Lawe Christes body is offered and ministred vnto the receiuers In his booke of Confessions he speaketh of this Sacrifice so clearly as it can not be denied shewing how it was offred for his Mother Monica that holy woman at her burial August Confess lib. 9. c. 12 His wordes be plaine Neque in eis precibus quas tibi fudimus cùm offerretur pro eae Sacrificium precij nostri ego fleui Neither wepte I in those praiers whiche we made vnto the he speaketh vnto God at what time the Sacrifice of our Price was offered vp for her In an other place he telleth what a great desire she had not to haue her body sumptuously and honorably buried but to be remembred at the Aulter of Godâ— Ibid. â— 13 vnde sciret dispensari victimam sanctam qua deletum est Chirographum quod erat contrariumnobis qua triumphatus est hostis computans delicta nostra etc. From whence she knew that holy hoste or sacrifice to be bestowed by which the handwriting that was contrary to vs was blotted out by which the enemie that reckeneth our offenses was ouercomme By these two testimonies bothe the Sacrifice offered at the Aulter and the Oblation of the same for the Dead is auouched If al were laid together that may be alleged out of S. Augustine in witnes of this Sacrifice it would fil a booke 〈◊〉 serm 7. de Passione Domini At what time the matter was treated in Caiphas haul saith S. Leo How Christe should be killed then he ordeined the Sacrament of his body and bloud and taught his Disciples what Sacrifice froÌ„ thenceforth ought to be offered vnto God Against these our Aduersaries can take no exception either for their age or for their auctoritie Masses made by S. Iames S. Basil S. Chrysostom S. Ambros. What shal I speake of the Masse of S. Iames the Apostle and the Masse of S. Basil allowed by the sixth general Councel holden at Constantinople and by al the Greekes of the Masse of S. Chrysostome and of S. Ambrose al whiche the antiquitie acknowleged and now be extant In those Masses this Sacrifice and Oblation is oftentimes spoken of and it is declared how it is offered Councels for vvitnes of this Sacrifice â—â—cil Nicâ—n â—ae 14â— Hereunto may be added the auctoritie of many Councels that conteine most cleare witnes of the Sacrifice of the Aulter Those holy and learned Fathers of the great first General Councel holden at Nice say that it is an vnworthy thing that they which haue not power to offer the Sacrifice that is to say the Deacons should geue the body of Christe to them that offer it The first Councel Ephesine likewise acknowledgeth the Vnblouddy Sacrifice of the body and bloude of Christe Concil Ephesinâ— in Epistola Cyrill ad NestoriuÌ„ and the true presence of that body whiche is proper vnto the Worde The Testimonies of other Councels that folowed these might easily be alleged for this pointe in great number But these may suffice M. Iewel impudently beareth the world in hande that nothing can be founde in the auncient Doctours or Councels M. Ievvel in his ChaleÌ„ge that maketh clearely for the Sacrifice Yea he pretendeth him selfe to be so sure of it that he offereth freely to yeelde and subscribe which it semeth he mindeth not to doo what so euer be brought if any learned man of his Aduersaries or al the learned men aliue be hable to bring any one sentence out of any one olde Doctour or Councel for it But his Maister Iohn Caluine as wicked an Heretique as he was was neuer so shamelesse as to denie a thing so manifestâ— nor so rash as to graunt so muche And therefore thus he writeth Veteres Coenam Sacrificium vocasse notum est neque possum veteris Ecclesiae consuetudinem excusare Caluinâ—â— de Coena dominiâ— quòd gestu ac ritu suo speciem quandam sacrificij figuraret ijsdem ferè ceremonijs quae sub veteri Testamento in vsuerant eo excepto quod panis hostia animalis loco vtebantur Quod cùm nimis ad Iudaisinum
Cyprians doctrine they may offer the Sacrifice as the Vicars of Christ. What thinke we then May any Christian man sauing his profession imagine yea beleue and openly by preaching and writing publish vnto the worlde that the Apostles successours and Christes substitutes want auctoritie and commission to doo that vnto thoffice whereof they succede and be substitutes Now let these circumstances be gathered and set together in fewer wordes so shal the necessary sequele the better be perceiued Melchisedech was a priest and figure of Christ by offering bread and wine Christ fulfilled this figure at his Maundie by consecrating and offering his bodie and bloude vnder the formes of Breade and Wine vnto his Father him selfe being the true bread of life that came downe from heauen and gaue commaundement and auctoritie to his Apostles and to their successours to do the same in remeÌ„brance of him The successours of the Apostles in this behalfe be the Priestes of the newe Testament Ergo the Priestes haue a commaundement and thereby sufficient auctority to doo that Christe did at his Maundie that is to coÌ„secrate and offer the body and bloud of Christ vnto his Father And so to conclude these circumstances thus considered doo clearely prooue to the detection of M. Iewels either blinde ignorance or cankred malice against the Churche this to be a good and true consequent which he proponed as absurde and ridiculous God the Father saith vnto Christe Thou arte a priest for euer after the order of Melchisedech Ergo the Priest hath auctoritie and power to offer vp Christ vnto his Father That the Prophecie of Malachie foresignifieth the Sacrifice of the Masse Touching the prophecie of Malachie it doth in conclusion importe as much as the figure of Melchisedech if the circumstances be wel weighed and coÌ„sidered This Prophet enspired with the holy Ghoste forsaw that the sacrifices of the Iewes which were grosse and in sundry respectes vncleane yet for a time allowable should ceasse and haue an ende Malach. 1. And that in stede of them God would be honoured with a pure and cleane Sacrifice which should be offred vnto his name not only in Iewrie but also among the Gentiles froÌ„ the rising to the going downe of the sunne This is the effecte of that Prophecie Now if we serch neuer so exactly and seeke for that Sacrifice which was not vsed in the olde Lawe but succeded in the roome of al them of the olde Law and hath ben frequented thorough out al nations what other can we finde but the Sacrifice of the body and bloud of Christe In this Sacrifice we perceiue most clearely al the conditions of that Prophecie fulfilled Al the conditioÌ„s of Malachies prophecie founde in the Sacrifice of the Aulter First it is in stede of many Next it is offered vnto Gods most holy name Thirdly it is celebrated and solemnized among the Gentiles and thereby Gods name is magnified Fourthly it is a most pure and syncere Sacrifice bicause the thing that is offered is the immaculate Lambe of God the body and bloud of him 1. Pet. 2. that was conceiued of the holy Ghost borne of the pure virgin who neuer committed synne nor was any guyle founde in his mouth Fiftly it is offered through out al the worlde from East to West Sixthly it had beginning in the newe Testament and was not vsed in the olde Testament but only by figures foresignified Sure it is that none can be named beside this in which al these conditions by the Prophete specified be accomplished As for the Sacrifice of Christes body vpoÌ„ the Crosse it was offered in one special place Sacrifices common to bâ—â—h â—estaments in Golgoltha without the gates of Ierusalem The sacrifices of thankes geuing of praise of almose dedes of mercie of a contrite harte of preaching Gods wordes these and such like succeded not in the roome of al the olde sacrifices nor beganne they in the newe Testament but were vsed in the tyme of the Law as wel as they be now in these daies as they which be common to bothe Testamentes That this Sacrifice of the body and bloud of Christe That this Sacrifice succeded al the Sacrifices of the olde Lavve succeded al the Sacrifices of the olde Law which of the Fathers in their learned treatises haue not reported It is needelesse to reherse many testimonies The witnesse of S. Augustine alone for the plainenesse and auctoritie of it might suffice He writeth thus Vbi ait Ecclesiastes non est bonum homini August de ciuita lib. 17. ca. 20. nisi quod manducabit bibet quid credibilius dicere intelligitur quà m quod ad participationem mensae huius pertinet quam sacerdos ipse mediator Testamenti noui exhibet secundùm ordineÌ„ Melchisedech de corpore sanguine suo Id enim Sacrificium successit omnibus illis Sacrificijs veteris Testamenti quae immolabantur in vmbra futuri Propter quod etiaÌ„ voceÌ„ illam in Psalmo tricesimo nono eiusdem mediatoris per Prophetiam loquentis agnoscimus Sacrificium oblationem noluisti corpus autem perfecisti mihi quia pro illis omnibus sacrificijs oblationibus corpus eius offertur participantibus ministratur Whereas Salomon saith Eccles. 3. a man hath no good thing but that he shal eate and drinke what thing is more credible that he vnderstandeth in so saying then that appertaineth vnto the partaking of this table which the Priest him selfe the mediatour of the newe Testament doth exhibit according to the order of Melchisedech of his owne body and bloude For that Sacrifice hath succeded al those sacrifices of the olde Testament which were sacrificed in shadow of that which was to come For whiche cause we doo acknowledge that same voice of the selfe same Mediatour speaking by prophecie in the nyne and thirteth Psalme Sacrifice and Oblation thou refusedst but a body thou madest perfite for me bicause for al those sacrifices and oblations his body is offered and ministred vnto the partakers The last cause of this testimonie declareth plainely that S. Augustine meant not the bloudy Sacrifice made vpon the Crosse but the vnbloudy Sacrifice offered by the Priestes in remembraunce of the same as the which is not only offered vp but also ministred vnto the partakers If this notwithstanding any yet remaine in doubte whether the Prophecie of Malachie be to be vnderstanded of this vnbloudy Sacrifice it may please him to heare other olde learned Fathers teaching the same doctrine S. Chrysostome writing vpon the .95 Psalme alleging this very Prophecie Chrysost. in Psalm 95. In omni loco Sacrificium offeretur nomini meo Sacrificium purum In euery place a Sacrifice shal be offered vnto my name and that a pure Sacrifice saith forthwith Malac. 1. Vide quà m luculenter quámque dilucidè mysticam interpretatus est mensam quae est incruenta hostia See how plainely and how clearely he hath declared the mystical Table