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
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
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
booke you vsed as it is knowen If you saw it and of purpose would concele it and by rehersing other Sacrifices thought so to coouer this Sacrifice then great was your malice If you sawe it not but trusted your Grecian and such other slipper Merchantes who knewe wel your humour and perceiued what shoulde please your appetite then were you very rash and vnwise and thereby haue geuen occasion to al wise men to take good aduise how they beleue you in so weighty maters Hitherto M. Iewel as now vnto the learned it is made cleare hath said litle for good Answere to the testimonie for the Sacrifice of the Aulter brought out of Eusebius But what falshoode he hathe vsed it is partely disclosed If thou marke him wel Reader thou shalt perceiue this sleight in him that he neuer reherseth the woordes of Eusebius as I haue alleged them For in dede they seme to grauel him and to be so plaine as with plainenesse he seeth no way how to answer them Craftily he dissembleth the Sacrifices of Christes table spoken of by Eusebius in the plural number whereby he vnderstandeth the body bloude of Christe of which eche one is a Sacrifice that is to say M. Iewels guileful dealing the thinge sacrificed and consecrated seuerally in the seueral fourmes of breade and wine in Commemoration and Remembraunce of the Body and Bloude whiche were seuered the one from the other by violence of the souldiers vppon the Crosse and nameth the Sacrifice of the Lordes Table in the singular number for the better oportunitie to deceiue the vnlearned Reader Iewel But Eusebius saith further This Sacrifice is dreadful and causeth the harte to quake M. Harding may not vvel geather by any force of these vvordes that the Sonne of God is Really offered vp by the Priest vnto his Father For al thinges vvhat so euer that put vs in remembrance of the Maiestie and Iudgementes of God of the Holy Fathers are called Dreadful S. Cyril saith Cyril in Apol. Chrysost 1. Cor. Hom. 49. Lectio Diuinarum Terribilium Scripturarum The reading of the Diuine and Terrible Scriptures S. Chrysostome calleth the vvordes of Baptisme Verba arcana metueÌ„da horribiles Canones dogmatum de Coelo transmissorum The Secrete and Dreadful wordes and Terrible Rules of the doctrine that came from Heauen And speaking of the Hande and voice of the Deacon he saith thus Manu illa Tremenda continua Voce clamans alios vocat alios arcet VVith that Terrible Hand and continual Voice crieinge somme he calleth in and somme he putteth of This Sacrifice maketh the Harte to tremble for that therein is laide forth the Mysterie that vvas hidden from vvorlds and Generations The horrour of Sinne The Death of the Sonne of God That he tooke our heauinesse and bare our sorovves and vvas vvounded for our offenses and vvas Rente and Tormented for our VVickednesse That he vvas carried like an innocent Lambe vnto the Slaughter that be cried vnto his Father O God O my God vvhy haste thou thus forsaken mee There vve cal to Remembrance al the causes and circumstances of Christs Death The Shame of the Crosse The Darkening of the Aire The Shaking of the Earth The renting of the Vele The cleauing of the Rocks The opening of the Graues The Descending into Hel and the CoÌ„quering of the Diuel Therefore Chrysostome saith QuaÌ„uis quis lapis esset illa nocte audita Chrysost. in 1. ad Corinth Hom. 17. quomodò cuÌ„ Discipulis tristis fueâ—it quomodò traditus quomodò ligatus quomodò abductus quomodò iudicatus quomodò denique oiÌ„a Passus cera mollior fiet terraÌ„ omneÌ„ terrae cogitationem abijciet Any man hearing of the order of that night how Christe was moorneful emonge his Disciples howe he was deliuered how he was bound how he was leadde away how he was arreigned and how meekely he suffered al that was donne vnto him were he as harde as a Stoane yet woulde he be as softe as VVaxe and would throwe both the Earth and al Earthely Cogitations away from him Thus saith Nicolaus Cabasilas one of M. Hardings late Greeke Doctours Hoc facite in meaÌ„ Commemorationem Sed quaenam est haec Commemoratio c. Doo ye this in Remembrance of me But what is this Remembrance Hovv doo we consider Our Lorde in the Holy Ministration VVhat doo we conceiue him doing Hovv dealing vvhat suffering vvhat thinke vve vvhat speake vve of him Do vve imagin of him in that time of the Holy Mysteries that he healed the Blinde That he raised the Dead That he staied the VVindes Or that vvith a fewe loaues he fead thousandes which are tokens that he was God Omnipotent No not so But rather we cal to remembrance such thinges as declared his weakenesse his Crosse his Passion his Deathe In respect of those thinges he said Doo yee this in my Remembrance The Priest both by his wordes and also by the vvhole Circumstance of doinge seemeth to say Thus Christe came to his Passion Thus he vvas vvounded in the side Thus he died Thus Bloud and VVater issued and streamed from his vvounde These considerations thus laide before our eies are hable to cause any godly harte to quake and tremble As for the Real offeringe vp of Christe in Sacrifice that learned Father Eusebius saith nothing Verily it is but a simple Sophisme to say This Sacrifice is Dreadful and causeth vs to quake Ergo The Priest offereth vp the Sonne of God vnto his Father Harding Whereas I gather an Argument of a plaine testimonie for the Sacrifice of the Aulter out of the whole senteÌ„ce alleged M. Iewel pretendeth to his Reader as though I tooke my chiefe and onely holde of this one worde Dreadful Dreadful which being but one worde in Eusebius he maketh to sounde many wordes and saith that I may not gather by any force of these wordes that the Sonne of God is really offered vp by the Priest vnto his Father Whereas in deed I gather it not by force of that woorde Dreadful whereof for his aduantage he maketh diuers woordes onely nor chiefly but of the whole saying and specially of the very expresse name of the Sacrifice of Christes table and also of that Eusebius saith we haue bene taught by Christe him selfe to offer them vnto God Which I expounde as they are to be expounded of these woordes spoken by Christe at his Supper Luc. 22. Hoc facite in meam commemorationeÌ„ doo ye this in my remembrance as it is to be sene in my Answere and he dissembled to haue sene it As for the Sonne of God really offered vp they be not my wordes as the booke is witnesse they be his whereby he thought to take aduantage though the Proposition in those termes also be true in a right and due sense Bicause therefore he groundeth his Replie vpon that which I say not and bestoweth many wordes in disprouing that I affirme not and prouing
not any such Real Sacrifice of the Sonne of God nor may not in any vvise so be taken it is euidente by the plaine vvoordes that folovve touching the same For thus he saith speaking of the very same Sacrifice of the Nevve Testamente that is mentioned by Malachie Sacrificia non sanctificant hominem sed conscientia eius qui offert existens pura sanctificat Sacrificium The Sacrifice dooth not Sanctifie the Man but the Conscience of the offerer being pure sanctifieth the Sacrifice I trovve M. Harding vvil not saie The Prieste is not sanctified by the Sonne of God but the Sonne of God is sanctified by the Conscience of the Priest For that vvere Blasphemie And yet thus must he needes saie if Irenaeus meante the Real Sacrificinge of the Sonne of God Harding After al these allegations brought by M. Iewel against the Sacrifice of the Churche whereof not one ought at al helpeth his cause VVith vvhat sinceritie aÌ„d truth M. Ievv haÌ„dleth S. Irenaeus as I haue now proued he returneth vnto S. Irenaeus againe and by his accustomed craft of falsifying he would make his Reader beleue that S. Irenaeus expoundeth his owne meaning so as the Sacrifice of Christes body and bloude be quite excluded To bring this to passe it is a woonder to see what fowle shiftes he maketh Of this blessed Fathes sentences he snatcheth here a peece and there a peece taking the head without the taile the body without either dismembring the whole He ioyneth together wordes that be aboue thirty lines a sundâ—r and thereof frameth a sense sounding to his false purpose cleane contrary to the holy Doctors meaning What shal I say of his owne false gloses and additions set forth with that letter in which the Doctours sayinges be printed of corrupting the Latine of making his translation muche worse Briefly he demeaneth him selfe so as who so euer considereth and weigheth the wordes of S. Irenaeus and M. Iewels false sleightes together he wil thinke that he hath vtterly abandoned al truth simplicitie and shamefastnesse and putteth his whole truste in lying Touching then that he first bringeth out of S. Irenaeus I maruel what he meant here to recite it M. Ievvel Fovvly corrupteth S. Irenaeus If he had set forth the whole sentence as it lyeth in the Doctour euery simple man would soone haue perceiued that it furthereth his Chalenge nothing at al. Hauing spoken in the foreparte of the sentence of Oblation that we must offer vp vnto the Creator in pure meaning in faith without Hypocrisie infirme hope inferuent loue he commeth to the later parte whereof M. Iewel hath pyked out a litle peece with wyly falshod turning it to his purpose This it is Et hanc oblationem Ecclesia sola pura offert Fabricatori Iren. li. 4. cap. 34. offerens ei cum gratiarum actione ex creatura eius And this oblation the Churche onely offereth vp pure vnto our Creator offering vnto him with geuing thankes out of his creature that is to say out of that he hath created There it foloweth immediatly Iudaei autem non offerunt c. But the Iewes do not so offer for their handes be ful of bloude c. What maketh this for M. Iewel Mary were al true that he addeth to his Doctors text and in case that folowed immediatly which he adioineth hereunto and with such termes as he hath deuised of his owne and be not in S. Ireneus that is to say if blacke were white it were somewhat perhaps to his purpose But now he hath falsified altogether Fovvle corruption with these wordes falsly infarced into the sentence not his owne and onely Sonne but a natural thing Also by putting these wordes Est ergo Altare in coelo Illuc preces oblationes nostrae diriguntur next after the other as though euen there they folowed which do not folow but be found at the ende of the chapter 36. lines after Which neuerthelesse he traÌ„slateth also very falsly as the Reader may see For these wordes Neither is our Aulter here in earth be of his owne false addition and be not at al in the Doctourâ— and most true it is that we haue Aulters in the Churche to offer the Sacrifice of the body and bloude of Christâ— vpon which by vertue of his worde be made really present though we haue an Aulter also in heauen Where as S. Ireneus is brought in by M. Iewel in the next paragraph saying Sacrificia The sacrifices doo not sanctifie the man but the conscience of the offerer being pure sanctifieth the sacrifice in that place he speaketh not of the Sacrifice of the Aulter at al but of the Sacrifices of the olde Testament What so euer is offered vnto God it is not the thing offered that of it selfe sanctifieth him that offereth But the pure and cleane harte of the party that offereth sanctifieth the sacrifice that is to say as S. Ireneus expoundeth him selfe praestat acceptare Deum quasi ab amico causeth God to accept it as at the hand of a frend Els if a wicked synner saith the Scripture there also alleged kil me a calfe Esai 66. I had as leaue he killed me a dogge In that place therefore he speaketh against them onely that thought to please God with their outward Sacrifices whereof he hath no neede them selues inwardly being wicked and hauing impure consciences To make this clearer by examples and testimonies of Scripture he allegeth the example of Cain of the Scribes and Pharisees and certaine sayinges out of Ieremie and Esaye Now in the setting forth of this saying Tvvo lieâ— of M. Ievvel M. Iewel deceiueth his Reader but with two lyes at once The one is in that he saith it foloweth after the other before alleged For it foloweth not but goeth before it as it may be sene in the booke The other lye is in that he auoucheth this holy Father to speake this much of the newe oblation of the newe Testament which is vtterly false as I haue now declared Iewel But M. Harding hath diuised a greate many replies to the contrary First he saithe The offering vp of praier Praises and Thankesgeuinge can not be called a Newe Sacrifice for the same was made by Moses Aaron the Prophetes and other holy menne in the Olde Lawe This obiection serueth vvel to control Tertullian S. Augustine and S. Hierome and other learned Fathers that thus haue taken it vvho by M. Hardinges iudgemente vvrote vnaduisedly they knevve not vvhat Hereunto Irenaeus him selfe ansvveareth thus Irenae li. 4. c. 34 Oblationes hîc Oblationes illic Sacrificia in Populo Israel Sacrificia in Ecclesia Sed species immutata est tantùm Quippe cùm iam non à Seruis sed à Liberis offeruntur There were Sacrifiees in the Olde Testament There be Sacrifices in the newe There were Sacrifices in the People of Israel there be Sacrifices in the Church Onely the manner or forme is changed For nowe they
the people Your selfe also now doutlesse do see it Yet for your worldly estimations sake hauing made suche an Arrogant Chalenge you may not seeme to see it At least what so euer you see you wil not confesse your errrour Thus in ouersight to boast of sight in darkenes to crake of light VVho playeth Thraso his parte the Chalenger or Defender in weakenesse to speake of strength in maters for whiche of your side no learning can be shewed to chalenge al men aliue this is the parte of Thraso But in this Article of the Sacrifice for which we haue so manifest Scripture so many Doctours so many Councels so common and so long continued custome and faith of the Churche for proufe thereof to auouche stoare of testimonies it is not the parte of Thraso it is the confidence of him that knowethâ— how sufficiently the Catholike Religion may be defended against heretiks This serueth not to fray the simple as you say it serueth to cal backe the presumptuous rashnes of a newe Gospeller to animate right beleeuers and to stay the simple As for the wise whether they wil more condemne of folie me for shewing iust confidence in defence of the truthe or you for making suche a proude Chalenge against the truth I leaue it to their secrete iudgementes Bring vs but one plaine sentence of any Scripture auncient Doctor or Councel making clearely for you that a Priest hath not auctoritie and therefore may not offer vp Christe in the Euchariste as I haue brought many for proufe of the contrary and I wil be contente the name of Thraso be not returned vpon you If ye haue none to bring as sure I am ye haue not for your Thrafonical Chalenge that name wil become you better then me that how so euer you wrangle promise no more then I performe That the Reader go not farre for one suche sentence among many of our parte let the very laste alleged out of S. Chrysostome be considered In whiche he saith plainely Châ—ysost in 1. Cor. Hâ—st 24. that Christe commaunded him selfe to be offered Whiche can not be referred to the Sacrifice of the Crosse. For if he had commaunded the Iewes to Crucifie him they had not bene gilty of his Death Neither permitteth the circumstance of the place any other to be vnderstanded then the Sacrifice of the Aulter in whiche Christe him selfe according to his commaundement Doo ye this in my remembrance is as I haue now proued really offered If in defence of your side you can not shew vs so muche as one sentence of like clearenes you must beare with wise men if they thinke the great sturre you haue made with your Chalenge to be great folie And likewise must you beare with your Aduersaries if they reporte you haue more shew of wordes then substance of mater To conclude go plainely to worke M. Iewel The handling of these maters requireth honestie sinceritie fidelitie truth conscience and the feare of God Set vs forth the light of true thinges if ye haue any leaue the darke clowdes of youy Phrases and Figures Conclude your Doctrine with some firme Argumentes confirme it with good and sufficient authorities Be ashamed of your loose and childish Argumentes by whiche in manner alwaies you inferre the denial of one truth by the affirmation of an other truth Let the world see that you allege your testimonies truly iointly and wholly that you falsifie them not by your diuisions taking one peece here and an other peece there by nipping of by adding vnto by hewing mangling and when you doo least by wrong and wrested vnderstanding Otherwise if you shal continue to set maters of Faith vpon vncertaine Phrases and Figures and Tropical speaches to confounde one truth with an other to corrupte to patche together to mangle and by other waies to falsifie as hitherto you haue done be the cotations of your Bookes Margent neuer so thicke be the number of your vnlearned and partial Fauourers neuer so great the wise the godly the learned shal iudge you as they finde you to be but a Maister of Phrases a confounder of Truthes a patcher a mangler a shifter a Falsifier THE TABLE A ABra by M. Iewel reported to be S. Hilaries daughter 172. b This worde Al in Scripture oft-times admitteth exception of many 168. a. b. Amalricus his carkasse digged vp and burnt in Paris 187. a. Anathema pronounced against the dead 186. b. Antitypon excludeth not the veritie of the Mysteries 80. b. Antitypon howe it is taken in S. Clement 81. a. The terme Antitypon maketh not for the Sacramentaries 81. b. Antitypon what it signifieth properly 82. b Apostles made Priestes by Christ at the last Supper 87. a. b. in sequent The Apostles made vowe to forsake al thinges 171. b. The Apostles forsoke the companie of their wiues Ibidem Application of Christes Death no strange Doctrine 219. a. Application of this Sacrifice prooued 114. b. 121. a. 162. a. b. 219. a. Aulters vsed of the Christians 9. a. b. 99. a. Aulter 61. a. 130. a. 225. b. 230. a. Aulter visible and external 60. b. 130. a. 143. a. 229. a. b. Aulters material 99. a. 229. a. sequent External Aulter argueth external Sacrifice 229. a. Authoritie geuen to Priests to offer vp the dreadful Sacrifice 88. a. 128. a. B. Baptisme 9. b. Baptisme doth not only signifie but also exhibit wasshing of sinnes 83. b. Beza 17. a. Beza defendeth it to be lawful to put Heretiques to death 179. a. The Bible corrupted by the Protestantes 167. a. b. Bishoply duetie 246. a. Blouddy and vnbloudy referred to one subiecte 226. a Burning of Heretiques Dead carcasses no newe thing .186 b. sequent C. CAluine defendeth it lawful to put Heretiques to Death 197. a The Canon of the Masse defended against M. Iewels scoffes 123. b. 254. b. 257. a. The prayer of the holy CanoÌ„ found in S. Ambrose 258. a. Ceremonies of the Iewes changed 9. a. sequent Ceremonies of the Christians 59. a. The Chalenger playeth Thraso his parte 261. b. How we see Christe suffering by Charitie 200. b. Christe truly and in in deede offered 35. a. Christ offered vp his body at his last Supper 45. a. 48. a. Christ sacrificed him selfe at his Supper 67. b. 79. b. sequent Christe gaue his body and shed his bloud at the Supper affirmed by certaine Fathers 73. a. Christe sacrificeth and is sacrificed by the meanes or mediation of Priestes 86. a. 127. a. Christe dieth againe in this Mysterie and how 161. b. 162. a. Christ at the Supper both Priest and Lambe 73. b. Christ commaunded him selfe to be offered 79. b. 106. b. 259. b. Christe appeareth before the Father in heauen with his wounded body 117. a. 118. a. The Rocke was Christe and how 1â—7 a. Christes being in the Sacrifice and in reading of the Storie of the Gospel is different 199. a. Christe offred the true bread and the true wine at his Supper 48. a. 204. a.