you swarue very much from the meaning and purpose of Tertullian For he saith not that the Preaching of the Ghospel is that cleane Sacrifice which Malachie prophecied of but farre otherwise Tertullian hauing spoken of the two kindes of Sacrifices of the two peoples the Iewes and the Gentiles foreshewed at the beginning in th' oblations of Cain Genes 4. and Abel demaundeth whereas Gods law geuen by Moyses required the carnal sacrifices to be made by the people of Israel in the land of promise and nowher els why the holy Ghost afterward notwithstanding by Malachie Psal. 95. and also by Dauid fortelleth that the Iewes earthly and fleshly sacrifices should ceasse and that spiritual Sacrifices should be offered vp to God ouer the whole world Vnto this question he answereth him selfe Tertulliae contra Iudaeos and saith Indubitatè quòd in omni terra exire habebat praedicatio ApostoloruÌ„ that is to say Vndoubtedly bicause the preaching of th'Apostles was to come forth ouer al the world This assuredly is the true abbrigement and meaning of Tertullians woordes there TertuliaÌ„s place truly declared And cleare it is he saith not that the Preaching of the Ghospell is the pure Sacrifice that Malachie speaketh of as you vntruly reporte of him but onely that the holy Ghoste foresignified by Malachie and by Dauid that the Iewes sacrifices being abolished pure sacrifices should be offered among al Nations of the earth bicause it should come to passe that the Apostles should preach ouer the whole worlde So that by Tertullians verdite the preaching of the Gospel was not that pure Sacrifice it selfe spoken of by Malachie but the Apostles preaching that then was to come was the cause why Malachie and Dauid enspired of the holy Ghoste fortolde the ceassing of the Iewes carnal sacrifices and the setting vp or vse of the Gentiles spiritual Sacrifices More then this which is nothing at al TertulliaÌ„ in that place maketh not for you Leaue leaue M. Iewel for your credites sake if nothing els can moue you to deceiue vnlearned soules whom Christe hath so derely bought with sayinges of your owne forging fathering them vpon the auncient Doctours It is a manifest token what litle good stuffe ye haue to defend your new ghospel withal whereas ye set forth your owne pelfe vnder the name of the auncient writer Tertullian Wherein ye folow false Lapidanies and Goldsmithes who sel Cristal and glasse for true pretious stoanes and gilted copper for pure golde Your other three places which you pretend to allege out of Tertullian S. Hierome and Eusebius be not with such forme of wordes by those Fathers set forth as you here reporte them The sleight of falsifiyng that you so coÌ„monly vse in this place for your purpose maketh but only a colourable shew to the ignoraÌ„t who beleue what so euer you say to the learned who by diligent examition wil serch what you say a substantial proufe in dede it maketh not Thymiama oblatio munda Al be it I graunt wheras the Prophecie of Malachie speaketh of two thinges thymiama incense and Oblatio munda the cleane Oblation or Sacriâ—ice that the best learned Fathers haue expounded the Incense of Prayer and the cleane Oblation of the Sacrifice of the Aulter that is now offered in the Churche through the whole worlde Where Tertullian disputing with Marcion the heretike expoundeth it of Prayer Contra MarcioneÌ„ lib. 4. either it is his priuate sense which bringeth no preiudice vnto the doctrine of the Catholike Churche VVhat Tertullian meant by pure praier or he meaneth it as the other Fathers doo of the Sacrifice of the Aulter which is coÌ„secrate with prayer For so the olde learned Fathers cal the wordes of Consecration Els if it should be expounded of al manner of prayer or of prayer in general as it is made of ech priuate man it can not alwaies seme to be the cleane Sacrifice prophecied of by Malachie bicause the same is made by those that be not altogether pure Prouerbior 20. and without spot of sinne For so the Scripture witnesseth who can say my hart is cleane I am cleane froÌ„ sinne But the Prayer wherewith the Sacrifice of the body and bloude of Christe is consecrate 1. Pet. 2. being the wordes of our Lorde Esai 53. who neuer did synne nor was guile found in his mouth is both in that respect pure and cleane and also for that it is pronounced by the Priest as the publike minister of the Churche whose priuate vncleannes what so euer it be in that behalfe impaireth not the worthinesse of the sacrifice nor of the prayer wherewith it is conâ—ecrate Who also at what time he offered that Sacrifice ought specially to be of a pure coÌ„science And therefore Tertullian hauing rehersed the woordes of Malachie though some what otherwise then either the seuenty Interpretours or the Hebrue bookes haue and otherwise then he him selfe rehersed them writing against the Iewes in euery place shal be offered vp in my name sacrifice Tertullia aduersus Marcion lib. 4. and the cleane Sacrifice might wel adde further by way of exposition scilicet simplex oratio de conscientia pura to wit simple or pure prayer from a cleane conscience In which prophecie the prophete fortelleth that God hath disposed a better Sacrifice to be offered vp vnto his name then the sacrifices were which the Iewes offered Simple Prayer By simple prayer he meaneth such as is not tempered and mingled with any sinneful infection of humane affections of which sorte is the prayer of coÌ„secration of this Sacrifice as that which is the worde of our Lorde and not the worde of man Whose prayer as al other his actions proceding out of his corrupte harte is steined with some spotte of synne wereunto oure nature corrupted in Adam is thral and subiecte The wordes of Consecration of the Sacrament called by the name of prayer If to any it seme strange the wordes wherewith the body and bloude of Christe are consecrate to be called a prayer by reading the olde learned Fathers he shal finde it so termed in sundry places Instinus martyr in 2. Apolog. S. Iustine the Martyr speaking of the blessed Sacrament nameth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foode which is made the Eucharist through the prayer of the worde that we haue of him he meaneth Christe Loe he calleth the consecration the Prayer of the woorde that Christ deliuered vnto his Apostles and consequently to their successours Priestes of the new Testament S. Augustine writing vnto Paulinus saith Precationes accipimus dictas Augustin ad Paulinum Epistol 59. quas facimus in celebratione SacramentoruÌ„ antequam illud quod est in Domini mensa incipiat benedici Orationes cuÌ„ benedicitur sanctificatur ad distribuenduÌ„ coÌ„minuitur We take PrecatioÌ„es to be called those praiers which we make in the celebratioÌ„ of the sacramentes before that which is on our Lordes table beginne to
stretching of his Armes abroade the Crosse by his making of many signes of the Crosse euery good effecte to procede of the merite of the Crosse is signified The like may be conceiued of such others moe For certainly as wordes be signes of thinges so be these Rites in the blessed Masse signes of great Mysteries To be shorte bicause through the infirmitie of our condition humaine affection for the most parte litle estemeth common thinges and such as be not distincte from other thinges by some token of a more excellencie yea rather dispiseth them as Malachie the Prophet complained of the vncleane Malac. 1. contemptible and vile Oblations of his time and woundereth and reuerenceth those thinges that by some shewe of excellencie seme to surmount others it was necessarie for the reuerence of so holy an Oblation and of the woâ—rship of so great a Maiestie that peculiar places as Churches Tabernacles Aulters also consecrated Ecclesias Hierarch cap. 5. p. 1 as we finde in S. Dionysius special and not common Vessels and peculiar Ministers were appointed for the same whereby the colde myndes of men might be brought to thinke more reuerently thereof As touching the practise of the Churche that is to say of the holy and learned Priestes and of al the people of God from the Apostles timâ— to these daâ—es what the Auncient Fathers haue wrâ—â—â—en in proâ—fe and confirmation of the Sacrifice of the body and bloude of Christ which hereto might be added for al this I reâ—erâ—e the Reader vnto my Reioindre Now then to coÌ„clude Sith that it is our duety to geue and offer vnto God some gifte and Sacrifice whereby to rendre vnto him due thankes for his benefites and to recognise him for our Creator and Redemer and nothing we haue to geue either in it selfe better or to him more acceptable then the body and bloude of his Sonne Iesus Christe and whereas we haue commaundement to offer the same and so great profite commeth to men thereof and whereas in the Masse in whiche this Sacrifice is offered by Christe and the Churche godly prayers be made for Kinges for them that be in auctoritie and for al men thankes be geuen certaine outward signes are shewed whereby the memorie of Christes Passion is stirred vp and to vs renewed and reuerence to Godward is enkindled what forbiddeth why on the behalfe of the most blessed Masse and of them who susteine persecution for this Sacrifice I may not here vtter the woordes of the Holy Patriarke Iacob by way of expostulation with our Aduersaries Quam ob culpam nostram Gen. 31. ob quod peccatum quod in Missa committimus Expostulation vvith the persecutions of the Masse sic exarsistis post nos scrutaeti estis omnem suppellectilem nostram What is our trespace and what is the sinne that we haue committed in saying and hearing the Masse that ye are so wroth and fume so much against vs Ye haue searched al stuffe as Iacob said to Laban ye haue examined our doctrine and what haue ye founde Ye haue examined vs ye haue depriued vs ye haue condemned vs some to prisons some to certaine places ye haue debarred vs of libertie to see our deare frendes to enioye our swete Countrie ye haue taken from vs great summes of money ye haue thirsted our bloude ye haue oftetimes called for the Princes sword to be drawen against vs ye haue geuen the cause of the losse of many of our liues This and much more haue ye done touching our parte But as touching Gods parte what iniurie what dishonour what pillages what robberies what Sacrileges what spoiles what prophane and Turkish saggages of Churches what contempte what despite what villanies ye and your brethren haue done in sundry places of Christendome what needeth it any man to speake the secretes of hartes do speake the sighing of Gods people speaketh the Earth the Heauen God him selfe by his brute and dumme Creatures speaketh But what auaileth it to make complaint vnto them that be not onely farre from al griefe of their euil doing and from remorse of conscience but also reioyse and glorie in malice NOw therfore to returne to thee good Reader that thou maist the better vnderstand our procedings when at the first I tooke in hand to answer M. Iewels ChaleÌ„ge and to iustifie the Articles that rashly and wickedly he had denied amnog other things I brought some of that I haue here said and what elles then to me semed good for proufe of the Sacrifice of the Masse which in his .17 Article he denieth Therto as to the rest of my Answere he hath made his Replie In which Replie he hath said what he was hable to say in disprouse of that singular Sacrifice But how insufficient his disprouse iâ— and of how litle substance al is that he hath brought how litle he amendeth his common woont of falsifying his testimonies what other false partes he playeth and what grosse errours he is fallen into thou shalt perceiue if thou vouchesafe to read this Reioindre Whereas against this Sacrifice by many men many wordes haue ben said many villanies haue ben wrought many blasphemous bookes haue ben written as is before meÌ„cioned according to the sprite that Satan the enemie of the Sacrifice hath enspired into their wretched breastes Out of al M. Iewel like a Spyder hath suckte the most venemous iouice and in his Replie hath vttered it as it were spitting forth his poison Which Replie as perhaps it poisoneth the lighter sorte who haue delite to feede thereon so to the wise and those that be stedfast in the Catholique Faith al the stuffe of his great booke appeareth as it were but Cobwebbes For in dede as with Cobwebbes nothing is holden but light moâ—es and weake flees euen so of a light witte and feeble Faith he sheweth him selfe to be whom that Replie catcheth and holdeth He hath not one Auncient Doctour for him not one Councel General or Prouincial olde or newe not one Example of the Primitiue Churche not one sentence of the holy Scriptures Not one I say for him that is to wit whereof any cleare conclusion may be gathered against the Sacrifice of the body and bloude of Christe These doo I the rather make accompte of bicause by his owne appointement they be good waies and meanes whereby to trie pointes of Faith in Controuersie Now if M. Iewel haue nothing out of al these for a cleare disproufe of this Sacrifice after he hath vewed al the bookes that by these newe Maisters haue bene written in defence of his side after that he hath furnished him selfe with al that euer Luther Bucer Zuinglius Oecolampadius Caluine Beza and the vpholders of their sectes could deuise against it after that he hath coÌ„ferred with his felow Ministers and SuperinteÌ„dentes who most readily ioine their forces together against the Sacrifice yea after that he hath learned the Argumentes of Satan him selfe the first Founder of this new
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
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
may suffice in their behalfe that Sacrifices and other godly workes offered and done for them may helpe them Wherefore as S. Athanasius S. Chrysostom Damascen and the more parte of the auncient Fathers doo witnesse it descended by Tradition from the Apostles that this vnbloudy Sacrifice be continually offered for them Now then Christian Reader thou hast here declared vnto thee those pointes that I promised in the beginning what is Sacrifice being considered either as it is taken for the Action of offering or for the giftâ— offered for what consideration it is due vnto God that it is most conuenient for our nature that it be visible that the rite of sacrificing hath ben by God bothe engraffed in the mindes of men before the Lawe and commaunded in the Lawe That for loue of his Churche our Lorde Instituted the singular Sacrifice of his body and bloude at his last Supper How those foure thinges be in this singular Sacrifice whiche S. Augustine teacheth to be required in euery Sacrifice lastly for whom this Sacrifice is offered by what waies it is auaileable for man what effectes it bringeth forth Some here perhaps do wish that I said somewhat in defence of the Prayers that be commonly said in the Masse about the Oblation of this vnblouddy Sacrifice The Praiers of the Masse godly and without superstition and of the Ceremonies whiche the Churche vseth in the celebration of the same for our Aduersaries by diuers waies labour to bring them in contempte As touching the Canon of the Masse what parte of it M. Iewel reproueth as blasphemous in this Reiondre I doo sufficiently defend Pag. 123. b. item pag. 254. b. c. Ambro. de SacrameÌ„t lib. 4. c. 4. as godly and holy and such as may worthily seme meeâ—e to be said at the celebratioÌ„ of these Mysteries As for al the rest that is said for so much as therein as S. Ambrose saith Praise is deferred to God prayer is made for the people for Kings and for al men and for al our necessities briefly â—ith nothing is done but that which S. Paule exhorteth to be done in his epistle to Timothe 1. Tim. 2. whereof we spake before what is there that M. Iewel or any of that side or Sathan him selfe the great enemie of this Sacrifice can finde fault withal Concerning the Ceremonies vsed in the Masse Ceremonies vsed in the celebration of the Masse which consiste in the behauiour Gesture Mouinges and Signes of the Priest whereat also these men beare great spite they be void of superstition and free from al iuste reproche bicause they be onely such as put vs in minde of some special thing touching the Incarnation Birth Life Preaching Death and Resurrection of Christe which perteineth to the stirring vp of Deuotion and to the commaundement of Christe the more conueniently to be obserued For whereas he commaunded vs Luc. 22. that what he did we should doo the same it may reasonably seeme to be our duetie that as he did and after what manner he did we also doo likewise Verily the Ceremonies which we vse be of more antiquitie represent thinges of more excelleÌ„cie and through the practise of the whole Churche of Christe be of more auctoritie then that by the doctrine of any new Gospel it may now towarde the time of Antichriste seeme either necessarie or conuenient that they be changed And to thintent these ouerthrowers of al auncient Religion and setters vp of their owne Nouelties haue ceremonies in lesse contempte let vs consider whether Christe him selfe who first of al celebrated Masse at his last Supper 1. Tim. 2. and did those things which S. Paule requiteth in his epistle to Timothee obserued not certaine Ceremonies Ceremonies vsed by our Sauiour him selfe muche like to ours He layd downe his garment he girded him selfe he kneeled or stooped downe he washed his Disciples feete he gaue thankes to his Father he consecrated and offered vp vnto him his Body and Bloude Iohan. 17. he spake vnto his Disciples he admonished he taught he comforted them he lifted vp his eyes vnto heauen he prayed vnto the Father for them and for vs. 1. Cor. 11. S. Paule straitly forbiddeth a man to pray or prophecie in the Churche with coouered head If the Catholikes without expresse Scripture though moued with the like reason that moued S. Paule had so ordeined these men would haue cried out that it had bene superstitious Touching this mater here to speake of al it were very long and a thing meete for a special booke to be written thereof rather then for the breuitie of a Preface Therefore I let passe much that might wel be recited out of S. Dionyse the Areopagite S. Iustine the Martyr Tertullian Innocentius the firste and others that of these thinges haue written Hovv ceremonies may be vsed with out superstitioÌ„ Certaine it is that the Ceremonies we vse be not superstitious For that we iudge to be superstitious whiche being vsed in place of Gods seruice perteineth not to the wourship of God nor to the loue of our neighbour And whereas the worship of God is double for so muche as we haue from him both thâ— inward and the outward good thinges then is it duely and lawfully and without al superstition done when the outwarde thinges by some publique auctoritie as from God for al power is of God or by a certaine leading of nature be ordeined vnto an inward reuerence and a duetiful kindnes towardes God to be stirred vp nourrished and continued For the mouing it selfe of the soule as saith S. Augustine so long as it is yet lapped within earthly thinges August ad Ianuar. epist. 119. is but slowly inflamed but if it be carried vnto bodily likenesses and thence be carried vnto the spiritual thinges that by those likenesses be figured with the passing it selfe as it were from the one to the other it is quickened and being stirred as fyre in a fyrebrande it is enkindled and with a more ardent loue it is pulled vnto her rest and quiet Therefore the vse of comely Ceremonies moueth the minde more then if the thinges by them signified were vttered naked and without similitudes of Sacramentes as there also he saith And this is the meaning of al the outwarde Rites The meaning of the Ceremonies vsed in the celebration of the Masse that be obserued in the Masse As for example the Priestes Vestimentes doo signifie either the garmentes of Christe with which he was mockt either the new condition of the new man or the Incarnation of the new King His comming vnto the Aulter betokneth Christes appearing whiche was receiued with great ioye and singing of Angels Math. 27 the going from the one side of the Aulter to the other Luc. 2. sheweth the translation of the Gospel vnto the GeÌ„tiles and the returning of it vnto the Iewes by the washing of handes the Priestes cleannesse of life by his bowing downe humilitie by
exact rule of truth it is a point of great witte and cunning neither is it lightly perfourmed but of suche as God hath endewed with special giftes And as excellencie of witte is required to vtter them plainely so it behoueth the Readers senses be wel exeâ—cised to vnderstand them fully The doctrine of this Sacrifice in some parte is harde and obscure such as commonly hath rather ben rightly beleeued then by many clearely declared The honour of holy Mysteries is better saued with reuerent silence then with bolde opening Experience teacheth into what danger of contempte they come when they are openly reueled to populare vnderstanding Although bothe in the Scriptures and in the Fathers we haue most sufficient proufes and testimonies for the real presence and for the real Sacrifice yet they that liued within the first six hundred yeres after Christe wrote hereof more secretly then of other pointes of our Religion The cause vvhy the olde Fathers spake so secretly of these mysteries For reuerence of the Mysterie they thought it more conuenient to teache it by mowthe and by tradition then by euident and open declararion to commit muche to publique writing least so to the Infidels occasion should be ministred of despite and villanie As for example notwithstanding that religious warenesse we read in S. Augustine how the Painimes charged the Christians with the wourship of Ceres August coÌ„tra Faust. Manâ—cha lib. 20. cap. 13. and Bacchus their false Goddes bicause of the bread and wine they vsed in the celebration of their mysteries Thereof it is that we finde in the auncient Fathers so often commendation of their silence Chrysost. in Liturg. S. Chyistome saith in his Masse Conuiuij tui mystici hodie fili Dei communio nem assumpsi non tamen hostibus tuis mysterium diâ—â— I haue receiued this day the Communion of thy mystical banquet ô Sonne of God and yet I haue not tolde the Mysterie vnto thine enemies Ambro. â—i De ijs qui initiantur myster c. 1. S. Ambrose maketh it a Treason and betraying of the Mysteries to shewe them vnto those that be not yet baptized The like commendation of silence in this behalfe wee finde in Origen Orige homil 9 in Leuit. c. 16 and in S. Augustines workes not seldom Aurelianus the Emperour when he saw him selfe and the Romaine Empire to be in great peril for that the people named Marcomanni grewe strong ouer him by a great ouerthrowe they had geuen him in bataile wrote to the Senate of Rome that whiche was woont to be done in publique distresse the Sibylles bookes should be looked in Flauius Vopiscus in Diuo Aureliano In his Epistle he hath these woordes Miror vos Patres sancti tam diu de aperiendis Sibyllinis dubitasse libris perinde quasi in Christianorum Ecclesiá non in Templo Deorum omnium tractaretis I maruel at you Reuerend Fathers that ye haue ben afraid to open Sibylles bookes thus long as though ye had to doo in the Churche of Christians and not in the Temple of al the Goddes By this it appeareth what secretnesse and silence was vsed in the Primitiue Churche touching these mysteries and how feareful the holy Fathers were to say write or doo any thing whereby the Miscreantes might come by knowledge of them For which cause it is not to be marueled if they spake not so plainely and so euidently of euery point touching the Sacrifice as the sawcinesse of heretikes requireth in these daies to be answered and satisfied withal Yet they may seme to haue spoken plainly ynough to right beleuers and for the same we haue no smal number of good and cleare testimonies as by this Reioindre it shal appeare to them that be not wilfully bent either to shutte their eyes bicause they would not see or to wrangle contentiously that they â—eeme not to be ouercomme VVhen began the Fathers to speake more plaiÌ„ly of our mysteries or to denie stubbornly what so euer disliketh their phansie be it neuer so sufficiently proued But after that the Faith was once generally receiued of al where it was preached and professed and no Infidels remained among the Christians that durst openly to worke despite against the holy Mysteries whiche in sundry Prouinces came to passe before the first six hundredth yere was determined and thenceforth the learned Fathers that in those times wrote as occasioÌ„ was geueÌ„ spake of the real Presence of the body an bloud of Christe in the blessed SacrameÌ„t and of the oblatioÌ„ of the same no lesse plainly and clearely then the Churche now teacheth Whiche thing they finde to be true that be conuersant in the workes of Cassiodorus S. Gregorie the Romaine Isidorus Gregorius Turonensis Beda Haimo Rabanus and other about that age If then for this Sacrifice we haue as in this Reioindre thou shalt finde the Scriptures the testimonies of the Fathers of the first six hundred yeres of sufficient clearenes and the most manifest testimonies of the writers that immediatly folowed that age besides the authoritie of Councels that were within and soone after that age and so continually vntil the late Councel of Trent the fauourers of M. Iewels side may see his Chalenge fully answered touching this Article And therefore ought they to consider how safe it is for them to contemne so great authoritie and to be persuaded with suche â—clender Argumentes against the blessed Sacrifice of the Masse as M. Iewel setteth forth in his Replie whiche he hath borowed of the Caluinistes they receiued of Luther and Luther learned of Satan when on a night he disputed with him against the Sacrifice of the Masse as he lay waking in his bed as by his owne confession in his booke De Missa priuata he hath witnessed vnto the worlde So then if with Luther Caluine and M. Iewel they professe hatred against the Masse and denie the real Sacrifice of the Churche they shewe whose scholers they be and by whose sprite they are leade vvhether the Masse be to be taken for an euil thing seing Satan disputeth vvith Luther against it But perhappes some here wil say what is that this Reioinderer telleth vs of Satan Did Satan euer dispute with Luter against the Masse Is this credible If it be so then may I soone beleue that the Masse is a godly thing and that it procedeth from the holy Ghoste For if it were an euil thing as by our Preachers we are borne in hande it is we may be sure the Deuil would not moue Luther to leaue it For so he should worke the destruction of his owne kingdom whiche to doo is the office of Christe and most contrary to the malice of Satans condicioÌ„ This Reioinderâ—â— should do wel here to cleare him selfe of the vehement suspicion of an vntruth And in deede shame it were to belye the Deuil as they say The disputation of Satan the Deuil with Luther against the Masse truly reported out of Luthers owne
Workes In the Replieâ— Diuision 2. Pag. 2. FOr asmuch then as I vnderstand many doubte hereof and M. Iewel calleth it a scorneful and slaunderous tale blased abroade by Pighius Hosius and Staphylus of malice and hatred of the truth to thintent the truth be knowen and that it be considered what Captaine they folowe who make warre against the Sacrifice of the Masse and that the memorie of this thing remaine to our posteritie I wil here truly and faithfully set forth the disputation that was betwixt Frier Lutheâ— the first author and founder of the Protestantes Religion and Satan the Deuil as Luther him selfe reporteth it in the seueÌ„th Tome of his workes in a booke intituled De Missa priuata Vnctione Sacerdotum Who soeuer is desirous to see the place it is to be founde in the seuenth Tome printed at WitteÌ„berg by one Thomas Klug in the yere of our Lorde 1557. Folio 228. There thus writeth Luther Luthers report of his Conference vvith the Deuil COntigit me semel c. It befel me on a time that after midnight suddainly I awooke Then Satan began disputation with me after this manner Audi inquit Luthere Doctor perdocte Listen ê™ he â— right learned M. Doctor Luther 2 Thou knowest thou hast celebrated priuate Masses these fiften yeres almost euery day 3 What if suche priuate Masses were horrible Idolatrie Denial of AdoratioÌ„ of Christs body the Deuils Doctrine 4 What if it were so that the body and bloud of Christe were not present but that thou didst adoure bread and wine onely and shewedst the same to be adoured of others To whom I answered I am an annointed Priest I haue receiâ—ed vnction and consecration of a Bishop and al these thinges haue I done 5 by coÌ„maundement of my Superiours Why should I not haue coÌ„secrated sith that I pronounced the wordes of Christe seriously and celebrated Masses in great earnest The Deuil coÌ„fesseth outvvard Priesthod M. Ievvel deneeth This muche thou knowest 6 Al this ê™ Satan is true 7 But the Turkes and the Gentiles also doo al thinges in their temples vpon obedieÌ„ce and make their sacrifices in ernest The Priestes of IeroboaÌ„ also did al thinges with a certaine zeale and desire contrary to the true Priestes that were in Ierusalem 8 And what if thy taking of Orders and consecration were also false as the Turkes and Samaritanes Priestes are false Priestes and their worship is false and wicked worship First thou knowest ê™ he 9 At that time thou hadst no knowledge of Christe nor true faith and as touching faith thou wast no better then any Turke For the Turke yea al the Deuils also doo beleue the storie of Christe that he was borne that he was orucified that he died c. But the Turke and we reiected sprites doo not truste in his mercie neither haue we him for a mediatour and Sauiour but feare him as a cruel Iudge This manner of faith and none other thou hadst when thou tokest vnctioÌ„ of a Bishop and 10 al others bothe the annointers and the aÌ„nointed so thought of Christ and none otherwise For that cause ye fled 11 from Christ as from a cruel Iudge to S. Marie and the Saintes They were your mediatours betwene you and Christe 12 so the glorie was taken from Christe 13 This neither thou nor any other Papist can denie The Deuil calleth vs Papisteâ— Therefore ye are annointed consecrated and shauen and haue sacrificed in the Masse as Gentiles and Heathens and not as Christians 14 How then could ye consecrate in the Masse and celebrate a true Masse sith that which thing after your owne doctrine marreth altogether there wanteth a person hauing power to consecrate c. A briefe Reproufe of these Diuelish Blasphemies 1 In this insinuation the Deuil claweth the vaine glorious Frier by the backe as it were where he knew him to itche Right learned M. Doctor Luther ê™ he 2 Thou liest Satan as thy woont is Luther knew not ne could not know that which is false For in that which is chiefly to be accompted of the Masse is publlque and coÌ„mon Out of thy scoole the name of Priuate Masse in the sense that Luther conceiueth Priâ—at Masse the Deuils terme first proceded 3 VVhat if they were not as this Sacrifice is the highest honour that can be done vnto God being done as it ought to be 4 VVhat if it were present as it is present consecration duly made And so Luther him selfe teacheth against the Sacramentaries as it is knowen Marcke Reader from whose schoole the doctrine coÌ„meth that teacheth the body and bloud not to be adoured in the blessed Sacrament 5 Not only of them but rather by coÌ„maundement of Christe who said do this in my remeÌ„braÌ„ce 6 Ergo Luther was a Priest specially and properly not as euery faithful is Then had he auctoritie and povver to offer the Sacrifice This muche thou coÌ„fessest vnvvares as it semeth M. Ievv denieth VVhat is he vvorse then thee selfe 7 Such obedience of Turkes and Gentiles is not for Gods sake And therefore it is not obedience as it is a vertue and a seruice of God It is the seruitude of thee Satan VVherefore therein the more earnest the more sinneful The Zeale likevvise thou speakest of vvas vvicked therfore the case is not like aÌ„d so thy reason is naught 8 But vvhat if it vvere true as it vvas true 9 Here thou lyest Satan doune right 10 Auaunt Satan thou beliest Gods seruauntes It is not so thou enemie VVhen we beseche S. Marie and the other Sainctes to pray for vs we flee not froÌ„ Christe no more then S. Paule did wheÌ„ he desired the Romains the EphesiaÌ„s and the ThessaloniaÌ„s to pray for him Rom. 15. Ephes. 6. 2. Thess 3. but vve go to Christ with other helpers and suters as if hauing a sute to an earthly Prince I make his mother and his dearest frendes to go vnto him with me aÌ„d speake for me 12 By making the Saintes intercessours for vs to Christe no part of his glorie is taken from him Marke Reader who it is that teacheth thee not to câ—â— to the Sainctes for their aides and prayers 13 This we al doo denie and know it to be false It pleaseth vs to be called Papistes of thee Satan Auaunt blasphemous Sprite In the blessed Masse wee present and offer to God that bodyâ— that suffered vpon the Crosse and that bloude that was shed for vs whereby we are redemed from thee and froÌ„ thy most grisly miserie By this tale we are faught to esteme annointing consecration and â—haning beâ—â—oâ— bicause the Deuil liketh it not 14 The Deuil procedeth to his Conclusion as though his premisses vvere true VVherein M. Ievv folovveth him as the scholer the Maister and so doo al other the Sacramentaries and Protestantes And there afterward Folio 229. b. it foloweth In his angustijs c. Being in these 15 straightes and in this conflicte against the Deuil my wil was
of these Sacrifices and both may wel stand together Rom. 15. Origen in Epist. ad Ro. lib. 10. Where he saith S. Paule speaketh of him self in this sense saying Sacrifico Euangelium Dei I sacrifice the Ghospel of God and Origen Sacrificale opus est annunciare Euangelium It is a worke of Sacrifice to preach the Gospel What sense meaneth he or what sense would he his Reader to conceiue sith that he spake no worde of any sense before He spake onely of a certaine delite that the olde learned Fathers had in vsing wordes which after the promulgation of the Gospel signified nothing extant nor practised I trow therefore he meant that S. Paule had also that delite which he pretendeth Now true it is that S. Paule hath nowhere these very wordes Sacrifico Euangelium Dei I sacrifice the Gospel of God Neither be the woordes Origens that he ascribeth to Origen but S. Hieromes who added vnto and tooke from Origens fifteen vnperfite bookes vpon the Epistle to the Romains and disposed that whole worke as he thought best as it appeareth by his Epistle to Heraclius The place which he meaneth Rom. 15. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which the common Latine bookes haue sanctificans Euangelium Dei Erasmus administrans S. Augustine consecrans which worde liketh Caluine and the same he pteferreth before Erasmus worde whiche notwithstanding the translatours of the Englishe newe Testament folowed Al which interpretations be too obscure Beza in Annot. in no. test as Beza iudgeth and therefore he liketh his owne best Operans Euangelio Dei as his Maister Caluine liked his owne better then that of Erasmus S. Hierome confesseth it to be more highly and with a more magnificēce spoken in Greke then he was hable fully to expresse in Latine Yet as being destitute of a fuller and perfiter worde he turneth the Greke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into sacrificans and saith that to preach the Gospel is a sacrificing worke and there plainely declareth how Now though it be graunted that both S. Paule alluded to the manner and condition of the Sacrifices of Moyses lawe and S. Hierome consydered the same in his exposition of that place yet thereof it wil not folowe that when so euer the olde Learned Fathers speake of the external visible and singular Sacrifice of the Churche they meane that there is no real Sacrifice in deede but onely in a figuratiue speache M Ievvel for the most part so argueth that he impugneth one truth by an other truth This Argument is naught pardy as M. Iewel knoweth him selfe S. Paule saith he consecrated the Gospel as it were a Sacrifice throughe preaching of the same offering vp the beleeuers as Hostes vnto God Item Saint Hierome for that respecte calleth preaching of the Ghospel a sacrificing worke Ergo the Fathers woordes spoken of the daily Sacrifice of the Churche are to be taken metaphorically onely and not properly Bothe manners of sayinges be true in their right sense the one in figuratiue the other in proper sense Who so euer aunswereth M. Iewel he must alwaies sing one song vnto him that his continual shift is to impugne one truth by an other truth The same answer serueth to the places by him alleged out of S. Gregorie Nazianzen and S. Chrysostome if S. Nazianzen haue any such wordes at al. For amongst al his Orations that be extant none beareth the title that is here noted in the margent Yet I acknowledge them to be such as he might wel haue spoken them by a metaphore M. Ievvel falsifieth S. Chrysostome The Testimonie of S. Chrysostome he hath fouly falsified with vntrue translation For whereas he found these wordes in S. Chrysostome Ipsum mihi Sacerdotium est praedicare Euagnelizare he hath thus translated it into English My whole priesthoode is to teach and to preach the Ghospel As though ipsum in Latine signified whole in English and as though it were true that S. Paules Priesthode consisted wholy and altogether in preaching the Ghospel whereas he confesseth him selfe to haue baptized Crispus 1. Cor. 1. and Caius and the householde of Stephana and it is not to be doubted but he consecrated and ministred also the blessed Sacrament of Christes body and bloude and where occasion so required loosed and retained synnes Which three functions be diuerse from the preaching of the Ghospel Whereby it is cleare that S. Paules whole Priesthode consisted not in preaching But these men would faine inclose al Priestly office within the limittes of preaching For so should our whole Religion consiste in prating so few Sacramentes would serue so the continual Sacrifice should ceasse so should Hostlers and Tapsters occupie the Pulpittes and what other so euer lewd Iackes could chatte and chapter their matters they should be admitted to the gouernement of soules And thus thinke they Papistrie should quit be throwen doune and their glorious Ghospel be set vp But S. Chrysostomes meaning was vpon occasion of S. Paules worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. whereby he signified the excellencie of his Office deducing his talke from the inferiour and common terme Latria that apperteineth to al whereof he spake in the beginning to termes of an higher and more speciall dignitie to wit Liturgia and Hierurgia which import Priestly Office his meaning I say was partely to declare that S. Paules preaching was a certaine Priesthode forasmuche as by the same he offered vp those that beleued as a sacrifice vnto God their outwarde man killed and carnal affections quite mortified for which cause he calleth the Gospel his sworde Machaera mea Euangelium est the Gospel which is the worde of preaching Chrysosto in epist. ad Romanos homil 29. is my sworde partely also to signifie that of al other offices and dueties the chiefe function of S. Paules Priesthode was to preach the Gospel according to that him selfe witnesseth Non misit me Christus baptizare sed euangelizare Christe sent me not to baptize 1. Cor. 1. but to preache Which wordes Thephylacte expounding wherein he foloweth the vaine of S. Chrysostome saith expressely that although the Apostle were not sent specially to baptize yet he was not forebidden to take that office vpon him M. Iewel not being ignorant of al this I see not what he can pretend for any colorable excuse of his false translation specially directed to so wicked an ende as of him it is which is either quit to abolish the external and true Priesthode of the newe Testament or to abridge it onely to a bare preaching of Gods wordes al other functions therevnto belonging as to baptize to loose and binde synnes to consecrate and offer vp to God the body and bloude of Christe to minister the other Sacramentes and the like clearely excluded Thus I hope thou perceiuest Reader what miserable and shameful an entrie M. Iewel hath ben driuē to make to come to his purpose whiche was to impugne the most worthy and
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
mysterie and Christe him selfe to be sacrificed in a sacrament doth importe his fleshe to be eaten and him to be sacrificed vnder the formes of bread and wine which be our Sacrament and the eating of Christes body vnder the which is an eating mystical or eating vnder a mysterie or els you must shewe vs some other mater wherein as vnder a mysterie and as in a Sacramente his body is eaten and him selfe is offered De consec Distinct. 2. Hoc est quod dicimus But there is an other more manifest place in S. Augustine where he vseth the very same termes and wordes that you would nedes to be myne only and of my selfe boldely and confidently presumed His woordes be these Caro eius est quam forma panis opertam in Saâ—cramento accipimus sanguis eius quem sub vini specie sapore potamus It is the flesh of Christe which we receiue couered with the forme of bread in the SacrameÌ„t and his bloude which we drinke vnder the shewe and taste of wine You see then M. Iewelâ— these wordes be not onely myne they be S. Augustines whose auctoritie you can not contemne Neither can you reasonably reiecte the booke out of which they be taken bicause your selfe euen in this very place haue alleged it for your helpe If as he saith we eate the flesh of Christe couered with the forme of bread then so is he also offred For before it be receiued of vs it behoueth it be coÌ„secrate and offred Therfore it is true which I said Christ is offered in forme of bread onlesse you make a differeÌ„ce betwen Christes flesh and bloud in formes of bread and wine and Christes flesh and bloude coouered with the formes of bread and wine This is so plaine that you must needes yeelde vnto it As for the answer you make to this place alleged by me in the .12 Article In the Replieâ— Page 471. lin 6. it is such as any man that knoweth your Diuinitie would sone iudge it to be a peece of your owne coyning The whole is fooiled and glafed ouer with a false colour of a phrase of speache As though wordes in al phrases were taken in one and the selfe same â—ignification Your aunswer is this Bicause this worde Forma forme or shape in English doth signifie the substance in S. Paule Phill. 2. where he saith Christus seipsum exinaniuit formam serui accipiens Christe empted him selfe taking the forme of a seruaunt therefore it must signifie the substance in this place of S. Augustine Caro Christi est quam forma panis opertam accipimus It is Christes flesh that we receiue coouered with the forme of bread M. Iewels ignorance or malice In this answer you considered not first that a thing can not in proper speache be said to be coouered with the substance of an other thing bicause the substance of thinges is inuisible Next that in some places this worde Forma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forma or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Paule in that place vseth is an Accident and a mere qualitie as in Aristotle in quarta specie Qualitatis and is not alwaies taken for the name of nature as it is taken of Aristotle in 2. Physicorum Againe you looked not vnto the later parte of S. Augustines sentence where it is likewise of the bloud said Sanguis est quem sub vini specie sapore potamus It is bloude that vnder the shew and sauour of wine we drinke By these wordes shew and sauour the accidentes of wine and not the substance must needes be vnderstanded By conference of which two membres of one sentence together you should haue perceiued that S. Augustine speaking of Christes flesh meant by the worde Forma the same that he meant by the other wordes species and sapor where he spake of the bloude If then we drinke the bloude of Christe vnder the accidententes of wine then it is a true construction to say that we receiue his flesh coouered with the forme that is to say with the shew and outward shape which is an Accident of bread operta As for the worde operta which â—ignifieth coouered in the same place you make much a doo and rake together out of your Notebookes a heape of phrases and wordes by which lying priuy hyding coouering keeping priuy representation resemblance and any the like thing is signified And al to an heretical purpose to exclude the true presence of Chistes body and bloude out of the blessed Sacrament and to leaue nothing in it but a bare signification And there in the ende you shutte vp the mater with a false caste of legierdemaine falsifiyng a testimonie of S. Augustine For whereas S. Augustine saith In veteri Testamento occultabatur nouum August de Baptis coÌ„t Dona t ist lib. 1. ca. 15 quia occultè significabatur The newe Testament was hidden in the olde Testament bicause it was secretely signified you haue chaunged S. Augustines worde quia into id est and say that he expoundeth him selfe M. Iewel falsifieth S. Austine changing quia into id est occultabatur id est occultè significabatur It was hidden that is to say it was secretely signified And therefore you would haue the place which I alleged out of S. Angustine thus to be expounded and vnderstanded Caro Christi operta id est occultè significata Christes flesh is priuily hidden that is to say is priuily signified whereby you would exclude the real presence And this you call S. Augustines exposition as though S. Augustine had euer said so or meant so and as though operta had in the place I alleged bene put alone without an Ablatiue case as the verbe occultabatur is in the other sentence Nowe the true woordes of S. Augustine be these Caro eius est quam forma panis opertam in Sacramento accipimus It is his flesh which being coouered with the forme of bread in the Sacrament we receiue And if you would needes haue these wordes Forma panis opertam to be expounded by Forma panis occultè significatam though you haue no warrant for it that we vnderstand the flesh of Christe coouered with the forme of breade to be as much as if we said it to be secretely signified by the forme of bread wherein there is no great cause why we should much contend with you what can you thereof substantially conclude against the real presence Wil you make this wise argument The forme or shape of breade signifieth the body of Christ Ergo the body of Christ is not in deede present If you reason so the Baker must haue you to schole who shewing you a loafe set vpon his stal can tel you that that loafe signifieth breade to be in his howse to be solde One truth put avvay by an other and yet that the same loafe also is breade whiche I tolde you before And yet this is al the issue of your wrested
interpretations and heaped phrases Once leaue your bad shifte of putting away one truth by an other truth Howe oftentimes muste we tel you the formes of bread and wine do signifie the body and bloud of Christ present not absent Againe if for proufe that these wordes which reporte Christe to be present in the blessed Sacrament of the Aulter or to be offered in the Sacrifice of the Aulter vnder the formes of bread and wine be not onely my wordes I should here also allege the place of Cyrillus Hierosolymitanus which I alleged in my Answer to the tenth Article of your Chalenge what could you reasonably replye to the contrary That auncient Father saith thus vsing the verie termes of the Scholastical Doctours Cyril Hierosol Catechisi Mystagog Christe once chaunged water into wine which is nye vnto bloude in Chana of Galiley by his onely wil and shal not he be worthy to be beleued of vs that at his last supper he chaunged wine into bloude For if being bidden to a corporal wedding he wrought a woonderous miracle shal we not much more confesse that he gaue his body and bloude vnto the children of the Spouse Wherefore with al assurednesse let vs receiue the body and bloud of Christe Hitherto reason mouing credit now folow the wordes that are specially to be noted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam sub specie panis datur tibi corpus sub specie vini datur sanguis vt sumpto corpore sanguine Christi efficiaris ei comparticeps corporis sanguinis For vnder the forme shape shew or figure of bread the body of Christe is geuen vnto thee and vnder the shape of wine his bloud is geuen that hauing receiued the body and bloud of Christe thou maist be made coÌ„partener with him of his body and bloude Here haue you the expresse wordes teaching vs the body of Christe to be present in the SacrameÌ„t vnder the forme of bread and his bloude vnder the forme of wine which you report to be wordes of myne owne only inuention neuer vsed by any auncient Father before my tyme. Where you go about to answer to this place of S. Cyrillus in the tenth Article of your Replie to thintent the body and bloud of Christ might not be beleued to be really present in the blessed SacrameÌ„t I wish that al men saw both your weakenes and also your falshod You confesse this lerned Fathers wordes touching this point of the real presence Vvordeâ— in M. Iewels iudgemeÌ„t quicke and violent to be quicke and violent Whereby vnwares as it semeth you confesse him therein to be cleare and resolute as he is in dede To say truly violent he is not but a plaine reporter of the truth But in dede he is to quicke for dul heretikes that beleue their carnal senses rather then Christes owne most plaine wordes In the tenth Article of â—he Replie page 432. Yet he him self in plainest wise say you openeth and cleareth his owne meaning Truth it is he doth so as euery one that readeth the place as the Author reporteth it not as you haue falsified him may easily iudge Now bicause euery man hath not the booke of Cyrillus nor the booke of your Replie at hande for truthes sake and that your impudent falshod may appeare it shal be to good purpose to lay here before the Reader what you make that holy and auncient Father to say and what he saith him selfe Thus then say you falsly M. Ievvel falsifieth S. Cyrillus Hiero solym Cateches Mystagogica 4. For thus he writethâ— Ne consideres tanquam panem nuduÌ„ Panis Eucharistiae non est amplius panis simplex nudus Consider not as if it were bare bread The bread of the Sacrament is no lenger bare and simple breade Which wordes are naturally resolued thus It is bread how be it not only bare bread but bread and some other thing elles beside And there after a few wordes you conclude thus Of these wordes of Cyrillus we may wel reason thus by the way The Sacrament is not onlyâ— or bare bread therefore it is bread albeit not only bare bread And thus the same Cyrillus that is brought to testiâ—ie that there remaineth no bread in the Sacrament testifieth most plainely to the contrary that there is bread remaining in the Sacrament Caâ—echo Myst. 4. On the other side S. Cyrillus truly alleged saith thus Ne consideres tanquà m panem nudum vinum nudum corpus enim est sanguis Christi secundùm ipsius Domini verba Quamuis enim sensus hoc tibi suggesserit tamen fides te confirmet ne ex gusturem iudices quin potius habeas ex fide pro certissimo ita vt nulla subeat dubitatio esse tibi donata corpus sanguinem Doo not consider it as bare breade and bare wine for it is the body and bloude of Christe according vnto the wordes of our Lorde him selfe For although thy sense make that suggestion vnto thee yet let faith strengthen thee that thou iudge not the thing by thy taste but rather that of thy faith thou hold it as a most certaintie so as thou be void of al doubt that the body and bloud are geuen to thee These wordes being truly alleged doo clearely open the meaning of Cyrillus Your false forgeries and corruptions doo vndoubtedly declare that you seeke not the truth but intende deceit False doctrine must be mainteined by false meanes If you had meant good faith and truth you would truly and faithfully haue recited that holy Fathers woordes without such mangling and chaunging Now to vse your owne Rhetorike you haue done him great and open wrong wilfully suppressing and drowning his wordes and vncourteously commaunding him to silence in the middest of his tale Why did you not consider the force of his counsel which is that a Christen man regarde not the suggestion of his senses but stay him selfe vpon his faith not iudging of this high Mysterie what the sense of sight or tast geueth but with a simple faith beleuing the wordes that Christ spake In al S. Cyrillus you find not this order of wordes Panis Eucharistiae non est amplius panis simplex nudus The bread of the Sacrament is no lenger bare and simple breade as you turne it and ascribe it vnto S. Cyrillus By occasion of which wordes you tel vs of your natural resolution and beare vs in hande it is bread how be it not only or bare bread Which is no natural resolution gathered of S. Cyrillus wordes but a crafty collusion wroong out of your owne forged woordes to enuegle the ignorant Now S. Cyrillus wordes be these not in the fourth Catechesis as you haue quoted your booke but in the third where he speaketh of the holy Oile QuemadmoduÌ„ saith he Panis Eucharistiae In cateches 3. My stigogica post sancti spiritus inuocationem non amplius est panis communis sed est corpus Christi sic
which is the vnbloudy Sacrifice S. Irenaeus likewise writing against Valentinus the Heretike Irene lib. 4. ca. 32. Aug. cōtra◠Aduersar leg et prophet lib. 1. cap. 20. Iustmusin Dialog ad Tryphonē S. Augustine also and S. Iustinus the martyr do expounde the prophecie for the same Sacrifice Whose sayinges here to reherse to the proufe of so certaine a doctrine it were more tedious then needeful Wherefore this being so sufficiently witnessed by the Auncient Doctours of the Churche against whose auctoritie no noueltie is to be heard as a most vndoubted truth that the sacrifice which Christe made of his body and bloude at his last supper is that pure and Vnbloudy Sacrifice whiche Malachie prophecied should be offered vp vnto God from the Easte to the west this also being no lesse true that Christe appointed and auctorized some to offer the same otherwise to what purpose was it instituted and sith that we reade of none other appointed and auctorized thereto but the Apostles and their successours Priestes of the newe Testament nor haue we heard of any that lawfully euer tooke vpon them to offer the same that were not Priestes with what impudencie is it denyed that the Apostles had and Priestes now haue auctoritie to offer vp this pure Sacrifice of the body and bloud of Christe vnto his Father Thus thou maist perceiue good reader the argument which M. Iewel here ascribeth vnto me and would to seeme ridiculous to conclude rightly for the truth if the due consideration of the circumstances be not omitted Withal thou vnderstandest that who so euer allegeth the figure of Melchisedech and the Prophecie of Malachie to prooue that the Priestes of the new Testament haue auctoritie and power to offer vp Christe vnto his Father he maketh no euil choise of the stoare of authorities by witnesse of which that point is prooued and confirmed As for the mater of greeuance M. Iewel where of you complaine so greeuously which is that I charge them of your syde with wresting by ouerthwart and false interpretation the wordes of the Institution of this Sacrifice the figure of Melchisedech and the Prophecie of Malachie I vttered it vpon very iust occasion as the learned do knowe The same ought to be greuous in dede vnto you not bicause ye are tolde of it by me but bicause it is true Neither thought I it good to exemplifie the mater staying the course of my briefe Answer to your Chalenge by descending vnto the particulars for that my scope and chiefe intent was not to confute the contrary Doctrine but to prooue and establish the truth of this Article by you most wickedly denied If it be pleasure vnto you to beholde paricular places and pointes of your false Legierdemaine disclosed by reading ouer my Confutatiō of your lying Apologie my Reioindre to your Replie that also which M. D. Sander D. Heskins M. Rastel M. Dorman and M. Stapleton haue written against you your luste may happely be satisfied Take your fyl of that vntil more come Iewel Perhappes he vvil say Yee expounde the Prophecie of Malachie sometimes of Praier and sometimes of the Preachinge of the Gospel This vvas neuer the Prophetes meaninge This is an horrible vvreasting of the Scriptures Thus no doubte M. Harding vvil say for othervvise he can say nothinge And yet he knovveth and beinge learned can not choose but knovv that this is the Olde learned Catholique Fathers Exposition touchinge these vvoordes of the Prophete Malachie and not ours He knovveth that the Ancient Father Tertullian saith thus Tertull. contrae Iudaeos Tertull. contra Marcion lib. 4. Hieron in 1. Caput Malach. The pure Sacrifice that Malachias speaketh of that should be offered vp in euery place Est Praedicatio Euangelij vsque ad finem Mundi Is the Preachinge of the Gospel vntil the ende of the worlde And in an other place Simplex Oratio de Conscientia pura The Sacrifice that Malachie meante is a deuoute Praier proceedinge from a pure Conscience He knovveth that S. Hierome expoundeth the same vvoordes in this vvise Dicit Orationes Sanctorum Domino offerendas esse non in vna Orbis Prouincia Iudaea sed in omni loco The Prophete Malachie meaneth hereby That the Praiers of Holy people shoulde be offered vnto God not onely in Iewrie that was one prouince of the worlde but also in al places He knovveth that Eusebius calleth the same Sacrifice of Malachie Euseb. De Demonst. li. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sacrifice and the Incense of Praier Thus the Holie Catholique Fathers expounded these vvoordes of the Prophete Malachie and yet vvere they not therefore iuaged either ouerthvvarte vvreasters of the Scriptures or horrible deceiuers of the people Novv of the other side if it may please M. Harding to shevvfoorth but one Anciēt Doctour or Father that either by the Exāple of Melchisedech or by force of these vvordes of Malachie vvil conclude that the Priest hath Authoritie and Povver to offer vp Verelie and in dede the Sonne of God vnto his Father he may happily vvinne some credit Harding In defence of your felowes and of your selfe you say that wheras ye expound the prophecie of Malachie somtimes of Praier and sometimes of the preaching of the Ghospel therin ye vse no wreasting of the Scripture nor falshod bicause the old lerned Catholike Fathers haue so expounded the place And here you name Tertullian S. Hierome and Eusebius That the Preaching of the Gospel may be and is called a Sacrifice I denie not Mary that by th'auctoritie which here you pretend to allege out of Tertulliā it is proued and that by the same the meaning of Malachies prophecie is to be drawen quit frō the Sacrifice of th'Aulter this I deny vtterly And how farre your dealīg in these weighty maters cōcerning the faith of a Christē man is to be trusted by this to al it may appere M. Ievvel forgeth a saiyng of his ovvne ād putteth it vpon Tertullian First wheras you beare al men in hand that I know that the Ancient Father Tertullian saith as here you reporte it is very false for how can I know the thing that is not at al Tertullian saith not so These wordes The pure Sacrifice that Malachias speaketh of that should be offered vp in euery place est Praedicatio Euangelij vsque ad finē mundi be not to be found in al Tertullians booke Cōtra Iudaeos Yet you haue put them in a distinct letter in which the sayinges of the Doctors be printed that your Reader should beleue they were the wordes of Tertulliā This is a forgerie wrought in your owne shoppe fathered vpon Tertullian Phy M. Iewel can neither shame nor the feare of God withdraw you from vsing such forged sayinges of your owne with which being by you fathered vpon som Ancient Doctor of the Church your common manner is to face out an vntrue mater as crafty players at Cardes doo as they say with a Carde of ten Nexte
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
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
deny the Argument For there be two kindes of signes One is significatiue onely the other exhibitiue which doth not only betoken or signifie but also exhibiteth and geueth the thing signified In the olde Lawe the vnleuened bread signified onely that the feast of Easter was to be celebrated with sinceritie of harte and life The corporal purgations signified only the cleansing of myndes But Baptisme in the newe Lawe doth not only signifie but also exhibiteth and worketh the Wasshing of synnes and is the ablution it selfe or wasshing away of sinnes Likewise the holy Euchariste doth not onely betoken or signifie the body and bloud of Christe but contineth and exhibiteth it present Signū signatum exhibitiuū and is the very body and bloude of Christ it is signū signatū exhibitiuū Thus it appeareth how the Sacramentaries Argument is naught The Sacrament is a signe ergo it is not the body For it is both a signe and the body it sefe For if any wil say it is a signe significatiue only it is to be denied as false and contrary to the manifest wordes of Scripture and the expositions of al the Fathers Now I reporte me to the iudgement of the discrete Reader what aduauntage M. Iewel hath gotten by the terme antitypon alleged out of S. Clement against the blessed Sacrifice of the Churche S. Clemēt corrupted by M. Ievvel On the other side what aduauntage may iustly be taken against him for that most falsly he hath corrupted his author For looke Reader vpon the shorte testimonie which he allegeth out of S. Clement and thou shal finde that M. Iewel hath cut of out of the middest two wordes of greatest force for the vnderstanding of that goeth there immediatly before that by falshod he might geue at least some colour vnto his Reply where in truth he had none at al. The wordes falsly cut away be these Clemen Constitut. lib. 6. cap. 30. acceptabilemque Eucharistiam So that the whole sentence is this in S. Clement Antitypum regalis corporis Christi acceptabilēque Eucharistiam offerte in Ecclesiis coemeteriis vestris Offer ye vp the sampler of the roial body of Christ and the acceptable Euchariste in your Churches and burying places These two wordes with the sleight of falsifying nipte away by M. Iewel be so requisite to the vnderstanding of the authours meaning that without them mater of cauil by reason of the terme antitypon may be ministred vnto such as be more ready to impugne then to defend the doctrine of the vniuersal Churche touching the substance of the Sacrament and Sacrifice of the Aulter Contrarywise being leaft in the sentence considered and rightly vnderstanded they exclude al occasion of doubte or cauil that might rise through the other terme of more obscuritie For the Euchariste without doubt in that age being taken for the body of Christ how can it be conceiued that the other terme antitypon in the same place ioyned by a copulatiue together with it should importe the contrary That S. Clement meant by the Eucharist the true and real body of Christe it is euident by that we finde in the learned Fathers of that age namely S. Ignatius and S. Ireneus who lyued in or sone after S. Clementes tyme. S. Irenaeus saith Irenaeus lib. 4. ca. 34. that the breade hauing receiued the calling vpon of the name of God whereby he meaneth the Consecration is no more common bread but Eucharistia ex duabus rebus constans terrena coelesti the Euchariste consisting of two thinges the one earthly whereby he vnderstandeth the forme of bread the other heauenly which is the body of our Sauiour The Euchariste maketh our bodies to be immortal And that it appeare certainely that he thought the Euchariste to be the body and bloude of Christe he proueth that our bodies shal not remaine in corruption but haue the resurrection that is hoped for bicause they receiue the Euchariste and be fed with the flesh and bloude of our Lorde Ignat. ad Smyrnen apud theo dorit li. 3. Dialog S. Ignatius likewise in an Epistle ad Smyrnenses as Theodoritus allegeth him in the third booke of his Dialogues writing against certaine Heretikes that would haue neither Euchariste nor Sacrifice auoucheth the Eucharist to be the flesh of Christe The Eutheriste is the flesh of Christ that suffered for vs. These be his wordes Eucharistias oblationes non admittunt eò quòd non confiteantur Eucharistiā esse carnēseruatoris nostri Iesu Christi quae pro peccatis nostris passa est quam Pater sua benignitate suscitauit Eucharistes and oblations they wil not admit bicause they wil not confesse the Euchariste to be the flesh of our Sauiour Iesus Christe which flesh suffered for our sinnes and which the Father of his goodnes raised vp from death Marke Reader this auncient Father and blessed Martyr saith not the Euchariste signifieth Christes flesh but is Christes flesh yea that flesh which was crucified buried and rose againe And although Theodoritus alleged this authoritie to proue that it was the humaine flesh and not the Godhed of Christe that suffered death and rose againe which he proueth by the later parte of the same yet it principally proueth our purpose that the Euchariste is the true flesh of Christe Againe onlesse the selfe same flesh of Christe be in the Euchariste which died vpon the Crosse and rose againe this authoritie auailed Theodoritus nothing to proue that Christes flesh was crucified and raised vp againe Wherefore for so much as it is cleare by the testimonies of S. Ignatius and S. Irenaeus who liued not long after S. Clements time that the beleefe of their age was the Euchariste to be the flesh and bloude of Christe how can M. Iewel kepe his credite with any man that loueth truth and not seme to haue intended crafte and deceite in that of purpose least the truth should appeare manifest he falsified his auctor by clipping away those two wordes from the middest of the sentence that make directly against him and put away al doubte of contrary sense Thus to mainteine the false doctrine of his arrogant Chalenge he feareth not to violate the Fathers to corrupte their writings to deceiue the worlde to purchase him selfe the most reprocheful name of a falsifier By such champions such quarrels are mainteined Constitut. lib. 8. As for the other place of S. Clement where he saith offerimus hunc panem hoc poculum we offer this breade and this cuppe who nowe a daies knoweth not that the Sacrament sometimes is called by the name of breade and wine not bicause the substance of breade and wine remaineth but bicause the outwarde formes taft and other qualities of breade and wine be sene felt and perceiued bicause before consecration it was breade and wine and bicause it is the true breade and wine that came downe from heauen Neither doth S. Clement which is to be noted
both tende to one ende that is to celebrate the memorie of Christes death yet be not the actions diuers and may they not be done by diuers persons as it happeth when the people receiueth the body of Christe at the priestes handes This much may serue also for answer to the autoritie brought out of S. Chrysostome For the circumstance of the place declareth euidently that he spake there of the peoples receiuing of the mysteries And so in that place facere signifieth onely to receiue and not to consecrate and minister the Sacrament M. Ievv corrupteth S. Chrysostome And here M. Iewel least he should not be alwaies like vnto him selfe altereth and changeth his authours wordes and maketh S. Chrysostomes wordes to sounde to the aduantage of his owne false purpose For whereas S. Chrysostome saith thus Chrysost. hom 61. ad Pop. Antioch Quotiescunque hoc feceritis mortem Domini annunciabitis hoc est facietis commemorationem salutis vestrae beneficij mei As often as ye shal do this ye shal set forth our Lordes death that is to say ye shal make a commemoration of your saluation being my benefite M. Iewel allegeth him thus Hoc facite in memoriam beneficij mei salutis vestrae Doo ye this in remenbrance of my benefite and of your saluation Wherein he falsifieth the Doctor maketh a false translation of the place and geueth out a sense contrary to S. Chrxsostomes meaning Such aduenturing to alter Modes and Tenses to tel an other tale then the Doctor alleged telleth to leaue out to put in wordes of priuate forgerie is a most certaine argument of vntrue dealing and of guile intended of M. Iewels parte The 5. Diuision The Ansvver THat Christe offred him selfe to his Father in his last Supper and that Priestes by those woordes Doo this in my remeÌ„braunce haue not onely auctoritie but also a special commaundement to doo the same and that the Figure of Melchisedech and the Prophecie of Malachie perteineth to this Sacrifice and maketh proufe of the same let vs see by the testimonies of the Fathers what doctrine th'Apostles haue left to the Church Eusebius Caesariensis hath these woordes Euseb. li. 1 de demoÌ„strat Horrorem afferentia Mensae Christi Sacrificia Supremo Deo offerre per eminentissimum omnium ipsius Pontificem edocti sumus We are taught saith he to offer vnto our Supreme God the Sacrifices of Christes Table which cause vs to tremble and quake for feare by his Bishop highest of al. Here he calleth Christe in respect of his Sacrifice Gods Bishop highest of al Bishoppes the Sacrifices of Christes Table he calleth the Bodie and Bloude of Christe bicause at the Table in his last Supper he Sacrificed and offered the same and for that it is his very Bodie and his very Bloude imagination onely Phantasie and Figure set aparte he termeth these Sacrifices as commonly the auncient Fathers doo horrible causing trembling and feare And whereas he saithe we haue bene taught to offer these Sacrifices to God doubtlesse he meaneth by these woordes of Christe Doo this in my remembraunce This is my Bodie whiche is geuen for you This is my Bloude whiche is shedde for you Clement in his eight Booke often cited speaking of the Sacrifice offered by the Apostles commonly addeth these woordes Secundùm ipsius ordinationem or ipso ordinante whereby he confesseth it to be Christes owne ordinaunce Iewel To proue that the Priest offereth vp the Sonne of God M. Hardinge hath here brought in Euseâ—ius an Ancient Father that neuer once named any suche Oblation of the Sonne of God So much is he opprest and encombred vvith his stoare True it is The Ministration of the Holy Communion is oftentimes of the olde learned Fathers called a Sacrifice not for that they thought the Prieste had Authoritie to Sacrifice the Sonne of God but for that therein vvee offer vp vnto God Thankes and Praises for that greate Sacrifice once made vpon the Crosse. So saithe S. Augustine August ad PetruÌ„ Diaco ca. 19. In isto Sacrificio est gratiarum actio Commemoratio Carnis Christi quam pro nobis obtulit In this Sacrifice is a Thankes geuinge and a remembrance of the flesh of Christe Euseb. De demonstr li. 1. c. 10. whiche he hath offered for vs. Likevvise Eusebius saithe Christe after al other thinges donne made a marueilous Oblation and a passinge Sacrifice vnto his Father vpon his Crosse for the Saluation of vs al Nazian in Apolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 geuinge vnto vs to offer continually vnto God a Remembrance in steede of a Sacrifice So Nazianzenus calleth the Holy Communion A Figure of that great Mysterie of the Deathe of Christe This is it that Eusebius calleth The Sacrifice of the Lordes Table VVhiche also he calleth Sacrificium Laudis The Sacrifice of Praise Harding M. Iewels Replye in this Diuision is of smal pith and substance Least he should seme to say nothing whereas in deede he hath nothing to say whereby clearely to auoide the force of Eusebius authoritie by me alleged he darkeneth the mater with many wordes partly of his owne partly of other Doctours to litle purpose rehersed The effect of his whole tale consisteth in these .4 pointes First he denieth that Eusebius euer named any such Sacrifice of the Sonne of God vnto his Father Secondly he adknowlegeth the Ministration of the holy Communion for so he calleth it of the olde learned Fathers to be called a Sacrifice bicause of thankes and praises therein offered vnto God Thirdly he alloweth not the Argumente made out of Eusebius for proufe that Christe is offered vnto his Father Fourthly he pretendeth to shewe causes why the Sacrifice of the Communion is dredful and causeth the harte to tremble Touching the first what meane you M. Iewel by saying that Eusebius neuer once named any suche oblation of the Sonne of God Be you so addicted to the precise termes of your own Chalenge M. Ievvel is driuen from the mater vnto precise vvordes that other wordes of equal force may not be admitted Verely this declareth the weaknesse of your cause and openeth your poore shifte to the worlde which is that whereas you are conuicte by cleare truth of thinges yet you runne for succour vnto the shadowe of wordes You denye by the wordes of your Chalenge that by witnesse of any doctor within the first six hundred yeres after Christe we are hable to shewe that a Priest hath auctoritie to offer vp Christe vnto his Father Now this are we hable to proue as by diuers others so in this place by testimonie of Eusebius though expressely he name it not an oblation of the Sonne of God And for asmuch as you stand vpon your owne precise termes you shal be driuen from your holde by a precise Argument Answer it if you can What so euer we that are Priestes haue ben taught by Christe to doo to doo the same we haue auctoritie But we haue ben
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
God for vs. Nowe as this Oblation and Sacrifice of Christe endureth in Heauen continually for as much as he is risen from the dead and ascended into heauen with that Bodie which be gaue to Thomas to feele bringing in thither his Bloude as Hesychius saith Lib. 1. c. 4. and bearing the markes of his woundes and there appeareth before the face of God with that Thorneprickte Naileboared Spearepearsed and otherwise wounded rent and torne Body for vs wherby we vnderstand the vertue of his Oblation on the Crosse euer enduringe not the Oblation it selfe with renewing of paine and sufferaÌ„ce continued so we do perpetually celebrate this Oblation and Sacrifice of Christes very body and bloud in the Masse in remembraunce of him coÌ„maunded so to do vntil his comminge Wherein our Aduersaries so foolishely as wickedly scoffe at vs as though we sacrificed Christe againe so as he was Sacrificed on the Crosse that is in Bloudy manner But we doo not so Offer or Sacrifice Christe againe but that Oblation of him in the Supper and ours in the Masse is but one Oblation the same Sacrifice for this cause by his Diuine ordinaunce leaft vnto vs that as the OblatioÌ„ once made on the Crosse continually endureth and appeareth before the face of God in Heauen for our behalfe continued not by new suffering but by perpetual intercession for vs So the memorie of it may euer vntil his second comming be kept amongest vs also in earth and that thereby we may apply and bring vnto vs through Faith the great benefits which by that one Oblation of him selfe on the Crosse he hath for vs procured and daily doth procure Iewel At the same very instaÌ„t of time saith M. Harding when Christ was sacrificed vpon the Crosse he offered vp him self also in Heauen in the sight of his heauenly Father VVhich thing he enlargeth Rhetorically vvith a Tragical Description of a Thorneprickte Naileboared Spearepearsed and otherwise rente and Torne Body And this saith he is a necessary point of ChristiaÌ„ doctrine And that he auoucheth constantly albeit vvithout the vvorde or vvitnesse of any Ancient vvriter only vpon his ovvne credit VVhereof also grovveth some suspicion that his Stoare of olde Recordes is not so plenteous as it is supposed But vvhere he saith Christ was thus Inuisibly sacrificed in Heauen I marueile he saith not likevvise that Pilate Annas Caiphas the Souldiers and the tourmentours vvere likevvise in Heauen to make this Sacrifice For vvithout this Companie Christes Bloude vvas not shead And without Sheadding of Bloude S. Paule saith There is no Sacrifice for Remission of Sinne. This Fable is so vaine that I beleeue M. Harding him selfe is not vvel hable to expounde his ovvne meaning Origen saith There vvere some in his time that thought That as Christ was Crucified in this worlde for the liuing so he should afterwarde suffer Origen in epist. ad Rom. lib. 5. cap. 6. and be Crucified in the worlde to come for the deade But that Christ vvas thus Thorneprickte Naileboarde Spearepearsed and Crucified in HeaueÌ„ I thinke noman euer savv or said but M. Hardinge The Apostles the Euangelistes the Olde Doctours and Ancient Fathers neuer knevv it S. Paule saith Semel seipsum obtulit Once he offered vp him selfe Heb. 7. Heb. 9. Semel introiuit in Sancta Once he entred into the holy place And therefore hanging vpon the Crosse and yelding vp the Ghost he said Consummatum est It is finished This Sacrifice is perfitely vvrought for euer This onely Sacrifice of Christ the Sonne of God the Scriptures acknovvlege and none other Harding In this Diuision M. Iewels Replie conteineth litle that is worthy to be answered Yet least more substance of mater should be thought to be in it then is in deede with some fewe woordes the vanitie of it is to be detected The contentes of M. Iewels Replie in the 7. Diâ—uision First he skoffeth at an absurditie of his owne Deuise by his false reporte attributed to me as though I had vttered it Secondly he affirmeth that noman denied which is altogether impertinent that Christes Sacrifice vppon the Crosse remaineth stil in force Thirdly he findeth fault with an Auncient Prayer vsed to be said in the Masse Fourthly he goeth about by a fonde reason to shewe the Sacrifice of the Aulter not to be the same that was offered vpon the Crosse. For answer to his first parte I desire no more but that the wordes of my booke be circumspectly reade ouer and considered Which done I doubt not but the reader shal easily espie the lightnesse of his Replie and the vanitie of his skoffes For proufe that our Sauiour Christe appeareth in heauen before the face of his Father with his rent and torne body for vs partely in my Answer I touched a testimony taken out of Hesychius as there it is to be sene and harde it was not other testimonies to haue brought If I wist that would satisfie him and bring him to recant and returne vnto the catholique faith I would gladly proue that point with some good number of the olde Learned Fathers That Christe appeaâ—reth before the Father in heauen vvith his wounded body But doubting much thereof I thinke in a mater so generally beleued and confessed a fewe testimonies may suffice First Hesychius saith thus Cicatrices portans Passionum à mortuis resurrexit vnde suum corpus palpandum Thomae praebuit atque ita in caelos ascendit Christe rose againe from the dead bearing with him the skarres of his stripes and woundes Hesychius in Leuit. lib. 1. c. 4. For so he offered his owne body to Thomas to feele it and so he ascended into heauen Nexte S. Cyprians wordes be plaine CypriaÌ„ de baptismo Christi Semper reseruatae in corpore plagae salutis humanae exigunt precium obedientiae donatiuum requirunt The woundes reserued styl in Christes body doo demaunde the paiment of Mannes saluation and require the rewarde of his obedience Now what were the woundes that Christe receiued in his body at the time when he suffered his Passion but the prickinges of the Thornes the boaringes of the Nailes and the pearsing of the Souldiours speare If these woundes be reserued alwaies in his body and claime for paiment to be made which paiment is the saluation of Mankinde as S. Cyprian saith why maketh M. Iewel so much a doo for that I said that Christe appeareth continually before the face of God with that thorneprickte naileboared spearepearsed and otherwise wounded rent and torne body for vs And whereas he calleth this a Rhetorical enlarging of the thing with a Tragical description if it were so what euil is therein committed Do not the best learned Fathers oftentimes to moue deuotion and compassion vse Rhetorical amplifications and much more vehement speaches Doth not S. Cyprian in the place aboue mentioned tell vs of certaine wordes quae emolliunt animum accenduntque deuotionis affectum which doo soften and supple our
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
sacrificed on the Aulter of the Crosse. And the same thing which the Iewes sacrificed through enuie thinking so they should abolish his name quite out of the earth we set forth vppon the halowed Aulter for cause of our health knowing that by this onely remedie life is to be geuen vnto vs and death to be driuen away For our Lorde him selfe commaunded vs to doo this in remembraunce of him By this it is made cleare that if you wil stand to the authoritie of S. Martialis you must recant your Chalenge denying the Priestes to haue power and cōmission to offer vp Christe vnto his Father Vpon the false construction you make of S. Martialis you procede as if it were the Gospel that you said But your grounde being false for neither once there nameth he Malachie and of the Sacrifice he speaketh plainely al likewise is false that you buylde thereon or conclude thereof S. Augustine say you calleth the same Sacrifice whereof Malachie speaketh Sacrificiū Laudis Aug. cōtra Aduers Legis Prophetarum c. 20. Cont. lit Petiliani li. 2. c. 86. gratiarū actionis The Sacrifice of Praise and of thankesgeuing And that it should appeare you allege him truly you haue by your cotation in the margent directed your reader vnto two places But in those places S. Augustine calleth it Sacrificium Laudis the Sacrifice of praise onely as for the Sacrifice of thankesgeuing it is of your owne putting in S. Augustine there doth not once name it The mater is not great yet your vntruth is to be noted How be it what should I note this There is in manner nothing by you in any place alleged which more or lesse by your crafte of falsifying you haue not altered and corrupted And though S. Augustine cal the pure Sacrifice prophecied of by Malachie the Sacrifice of Praise what conclude you thereof Ergo it is not the Sacrifice of the body and bloude of Christe Thus you must conclude for els it serueth you to no purpose This being your argument you shew vs as good Logique as if one shoulde thus prooue your ring not to be golde This ring is metal ergo it is not golde For as metal is general to gold syluer brasse and to other thinges of that kinde and compriseth them within his generalitie so as the Argument is foolish which from the affirmation of the general deduceth the denial of the special No whit wiser nor of better force is your reason This Sacrifice by reporte of S. Augustin is the Sacrifice of Praise Ergo it is not the Sacrifice of the Body and bloud of Christe For the Sacrifice of Praise is general to al those Sacrifices The Sacrifice of Praise hovv general it is by which the name of God is praised and is not only the Praise of God that is vttered by wordes proceeding out of our mouthe And God is praised by no other thing so much as by this vnbloudy Sacrifice representing the oblation of Christe vpon the Crosse. And S. Augustine him selfe writing vpon the .49 Psalme calleth the liberal almose of Zachaeus who said Luc. 19. I geue the halfe of my goodes to the poore and the two Mites Mat. 12. Math. 10. that the poore widow gaue to the common Boxe and the Cuppe of colde water that the poore hoste gaue as it is tolde in the Gospel eche of these I say he calleth Sacrificium Laudis a Sacrifice of praise This Sacrifice of Praise saith he had Zachaeus in his Patrimonie August in Psal. 49. had the wydow in her purse had the poore hoste in his tubbe So then M. Iewel what you bring here out of S. Augustine disprooueth nothing at al the Doctrine of the Catholique Churche concerning that we cal the Sacrifice of the Body and Bloude of Christe celebrated in the Masse whereof Saint Irenaeus so plainely speaketh that you not beinge hable to auoide the force of his cleare woordes are fayne to shifte your handes of it The Sacrifice of the Aulter is th◠Sacrifice of praise and turne away al your talke vnto Malachie Neither is it strange that S. Augustine calleth it the sacrifice of praise For whereby is the mercie of God so much praised as by the Sacrifice of the body and bloude of his Sonne which we offer vp in remembrnce of his Death But Sir why haue you dissembled and conceeled these other woordes with which S. Augustine in the very booke and chapter that you allege confirmeth the Catholique doctrine on our behalfe against you and auoucheth that Sacrifice which most wickedly you denie his woordes be these Augustin cōtra Aduers legis proph li. 1. c. 20. This Churche is Israel according to the spirite from which that Israel according to the flesh is distincted which serued in the shadowes of sacrifices by which the Singular Sacrifice was signified that now Israel according to the spirite offereth vp Againe a litle after in the same place They that reade do knowe what Melchisedech brought forth when be blessed Abraham And now they are partakers of it Ibidem Gen. 14. they see that kinde of Sacrifice now to be offred vp vnto God ouer al the worlde What is this Singular Sacrifice The Singular Sacrifice which the Churche offereth vp but the Sacrifice of the body and bloude of Christe For what so euer els you recken it shal appeare common as wel to Israel according to the flesh as to Israel according to the spirite And what sacrifice can you name vs like vnto that which Melchisedek brought forth when he blessed Abraham which they that reade do knowe by which manner of speache as by holding vp a finger S. Augustin is woont to point the Reader vnto the Sacrifice of the Aulter and which is now offred vp vnto God ouer al the worlde but the Sacrifice of the body and bloude of Christe vnder the formes of bread and wine Thus we thanke you M. Iewel for leading vs vnto those places in S. Augustine where our Doctrine is so substantially auouched and your heresie so plainely confuted Iewel In like sorte Irenaeus also expoundeth his ovvne meaninge Ecclesia offert Deo cum Gratiarum actione ex Creatura eius Est ergo Altare in Coelo Iren. lib. 4 cap. 34. illuc Preces Oblationes nostrae diriguntur The Churche offereth vp to God not his ovvne and onely Sonne but a natural thinge of Goddes Creation Neither is our Aultare here in earthe but in heauen Thither our Praiers and Sacrifices be directed Euseb. de Demōstr lib. 1. c. 10. So likevvise Eusebius saith Sacrificamus incendimus Memoriam Magni illius Sacrificij secundùm ea quae ab ipso tradita sunt Mysteria celebrantes gratias Deo pro salute nostra agentes wee Sacrifice and offer vp vnto God the Remembrance of that Greate Sacrifice vsinge the Holy Mysteries accordingly as Christe hath deliuered them and geuinge God Thankes for our Saluation And that Irenaeus meante
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
exhortation the saying is not to be pronounced indicatiuely but exhortatiuely Let wedlocke be honorable in al maried persons and let their bedde be vndefiled Heb. 13. Thus it is made cleare how litle reliefe S. Paule by this sentence bringeth to the defence of your sacrilegious Apostates incestuous and abominable yokingesâ— beare with your owne terme for Matrimonie or wedlocke it is not neither is the same a conuenient terme for such filth But S. Paule say you 1. Tim. 4. calleth the forbidding of Matrimonie the doctrine of Diuels I answer To forbid Matrimonie in general In vvhat sense S. Paule calleth the forbiddiÌ„g of Mariage the doctrine of Deuils and to condemne mariage in al persons of what estate or degree so euer they be as Tatianus the Heretique did and the Eucratites that folowed him who said that Mariages were of the Diuel and were no better then fornications and therefore admitted none to their Communion that were maried men or wemen this is the doctrine of Diuels Of these and such others as the Manichees and Marcionites S. Paule is to be vnderstanded To forbyd the Mariages of Votaries as Monkes Friers Priestes and Nonnes who by solemne vowe for Gods sake haue bereued them selues of the common libertie this is not the doctrine of Diuels but of God and the permitting of Mariage to such persons is the doctrine of Beelzebub the Prince of Diuels Lastely if no man euer sayd that honest and godly Matrimonie displeased God if the same were neuer thought vncomely for a Martyr whome charge you with that odious saying As certaine it is that many a good maried man and woman is a holy Saint in heauen so ye wil neuer be hable to shewe vs that your yoking of Votaries vnto such as ye cal Sisters was euer in Christes Churche accompted for godly or honest Matrimonie or that a Vowebreaker was euer taken before God or good man for a comely Martyr or witnesse of Gods truth onlesse hauing loosed him selfe from his vnlauful yokefellow he repented truely of his synne and so by penance were restored vnto the state of grace Iewel Ignat. ad Philadelp Euseb. lib. 3. cap. 30. Clemens Stromat lib. 7. S. Paule vvas Maried as it appeareth by Ignatius Clemens Eusebius and yet neuerthelesse vvas a martyr S. Peter the chiefe of the Apostles had a vvife and yet neuerthelesse stoode by and gaue her comforte and constancie at her Martyrdome The tvvelue Apostles saith S. Ambrose onely S. Iohn excepted vvere al married and yet neuerthlesse the same S. Iohn onely excepted as it is thought vvere al Martyrs Spiridion vvas a married Bishop and yet as Sozomenus vvriteth he vvas thereby nothing hindered Euseb. liâ— 3. cap. 30. Ambros. in 2. ad Cor. ca. 11. Sozomen lib. 1. ca. 11 Ad res diuinas nibilo deterior neither to discharge his duetie nor to any other godly purpose Tertullian vvas a Prieste as appeareth by S. Hierome and Married as appeareth by his ovvne Booke vvritten to his VVyfe and yet notvvithstanding as some reporte vvas a Martyr S. Hilarie vvas a Reuerende Father and Bishop of Poitiers aud yet Married as may be gathered by his Epistle vvritten to his daughter Abra. Harding Softe M. Iewel doubteful pointes flatte lyes and true tales must not be so shuffled together First touching S. Paule that he was a Martyr true it is but that he was married if it be not vtterly false yet it is very vncertaine vvhether S. Paule were maried and more then vnlikely Very probable it is that he was not married for so to thinke of him his owne wordes doo leade vs where he saith Volo omnes homines esse sicut meipsum 1. Cor. 7. My wil is that al men were Ibidem as I am my selfe And againe I say vnto the vnmarried and vnto the widowes it is good for them if they continue so as I doo Of these later wordes how can you make any literal sense probable Epiphan coÌ„tra Valesios haere si 58. except S. Paule absteined from marriage or els were a wydower Truly Epiphanius allegeth them for proufe that S. Paule was a Virgin It is cleare by S. Ambrose Ambros. in exhortatione advirgines that he was neuer married For thus he saith speaking to virgins and exhorting them to the continencie of S. Paule Volo vos imitatrices esse tanti Apostoli vt vitam eius sequamini qui coniugij vinculum refugit vt vinctus esset Christi Iesu. Non potuisset ad tantam Apostolatus sui peruenire gratiam si fuisset alligatus coniugij contubernio I wil you to be the folowers of so great an Apostle that ye folow his life who eschewed the band of wedlocke that he might be the bounde prisoner of Christe Iesus He could not haue come vnto so great grace of his Apostleship if he had ben tyed vnto the felowship of wedlocke S. Augustine semeth to be of the same opinion August de gratia lib. arbit cap. 4. whose woordes these be Doctor Gentium pudicitiam coniugalem per quam non fiunt adulteria perfectioreÌ„ coÌ„tinentiam per quam nullus concubitus quaeritur sermone suo commendans hoc donum Dei esse monstrat scribens ad Corinthios admonens coniuges 1. Cor. 7. ne se inuicem fraudent quos cùm admonuisset adiecit Vellem autem omnes homines esse sicut meipsum quia vtique ipse ab omni concubitu continebat S. Paule the Doctor of the Gentiles coÌ„mending with his worde both the chastitie of wedlocke through whiche aduoutries be not done and the perfiter continencie by whiche no carnal acte is sought sheweth this also to be the gifte of God writing to the Corinthians Vide Augustin in lib. De bono coÌ„iug ca. 10. and admonishing maried persons that they withdrawe not dewtie the one from the other And hauing admonished them he saith further but I would faine al men were as I my selfe am Ambros. de virgin lib. 3. ad fineÌ„ bicause certainely he absteined from al carnal acte S. Ambrose in an other place acknowlegeth S. Paules virginitie saying thus vnto Virgins Viuificet vos Paulus qui vos praecepit honorari qui ait bonum est si sic maneant sicut ego honore prouocat magisterio docet inuitat exâ—emplo Let Paule quicken you who commaunded you to be honoured who saith It is good if they contitinue so as I doo He stirreth you thereto with honour he teacheth with his doctorship he inuiteth you by his example What shal we say then to S. Ignatius Eusebius and Clemens Alexandrinus by whom it appeareth that S. Paule was maried S. Ignatius is corrupted by them that would al votaries and religious persons to marie For the olde written copies haue not S. Paules name in the Epistle ad Philadelphienses which for that purpose is alleged For sufficieÌ„t credite hereof I report me to the auncient copies that be in sundry places and specially
so greuous mone were Innocentes then crye out hardely O M. Harding what reckening wil you yeelde when so much innocent bloude shal be required at your handes Vntil you prooue the Crowe is whit crye not so out vpon vs I pray you but geue vs leaue to thinke and say stil the Crowe is blacke If you haue no better proufes for your newe Doctrines then such idle exclamations and voide amplifications you may sit stil spare your paines in writing great bookes and without you repent wynne Hel at the ende with more ease Wel to procede further with you and to rippe vp this whole mater That which here you say of vs is either true or it is false If it be false we are cleared the shame is yours If it be true It was either lawfully done or vnlawfully If lawfully then are we not thus to be accused If vnlawfully it was the faulte of men it is not the fault of our doctrine Admit the doctrine of the Catholique Churche Lavves to punish heretikes by Death Henrici Quinti Anno. 2. whereof we treate and wherein iuste Lawes shal condemne vs let vs susteine the due punishment If you find fault with the Lawe that punisheth heretikes by death blame vs who made it not as ye knowe Blame King Henry the fifth a Prince of renoumed memorie Cod. de Haereticis Manichaeis li. 5 Cod. ne sanctum baptisma iteretur lib. 2. and al states of our Countrie assembled in Parlament in his time by whom this Lawe was enacted and established Blame Martianus Gratianus Honorius Theodosius and Valentinianus godly and famous Emperours who made the like Lawe blame Constantine the Great who so farre detested the heresie of the Arians that as Nicephorus writeth he commaunded al their bookes to be burnt and al them to be put to death that should be founde to haue any of those bookes in their custodie Nicephor Ecclesiast Histor. lib. 8. cap. 18. 25. Blame S. Augustine who praiseth Nabuchodonosor for that he made a decree of death against the blasphemers of God Which decree he calleth Piam laudabilem legem a godly and a laudable Lawe Blame King Henry the eight August ad Bonifaciū epist. 50. Contra literas Petilian lib. 2. cap. 92. et epist. 48 who as ye knowe made a Law for punishment of heretiques holding and mainteining false doctrine touching the six Articles To conclude Blame Beza and your great Rabbi Iohn Caluine him selfe who in printed bookes defende it to be lawful to put heretiques to death and at Geneua procured Michael Seruetus a Spaniard to be burnte for the Arians heresie Whereas you make al this greuous complainte against vs M. Ievvel vvould the Ciuile Magistrates iuste correction to be estemed the Catholik Clergies crueltie and burthen vs with crueltie remember M. Iewel what wrong you doo vs. For we were not they by whom your brethern were put to death We I say who are Clerkes and Ecclesiastical persons It was the Ciuile power the Prince I meane that executed the Lawe vpon them which is the common Lawe of al Christendome which Prince as S. Paul saith is the Minister of God to reuenge and punish the dooers of euil and beareth not the sworde without cause Rom. 13. The Churche as you knowe procedeth no further against heretikes then to excommunication The Gouernours whereof when they finde them desperate and incorrigible and wholly bent to peruerte others by right of Gods worde do pronounce Excommunication against them that the parte which is hole be preserued from infectiō If the Princes for the time being iudge such ennemies of the Faith vnworthy to liue in their realmes and dominions and thinke it a more mercie to drawe their sword of correction vpon them then to further increase of their owne dānation to suffer them to seduce others and to drawe multitudes of their people into the same pitte of perdition what cause haue ye why ye should so tragically crie out vpon vs therefore And to say somewhat for the Prince in this case Al good men I doubte not wil allow the saying of S. Augustine Aug. contra lit Petili lib. 2. cap. 67. Sicut est plerunque crudelis fallax adulatio sic semper misericors est iusta correptio As most commonly deceitful flatterie is cruel so alwaies iuste punishment is merciful Who euer was more charitable and more pitiful then Moyses In so much that praying to God to pardon the people for their heynous offence Exod. 32. Ibidem cap. 86. he said O Lorde either forgeue them this fault or if thou wilt not put me out of thy booke which thou hast written Was he then saith S. Augustine suddainly become cruel when comming downe from the hil he commaunded so many thousandes to be slaine Would God you M. Iewel and your felowes who repine so much at the due punishmentes of your lewde Brothers and Sisters would commende to your myndes the counsel that S. Augustine gaue to the Donatistes in his tyme August li. 3. ad epist. Parmen cap. 6. saying Prius quid faciant postea quid patiantur aduertant Let them consider first what they do and afterward what they suffer Deut. 13. The Law of God commaundeth him that bringeth the people by any persuasiō from God to the worship of false Goddes to be put to death Of the cause of this Law expressed in these wordes quiae locutus est vt vos auerteret à Domino Deo vestro bicause he hath spoken whereby to turne you from your Lorde God the mind of the lawemaker is to be vnderstanded And true it is they that teache heretical doctrine and expounde the Scriptures to an heretical and peruerse sense do leade men from the true worship of God and so do exhort them vnto the worship of false Gods For it foloweth necessarily that euery doctrine which speaketh of the worship of God if it be not of God it is of the Deuil And therfore he that receiueth it receiueth the Deuil and he that vseth persuasions to others that it be receiued leadeth and carieth them from God For S. Paule calleth the prohibition of meates 1. Tim. 4. and of Mariage Doctrinas Daemoniorum the doctrines of the Deuils VVhat is to be iudged of these Protestantes Martyrs Wheras as you wil nedes haue them to be called Martyrs Lib. 3 ad epistolam Parmeni cap. 6. and now be canonizate a Gods name by M. Foxe and set in a solemne Calender that holy daies and hye feastes be kept for them who cā otherwise do but laugh at you Augu. citatus in Beda liē Cyprian Aug. contra lit Petil lib. 2. cap. 83. Martyrē non facit poena fed causa It is not the paine that maketh a Martyr but the cause saith S. Augustine Remēber you not what he writeth of such companiōs It may serue very fitly for to be said vnto you Tota quaestio est saith he vtrum vos non malè
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
vnderstandeth August ad Hieronym epist. 19. where he writeth thus vnto S. Hierome a Priest him selfe being a Bisshop Quanquam secundùm honorum vocabula quae iam vsus Ecclesiae obtinuit Episcopatus Presbyterio maior sit tamen Augustinus Hieronymo minor est Albe it after the rate of wordes of Dignities which the custome of the Churche hath now obteined Bisshoprike is greater then Priesthode yet is Augustine lesse then Hierome S. Ambrose expounding the place of the Epistle to the Ephesians Ambros. in Epist. ad Ephes. 4. where S. Paule speaketh of Apostles Prophetes Euangelistes Pastours and Doctours by Christe placed in the Churche by Apostles vnderstandeth Bisshops and by Prophetes he vnderstandeth them that be first in degree after Bishops whiche Order may now be the Order of a Priest qui ordo nunc potest esse Presbyteri saith he meaning the Special Priesthoode geuen by Consecration of a Bishop Of this Priesthode is to be vnderstanded the .3 Canon of the .4 Councel of Carthage in which those two hundred and fourteen Bishops Concil Carthag 4. Can. 3. among whom S. Augustine was one as it is certaine by his owne subscription describe a fourme how a Priest ought to be ordered that is consecrated into that holy Order Of this Priesthode speaketh S. Augustine writing Against the Epistle of Permenian Augustin lib. 2. cōtra epist. Parmen c. 13. where making mention of Baptisme and of power to baptise he saith thus Vtrumque Sacramentum est quadam consecratione vtrumque homini datur illud cùm baptizatur istud cùm ordinatur Ideoque in Catholica vtrumque non licet iterari Either of them is a Sacrament and by a certaine Consecration either is geuen vnto a man that when he is baptized this when he is ordered And therefore in the Catholike Churche either may not be iterated or taken twise For the outward and special Priesthod these fewe may suffice That the Sacrifice is not to be consecrate and made but onely by the Special Priestes NOW touching that this Sacrifice is to be consecrated and made not by euery faithful Christian person but by those that by special consecration be ordered Priestes let vs allege the testimonies of some Fathers What force is in the worde of our Sauiour Doo ye this in my remembrance Luc. 22. spoken to none but to the Apostles 1. Cor. 11. for they onely were present at the Supper if it were ernestly vrged the learned do wel conceiue But bicause these men wil not soone be confuted by Scripture for that they can not be brought to take it in that sense in which the Churche hath alwaies bene taught by the holy Ghoste to vnderstand it let vs heare the voice of the Churche vttered by some learned and auncient Father The Bishop saith S. Dionyse the Areopagite S. Paules scholer of reuerence and Bisshoply dutie Dionysius in Ecclesiastic Hierar cap. 3. part 3. that he offereth vp the healthful Sacrifice which passeth his worthines excuseth him selfe in seemely wise first crying out vnto him Thou ô Lorde hast spoken the worde Doo ye this in my remembrance If it were lauful for euery Christian to performe this dutie Bisshoply dutie what needed S. Dionyse to speake of Bishoply dutie Againe in that he allegeth the worde of Christe Doo ye this in my remembrance for excuse of his boldnesse he signifieth this office to apperteine not to euery faithful person but to that special order of men who haue succeded the Apostles to whom onely that worde was first spoken that is to say to them that be called to the special Priesthode wherevnto Christe then promoted his Apostles by that worde geuing power office and commission S. Iustine Philosopher and Martyr saith likewise Iustinus Martyr The Apostles in their Commentaries or bookes which are called Euangelia Gospels haue recorded that Christe gaue commaundement vnto them so that they should consecrate this meate by the prayers of the woorde of him selfe that he tooke bread and after he had geuen thankes said Do ye this in remēbrance of me This is my body Item that he said hauing taken the Cuppe after he had geuen thankes This is my bloude and that he gaue it to them alone Marke here good Rearde by witnesse of this blessed Martyr who was so nygh vnto the Apostles time the commaundement to do that whiche Christe did at his supper that is to say to consecrate and offer the body and bloude of Christe was geuen to the Apostles and consequently to their successours for he bad them so to doo vntil he come and to none elles Of his wordes this Argument may wel be gathered They onely haue commaundement to doo that Christe did at the Supper to whom he gaue the Sacrament but by reporte of S. Iustine he gaue the Sacrament to the Apostles onely Ergo the Apostles onely and suche as in the function of Priesthod there instituted doo succede them haue auctorite to doo that whiche Christe did Now Christe consecrated his body and bloude and offered the same and made this Sacrifice after the order of Melchisedek Therefore they be Priestes onely Priestes I meane Hierarchical that be appointed by Christe and haue auctoritie to consecrate and make this Sacrifice whiche is the point that M. Iewel here denieth but how impudently he denieth it any man may see that hath eyes to see That this auctoritie and ministerie perteineth not to euery faithful Christian man as M. Iewel holdeth opinion but to Priestes onely the olde learned writer Tertullian acknowlegeth with these wordes Eucharistiae Sacramentum nec de aliorum manu Tertulliā lib. de Corona militis quà m Praesidentium sumimus We receiue not the Sacrament of the Eucharist of the hande of others then of the Rulers by that he vnderstanded Priestes Of this auctoritie speaketh S. Ambrose expounding this place of S. Paule to Timothe 1. Tim. 4. Despise not the grace which hath ben geuen vnto thee through prophecie with laying on of handes of Priesthode These be his wordes Prophetia est Ambros. in 1. Tim. 4. qua eligitur quasi Doctor futurus idoneus manus verò impositiones verba sunt mystica quibus confirmatur ad opus electus accipiens auctoritatem teste conscientia sua vt audeat vice Domini sacrificium Deo offerre Prophecie is saith he by which is chosen as a man would say one that shal proue a fitte teacher but the layinges on of hande are wordes mystical by whiche he that is chosen is confirmed vnto the worke receiuing auctoritie his owne conscience being witnesse that he may be so bolde as in the stede of our Lorde to offer vp the Sacrifice vnto God This place of S. Paule and the witnesse of conscience as he saith telleth them who be made Priestes by lawful imposition of handes what auctoritie they haue and how litle they ought to be a fearde being in them selues duly examined and approued to offer vp
an other place Item In this Sacrifice saith he there is a thankesgeuing and commemoration of the flesh of Christe whiche he offered for vs and of his bloude whiche he shed for vs. But you wil say we graunt that a memorie is celebrated we denie the real Sacrifice And we tel you that the memorie or commemoration excludeth not the real Sacrifice It is bothe commemoratiue This Sacrifice is bothe CoÌ„memoratiue and Real and Real For there is bothe the memorie of Christes death and the thing it selfe that suffered death For prouse hereof it may please you to consider one sentence of S. Augustine in steede of many that it were easy to allege Thus he saith Augu contra Faust. lib. 20. ca. 18. Iam Christiani peracti eiusdem Sacrificij memoriam celebraÌ„t sacrosancta oblatione participatione corporis sanguinis Christi The Christians doo celebrate the memorie of the same Sacrifice that was made vpon the Crosse now done and paste by the holy oblation and participation of the body and bloude of Christe Lo M Iewel here you see it to be a memorie and neuerthelesse the body and bloude to be offered whiche are the thing and the substance it selfe of the Sacrifice The weakenes of your cause is suche that onlesse your Argumentes procede so as you may iustle away one truth by an other you haue nothing to say And thus alwaies you reason though to no purpose least ye should seme to say nothing and so to be without al defence of the Doctrine that ye deceiue Gods people withal For if that appeare openly ye stande in feare least ye should lose your lyuinges your Dignities your wiues your wanton fleshly pleasures and what els I knowe not Iewel S. Peter saithe Christe offereth vp vs vnto God his Father S. Paule saithe 1. Pet. 3. Through Christe wee haue accesse to the Throne of Glorie Heb. 4. VVhat then meaneth M. Hardinge thus to tel vs and to beare the vvorlde in hande that contrary vvise he hath Authoritie to offer vp Christe and to presente him before the Throne of Glorie Or hovve dareth he to desire God to receiue his onely begoten Sonne into fauoure and fauourably and fatherly to looke vpon him at his request For thus he biddeth his praier euen in his Canon euen in the secreteste and deuoutest parte of his Masse Super quae propitio ac sereno vultu c. Vpon these thinges that is to saie saithe Gabriel Biel vpon the Bodie and Bloud of Christe thy Sonne O Lorde looke doune with a merciful and cheereful countenance and receiue the same the Bodie and Bloude of thy Sonne as thou diddest in olde times receiue the Sacrifice of Abel and of Abraham vvhich vvas a vveather or a calfe or some other like thinge Thus he not onely taketh vpon him to praie for Christe but also compareth the Sacrifice of the Sonne of God vvith the Sacrifice of brute Cattaile Yf he denie any parte hereof his ovvne Canon his ovvne Massebooke vvil reproue him Yf this be not Blasphemie vvhat thinge can be called Blasphemie Harding To answer to al that is obiected in order first S. Peter saith not altogether as you reporte him But thus he saith 1. Pet. 3. Christe once died for our sinnes the Iuste for the vniuste to th ende he might offer vp vs vnto God Neither speaketh S. Paul as you haue set him to schoole and teache him to speake but otherwise Adeamus cum fiducia ad thronum gratiae eius c. Let vs go vnto the seate of his grace with confidence that we may obteine mercie and finde grace to helpe at neede Now Sir to iustifie that you haue here said Heb. 4. A priest to offer vp Christe vnto his Father in the Euchariste how can you proue it to be done contrariwise to ought that either S. Peter or S. Paule here saith Thus you reason your Allegations supposed to be iuste Christe offereth vp vs vnto God M. Ievvels ArgumeÌ„t Item Through Christe we haue accesse to the throne of Grace Ergo a Priest hath not auctoritie to offer vp Christe vnto God in the Sacrament O profounde Logique O sharpe witte O inuincible Disputer Here your owne skoffing Rhetorique might wel be returned vpon you It were harde to tel vs how this Antecedent and Consequent came together No man hath auctoritie thus to mince his Logique but M. Iewel Why Sir must it needes folowe that if Christe who is the head of his Churche vnder which name both he and the Churche be oftentimes conteined haue offered vp vs vnto God that we may not offer vp Christe vnto God I maruel that so learned a Minister as by purporte of your Arrogant fonde Chalenge it appeareth you take your selfe to be should be ignorant of that S. Augustine writeth notably in his tenth booke De Ciuitate Dei August de Ciuit. Dei li. 10. c. 20. where speaking of this very Sacrifice calling it the daily Sacrifice of the Churche he saith Ipsius Corporis ipse est Caput ipsius Capitis ipsa est Corpus tam ipsa per ipsum quà m ipse per ipsam suetus offerri Christe him selfe is the head of his body the Churche and the Churche is the body of that Head as wel the Churche by him as he by the Churche is wount to be offered vp Lo here you see a mutual Oblation Christe offereth vs to God and we offer Christe to God so farre of it is that his offering of vs should exclude our offering of him Thus appeareth the peeuishnes of your Argument Of like force and witte is the reason if it be deduced of the other scripture alleged as out of S. Paule For what though through Christe we haue accesse vnto the throne of grace Ergo may not a Priest offer vp Christe to the Father in the Sacrament You must deuise vs a newe Logique as you haue deuised vs a newe Diuinitie before ye shal proue these Argâ—mentes to be ought worthe A defence of the Canon of the Masse against M. Iewels scoffes YOV finde great faulte with the holy Canon of the Masse vttering the spite of your blasphemous harte against it with vile termes of skoffing as though in it the Priest desired God for these be your wordes to receiue his only begotten sonne into fauour and fauourably and fatherly to looke vpon him at his request And further to aggrauate the mater you say that he taketh vpon him not only to pray for Christe but also that he compareth the Sacrifice of the Sonne of God with the Sacrifice of brute Cataile For proufe hereof you referre your Reader to the Canon of the Masse and to the Masse booke Gabriel Biel also for colour of your better credite you bring in as a witnesse who wrote vpon the Canon Al this is a false and a slaunderous lye And albeit you directe your whole talke to my person yet with the same you inueigh not onely against me but