really Christ him selfe For say you S. Cyprians wordes be cleare Christ offered the same thinge that Melchisedek had offered The clearer the wordes be the lesse they serue your obscure purpose If we graunted your translation to be true who haue turned hoc idem the same thing where it ought rather to be turned the same Sacrifice being referred to Sacrifice that goeth there before immediatly If we wincked at you for this I say Yet I pray you how foloweth this Argument Christ offered the same thing that Melchisedek had offered Ergo Melchisedek offered vp Christ him selfe verily and really If you would haue gonne the right way to worke thus you should haue argued Christe offered the same thing that Melchisedek had offered Melchisedek had offered bread and wine Ergo Christe offered bread and wine But bicause if you had thus rightly framed your Argument you had concluded with vs against your selfe by S. Cyprian by whose interpretation the bread and wine that Christ offered was his body and bloud rather then you would graunt so much it liked you better to vse false Logique then true Diuinitie The wordes then of S. Cyprian taken in their plaine and litteral sense Christe offered the true bread and true wine at his Supper and without any figure doo signifie that Melchisedek offered bread and wine as muche to say a bare figure and that Christe fulfilling that Figure offered also bread and wine But what bread and wine His body and bloude the true bread and the true wine Which body and bloude bicause they feede and susteine both body and soule to life euerlasting the cōmon bread and wine that Melchisedeck offered◠hauing vertue to feede only the body and that but for a final time are for good cause called the true bread and wine But perhaps you sticke to the worde hoc idē the same Sacrifice The Sacrifice of Melchisedek and the Sacrifice of Christe both diuers and the same or the same thing if you wil needes haue it so If Christe offered the same say you whereas Melchisedek offered but bread and wine how offered Christe him selfe truly and really True it is the Sacrifice of either or the thing that either of them offered is both diuers and also the same How diuers And howe the same Diuers in substance the same in Mysterie The diuersitie of substance not only S. Cyprian in the Epistle to Cecilius but also S. Hierome confesseth writing vpō the .109 Psalme Hierony in Psal. 109 Quomodo Melchisedech obtulit panem vinum sic tu offeres corpus tuum sanguinem verum panem verum vinū Like as Melchisedek offered bread and wine so thou shalt offer thy body and bloud the true bread and the true wine What difference then and diuersitie is betwen the figure and the thing forefigured that is to say betwen Melchisedeks bread and wine and the body and bloud of Christe such diuersitie of substāce is there in the thinges which they offered The Christe offered the same that Melchisedek had offered for the vnderstanding of it it may be said both in consideration of the Mysterie and of the thing it selfe in a right sense either bicause the formes of bread and wine remained after consecration or bicause it was bread and wine in dede before Christ had consecrated and offered We read in the Gospel Ioan. 2. that when our Sauiour at the Mariage had turned water into wine he commaunded the waiters to draw and bring it vnto the Vssher of the Haul They brought it and the Vssher tasted water made wine Now true it is to saye that the waiters did drawe and bring and the Vssher tasted the same thing that the waiters had filled the waterpottes withal a litle before that is water But what water Forsooth water made wine Likewise it was truely said of S. Cyprian that Christe offered the same thing that Melchisedech had offered before him that is bread and wine But what bread and wine Forsooth bread and wine made his body and bloude So the Scripture saith that Aarons Rodde deuoured the Roddes of the Enchaunters Exod. 7. What rodde was that It was the Rodde made a serpent By this it appeareth how sclender your Argument is which here you gather against the Real Sacrifice out of S. Cyprians wordes and how you seeke not so much the truth as to gainesay and ouerthwarte the Authorities that for the same I alleged Let vs examine the rest of your Replie Iewel Notvvithstanding it is certaine that the Sacrifice that Melchisedek made if it vvere graunted to be a Sacrifice yet in plaine and Common manner of speache vvas not Christe the Sonne of God but onely material Breade and VVine and other like prouision of Victualles prepared for Abraham and for his menne And therefore the Olde learned Fathers saie not Melchisedek offered the same in Sacrifice vnto God but He brought it foorth as a present as the manner vvas to refreashe them after the pursuitte and chase of their enimies And S. Hierome in his Translation turneth it not Obtulit He Sacrificed but Protulit He brought it foorthe Ioseph Antiquit lib. 1. cap. 11. Iosephus reporteth the mater thus Melchisedek milites Abrahami hospitaliter habuit nihil illis ad victum deesse Passus Simulque ipsum adhibuit Mēsae Melchisedek feasted Abrahams Souldiers and suffered them to wante nothinge that was necessary for their prouision And likewise he receiued Abraham him selfe vnto his Table Chrysost. in Gene. Homil 35. Epiph. cōt Melc lib. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome and Epiphanius say thus He brought foorthe vnto them Breade and VVine Tertullian saithe Abrahamo reuertenti de praelio obtulit Panem Vinum Melschisedek offered Breade and VVine not vnto God but vnto Abraham returninge from the fighte So S. Ambrose Occurrit Melchisedek obtulit Abrahamo Panem Vinum Melchisedek came foorth to meete and offered nor vnto God but vnto Abraham Breade and VVine By these fevve it may appeare that Melchisedek brought foorthe Bread and VVine Tertull. cōtr Iudaeos and other prouision not as a Sacrifice vnto God but as a Reliefe and Susteinance for Abraham and for his Companie Harding It is a worlde to see your doublenes What are ye not resolued whether the Sacrifice that Melchisedek made were a Sacrifice or no Sir the Sacrifice he made that is to say the thing which he offered in Sacrifice was not Christe the Sonne of God pardy Who euer said it was Wel what was it then Mary onely material bread and wine say you So say we too and that by the same the Sacrifice of Christes body and bloud vnder the forme of bread and wine VVhat vvas Melchisedeks Sacrifice by M. Iew was forefigured But was this al that Melchisedek offered Not al by you For you recken vp also the prouision of victuals that were prepared for Abraham and his men that were in number .318 Then of likelyhod this was a
thinges for this is propre to his onely Maiestie For in asmuche as that exceeding greate excellencie hath infinite properties whiche for the infirmitie of our nature we are forced with distincte considerations to conceiue and bicause we are carried vnto God by distincte vertues with distincte affectes and desires whiche folow the apprehensions of our minde that the vertues be not as an vnordered heape confuse in the harte of a iuste man but that eche vertue answere to his propre consideration whereby man is carried vnto God As bicause God is true and faithful therefore we beleeue him bicause he is mighty and liberal therefore we hope in him bicause he is good therefore we loue him whiche three vertues S. Paule setteth forth distinctly writing to the Corinthians to the consideration 1. Cor. 13. by whiche we conceiue him to be verely our Lorde and God from whom as being the Father of Lightes Iacob 1◠Religion euery good thing descendeth and in whome as in the last ende we put our highest felicitie properly the vertue of Religion answereth by which we are woont to sacrifice that is to wit to offer vp giftes and presentes in recognition hereof whereby we acknowledge and professe him to be the beginning of our creation and the ende of our blisse to whom al that is ours ought to be referred Therefore the people of Israel were commaunded of God as soone as they should come into the lande of promise to take the first fruites of al manner of corne and to bring them to the Priest and as he laid them vppon the Aulter Deute 26 to say in this wise I professe this day before thy Lorde God that I am entred into the Land whiche our Lorde hath sworne vnto our Fathers that he would geue vnto vs. Our Lorde hath brought vs out of Egypte with his mighty hand and stretched arme c. And therefore now I offer vp the first fruites of the corne of the land that our Lorde hath geuen vnto me Euen so King Dauid said vnto our Lorde 1. Para. 29 after the greate giftes had bene geuen by him and by his Nobles towardes the building of the Temple Al things are thine O Lord and what thinges we haue receiued at thy hande we haue geuen vnto thee And thus we offer giftes vnto our Lorde not for that he hath neede of them or pleasure in them with which mynde the Babylonians offered vnto their Idol Bel Daniel 14 but bicause in the giftes so offered there is a recognition of his Diuine Maiestie and a certaine satisfaction for sinnes that is to say for the temporal paines due vnto sinnes But bicause lyuing vpon the earth and being enuironned with flesh we vse the senses That a visible Safice is most cōuenient for our nature Ioan. 4. and being tied vnto sensible thinges we can not exercise the proper operations of the soule perfitely such a Sacrifice is conuenient for vs as with which visibly we may confesse and honour that Diuine excellencie of Maiestie For although God who is spirite be delited with that wourship which according to the Scripture procedeth of spirite and truth that is to say of right faith working by charitie and although it be a certaine acceptable Sacrifice vnto him when the soule with inwarde mouing doth consecrate it selfe to God yet truth it selfe that is to say right faith requireth also outward wourship for two causes Outward vvourship of God required for tvvo causes The one is bicause the soule maketh not that inward oblation of it selfe conueniently and perfitely excepte it beholde the same in some sensible oblation of a gifte as in a signe and glasse that by this meane it may be moued and stirred vnto that internal Oblation there to rest and stay as when we pray vnto God and praise him we doo it not only with the harte but also with sensible signes not bicause otherwise he vnderstandeth vs not but for that so we stirre and prouoke ourselues the more feruently to pray Rom. 6. and praise him And therefore S. Paule admonisheth vs that we exhibite not only our mynde vnto God but also our members to be armures of righteousnes The other cause is In Asceticis for that as S. Basile saith we haue not onely our soule of God And therefore the wourship that is geuen vnto him by the soule onely God is to be honoured not only with the soule but also vvith the body and vvith outvvard thinges is vnperfite And for so much as we haue receiued the body and al that we haue besides of him it is right that we serue him with the body it selfe and with al things acknwoleging that he is God and Lorde of al thinges to whom al thinges ought to doo seruice In consideration whereof the thirde brother among the seuen Machabees putting forth his tong out of his mouth as he was cōmaunded and holding vp his handes 2. Mach. 7 both to be cut of by the tormentour said with a bolde courage E coelo ista possideo sed propter Deileges nunc haec ipsa despicio From heauen I haue these thinges but nowe for Gods Lawes sake I care not for them And so gladly he offered his tong his handes and al the partes of his body in Sacrifice to God of whom he had receiued them And so the mother of those seuen Machabees The Mother of the Machabees a woman of manly fortitude with free harte offered vp her sonnes vnto God bicause it was he as she said that had created them and brought them into this light how so euer they had ben conceiued in her wombe Therefore she made protestation as before God and said vnto them I know not quod shee how ye appeared in my wombe for it is not I that haue geuen vnto you spirite and soule and life it is not I that haue ioined together the members of eche of you but it is the Creator of the worlde c. As much to say in effecte as this Lord for so much as I haue had these seuen Sonnes of thee for thy sake gladly I geue them and offer them vnto thee Iob. 1. That blessed man Iob likewise tooke the losse of al his goodes paciently and so with free hart offered them to God forasmuch as he acknowledged that he had receiued them at Gods hande 1. Cor. 6. S. Paule also exhorteth that we glorifie Rom. 12. and beare God in our body and that we exhibite our bodies a liuely Sacrifice vnto God Matt. 22. And in that great and first Commaundement in whiche the Lawe and Prophetes do depende we are commaunded to loue God not only with the soule but also ex omnibus viribus with al our powers and strength Luc. 10. And as we sinne against God not by thought onely but with outward workes also and outwarde thinges as it is euident in fornication gluttonie theafte sacrilege and in the like so we be bounde
consideration and being of a Sacrifice to vtter it more plainely in Latine to the learned in whiche tongue this mater would more aptly be treated an vniuocè Sacrificia dicantur For although al these doo commonly agree in this that they professe a supreme excellencie of the Diuine Maiestie in deede it selfe and sensibly yet bicause it perteineth to the consideration and nature of a Sacrifice that after some maÌ„ner it be satisfactorie as with whiche satisfaction may in some sorte be made to our Lorde God partly for sinnes and for paines due to sinnes partly for benefites whiche we haue receiued or be desirous to receiue onely the Sacrifice of the Crosse hath the most perfite and most propre nature of a Sacrifice as being that by which only al the price of Satisfaction is purchased and paid and out of whiche al Sacrifices as also al Sacramentes as out of their first founteine doo draw and take their whole force and vertue and by whiche also onely it hath ben shewed most fully as muche as can be done how great is the excellencie of the Diuine Maiestie and how great thinges it is conuenient that we doo for the same But the Sacrifice of the Aulter and the Sacrifice of our Lordes Supper forasmuche as they offer vp the same thing reteine the propre true and after their sort perfit though very different consideration and nature of a Sacrifice bicause the hoste is the same that was offred vpoÌ„ the Crosse. But the Sacrifices of the lawe be Sacrifices after a coÌ„mon and vnperfite respect partly bicause there was litle in them that was worthy of the Diuine Maiestie partly bicause as S. Paule writeth to be Hebrewes Hebr. 9. 10. they were not hable to take away sinnes nor make a man perfite in conscience but they that sacrificed obteined these benefites by faith which by those Sacrifices was declared Of this diuersitie of these Sacrifices speaketh S. Augustine lib. 20. Contra Faust. cap. 18. and lib. 1. Contra aduersarium Legis Prophetarum cap. 18. Where thou shalt learne Reader that al Sacrifices haue respecte vnto the Crosse in whiche they haue their perfection and from whiche they gete vertue August in psal 108. in illuÌ„ ver suÌ„ oratio eius fiat in peccatum or grace to please God forasmuche as they stay al vpon that as also al our thankesgeuing and prayer as the same S. Augustine teacheth writing vpon the. 108. Psalme Now let vs see for whom Oblation is to be madeâ— For in asmuche as our Lorde hath neede of nothing but we contrarywise haue neede of him and depende wholy of him For whoÌ„ iâ— this Sacrifice made he receiueth not giftes at our handes but for our sakes and we acknowledging this muche doo offer vnto him to th' intent to obteine some thing of him For els to what purpose were it to offer giftes vnto him who saith Psal. 49. Si esuriero non dicam tibi If I happen to be a hungred I wil not tel thee of it for mine is the rounde earth and al wherewith it is filled For asmuche therefore as in this Diuine Sacrifice the same selfe Christe is conteined and is sacrificed vnbloudily whiche in the Aulter of the Crosse once offered vp him selfe bloudily we may soone see for whom I meane for what persons and for what causes it may or ought to be offered For whereas this Sacrifice is instituted to this ende that the memorie of the bloudy Sacrifice should be celebrated and the fruite of it through this be applied vnto vs and for so muche as by his worde Doo ye this in remembrance of me he made no exception of persons nor of causes for whiche he would offer the blouddy Sacrifice it foloweth plainely that the Sacrifice of the Aulter is offered for al in general for whom lawfully we praye to God in the name of Christe and for whom Sacrifices in the Lawe and before the Lawe were woont to be offered For for al those Christe hath died And this onely and singular Sacrifice succeded in place of al the Sacrifices of the olde lawe as S. Augustine teacheth which for diuers causes and persons were offered De ciuit Dei li. 17. cap. 20. For as coÌ„cerning persons he gaue him selfe as saith S. Paule a redemption for al men And as touching thinges to be looked for at Gods hande â— Tim. 2. he that hath not spared his owne SoÌ„ne saith the same Apostle but hath deliuered him vp for vs al Rom. 8. how hath he not geueÌ„ to vs also with him al thinges How hath he not geueÌ„ I say in asmuche as for his sake he hath proponed al thinges by him to be obteined Ioan. 16. For what so euer saith he ye aske of my Father in my name he wil geue it you Wherefore sith that he commaunded this Sacrifice to be offered in remembrance of him and nothing is more effectual to the obteining of any thing by the Passion of Christe then with thankeful commemoration to this ende to celebrate the memorie of the same before the Father what is there wherevnto the Death of Christe is auaileable For vvhat causes vvere Saâ—crifices offered by the Fathers before the lawe and iÌ„ the law that may not through this Sacrifice be most profitably asked in whiche he him selfe that hath died is presented Therefore wee read that the holy Fathers whiche were before the lawe and in the time of the lawe did not offer vp Sacrifice only for thankesgeuing and in recognitioÌ„ of the diuine Maiesty but also for sinnes and for what soeuer their necessities and needes as the Scripture recordeth of holy Iob Iob. 1. â—lt and his frendes of Aaron Samuel Dauid the Machabees and Onias the Priest So also in the lawe there were offered not only Peace offeringes called pacifica or whole burnt offeringes which were offered for thankesgeuing and for thobteining of Gods blessinges but also Sacrifices for sinnes yea and after the diuersitie of sinnes diuers Sacrifices were instituted Wherefore they offered not only for those whom they accompted for iuste but also for sinners strangers and infidels for the quicke and the Dead Sacrifice offered for the vvhole vvorlde Neither did they sacrifice alwaies for one alone but also for the whole people yea and for the whole worlde For it semeth that the Sacrifice of Noâ— whereof we read in Genesis Gen. 8. was offered for al mankinde Noe builded an Aulter to our Lorde saith the Scripture and taking some of al the cleane beastes and birdes he offered burnt Sacrifices vpon the Aulter and our Lorde smelled the swete sauour and saith vnto him I wil no more curse the earth for mennes cause for the sense and thought of mannes harte are prone to euil from their youth wherefore I wil nomore strike euery lyuing soule as I haue done As touching that whiche was offered in the lawe on the morne and euen euery day it was for the
whole people and for their common necessities whereof we read Numer 28. Onias the chiefe Priest offered vp an healthful hoste for Heliodorus an infidel â—â— Maâ—h 3 and a most wicked man And the Iewes that were carried away captiue to Babylon sent money to Ierusalem wherewith they that remained there should buy whole burnt offeringes and incense Baruc. â— and make ye manna quod they and offer ye for sinne at the Aulter of our Lorde our God and pray ye for the life of Nabugodonosor king of Babylon and for the life of Baltazar his sonne that their daies may be as the daies of heauen vpon earth as we find in Baruch Furthermore Iudas that valiant Captaine of the Machabees 2. Machab 12. sent a great summe of money to Ierusalem and commaunded sacriâ—ice to be made for the sinnes of the dead whom he hoped to haue died in godly estate Now Reader I trowe that we to whom a Sacrifice hath ben leafte by our Sauiour Christe of so muche a more excellencie by how muche the body of the Sonne of God is worthier then an vnreasonable beast are not in this behalfe in worse case then the Iewes were but that the same may also for vs be profitable and auaileable to al persons to al causes and to al necessities This much we finde taught by S. Augustine Epist. 59. By S. Chrysostom also Chrysost. Hom. 6. in 1. Tim. 2. li. 6. de Sacerdotio and by the dayly practise of the Churche whiche in the Masse praieth alwaies for the whole worlde as the Masse also of S. Iames hath expressely But whereas a thing that is good and profitable is said to profite others by moe waies then one as for example either ex opere operato as the Shcolastical Doctours speake After what way is this sacrifice auailable asmuche to say of the force power and strength of the thing or worke it selfe which is done or wrought without respect had vnto the worthines or merite of the partie that doth or worketh as the Sacramentes are said to worke ex opere operato and to doo that thing for whiche they be adhibited vnto a person accordingly disposed by force and vertue of the worke that is wrought euen as a man that putteth fier vnto a house is said to set the house a fier ex opere operato by force of that very worke done or ex opere operantis asmuche to say by the deuotion vertue and goodnes of the partie that worketh as prayer fasting almose and the like Or els by way of merite or satisfaction whiche doo claime a certaine right or lastly by way of humble prayer whiche hathe hope in benignitie onely and liberalitie of him to whom prayer is made whereas I say a thing which is good and profitable may be said to profite by so many sundry waies Here there ariseth no smal difficultie to discusse by which of these meanes and waies the Sacrifice of the Masse is auaileable to them for whom it is offered and whereof it commeth to passe that it profiteth one more then an other To this question hauing consulted the writinges of learned and graue men thus I answere that bicause in the Masse many thinges doo concurre and meete together it is auaileable by al meanes and waies by whiche a good worke may be auaileable but yet that for the diuersitie of causes and persons for whiche the Sacrifice is offered it hath diuers working And generally albeit of it selfe or ex opere operato by vertue of the thing offered and sacrificed it be auaileable yet not altogether after the same manner SacrameÌ„tes and Sacrifices diuers in the manner of vvorking that Sacramentes be For as touching the Sacramentes they be as instrumentes that God vseth in them to whom they be adhibited and if they be disposed as they ought to be and through faith and charitie be capable they worke health and saluation and conferre grace But the Sacrifice of the Masse as the nature of a Sacrifice requireth doth worke after a manner whiche though it be of more efficacie yet is like vnto prayer Of more efficacie I say forasmuche as it is made in the person of Christe a most acceptable and most sufficient gifte being geuen and offered vp for whose sake God being appeased and pleased is moued to heare them that so to him doo sue and pray Neither is it to be doubted but that thinstitution of Christe is muche auaileable to encrease the power which this sacrifice hath to obteine thinges behooful for mans health For he woulde neuer haue deliuered him selfe vnto vs to thintent we should offer him with our owne handes vnto his eternal Father except he had forseene and willed that great commoditie should redounde too men by this Oblation In consideration whereof Sacrifice comprehended vnder the name of prayer bicause it worketh an effecte like vnto prayer the Scripture vnder the name of prayer oftentimes comprehendeth both Sacrifice in general and also this Sacrifice specially succeding in place of al the olde Sacrifices as though Sacrifice it selfe also were a certaine prayer but a singular prayer So the writer of the storie of the Machabees hauing made a rehersal of the Sacrifice of Iudas that he commaunded to be offred for them that were dead bringeth in a general sentence 2. Machab 12. saying It is therefore a holy and a holesom thought to pray for the dead that they may be loosed from their sinnes signifying sacrifice to be conteined vnder prayer as the Special is conteined vnder the General And S. Paule expounding the definition of Christe as he is a Priest whose duetie is to offer vp giftes and Sacrifices faith Heb. 5. that he in the daies of his flesh asmuche to say when he was conuersant here among men offering vp prayers and supplications to him that was hable to saue him from death with strong crying and with teares was heard for his reuerence Where manifestly he calleth giftes and sacrifices by the name of prayers So S. Augustine in his .59 Epistle taketh Orationes that is to say Prayers in S. Paule 1. Tim. 2. for Oblations and Sacrifices So in the Actes Cap. 6. Nos orationi ministerio Verbi instantes erimus We wil attende diligently to Prayer and to the ministerie of the Worde So whereas it is said of the Priest in the booke of Leuiticus Leuit. 16. Orabit prose he shal pray for him selfe S. Paule in the Epistle to the Hebrewes interpreteth it Heb. 5. offeret prose ipso he shal offer for him selfe So where it is said in Esaie Domus mea domus orationis vocabitur Esaie 56. My House shal be called the House of prayer it is not without cause iudged that vnder the name of prayer Mat. 21. the Prophete comprehendeth Sacrifice For the Temple was not appointed vnto prayer specially and properly but vnto Oblation and Sacrifice For prayer might be made in euery place but Sacrifice could
diuers degrees that with how muche the more grateful and deuoute memorie they did it so muche the more by this Sacrifice they should obteine and againe how muche the nearer any man came vnto that dooing and action of offering the more benefite thereof he should receiue For though al they that be iuste may be said to offer this Sacrifice by a certaine generalitie August Epist. 23. which S. Augustin semeth to meane for so muche as it pleaseth them al that it be offered yet they come nearer vnto this action who doo it them selues who heare Masse deuoutely who serue and attend vpon the Priest to doo that actioÌ„ who susteine him for his ministerie who with godly desire require Masse of him Wherefore as a prayer profiteth them that pray them selues more then an other for whom it is made so this Sacrifice profiteth more them that offer it them selues then it doth them for whom only it is offered And as a Prayer profiteth more that is specially made for one then that whiche is made onely in general for al euen so it is in the Sacrifice But these thinges shal appeare more clearely by the effectes whiche we looke for to enioye by the Sacrifice of the Masse through the vertue of Christes passion if we reherse them particularly The first effecte by consent of al men is the remission of Venial sinnes The effectes that we obteine by the Sacrifice of the Masse which the very iuste doo daily commit and also of temporal paines vnto whiche they remaine thral and bounde though damnation euerlasting be forgeuen An other effecte is the increase of righteousnes and the continuance in good life These are expressely declared in the Institution of this Sacrifice by the Institutor him selfe who first offered it This is my bloude saith he of the new Testament a Luc. 22. whiche for you and b Mat. 26. for many is shed in remission of sinnes That the Apostles vnderstood the very same also in the Consecration of the Body the Masse of S. Iames doth shewe Where after the pronouncing of those wordes Liturgia Iacobi this is my body which for you is geuen and broken the Deacon forthwith addeth in remissionem peccatorum in remission of sinnes By whiche wordes for so muche as with them Christ to this effecte offered him selfe albe it peraduenture they might be more generally vnderstanded that at least may be gathered which now we haue said of the remission of Venial sinnes and temporal paines vnto whiche the Apostles them selues were thral Touching the other there is a manifest place in S. Iohn Christe speaking of the Apostles and of them that should through their preaching beleue in him Iohan. 17. saith For them I sanctifie my selfe that they also may be sanctified in truth Whiche saying is truly vnderstanded of the encrease of holynesse and of continuance in asmuche as the Apostles were now cleansed and sanctified And vnto these effectes the Sacrifice of the Masse is auaileable for al the faithful that pertaine to the body of Christe that is to say for the iuste not only by the deuotion and merite of men that offer it but by the vertue of the Sacrifice it selfe neither onely by meane of a certaine common Prayer whiche standeth vpon liberalitie but of suche prayer as satisfieth the requestes of Gods iustice with presenting vnto him the price paid for sinnes and with a gifte geuen worthy to obteine that is asked whiche is the proper nature of a Sacrifice which is to be satisfactorie and to be offered by way of satisfaction And therefore S. Paule specially considering the worthines of this true Sacrifice said in general that euery Bishop or Priest is ordeined to offer giftes and Sacrifices for sinnes Of this it is learnedly by the Diuines gathered that for so muche as Infidels and suche wicked persons as be not yet reconciled vnto the Churche or vnto God nor so disposed that for them satisfaction may effectually be made Sacrifice for them is not properly offered For whether they them selues or others for them doo offer God doth not accepte giftes for the wicked to this ende for whiche properly they be offered as it appeared in Cain Gen. 4. This is witnessed in the Scriptures and in sundry other places Prouer. 15 Eccles. 34 Therefore S. Augustine saith writing to Renatus Quis offerat Corpus Christi August de origine animae lib. 1. c. 9. nisi pro eis qui membra sunt Christi Who may offer the body of Christe but for them whiche are the members of Christe The late holy general Councel of Trent approuing this sentence of S. Augustine Masses common not priuate and wherfore Concil Trident. Sess. 22. cap. 6. and declaring that the Masses whereat no man communicateth besides the Priest be not priuate but common saith that they ought to be iudged common partely for that the people in them doth communicate spiritually partly for that they be celebrated by the publique Minister of the Churche not for him selfe onely but for al the Faithful that pertaine to the Body of Christe When therefore Petrus à Soto that learned man was demaunded in that Councel whether Chaunteries might be erected and Masses appointed to be said for Infidels he answered that it was vnlawful bicause to ordeine Masse for any is to ordeine that Sacrifice for them be offered and that to them thereby satisfaction be applied whiche ought not to be done bicause satisfaction requireth before a remission of the deadly faulte Yet wel may it be said he that Prayer in the Masse for their Conuersion be made Our Sauiour him selfe semeth to haue insinuated this propertie of the Oblation when offering vp his body and bloude at the Supper after the fourme and rite of Melchisedek not without cause he said of the one Lucae 22. whiche for you is geuen of the other whiche for you Math. 26 and for many is shed that is to say is presently offered vp and shed in Mysterie anonne with outward violence to be shed in remission of sinnes For as touching the valour of the price it was offered vpon the Crosse not for many but for al. And so the Sacrifice of Melchisedek obteined the benediction for iuste Abraham who is the example and paterne of al that folow him This iudge I to be the chiefe cauâ—e why in the Primitiue Churche as we finde in S. Dionysius the Areopagite when true discipline was exactly kepte Ecclesiast Hierarch c. 3 part 5. the learners of the faith before they receiued Baptisme then called Catechumeni they that were possessed of vncleane sprites called Energumeni Publique Sinners and they that did publique penaunce were commaunded by the Deacon to departe out of the Churche before the Oblation that they should not be present at it Yet as it is here before said and as it is cleare by S. Paul 1. Tim. 2. in a certaine general and coÌ„mon respecte we offer for
Sacrifices they thought them selues to be destitute of the benefites of the Lawe and remedies for sinne Herevnto the Apostle maketh answere and in effect teacheth That of such Sacrifices as the Lawe ordeined now we haue no neede for so much as the Priesthood of Christ who hath once offred him selfe with sheadding of his bloude vpon the Aulter of the Crosse hauing thereby fulfilled them remaineth and continueth stil with vs whiche is sufficient We haue saith he to them an Aulter whereof it is not lawful for them to eate whiche doo serue the Tabernacle Heb. 13. And that ye see not hostes to bâ— killed and the bloude of Calues to be shed of vs the cause is for that the onely blouddy hoste of Christe hath sufficed that now we haue neede of no other but of that That hoste is the founteine and endlesse treasure whiche conteineth the sufficient price of our Redemption onely it is neede that wee be made partakers of it Neither were those Sacrifices of Moyses lawe suche that by vertue and power of them being but signes and figures of Christ Heb. 9. synnes were remitted in conscience but by them synnes were brought to remembrance and signification was geuen out that there was neede of an other blouddy Sacrifice by whose vertue men in conscience should be made perfite And so the Apostle treateth of the thing it selfe that was shadowed in al the Sacrifices of the Law and is so acceptable vnto the Father that by his owne propre vertue and merite it sanctifieth men and remitteth sinnes whereunto by the ordinance of Gods iustice the Bloude of the Sonne of God was Requisite Suche is the Hoste or Sacrifice of the Crosse onely by whose vertue and merite they be sanctified whosoeuer from the beginning either by the Sacrifices of the former times or by the daily Sacrifice of the Churche are sanctified By whiche onely for this cause al be said to be sanctified bicause who so euer be sanctified be by that and by the vertue of that made cleane In case the olde Sacrifices or the Sacrifice of the Masse also were suche sufficient prices of our redeÌ„ption without doubte bothe those and this had long sithens ceassed to be offered For suche a Sacrifice whiche by his owne proper merite geteth sufficient price for sinnes ought to be great in deede soothly by the Death of the Sonne of God but one onely sufficeth Heb. 10. Wherefore of a blouddy Sacrifice there is no more neede but of suche a one as by which we may be made partakers of that great and most worthy Sacrifice Of whiche sorte the Sacrifice of the Masse is where in the person of Christe that Death is presented for vs vnto the Father And what Hoste or thing mystically offered could either better set Christes Death before his Fathers sight or more effectually deriue the merites of his Death vnto vs then that very body wherein he suffered For which cause when he deliuered the Sacrament of his Possion vnto vs Lucae 22. he said Doo ye this in remembrance of me So that this Sacrifice of the Masse although it be in his kinde a true Sacrifice as it shal be proued here after in this Reioindre yet it taketh his whole vertue and power of the Sacrifice of the Crosse which is of it selfe the whole price of our Redemption Now S. Paul disputeth with the Hebrewes of that whiche with bloudshed redemed vs and not of that whiche without bloudshed applieh the Redemption vnto vs. That was but once offered this is and must be ofte repeated Faultes escaped in printing Faâ—lte leafe line Correction Accidententes 31. b. 24. Accidentes Sigular 47. a 11. Singular â—nd 56. b. 20. and in here 79. a. 4. is here the termeth 94. a. 21. be termeth end 108. b. 5. and sacrified 111. a. 3. sacrificed iam num 117. b. 25. iam nunc the vnbloudy 119. b. 33. the bloudy taught them the nevv test 131. b. 26. taught them the nevve Oblation of the nevv Testament argume 136. b. 30. argument neither he they 140. b. 13. neither be they and circumstance 149. b. 23. any circumstance is the Masse in one 195. b. 10. in the Masse is one and maketh haste 208 a. 10. and make hast he briefly examined 215. b. 15. be briefly examined In the Epistle to M. Iew. Page 1. In the margent read Math. 5. Item there pag. 11. Lin. 2. for novv broched read nevv broched Item there pag. 13. Lin. 11. for hen read ben Item there Pag. 15. Lin. 14. for him reade him A REIOINDRE TO M. IEWELS REPLIE AGAINST THE SACRIFICE OF THE MASSE The wordes of M. Iewels Chalenge IF any learned man of our Aduersaries or if al the learned men that be alyue be hable to bring any one sufficient sentence out of any olde Catholike Doctour or Father or out of any olde general CouÌ„cel or out of the holy Scriptures of God or any one example of the Primitiue Churche wherby it may clearely and plainly be proued that for the space of sixe hundred yeres after Christe the Priest had authoritie to offer vp Christe vnto his Father I am content to yeelde and to subscribe The wordes of the Answer first made to this Chalenge Of the Priestes auctoritie to offer vp Christe to his Father CHrist is offered vp to his Father after three manners Figuratiuely Truely with Bloudshedding and Sacramentally or Mystically In Figure or Signification he was offered in the Sacrifice made to GOD bothe in the time of the Lawe of Nature and also in the time of the lawe written And therefore S. Iohn calleth Christe the Lambe Agnus occisus est ab origine mundi Apoc. 13. Heb. 10. Lib. 6. c. 5. which was killed from the beginning of the world meaning in figure The Sacrifices of Abel Noe and Abraham and al those of the people of Israel commaunded by the Lawe of Moses figured and signified Christe For whiche respecte chiefly the lawe is reported of S. Paule to haue the shadowe of the good thinges to come S. Augustine writing against Faustus the Heretike saieth Testamenti Veteris Sacrificia omnia multis varijs modis vnum Sacrificium cuius nunc memoriaÌ„ celebramus significauerunt All the Sacrifices of the olde Testament signified by manie and sundrie waies this one Sacrifice whose memorie we doo nowe celebrate And in an other place he saieth Dâ— fide ad PetruÌ„ Dia câ—nuÌ„ c. 19. That in those Fleashly Sacrifices there was a SignificatioÌ„ of Christes Fleash which he shoulde offer for sinnes and of his Bloud which he should sheadde for the remission of our sinnes Truely and with Bloudsheadding Christ is offered on the Crosse in his owne person wherof S. Paule saith Tit. 2. Christ gaue hiÌ„ self for vs Ephes. 5. that he might redeme vs froÌ„ al iniquitie And againe Christ hath loued vs and hath deliuered him selfe for vs an Oblation and Sacrifice to God into a svvete sauour Sacramentally or in Mysterie
as I brought how aptely they serue to this purpose and how directely thei strike the marke it doth already I doubt not appeare to such as with an indifferent eye haue perused myne Aunswere to this your seuenteenth Article And more euidently it shal appeare with Gods grace by this processe when the weakenes and falshoode of your Replie shal be detected and thereby it shal be prooued that your vaine Chalenge being too malepertly and presumptuously made standeth neither vpon good nor conuenient termes but vpon a deuilish denial vnmeete to procede out of any Christian mans mouth The .3 Diuision The Ansvvere THe Scripture it selfe ministring euideÌ„t proufe for the OblatioÌ„ of Christ to his Father by the Priestes of the New Testament in the Institution of this Holy Sacrament in the figure of Melchisedech and in the Prophecie of Malachie the Prophete the authorities of the Fathers needed not to be alleaged were not the same Scripture by the ouerthwarte and false interpretations of our aduersaries wrested and tourned to a coÌ„trary sense to the horrible seducing of the vnlearned Iewel Alas vvhat toole is there so vveake that M. Harding vvil refuse to strike vvithal To prooue his imagined Kind of Sacrifice he hath brought vs forth out of his great stoare the example of Melchisedeck and the Prophecie of Malachie As if he vvould reason thus God saith vnto Christ Thou arte a Priest for euer according to the order of Melchisedek Psal. 110. Or God saith by the Prophete Malachie Malac. 1. A pure Oblation shal be offred vnto me in euery place Ergo The Priest hath Authoritie and power to offer vp the Sonne of God vnto his Father If he had not had good choise and stoare of Authorities he vvould neuer haue begonne vvith these But he addeth further as mater of greeuance That these plaine Scriptures by the ouerthwarte and false Interpretations of his Aduersaries are wreasted and turned to a contrary sense and that as he saith to the horrible seducing of the vnlearned Doubtlesse here is a very horrible accusation Hovv be it if vve happely had mistaken these places and our errour therein vvere fully prooued yet should not M. Harding in such horrible termes reprooue vs for doing that thing once that he and his felovves doo so often But by vvhat vvordes by vvhat false Interpretation into vvhat peruerse or Heretical Sense haue vve so horribly vvreasted these Scriptures M. Harding is vvise is eloquente is vvatcheful is circumspecte is fast addicted vnto his cause he dissembleth and leaueth nothing that any vvay may sexue his purpose If our Errours be so horrible he should not haue spared them If there be none he should not thus haue touched them If M. Hardinge vvinke at them vvho can see them If M. Hardinge knovv them not vvho can knovv them Harding Whether my tooles be weake as you ieast or of good strength let it be iudged by the strokes they geue with which doubteles the heresie that ye sustaine aganst the outward and sigular Sacrifice of the Churche is striken downe and quite ouerthrowen And the same tooles haue the chiefe Doctours and auncient Fathers of the Church vsed before me By the tooles I meane as you doo the Figure of Melchisedech and the Prophecie of Malachie by which the doctrine of the Church concerning the Sacrifice of the body and bloude of Christe is auouched And here to enter into that special point litle esteming your other impertinent talke which you thinke toucheth my person and wise men see helpeth not your cause directing my wordes to the Reader of whom I may conceiue better hope then I doo of you thus I say The Argument which M. Iewel here maketh as on my behalfe albeit to the learned who knowe and vnderstand the circumstances of the figure of Melchisedech and of the prophecie of Malachie concludeth sufficiently and fully yet thou maist be wel assured good Reader I would neuer my selfe haue proponed it so nakedly and without any declaration of the necessary circumstances Although there folow hereafter more proper placâ—s to open the figure of Melchisedech and the prophecie of Malachie where I bring them in for proufe of this intent yet bicause M. Iewel hath by preuention abruptly fallen into them and to the ende noman be deceiued by his cutted argument which in deede is good if the circumstances were not guilefully conceeled here I thinke good to vtter some of those circumstances To beginne therfore with Melchisedech It may please thee Reader to vnderstand that he is recorded in the Scripture to be a Priest of God the highest Gen. 14. Then being a Priest it behoued him to offer Sacrifice according vnto S. Paules doctrine Heb. 5. Euery Bishop or Priest taken from among men is for men appointed in those thinges that belong to God to offer vp giftes and sacrifices for sinnes What sacrifice then did he offer He offered vp bread and wine as Arnobius that auncient Father That Melchisedek offered bread and vvine beside sundry other Doctours doth witnesse notwithstanding the Scripture make plaine and expresse mention only of bringing forth bread and wine His wordes be these Christus per mysterium panis vinisacerdos sactus est secundùm ordineÌ„ Melchisedech Arnob. in Psal. 109. qui panem vinum solus obtalit in sacerdotibus dum Abraham Victor reuerteretur de praelio By the mysterie of bread and wine Christ became a Priest after the order of Melchisedech who onely among the Priestes offered bread and wine when Abraham returned conquerour from bataile Cyprian epist. ad Cecilium lib. 2. epistola 3. This order saith S. Cyprian speaking of the order of Melchisedech is here comming of that sacrifice he meaneth Melchisedeks sacrifice and descending from thens that Melchisedech was the priest of the highest God that he offered bread and wine that he blessed AbrahaÌ„ Here it is expressely affirmed that Melchisedech offered bread and wine and moreouer that Christ by doing the like was made a Priest according to the order of the same Melchisedek That Christe at his Supper shewed him selfe a priest after the order of Melchisedek But when and where did Christe beginne to shewe him selfe a Prieste in offering sacrifice after that Order Verely at his last Supper For of that he did vppon the Crosse whereof the Sacrifice of the Supper taketh his merite now I speake not And that he did so at his laste Supper S. Hierome in his Commentaries vpon the .26 chapter of S. Matthew is an euident witnesse where he saith thus Hieron in Mat. 26. Post quam typicum Pascha fuerat impletum Agni carnes cum Apostolis comederat assumit panem qui confortat cor hominis ad verum Paschae transgreditur sacramentum vt quomodo in praefiguratione eius Melchisedech summi Dei sacerdos panem vinum offerens fecerat ipse quoque veritatem sui corporis sanguinis repraesentaret After that the figuratiue Passeouer had ben fulfilled and
Cyprians doctrine they may offer the Sacrifice as the Vicars of Christ. What thinke we then May any Christian man sauing his profession imagine yea beleue and openly by preaching and writing publish vnto the worlde that the Apostles successours and Christes substitutes want auctoritie and commission to doo that vnto thoffice whereof they succede and be substitutes Now let these circumstances be gathered and set together in fewer wordes so shal the necessary sequele the better be perceiued Melchisedech was a priest and figure of Christ by offering bread and wine Christ fulfilled this figure at his Maundie by consecrating and offering his bodie and bloude vnder the formes of Breade and Wine vnto his Father him selfe being the true bread of life that came downe from heauen and gaue commaundement and auctoritie to his Apostles and to their successours to do the same in remeÌ„brance of him The successours of the Apostles in this behalfe be the Priestes of the newe Testament Ergo the Priestes haue a commaundement and thereby sufficient auctority to doo that Christe did at his Maundie that is to coÌ„secrate and offer the body and bloud of Christ vnto his Father And so to conclude these circumstances thus considered doo clearely prooue to the detection of M. Iewels either blinde ignorance or cankred malice against the Churche this to be a good and true consequent which he proponed as absurde and ridiculous God the Father saith vnto Christe Thou arte a priest for euer after the order of Melchisedech Ergo the Priest hath auctoritie and power to offer vp Christ vnto his Father That the Prophecie of Malachie foresignifieth the Sacrifice of the Masse Touching the prophecie of Malachie it doth in conclusion importe as much as the figure of Melchisedech if the circumstances be wel weighed and coÌ„sidered This Prophet enspired with the holy Ghoste forsaw that the sacrifices of the Iewes which were grosse and in sundry respectes vncleane yet for a time allowable should ceasse and haue an ende Malach. 1. And that in stede of them God would be honoured with a pure and cleane Sacrifice which should be offred vnto his name not only in Iewrie but also among the Gentiles froÌ„ the rising to the going downe of the sunne This is the effecte of that Prophecie Now if we serch neuer so exactly and seeke for that Sacrifice which was not vsed in the olde Lawe but succeded in the roome of al them of the olde Law and hath ben frequented thorough out al nations what other can we finde but the Sacrifice of the body and bloud of Christe In this Sacrifice we perceiue most clearely al the conditions of that Prophecie fulfilled Al the conditioÌ„s of Malachies prophecie founde in the Sacrifice of the Aulter First it is in stede of many Next it is offered vnto Gods most holy name Thirdly it is celebrated and solemnized among the Gentiles and thereby Gods name is magnified Fourthly it is a most pure and syncere Sacrifice bicause the thing that is offered is the immaculate Lambe of God the body and bloud of him 1. Pet. 2. that was conceiued of the holy Ghost borne of the pure virgin who neuer committed synne nor was any guyle founde in his mouth Fiftly it is offered through out al the worlde from East to West Sixthly it had beginning in the newe Testament and was not vsed in the olde Testament but only by figures foresignified Sure it is that none can be named beside this in which al these conditions by the Prophete specified be accomplished As for the Sacrifice of Christes body vpoÌ„ the Crosse it was offered in one special place Sacrifices common to bâ—â—h â—estaments in Golgoltha without the gates of Ierusalem The sacrifices of thankes geuing of praise of almose dedes of mercie of a contrite harte of preaching Gods wordes these and such like succeded not in the roome of al the olde sacrifices nor beganne they in the newe Testament but were vsed in the tyme of the Law as wel as they be now in these daies as they which be common to bothe Testamentes That this Sacrifice of the body and bloud of Christe That this Sacrifice succeded al the Sacrifices of the olde Lavve succeded al the Sacrifices of the olde Law which of the Fathers in their learned treatises haue not reported It is needelesse to reherse many testimonies The witnesse of S. Augustine alone for the plainenesse and auctoritie of it might suffice He writeth thus Vbi ait Ecclesiastes non est bonum homini August de ciuita lib. 17. ca. 20. nisi quod manducabit bibet quid credibilius dicere intelligitur quà m quod ad participationem mensae huius pertinet quam sacerdos ipse mediator Testamenti noui exhibet secundùm ordineÌ„ Melchisedech de corpore sanguine suo Id enim Sacrificium successit omnibus illis Sacrificijs veteris Testamenti quae immolabantur in vmbra futuri Propter quod etiaÌ„ voceÌ„ illam in Psalmo tricesimo nono eiusdem mediatoris per Prophetiam loquentis agnoscimus Sacrificium oblationem noluisti corpus autem perfecisti mihi quia pro illis omnibus sacrificijs oblationibus corpus eius offertur participantibus ministratur Whereas Salomon saith Eccles. 3. a man hath no good thing but that he shal eate and drinke what thing is more credible that he vnderstandeth in so saying then that appertaineth vnto the partaking of this table which the Priest him selfe the mediatour of the newe Testament doth exhibit according to the order of Melchisedech of his owne body and bloude For that Sacrifice hath succeded al those sacrifices of the olde Testament which were sacrificed in shadow of that which was to come For whiche cause we doo acknowledge that same voice of the selfe same Mediatour speaking by prophecie in the nyne and thirteth Psalme Sacrifice and Oblation thou refusedst but a body thou madest perfite for me bicause for al those sacrifices and oblations his body is offered and ministred vnto the partakers The last cause of this testimonie declareth plainely that S. Augustine meant not the bloudy Sacrifice made vpon the Crosse but the vnbloudy Sacrifice offered by the Priestes in remembraunce of the same as the which is not only offered vp but also ministred vnto the partakers If this notwithstanding any yet remaine in doubte whether the Prophecie of Malachie be to be vnderstanded of this vnbloudy Sacrifice it may please him to heare other olde learned Fathers teaching the same doctrine S. Chrysostome writing vpon the .95 Psalme alleging this very Prophecie Chrysost. in Psalm 95. In omni loco Sacrificium offeretur nomini meo Sacrificium purum In euery place a Sacrifice shal be offered vnto my name and that a pure Sacrifice saith forthwith Malac. 1. Vide quà m luculenter quámque dilucidè mysticam interpretatus est mensam quae est incruenta hostia See how plainely and how clearely he hath declared the mystical Table
Passion is the Mysterie of the Saluation of mankinde and by the same he comforteth his Disciples Chrysost. in Catenâ— Againe he saith De Passione Cruce sua loquebatur Christe vttering the vvordes of the Sacramente spake of his Passion and of his Crosse. Harding Touching that I noted Christes wordes concerning his body and bloude to be spoken in the present Tense Datur is geuen and funditur is shed there was no iust cause The olde texte by me not controlled as M. Ievvel saith why you should say that I am driuen to control the Olde common Translation of the new testament Who so euer coÌ„trolleth any thing findeth fault with the same As for the Olde Translation of that place I take not vpon me to finde faulte with it It standeth not with the humilitie and modestie of such as be Catholik to control that Translation which hath bene corrected by S. Hierom as it is beleued so generally receiued in the Church and also wel allowed by sundry Councels We leaue that pride and temeritie vnto the sawcinesse of them of your side who as wel in Latine as in their vulgar tongues haue presumed of their owne heades to set forth very many new Translations not one wholy agreeing with an other And yet eche one must boldly and stoutely be auouched to be Gods worde As for my selfe I doo gladly imbrace and folow the olde common Translation confessing the sense and meaof the verbes in the future tense to be true according to the Latine texte Neuer the lesse perceiuing that al the Greekes in whose tongue the greatest parte of the new Testament was first writteÌ„ and that many of the Latines and their bookes as S. Ambrose Ambros. in 11. cap. 1. â—d Corint Beda In Luc. cap. 22. and S. Bede and the new Testament of Isidorus Clarius printed in Venis with others do reade those verbes datur frangitur effunditur is geuen is broken is shed in the present tense and that not without cause and reason I thought good thereon to ground an Argument for my purpose and to take the aduantage of that text without controlment of the other Chrysostom belied by M. Ievvel Chryso in 1. Corin. 1â— Chrysostome readeth Dabitur shal be geuen say you not datur is geuen For truthes sake I must streine nourture and tel you truely you say false of Saint Chrysostome The Latine Chrysostome hath in two places tradetur shal be deliuered in both it is corrected in the Margent where for traditur is noted frangitur and in both those places the Greke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being spoken of our Lordes Body is as much to say as broken in the present tense As for your Dabitur shal be geuen it is of your owne forging the woorde is not in S. Chrysostome in the place by you coted And the olde common texte it selfe in S. Luke Luc. 22. hath datur is geuen and not dabitur shal be geuen And as the Latine translatour hath made S. Chrysostome to speake otherwise in Latine then he speaketh in Greke putting tradetur for frangitur euen so hath he done who so euer translated Origen whom you allege placing effundetur shal be shed in the future tense for effunditur is shed in the present tense Except therfore you can shewe vs the Greke Origen your Latine Origen is to proue your future tense of that verbe of as smal auctoritie as the Latine Chrysostome is now shewed to be for proufe of your false reported Reasons vvhy Origen semeth to be belyed by M. Ievvel Origen in Matth. tract 35. Dabitur How be it that Origen in his owne tongue would say effunditur and not effundetur it may partly be gatheâ—red by that foloweth in him a fewe lines after the place which you haue alleged For there thus we reade in the present Tence Hic est Sanguis meus noui Testamenti qui bibitur et effunditur c. This is my bloude of the new TestameÌ„t which both is droonke and is shed But wheras Origen treateth vpon S. Matthew how is it to be thought that he being a Greke writer would recite the texte of the Euangelist otherwise then he founde it in the Greke Matt. 26. where it is not reade effundetur in the future tense Marc. 14. as you woulde haue it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod effunditur which is shed by a participle of the present tense As for that you bring out of Catena aurea of S. Thomas S. Thomas in Catena falsified by M. Ievvel you haue fowly falsified it For neither hath S. Chrysostome nor S. Thomas as you reherse the wordes For these wordes effundetur pro multis be not placed immediatly before this sentence Hoc autem dicens c. Which S. Thomas allegeth as out of an Homilie of S. Chrysostome For a saying of S. Remigius and certaine other wordes are put betwene so that the same sentence is to be referred to that went before pro multis or in remissionem peccatorum S. Thomas againe falsified by M. Ievv Your other place also alleged out of Catena conteineth the like falshod For whereas by your owne forged parenthesis vttering these wordes of the Sacrament you would restraine S. Chrysostomes wordes to the mention of the Sacrament which neuerthelesse in a right sense may be grauÌ„ted therby craftily ye would bereue the blessed Sacrament altogether of the truth of Christes body and bloude Now S. Thomas in Catena allegeth S. Chrysostome thus In Catena in 26. cap. Matt. Quia verò de passione cruce eis locutus erat consequenter eum qui de Resurrectione est sermonem inducit dicens Dico autem vobis non bibam ammodo c. Bicause he had spoken vnto them of his Passion and Crosse therâ—vpon he bringeth in talke of his Resurrection saying I tel you I wil not drinke henceforth c. Now the talke that Christ had with his disciples of his passioÌ„ and Crosse appereth other wheres at his supper then in the wordes of the Sacrament Matth. 26 For there he said Verely I say vnto you that one of you shal betray me Againe The sonne of man goeth as it is written of him c. Item I haue very much desyred to eate this Passeouer with youâ— before that I suffer my passion AntequaÌ„ patiar Luc. 22. In consideration of these and other the like wordes spoken by Christ at his last supper and not only or chiefly of the wordes of the SacrameÌ„t S. Chrysostom saith M. Iewels falshod deprehended as he is alleged in Catena that Christ had spoken of his passion and Crosse. And thus your falshod M. Iewel is disclosed on euery side so much that in manner your whole processe against this Article hitherto is founde to be none other but a continual lye But Sir Real presence and Sacrifice auouched by Saint Chrysostom Dissembled by M. Iew. when you pryed so much in that Homilie of S. Chrysostome
taught by Christe to offer vp Christe vnto his Father Ergo to offer vp Christe vnto his Father we haue auctoritie Ergo the Priest hath auctoritie c. The Minor or second proposition of this Syllogisme you denye I doubte not For nought els with reason is here to be stickt at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. de DemoÌ„str EuaÌ„g lib. 1. That proposition then thus I proue by Eusebius whom I alleged in my Answer We haue ben taught saith he to offer vp vnto our Supreme God the dredful Sacrifices of Christes table by his Bishop highest of al. Whereat doo you cauill The proposition that you denye and we affirme being this The Priest hath auctoritie to offer vp Christe vnto his Father what lacketh here that answereth not the purport of your owne precise termes We haue ben taught by Gods bishop highest of al saith Eusebius Ergo The Priest hath auctoritie Require you the worde to offer Beholde here it is put expressely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .i. offerre Cal you for the name of the Father Looke in Eusebius and you shal finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much to say vnto God that is ouer al. there haue you the Father of Christe plainely yenough expressed onlesse you denie that the Father of Iesus Christe is God ouer al. How be it we acknowledge this sacrifice to be offered not only vnto the Father but also vnto the Sonne in as much as he is God and vnto the holy Ghoste Now for Christe you haue here expressed the dreadful or honorable Sarifices of Christes table But you wil say I heare the dreadful sacrifices of Christes table but Christe him selfe I heare not Truth it is Christe him selfe to be offered you heare not in expresse termes but those termes which to our vnderstanding do import Christes body and bloud you heare and therfore Christ him selfe bicause of the vnioÌ„ of both persons For what other thing may we with any reason vnderstand by the dreadful Sacrifices of Christes table but the body and bloude of Christe What cause had Eusebius to make mention of Christes table Math. 26. but to put vs in mynd of that table Lucae 2â— wherevpon Christe at his last Supper consecrated and offered his pretious body and bloud 1. Cor. 11. saying this is my bodie which is geuen for you this is my bloude whiche is shed for you as the Scripture teacheth vs Wherevpon the bread Cyprian de coenae Domini that Christe gaue vnto his disciples changed not in shape but in nature by the omnipotencie of the worde is made flesh as S. Cyprian writeth Wherevpon is laid the lambe of God that taketh away the sinnes of the worlde Concil Nicen. Optatus lib. 6. Iren. lib. 5 as we finde it reported by the Fathers of the first Nicen Councel Wherevpon the vowes of the people and the members of Christ be borne as the Ancient Father Optatus speaketh From whence our flesh is nourrished with the bloude and body of Christe as S. Ireneus saith Chrysost. in 1. Cor. Hom. 24. From whence Christe hath geuen vs his flâ—sh to fil vs withal as S. Chrysostome preacheth But M. Iewel vnderstandeth by the Sacrifices of Christes table spoken of in Eusebius the Sacrifice of thankes geuing For whereas I say in my Answer that the Body and bloude of Christe are called of Eusebius the Sacrifices of Christes table bicause at the table in his last Supper he sacrificed and offered the same he controlleth me for so saying and skoreth it vp in the margent for his 222. Vntruth shewing this cause why For saith he Eusebius calleth it the sacrifice of thankes geuing M. Ievvel belyeth Eusebius wherein he deserueth an vntruth or rather a manifest lie to be scored vp vpon him selfe For neither nameth Eusebius a sacrifice in that place which he would if he had meant the sacrifice of thankes geuing but sacrifices in the plural number yea expressely the dreadful or honorable Sacrifices of Christes table neither nameth he there expressely the sacrifice of thankes geuing at al And neuer was it heard before that any olde or late learned catholike writer called thankes geuing indefinitely the dreadful Sacrifices of Christes table For to geue thankes it is not dredful neither is it peculiar to the mystical table but common in respect of al times places and seruices Certaine it is as it shal be euident to al that wil peruse that place of Eusebius that by the dreadful Sacrifices of Christes table he meant the body and bloud of Christe How be it he speaketh so thereof vsing the termes of memorie signes and tokens as it was most conuenient for that time when the Christians lyued among the Painimes and Infidels to whom those secretes were not to be reueled Math. 7. accordingly as Christe forebad a holy thing to be geuen to dogges and precious stones to be caste before swyne By which way of vtterance the olde learned Fathers intent was not to exclude the true presence of the most holy thinges but to coouer them from the vnworthy Painimes prophane vnderstanding and to insinuate vnto the beleuers the mystical and secret manner of their presense To returne to Eusebius In the later parte of his first booke De demonstratione Euangelica discoursing vpon the excellencie of the newe Testament in comparison of the olde hauing declared the figuratiue sacrifices of Moyses lawe to be abolished Three kindes of Sacrifices of the nevv Testament mencioned by Eusebius Euseb. li. 1 de demoÌ„strat and that lawe it selfe to haue his ende by the comming of Christe into flesh at length he speaketh of three kindes of Sacrifices of the new TestameÌ„t prouing ech one to haue ben forespoken of by the Prophetes They are the Sacrifice of the Crosse the Sacrifice of the Aulter and the mere spiritual Sacrifices The which we cal the Sacrifice of the Crosse he nameth the maruelous oblation and passing Sacrifice which Christe offered vnto his Father for the saluation of vs al. He termeth it also in respcte of the thing sacrificed the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fleshly presence of Christ and his framed body that God fitted for him alluding to the woordes of the Psalme * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corpus aptasti mihi thou ô God hast framed or fitted to me a bodye That which of vs is commonly called the Sacrifice of the Aulter Psal. 39. he calleth in respect of the action of offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The memorie of this Sacrifice of the Crosse celebrated vpon a table He calleth it also in respect of the thing offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Diuine honorable and holy Sacrifice And terming it also the pure Sacrifice alluding to the Prophecie of Malachie he saith that we sacrifice it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a new manner according to the new Testament Which can not be vnderstand of any other then of the Sacrifices of the Aulter Furthermore in respect
many bookes and the worlde should sone drawe to a better quiet As for the two other testimonies alleged out of Eusebius and S. Gregorie Nazianzen they prooue not that for which they be alleged which is that the Ministration of the Communion is of them called a sacrifice wherby M. Iewel would exclude the Sacrifice of the body and bloude of Christe For first as touching Nazianzen by what Logique maketh he this Argument good He calleth the holy Communion * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exemplar magnorum Mysteriorum the Figure or sampler of the great Mysteries Ergo the Ministration of the Communion is called a Sacrifice Verily in this Argument is neither reason nor good Logique What though Eusebius say thus being truly translated Christe after al the Sacrifices of Moses Lawe hauing sacrificed a maruelous sacrifice and a passing Hoste vnto his Father offred it vp for al our saluatioÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing deliuered vnto vs also a memorie to offer it vp continually vnto God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Sacrifice so it is to be translated not in stede of a Sacrifice as Maister Iewel hath turned it Wil he conclude of this that Eusebius calleth the Ministration of his Communion a Sacrifice No no his purpose was not so much to proue the ministration of their Communion to be called a sacrifice as to disproue the Sacrifice of the Aulter which Eusebius in my Answer alleged calleth in respect of Christes body and bloude offered in the same the Sacrifices of Christes table To that ende he semeth to haue alleged Eusebius A memorie of the Sacrifice of the Crosse excludeth not the Sacrifice of the Aulter bicause he nameth that which Christ deliuered vnto vs to offer vp daily vnto God a memorie As though Christes body and bloud could not be really present in these holy Mysteries if that which we doo be a memorie or coÌ„memoratioÌ„ of that which Christ did Yeas forsoth M. Iewel The Sacrifice that we offer when we doo that which Christ at his last Supper coÌ„mauÌ„ded vs to do is the memorie of the body and bloud of Christ and in respect of the thing offered and sacrificed the very and true body and bloud of Christ it self And this is accordiÌ„g to the doctrine of S. Augustin Aug. cont Faust. lib. 20. cap. â—â— who saith as is afore rehersed The Christians do celebrate the memorie of the Sacrifice of the Crosse now performed which Eusebius in respect of the thing offered calleth the maruelous Sacrifice and passing hoste with the holy Oblation and Participation of the body and bloude of Christe If they doo it with the Oblation and participation of the body and bloude of Christe then is the body and bloud of Christe present then is it offered and participated which Eusebius for that cause calleth theâ— Sacrifices of Christes Table Eusebius also saith M. Iewel calleth this a Sacrifice of praise In deee as I declared before Eusebius speaketh of diuers Sacrifices Of the Sacrifice of the Crosse of the sacrifices of the table of Christ of the Sacrifice of praise of prayers of a contrite harte And what if he speake of the Sacrifice of praise wil it thereof folow M. Iewel by your new Logique that the Sacrifices of Christes table be not taken in Eusebius for the body and bloude of Christ And I pray you may not the selfe same in one respect be a Sacrifice of Praise M. Iewels common custom to disproue one truth by an other truth and also in an other respect the Sacrifice of Christes body and bloud When wil you leaue your common woont to disproue one truth by an other truth If one should say vnto you concerning a sorte of your Ministers standing before you at a visitatioÌ„ Sir these felowes be no Ministers of Gods worde and holy SacrameÌ„tes for they be handy Craftesmen would you not answer him Sir your reason is naught for they be Ministers and honest Craftesmen both No better is your reason where you say This Sacrifice is a Sacrifice of Praise and of thankes geuing or it is a memorie and a sampler of the bloudy Sacrifice ergo it is not the Sacrifice of the body and bloude of Christe it is not a true and a very Sacrifice For there is no inconuenience in attributing these names and termes vnto the most blessed Sacrament and Sacrifice of the Aulter diuers respectes being considered A plaine testimonie for the Sacrifice of the Aulter But M. Iewel how happed it that where you founde in Eusebius Sacrificium laudis the Sacrifice of Praise the Greeke whereof also you would needes to be noted in the margent of your booke though with addition of an article more then is in the Doctour you saw not among the manifold sacrifices there reckened this Sacrifice so expressely set foorth and coÌ„mended with these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. lib. 1. de Demonst in fine That is to say we sacrifice the diuine and honorable and most holy Sacrifice We sacrifice the pure Sacrifice after a new manner according to the newe Testament By which description that which we cal the Sacrifice of the Aulter is plainely signified Againe how could you not see the manifest mention of the Aulter A testimonie for material Aulters whereon this Sacrifice is offred there a litle before expressed And least you might auoide the force of that cleare testimonie by expounding it of the spiritual Aulter of mans harte remember that he speaketh of such an Aulter as might not by Moses lawe be set vp but onely in Iewrie and that as there he saith in one only Citie of that Prouince As for the spiritual Aulters of mens hartes Moses Lawe did neuer forbid An Aulter saith Eusebius of vnbloudy and reasonable sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is now erected according to the new Mysteries of the new Testament ouer al the worlde both in Egypte and in other nations c. What can be vnderstanded by this Aulter builded in witnesse of the abrogation of Moses Lawe of his Aulter at Hierusalem and of his vncleane Sacrifices as there Eusebius discourseth and that according to the new Mysteries of the newe Testament but the external Aulter of the Church whereupon the body and bloud of Christe In Apologetico in forme of bread and wine the external Sacriâ—fice as S. Gregorie Nazianzen calleth it is offered and the most holy and dreadful Mysteries are celebrated Hath Satan the enemie of this Sacrifice so blinded your harte with malice against the same that you saw the sacrifice of Praise of Praiers and other mere spiritual Sacrifices and this most Diuine most high and most special Sacrifice of the Churche could not see so euidently and with so expresse colours set forth in the same place What can be said in your excuse Either you saw this much in Eusebius your selfe or you trusted your Greeke frende of Oxford whose helpe for the fuller stuffing of your great
Christe is wrought in the Mysteries Hieron in Psalm 97 So saith Beda Exaltatio Serpentis Aenei Passio Redemptoris nostri in Cruce The lifting vp of the Brasen Serpent is the Passion of our Redeemer vpon the Crosse. Ambro. dâ— Virginib So saith S. Hierome Quotidiè nobis Christus Crucifigitur August Quaest. Eâ—uaÌ„ge lib. 2. Vnto vs Christe is daily Crucified So S. Ambrose Christus quotidiè immolatur Christe is daily sacrificed So S. Augustine Tunc vnicuique Christus occiditur cùm credit occisum Then is Christe slaine to euery man Hieron ad Damas. when he beleeueth that Christe was slaine To conclude so S. Hierome â—aith Semper Christus credentibus immolatur Vnto the faithfâ—l Christe is euermore sacrificed Thus may the Sacrifice of the Holy Communion be called Christe to vvitte euen so as the ministration of the same is called the Passion or the Death of Christe Harding The first sentence of your Replie in this Diuision M. Iewel consisteth of .4 particles and eche of them is an impudent lye By the spiteful woordes you vtter against the most holy Masse you shewe vs with what stampe you are coined As for S. Cyprian neither doth he in this place condemne the Churche for ministring the Communion vnder one kinde nor for hauing the publike Churche seruice in the Latine tongue Which in these Westerne partes of Christendome is not as you cal it a strange vnknowen tongue but contrarywise a tongue among al other best knowen in general and common to al nations of the West Touching the Sacrifice of the body and bloude of Christe so clearely by S. Cyprian here auouched that so it is you woulde neuer haue denyed had not you put the whole confidence of your cause in lying and denying most euident truthes And now therefore I must prooue against such a cauiller and wrangler as you are M. Ievvel standeth altogether vpoÌ„ certaine precise termes that there is light where the Sunne shyneth And here once againe you thinke to finde a lurking corner in your precise termes of the real sacrificing of Christe vnto his Father as though I prooued not that which in this Article you denie except the truth be affirmed in the same forme of wordes which your selfe haue deuised If you had good mater I trow you would not thus stand only vpon termes But let vs pul you out of your lurking corner An euideÌ„t place of S. CypriaÌ„ for the Sacrifice of the Aulter Cyprian lib. 2. epistol 3. as it were out of Cacus Denne and bring you abroade into the light Answer me Sir Wil it not appeare by this place of S. Cyprian that Christe offered him selfe vnto his Father at his laste Supper Be not these his very wordes Iesus Christe our Lorde and God first offered a Sacrifice to God the Father and commaunded the same to be done in his Remembraunce What Sacrifice was this It was not the Sacrifice of the Crosse pardy For that very same Sacrifice was not commaunded to be made againe it was once made for euer by Christe him selfe What can you name but the vnbloudy Sacrifice of his body and bloude For if you name vs the mere spiritual sacrifices of deuotion as Prayer Praise Thankesgeuing or any such other the like you must remember Christe did not first of al sacrifice the same For the Patriarkes and Prophetes did so long before Christe was incarnate What is it then S. Cyprian telleth it him selfe expressely saying Christe is the Sacrifice In Sacrificio quod Christus est He speaketh of such a Sacrifice in which the Priest occupieth the roome and doth the office of Christ truly and in doing whiche the Prieste by imitation doth the same thing that Christe did Then what did Christe and where did he that the Prieste is commaunded to folowe What neede I to stande vppon it Who knoweth not Cyprian ad CeciliuÌ„â— whereof S. Cyprian treateth in that Epistle to Caecilius and what Christe did at his Supper He tooke bread Math. 26 and then the Cuppe he gaue thankes blessed Luc. 22. and consecrated his body and bloud sayinge this is my Body 1. Cor. 11. Cyprian lib. 2. epistol 3. this is my Bloud and so offered vp as S. Cyprian saith the same thing which Melchisedech had offered that is to sayâ— bread and wine to wit his owne body and bloude Which Body and Bloude bicause both natures be inseparably vnited together in one person he calleth also by the name of Christe In Sacrificio quod Christus est in the Sacrifice which Christ is for here Christus is the nominatiue case to the verbe est Whereas then Christe offered Christe to his Father at his Supper and coÌ„maunded Priestes to doo the same in Remembrance of him vntil he come that being in euery respecte lawful which he commaundeth it foloweth that Priestes haue authoritie to offer vp Christe who is the Sonne of God vnto his Father which is the pointe of this Article that M. Iewel denieth And thus is the real sacrificing of Christe vnto his Father prooued by S. Cyprian real I say not in respecte of the manner of sacrificinge that was vppon the Crosse but of the Body and Bloude really present and being the real substance of this commemoratiue Sacrifice Here I needed not to procede further in this Diuision my Answer to the Chalenge being so sufficiently iustified touching the vnbloudy Sacrifice and this being prooued by S. Cyprians testimonie as it was prooued before by testimonie of S. Irenaeus that it is not onely lawful but also dutiful for Priestes to offer vp Christe vnto his Father Yet bicause M. Iewel who from the beginning neuer intended to yeelde how plaine mater so euer were prooued against him commeth now in with his Phrases hauing no plaine and directe authoritie whereby to prooue his negatiue doctrine Let vs see what pith his obscure phrases and tropical speaches do conteine Where as S. Cyprian saith plainely Christe is the Sacrifice meaning the substance of the Sacrifice celebrated at the Supper and now at the Aulter he willeth me to remember August in Ioan. tractat 26. that S. Augustine saith Petra erat Christus the Rocke was Christe For that he putteth vnto S. Augustine this worde illis interpreting it of the Iewes it is his owne addition S. Augustine hath it not But what concludeth he of this Not onely S. Augustine but S. Cyprian also in this very Epistle and first of al S. Paule saith 1. Cor. 1â— the Rocke was Christe I say to M. Iewel eftsones it may please him to remember that S. Augustine expoundeth him selfe immediatly in the next sentence saying Petra Christus in signo The Rocke vvas Christe The Rocke was Christe in a signe that is to say the Rocke was not Christe in substance and in deede but signified Christe If he intende thus to conclude as the Replie semeth to reporte As the Rocke was Christe so Christe is the Sacrifice but the
by a figuratiue speache onely as it is said the rocke was Christe For though the Fathers vse sometimes figuratine speaches yet thereof it foloweth not that S. Cyprian in this place of his Epistle to Cecilius spake figuratiuely in saying that Christe is the Sacrifice That he spake truly and meant according to the proprietie of the speach it is cleare by his owne wordes in the same Epistle For els hauing mencioned the Sacrifice of Melchisedech which consisted of bread and wine he would neuer haue said these wordes Quam rem perficiens adimplens Dominus panem calicem mixtum vino obtulit Cypria ad Cecil lib. 2. epâ—â—stola 3. qui est plenitudo veritatem praefiguratae Imaginis adimpleuit Our Lorde offered bread and cuppe mixte with wine perfiting and fulfilling the thing that Melchisedech did Christe his suppâ—â— fulfilled the figuâ—â— of Melchisedeâ—â— and he that is the fulnes fulfilled the truth of the forefigured Image Now if Christe at his Supper for thereof S. Cyprian speaketh offered not a true Sacrifice of his body and bloude in deede and therefore a true and real Sacrifice vnder the formes of bread and wine but onely a signe and figure or an Image representing his body and bloude How then was he the fulnesse How did he fulfil the truth of the forefigured Image For if al were but a signe and token Fulnes 〈◊〉 perfourmance memorie or representation that he offered then was not he the fulnesse neither fulfilled the truth For signes if they be onely signes be empty and void of the truth neither is fulnesse but where the very thinges be present And by such interpretation S. Cyprian should make the Sacrifice of Christe at his Supper no better then that of Melchisedech was and which is absurde the truth of a forefigured image should be but a figure and fulnesse should be voide of the thing fulfilled How be it to proue the Sacrifice by witnesse of S. Cyprian I stayed not my selfe vpon these wordes In Sacrificio quod Christus est M. Ievvel aÌ„svvereth as he thinketh good to a word or tvvo aÌ„d leaueth the chiefe substance vnaÌ„svvered specially but vpon the large processe of that whole Epistle Whereof I tooke what seemed to make good proufe of that I entended And I pray you Sir why answer you not to the other manifest wordes What Sacrifice is that which as S. Cyprian saith Christe first of al offered vp vnto his Father and coÌ„maunded the same to be offered in his remembrance What Sacrifice is that in doing whereof the Priest doth the office of Christe truly What Sacrifice is that in offring vp whereof the Priest doth by imitation the same thing that Christe did What is that true and perfite Sacrifice that he offreth vp to God if he beginne to offer right so as he seeth Christe him selfe to haue offered If you could haue named vs any other besides the Satrifice of the body and bloud of Christe is it to be thought you would haue conceeled it to so great hinderance of your cause That whereby your Chalenge is fully answered and the Catholique Doctrine plainely auouched you ouerhippe and dissemble and vppon a peece of a sentence by your selfe falsified and by your wrong translation wreathed from S. Cyprians meaning you bestowe many woordes and muche of your common stuffe which consisteth of your Phrases pyked out of your Notebookes and here without trueth or iudgement shuffled together Iewel And that the vveaknes of M. Hardinges gheasses may the better appeare vnderstande thou good Christian Reader that the Holy Catholique Fathers haue vsed to say that Christe is Sacrificed not only in the Holy Supper but also in the Sacrament of Baptisme S. Augustine saithe August expositioÌ„ inchoatâ— ad Rom. Holocaustum Dominicae Passionis eo tempore pro se quisque offert qno eiusdem Passionis Fide dedicatur The Sacrifice of our Lordes Passion euery man then offereth for him selfe when he is Confirmed in the Faithe of his Passion And againe Holocaustum Domini tunc pro vnoquoque offertur quodammodo In eod cùm eius nomine Baptizando signatur Then is the Sacrifice of our Lorde In a Manner offered for eche man In eod when in Baptisme he is marked with the name of Christe And againe Non relinquitur Sacrificium pro peccatis Chrysost in epist. a Hebraeos hom 16 Ambros. de poeniâ— li. 2. ca. 2 id est non potest denuo Baptizari There is leafte no Sacrifice for Sinne that is to say He can be no more Baptized And in this consideration Chrysostome saithe Baptisma Christi Sanguis Christi est Christes Baptisme is Chtistes Bloude And likevvise S. Ambrose In Baptismo Crucifigimus in nobis Filium Dei In Baptisme wee Crucifie in our selues the Sonne of God Harding Concerning the Sacrifice made in Baptisme August iâ— expositioÌ„e inchoatae in epistol ad Rom. whereof you tel vs out of the Auncient Fathers That euery one at that time for his synnes offereth vp the Burnt sacrifice of our Lordes Passion when in the faith of the same Passion he is dedicated as S. Augustine saith and that in Baptisme we crucifie in vs the Sonne of God as S. Ambrose saith Ambros. de poenit li. 2. ca. 2. by their owne woordes they teache vs to vnderstande this spiritually and not as the woordes sounde in proper speache For S. Augustine in that place qualifieth the manner of his vtterance and calleth his reader backe from absurde imagination by this woorde quodammodo Quodammodo asmuch to say in a manner And S. Ambrose likewise saith not simply that in Baptisme we crucifie Christe but that we crucifie him in vs. Crucifigimus in nobis Filium Dei We crucifie in vs the Sonne of God saith he Whereby they meane that in Baptisme we put on Christe that to sinne we die with Christe and are buried with him into death and are made conformable to the similitude of his death and that the effecte vertue and benefite of his Passion by Baptisme is applyed vnto vs. And bicause as Moyses sprinckled with bloude the booke of the Olde Testament Leuit. 4. the Tabernacle Hebr. 9. and the Vessels of Ministerie right so Christe with his owne Bloude cleanseth our myndes which be the bookes of the Newe Testament by interpretation of S. Chrysostome Chrysosto in epist. ad Hebraeos Homi. 16. and with the same bloude sprinckleth vs who are his Tabernacle for him to dwel in and to walke in as he saith him selfe and his Vessels to serue him in holy Ministeries which great benefite is chiefly deriued vnto vs in Baptisme In consideration hereof forasmuch as vpon the Crosse onely his pretious bloud ranne out of his body and then was he in him selfe sacrificed these Fathers feared not to say * Ambros. the one that in Baptisme we crucifie in vs the Sonne of God * August the other that when we are baptized we offer
the Sacrifice of the Churche whereof we treate were nothing elles but Prayers Praises thankes geuing and a remembrance and had no substance at al which consisteth without and besides the minde of man then might we graunt that al Aulters of Stoane or Timber were needelesse But seing that the Auncient learned Fathers make often mention of Aulters in their Churches and of their Sacrifices thereon it foloweth necessarily that their Sacrifices consisted not wholly of Prayers Material Aulters thankes and of suche other deuotion of the minde but of some such thing also which required a place wherevpon it may be laid What that thing is Optatus that auncient and learned Bishop of Mileuitum in Afrik doth declare Optatus libro 6. geuing withal an euident recorde for the vse of Aulters Thus he saith writing against the Donatistes Quid tam sacrilegum quà m Altaria Dei in quibus vos aliquando obtulistis An external Aulter argueth the real presence and an external Sacrifice frangere radere remouere Quid enim est Altare Dei nisi sedes Corporis Sanguinis Christis What greater Sacriledge can there be then to breake rase and quite remoue away the Aulters of God vpon which your selues once offered For what other thing is an Aulter then a seate both of the Body and of the Bloude of Christe These termes of breaking rasing and remouing do conuince the Aulters were material as made of Stoane or Timber The vse also is expressed manifestly which is to be a seate for the body and bloude of Christe to be laid vpon when they be consecrate and sacrificed Whereof may be gathered an Argument of the real presence and of the external Sacrifice For a seate serueth to place real and external substances and not mere spiritual thinges of which sorte contrition of harte Praiers thankes and praises are If I thought it needeful in this place to allege auctorities for proufe of this vse of material Aulters it were easy to allege no smal number for the same out of the most auncient Fathers and Councels The thing being so cleare and so wel knowen of al that haue any skil of antiquitie it may suffice to ioyne the testimonie of S. Augustine with that of Optatus Who speaketh bothe of building of Aulters in Churches whereby it is certaine they were material and also of sacrificing vpon them August de Ciuitat Dei li. 22. cap. 10. His wordes be plaine Nos autem Martyribus nostris non Templa sicut Dijs sed memorias sicut hominibus mortuis quorum apud Deum viuunt spiritus fabricamus Nec ibi erigimus Altaria in quibus sacrificemuâ— Martyribus sed vni Deo Martyrum nostro sacrificium immolamus As for vs saith he we buylde for our Martyrs not Temples as for Goddes but Memories by Memories he meaneth Chappels or Churches builded in the memorie of Martyrs as for dead men whose Spirites be lyuing with God Neither do we there set vp Aulters that on them we may sacrifice to Martyrs but to God onely we offer Sacrifice Aulters auouched who is the God bothe of Martyrs and of vs also By this saying it is witnessed vnto vs that the Aulters erected in Martyrs Churches were material as the Churches were and that on them Priestes made Sacrifice vnto God Whereas then M. Iewel admitteth none other kinde of Sacrifice in the newe Testament than such as for offering whereof any material Aulter is not required and S. Augustine speaketh of a Sacrifice that is offered vnto God vpon the material Aulters by this we vnderstand this newe doctrine of M. Iewel touching the Sacrifice to dissent from the olde Doctrine of S. Augustin Consider wel of it Christian Reader how safe it is for thee to forsake the Churche to contemne S. Augustine Optatus and al other the olde learned Fathers in whose workes we finde often mention of material Aulters and the Sacrifice therevpon daily offered and to pinne thy faith on M. Iewels sleeue who as thou seest hath no sure grounde but onely denieth al and for colour of some defence shuffleth together by heapes patches and peeces of the Fathers sayinges whereby a confusion is sought no certaintie is taught If he wil replye against this Table and Aulter saying that the Fathers cal the Aulter a table as to gete some auctoritie vnto his remoueable Communion Table he is wont commonly to translate a Table for an Aulter it may please him to vnderstand that the Fathers do truely cal it by bothe names according to the double vse of the Euchariste which is ministred vpon the same For the Euchariste is bothe a Sacrament and a Sacrifice As it is a Sacrament so is it our heauenly foode and sustenance As it is a Sacrifice so is it our daily offering Vnto the which two vses S. Cyprian hauing respecte saith of the bread and Chalice consecrated by solemne blessing Cyprian De Coena Domini that it is bothe a medicine and also a Sacrifice to heale our infirmities and to purge our iniquities Therefore the Fathers cal it a Table in consideration we receiue from thens our substantial foode And for that cause it is alwaies couered with a white linnen cloth They cal it an Aulter for that we offer vpon it the heauenly Sacrifice of Christes body and bloude and for that cause also it is fastened to the place where it standeth Wherefore the Table doth not exclude the Aulter nor doth the Aulter exclude the Table But bothe are one in deede and yet double in respecte of the double vse of the thing wrought vpon it So that to turne the Aulter into a Table is but a seely shifte and a poore refuge This muche being now knowen it wil be easy to perceiue that the authorities by him alleged be to be vnderstanded either of the Aulters Sacrifices smoke and other Ceremonies vsed in the olde lawe or of mere spiritual Sacrifices which require none other Aulter than the harte of man Chrysost. Homil. in Psal. 95. So is the saying of S. Chrysostome here to be taken The gifte of the Gospel whereby is meant what so euer man offereth to God now in the state of the new Testament ascendeth vp vnto God without bloude without smoke without Aulter and without the other Ceremonies for so is it in the author Who seeth not by these wordes the filthy shedding of bloude the stincking smoke and therefore also the Aulter of the Iewes in the olde lawe to be signified Our Sacrifice is pure and cleane without the smoke of burnt grease and fleshe and so without that Aulter whereon such thinges were burnt BVt what is to be said vnto the autoritie alleged out of the second Councel of Nice M. Iewel here craueth help at the second NiceÌ„ Councel vvhich otherâ—wheres he despiseth what Sacrifice or Aulter meaneth we Christians in a manner can not tel saith Leontius cited in that Councel What M. Iewel wil you craue helpe to
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