doinges in flesh is not ynough excepte the faith be kepte orderly and wholly without wicked breache made in any one point Neither can you M. Iewel smoothe the worlde vnder the shewe of this beleefe For were it so that you offended not in Schisme Num. 16. as Chore and his felowes did that you abbridged not the vniuersal Churche as did the Donatistes that you bangored not in the Sacrament of Baptisme as the Pelagians that you denied not the Sacrament of Penaunce as the Nouatians that you bereued not the dead of the Sacrifice of the Church as the Aërians that you prophaned not the blessed Sacrament of the Aulter as the Caluinistes of our time yet could you not say that your onely beleefe in the Trinitie and of Christes chiefe doinges is a sauing beleefe For infidelitie or vnbeleefe about any one pointe of those thinges that are to be beleeued Basil. lib. de Spiritu sancto is an vtter denial of the whole Godhead saith S. Basil. What vntruth you mainteine in many and great pointes of the Faith I may let passe in silence sith your selfe haue in publique audience professed it by open writinges confirmed it and doo stil defend it Some of your erroneous pointes I haue detected and confuted and so other learned men haue confuted many others Let that be iudged by those who can iudge and vnto whom iudgement belongeth Let it be tried how you beleeue not truly and wholly in the Godhead We may beleeue Christe who is our Lorde and God and we may beleeue in Christe To beleeue Christe is to beleeue that Christe is To beleeue in Christe is to beleeue al to be true that Christe spake and taught August in Iohan. Tract 29. De verb. Dom. Ser. 61. in Psal. 77. with beleeuing to loue and with beleeeuing to go into him to cleaue vnto him and to be incorporate in his members as S. Augustine teacheth that is asmuche in effecte as with beleefe to haue Charitie For he that hath Faith without Charitie beleeueth that Christe is◠and yet beleeueth not in Christe If we should here discourse vpon some particulars of your newe deuised Faith and precisely presse what S. Augustine saith is to beleeue in Christe your Faith and doctrine were like to be prooued no faith Christe is true God equal with God the Father and therefore as he is God he is not a Priest no more then his Father is nor as God euer made he any Sacrifice You teache in the .14 M. Ievvel maketh Christe a Priest and to haue made Sacrifice according to his Godhead VVhich is heinous heresie Diuision of your Replie in your .17 Article pag. 578. whereto now I haue made answer in my Reioindre that Christ touching his Godhead vvas the Priest and made the Sacrifice for these be your very wordes Of which you can not excuse your selfe by saying they are the wordes of any Doctor For neuer was there any that so taught or said Which wordes are cleane contrary to the Faith which the holy Scriptures do teache and which hath bene beleued in the Churche euermore And by the same you seme to haue an other Christe then we haue For our Christe in one person hath two natures to wit the Nature of God and the Nature of Man Touching the Godhead or the nature of God he is in no point at al in any one iote lesse then his Father For the Godhead receiueth no degrees Neither can any thing be said deuised or imagined touching the Godhead which is not altogether cōmō with the Father and the Sonne Ioan. 10. as he him selfe said Ego Pater vnum sumus I and the Father are one thing nature or substance And the Apostle saith of Christe that Philip. 2. Being in the forme of God he thought it no robberie to be equal vvith God Yet say you Christe touching his Godhead vvas the Priest and made the Sacrifice Of which these absurdities and most horrible blasphemies do folowe First that whereas to do Sacrifice is cultus Latriae a seruice of worship and a recognizing of superioritie in him to whom the Sacrifice is made Christe making Sacrifice to his Father touching his Godhead as you say is inferiour to his Father and doth seruice to his Father touching his Godhead Secondly seing that Priesthood is a dignitie and an excellencie such as in this worlde none is greater or at the lest a Qualitie if Christ be a Priest touching his Godhead as you M. Iewel do say he is vndoubtedly either God the Father also was a Prieste and had the same Qualitie or els God the Father wanted one dignitie or Qualitie which God the Sonne had touching his Godhead But God the Father neuer was Priest Ergo as before you made Christe inferiour to his Father touching his Godhead for makinge Sacrifice to his Father as beinge God so nowe you make Christe Superiour to his Father for hauing an Excellencie Dignitie or Qualitie touching his Godhead which God the Father had neuer Thirdly you make by this meanes twoo seueral and distincte Godheades of God the Father and God the Sonne For if to be a Prieste belongeth to the Godhead of Christe the same also belongeth to the Godhead of the Father But Priesthood belongeth in no wise to God the Father Ergo the Godhead of the Father and the Godhead of the Sonne are twoo manner of Godheades of seueral and distincte powers not equal and one the one Godheade hauing Priesthoode the other hauing not or whiche is al one the one God beinge a Prieste and the other being no Prieste whereof wil folowe there are twoo Goddes not One onely God O horrible blasphemie After these longe Schismes and multiplying of Heresies our Protestants are nowe come to be right Arians and professed enemies to the most blessed Trinitie If to auoide this most haynous and detestable Heresie you wil say that God the Father also touching his Godhead is a Prieste then tel vs what hath he to sacrifice To whom shal he do that humble seruice and worship Or is he a man also as Christe is and did he suffer death as the olde Heretikes taught called thereof Patropassiani Patropassiani The Truth is Christ touching his Godhead is not a Priest ne made not the Sacrifice touching his Godhead as very blasphemously you haue written but only touching his manhood Marke the point good Reader as being of most weighty importance Christe is both God and Man But what he doth touching the manhoode that doth not the Father nor the Holy Ghoste in the same sorte Marie what he doth touching his Godhead that in al pointes God the Father and God the holy Ghost doth equally with him Which is the cause that forceth vs to beleeue that not the Godhead or whole Trinitie tooke fleshe but only the second person in Trinitie Least if the Godhead had done it or if it had bene done touching the Godhead we should be constrained to say the whole Trinitie
Cyprianus De vnctio ne Chrismatis vera synceritas exponeret Gentibus quomodo vinuÌ„ panis caro esset sanguis et quibâ— roÌ„ibus causae effectibus coÌ„uenireÌ„t et diuersa noiÌ„a vel species ad vnaÌ„ reducereÌ„tur essentiaÌ„ et significaÌ„tia et significata eisdeÌ„ nacabulis ceÌ„serentur That the sincere truth and true sinceritie being secretly imprinted in th'Apostles might expouÌ„d vnto the GeÌ„tils how wine and bread should be his flesh and bloud and by what meanes the causes should be agreable to the effectes and diuers names and kindes should be brought vnto one substance and the thinges signifying and the thinges signified should be called by the same names Lo here it is declared what bread and wine it was as much to say the flesh and bloud of Christe which S. Cyprian saith he gaue at his last Supper vnto his Apostles This cleare and syncere truth or true synceritie so he calleth either the true doctrine of this Sacrifice or the Sacrifice it self in respect of the sundry impure and typical sacrifices of Moses Lawe he would secretly that is with th' inward knowledge of these secret mysteries to be imprinted and digested in th'Apostles to thinteÌ„t they should expound vnto the Gentils the Iewes with their olde sacrifices being now reiected how at this heauenly banket the bread and wine is flesh and bloud how the causes and effectes be agreable that is to say how the wordes of CoÌ„secratioÌ„ duely pronouÌ„ced by the Priest and the power of the holy Ghoste which are the causes doo produce and make the body and bloud of our Lord which be the effectes how thinges of diuers names and diuers in nature and therfore diuers kindes be brought vnto one essence or substaÌ„ce to wit bread and wine vnto the substance of Christes flesh and bloude TransubstantiatioÌ„â— whereby Transubstantiation is wrought briefly to conclude how wheras bread signifieth the body and wine the bloud the thinges signifiyng and the thinges signified be called by the same names Which thus appeareth to be true bicause that which before CoÌ„secration was and afterward semeth to be bread is called the flesh and in like case wine is called the bloud and so coÌ„trariwise sometimes the flesh is called the bread and the bloud is called the wine What can be said more directly against M. Iewels Sacramentarie Heresie and more piththily for coÌ„firmation of the Catholike doctrine touching this point And al this M. Iewel hath leaft out The same very thing S. Cyprian doth vtter more plainely in other places Cyprianus De coena Domini In his Treatise of the Supper of our Lorde he hath these most euident wordes Panis iste quem Dominus Discipulis porrigebat non effigie sed natura mutatus Omnipotentia Verbi factus est Caro. This bread Lib. 2. Epiâ—stola 3. which our Lorde gaue vnto his Disciples at his supper being changed not in shape but in nature by the almighty power of the Worde was made flesh Againe writing to Caâ—ilius he saith Qui magis sacerdos â— Dominus noster Iesus Christus qui sacrificiuÌ„ obtulit et obtulit hoc ideÌ„ quod Melchisedech id est paneÌ„ et vinum suuÌ„ scilicet corpus et sanguineÌ„ Who is more a Priest then our Lorde Iesus Christ who offred vp a Sacrifice and offred the very same that Melchisedech did that is to say bread and wine as much to say his owne body and bloude By these places S. Cyprian declareth his minde plainely what he meaneth by the bread and wine that Christe either gaue at the Supper vnto his Disciples or offered vnto his Father to render thankes for the great benefite of his passion soothly none other bread and wine then that which was made by the almighty power of the Woorde his body and bloude And behold Reader how vniforme his vtterance is and how he agreeth with him selfe In the Sermon De vnctione Chrismatis by M. Iewel with false leauing out that whiche made for the truth alleged he saith that diuers kindes are reduced into one substance in his Sermon De coena Domini he saith the bread by the omnipotencie of the Woorde is made flesh so bread and flesh being diuers kindes are brought to one substance There the thinges signifying and the thinges signified saith he be called with the same names as how I haue before declared In his Epistle to Cecilius naming bread and wine he expoundeth him selfe thus suum scilicet corpus sanguinem as much to say his owne body and bloude Where the body and bloude beare the names of bread and wine By this it is clearly seene what an impudent and wicked glose is that which M. Iewel incloseth in his parenthesis added by way of exposition vnto the maimed sentence of S. Cyprian wherewith to exclude the body and bloude of Christe the true bread and wine What haue you wonne here by S. Cyprian M. Iewel Who cutteth and maimeth the Doctours Who is now to be asked whether he haue the chynecoffe M. Ievvels Coffe which in a place of your Reply with out cause you twite me of What kinde of coffe I shal cal this I wote not I feare me the il mater of it lyeth not in your chyne a place so farre from the harte but in the harte it selfe For were not the same by Satans worke festred with the corruption of heresie you had not ben letted as with a coffe from bringing forth the later parte of S. Cyprians saying whose beginning you falsly abuse to obscure the cleare truthe Who so euer thus coffeth I wil not say he hath the chynecoffe as you ieast but verely sauing my charitie that he coffeth as like an heretique as a rotten yew cofâ—eth like a sheepe Laste of al whereas he saith that I am reprooued of vntruth and folie by S. Paule for saying Three lyes made by M. Iewel within three lines that Christe really sacrificed him selfe at two seueral times and twise really shed his bloude only vpon myne owne warrant he maketh no lesse then three lyes within three lines For neither said I in this place that Christe twise really shed his bloude nor onely vpon myne owne warrant said I that Christe sacrificed his body and bloud twise bicause I had the authoritie of Hesychius here as the authoritie of other Fathers before namely Gregorie Nyssen and Theophylacte for my warrant Nor for so saying am I reproued of any vntruth or folie by S. Paule For my assertion is true notwithstanding any thing that S. Paule saith What though S. Paule say Heb. 9. M. Iewel Christus semel oblatus est ad multoruÌ„ exhauriendâ— peccata Christ was once offered Heb. 10â— to take away the synnâ—s of Many Againe with one Sacrifice he hath made perâ—ite for euer them that be sanctified Bicause in these twoo sayinges you finde the termes one and once therefore suppose you that needes they must reprooue my assertion auouching that Christ was twise really
shal be taken for good then haue the Arians ouercomme For if the Churche shal be driuen to shewe letters syllables and termes neither can we finde the CoÌ„substantialitie of the Sonne of God with the Father nor the Procession of the holy Ghoste from the Father and the Sonne nor certaine other great pointes of our Faith which notwithstanding being reueled to the Churche by the holy Ghoste the spirite of truth and declared by the expositions of the holy Fathers we are bounde to beleue vnder paine of eternal damnation Knowing your selfe ouerborne with the force of this plaine testimonie of S. Irenaeus craftily you dissemble it and keepe your selfe a loofe of from rehersing the wordes pretending thereby that he neuer said so as I haue reported him But let the booke be vewed and it shal be founde wil you nil you that I haue truly alleged him M. Ievvel forgeth sayinges of his ovvne head and reporteth them for the sayinâ—ges of S. Ireneus You on the other side to conueigh the whole point to Malachie the Prophete where you thought rather to haue some colour of aduantage come in with a forged saying of your owne and setting it forth in the lettre that you caused the Doctours sayinges to be printed in you ascribe it vnto S. Irenaeus whereas the sentence which here you haue inserted pretending for credit your solemne warrant with these woordes Thus onely he saith is not in S. Irenaeus You should haue tolde vs M. Ievvel diuerteth from the testimonie wher vvith he is vrged and entreth into an other mater and with good authoritie haue prooued it what other thing can be vnderstanded by the newe Oblation of the newe Testament whereof S. Irenaeus speaketh but the Oblation of that which Christ said to be his body and confessed to be his bloude To this you make no directe Answer but slily carye away the reader vnto the saying of Malachie whereof I haue treated before I vrge you with S. Irenaeus and you shooting wide of the marke make answer to the place of Malachie whose saying is not in this place principally obiected but brought in by the way as it were by Saint Irenaeus interpretinge the pure Sacrifice by him mentioned of the Newe Oblation of the Newe Testament The olde learned Fathers you say neuer vnderstoode so much So much What so muche meane you That the Oblation of Christes body and Bloud is the new Oblation of the New Testament Irenaeus li. 4. cap. 23. which Christ taught his Disciples which the Church receiued of the Apostles and now offereth vp vnto God through the whole wrrlde as S. Irenaeus saith Did the Fathers neuer vnderstand this much What say you then to S. Irenaeus who vnderstoode so much as by his wordes it is cleare What is this but to set the holy Fathers at variance with S. Irenaeus Yet you wil needes seme to vnderstande the Sacrifice that Malachie spake of of Preaching of a Contrite hart of Prayer of Praise and thankesgeuing For credite hereof you allege TertulliaÌ„ S. Hierom and S. Augustin Wel what if it be so What answer is that to S. Irenaeus As for the place of Malachie as I said before it is past and answered Certainly it can not be vnderstanded of the purenes of mans hart for of lacke therof he complaineth not but of polluted sacrifices Againe the purenes of mans harte commonly is not so great as therfore the name of God should so much be magnified And the same was in many Iewes then no lesse then it is in the ChristiaÌ„s now To that you bringe out of Tertullian and S. Hierome concerning what is meante by the Pure Sacrifice in Malachie you haue myne answer before in the thirde Diuision In the .3 Diuision fol. â—0 b. deinceps What you bringe here you brought the same before Sparing my labour inke and paper I remitte the Reader vnto that place where he shal finde you to haue but a weake aide of Tertullian and shamefully to haue falsified S. Hierome as becommeth such false shifters to doo To prooue that Malachie by the pure Sacrifice meant not the Sacrifice of the Aulter you bringe in S. Martialis ad Burdegalenses whom you cal one of myne owne newe founde Doctours If you contemne him why doo you allege him Wil you shunne his auctoritie and yet craue helpe of him If I would vse your owne Rhetorique here might I say what toole is so bad that Maister Iewel wil not occupie M. Ievvel falsifieth Martialis rather then seeme to be without al weapon Of what authoritie so euer he be once this is true in your translation you haue fowly falsified him by putting in woordes of your owne forgerie For he speaketh nothing at al of Malachie nor in that place once nameth him Whose name you added of your owne vnto the sentence out of him alleged to vnderproppe your weake and ruinous building with al. In that Epistle ad Burdegalenses S. Martialis vnderstandeth by Ara Sanctificata one Special Aulter that in the Citie of Burdeaulx was consecrated in the name of GOD and S. Steuen Which Aulter being in olde time dedicated to an vnknowen God he at the ouerthrowe of Idols Aulters there caused to be reserued whole and him selfe halowed it This much is declared in the Epistle it selfe And as you haue falsified your Doctor with putting in stuffe of your owne to the beginning of the sentence so haue you corrupted him much worse with cutting away from the middest the hinder parte Martialis Epistol ad Burdegal For these be his wordes Nec solùm in ara sanctificata sed vbique offertur Deo oblatio munda sicut testatus est cuius corpus sanguinem in vitam aeternam offerimus Neither onely vpon the halowed Aulter but euery where is the cleane oblation offered vp vnto God as he hath witnessed whose body and bloude we offer vp to life euerlasting And what is that Christ hath witnessed for of him he speaketh That Priestes should offer vp his body and bloude in euery countrie Luc. 22. saying Do this in my Remembrance This serued not your purpose and therefore you hewed it away Double oblation one in spirite only the other in the Sacrament If this answer do not satisfie you may it please you to take this other S. Martialis speaketh of two kindes of Oblations The one is offered vp in spirite only the other in mysterie and in the Sacrament The spiritual oblation is offered vp not only vpon a sanctified Aulter but also euerywhere But the mystical and Sacramental oblation which is of the body and bloud of Christe is offered vp only vpon a consecrated Aulter bicause thereon is the real presence of the same And of that kinde of oblation in that very place which you haue so fowly corrupted he saith thus Christ hauing a body both vnspotted and without synne bicause he was conceiued of the Holy Ghoste and borne of the virgin Marie permitted it to be sacrificed on the Aulter of the Crosse. And the same thing which the Iewes sacrificed through enuie thinking so they should abolish his name quite out of the earth we set forth vppon the halowed Aulter for cause of
it a double oblation and Sacrifice I haue regard to the maÌ„ner of offering which is diuers vpoÌ„ the Crosse and in the Eucharist Otherwise the substance of the Sacrifice and the thing it selfe that is sacrificed is one and the same in either Now it had ben M. Iewels parte to tel vs what Sacrifice is that wherin Christ by the meane of Priestes that be now sacrificeth and is sacrificed and the manner and order whereof he taught the Apostles and consequently Priestes in power and office of sacrificing their Successours in his Mystical Supper What Sacrifice this is Christes most plaine wordes do declare who at his last Supper after he had taken bread and the Cuppe into his handes Luc. 22. geuen thankes broken and blessed said take eate 1. Cor. 11. drinke this is my Body this is my bloud do ye this in my remembrance By doing which thing and saying which wordes he taught them the way and manner how to do such Sacrifice by this he taught as S. Ireneus saith the new Oblation of the new Testament Iren. li. 4. cap. 32. Here M. Iewels Phrases Metaphores Allegories Tropes and Figures wil not serue his turne Therefore he conueyeth him selfe to an other testimonie by me alleged out of S. Chrysostom interpreting the knowen place of Malachie of this Sacrifice Wherevnto he maketh answer of as litle substance as his other is to Oecumenius And here is to be noted that to obscure both the order and force of my Answer he hath caused the Printer coÌ„fusely to set that I bring in touching Malachie together with that goeth before that the Distinction of thinges might not appeare which I by my new beginning of the line caused to be disticted from the former mater Let vs heare what he saith Iewel This vvorde Incruentum that M Harding hath here alleged out so Chrysostom is thought to beare great vveight but being vvel considered of that side it is alleged for as it shal appeare it vveigheth nothing The Holy learned Fathers applie that vvorde sometime to Prater and other deuotion of the minde and somtimes to the Ministration of the holy Communion For the better opening hereof it may please thee good Christian Reader to vnderstande that in the time of Moyses Lavve the Priestes and Leuites offered vp vnto God Oxen Calues Rammes and Goates and vvith the Bloude thereof sprinkled the Booke the instrumentes of the Ministerie the vvhole Tabernacle Heb. 9. and al the People and as S. Paule saith In the Ceremonies of that Lavve vvithout Bloudsheadding there vvas no remission of Sinne. Likevvise the Heathens killed and offered vp their cattaile vnto their Idolles sometimes an hundred sat Oxen in one daie Sometime they proceeded further and made their Sacrifices of Mannes Bloude Clemens in Orat. cont Gentes Erichtheus of Athens and Marius of Rome killed and offered vppe their ovvne Daughters in the honour of Pallas The Nobles of Carthage in honour of their Idole Saturnus killled and offered vp .lxx. of their ovvne male Children in one Sacrifice In respecte of these grosse and Fleashely and Blouddy Sacrifices our Christian Sacrifices in the Gospel Euseb. De Demonst. lib. 1. ca. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicause thei are mere Spiritual and proceede vvholy from the harte are called Vnblouddy Eusebius saith Incendimus Orationis suffitum Sacrificium quod appellatur Purum non per Cruores facimus sed per puras actiones VVee burne the Incense of Praier and we offer vp the Sacrifice that is called Pure not by sheadding of Bloude but by Pure and godly doinges So Chrysostome Chrysost. cont Iudaeos Ora. 3. Offerimus non per Fumum Nidorem aut Sanguinem sed per Spiritns Gratiam wee make our Sacrifices not by Smoke Smel and Bloude but by the Grace of the Holy Sprite He addeth further For God is Spirite and he that adoureth him must adoure in Sprite and Trueth And this is the Vnbloudy Sacrifice So saithe Eusebius Offerent illi Rationabiles Euseb. De Demonst. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incruentas Hostias They shal offer vnto him Reasonable or Spritual and Vnbloudy Oblations And the same he expoundeth The Sacrifice of Praise In like sorte S. Hierome seemeth to saie In sinceritate azima epulamur wee feaste in Purenes without leauen In like consideration the Sacrifices that in olde times vvere made vnto Fides and Terminus Hieron in Epist. ad Galat. 4. vvere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnblouddy bicause they consisted only in Suffumigations and Odours and vvere not imbrued vvith any Bloude And for the like cause Thucydides calleth certaine of the HeatheÌ„ oblations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pure Sacrifices Cyrillus ad Reginas Likevvise Cyrillus calleth the Praiers and Melodie of the Angels and blissed Spirites in Heauen continually praising and glorifieing the name of God Incruenta Sacrificia Vnbloudy Sacrifices Gyrillus coÌ„tra Iulian li. 10 Againe he saith Nos relicto crasso ministerio Iudaeorum praeceptum habemus vt tenue Spirituale Subtile Sacrificium faciamus Itaque offerimus Deo in odorem suauitatis virtutes omne genus Fidem Spem Charitatem VVe hauing leaâ—te the grosse Ministerie of the Iewes haue a CommauÌ„dement to make a Fine Thinne and Spiritual Sacrifice And therefore we offer vnto God al manner Vertues Faith Hope Charitie as most sweete sauours For this cause the Sacrifices of our Praiers and other like deuotions are called Vnbloudy for that they require no Fleashly Seruice or Sheadding of Bloude as did the Sacrifices of the Ievves and Heathens but are mere Ghostly Euseb. De Demonst. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Spiritual and stand vvholy in the lyfting vp and eleuation of the minde In like maner the Ministration of the Holy Communion is sometimes of the Ancient Fathers called an Vnbloudy Sacrifice not in respect of any Corporal or Fleashely presence that is imagined to be there vvithout Bloudsheaddinge but for that it representeth and reporteth vnto our mindes that One and euerlasting Sacrifice that Christe made in his body vpon the Crosse. Therefore Eusebius saith Excitamus illi Altare Incruentorum Rationabilium Sacrificiorum secundùm Noua Mysteria VVe erecte vnto God an Aultar of vnbloudy and reasonable or Spiritual Sacrifices accordingc to the Newe Mysteries Againe In eodem libro Sacrificium incendimus illi Memoriam magni illius Sacrificij VVe burne a Sacrifice vnto God that is the Remembrance of that greate Sacrifice In eodem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron ad Euagrium August de Gratia noui Testa ad Honoratum Iustinus Martyr in Dialogis cum Tryphone Likevvise againe Christus obtulit Mirabile Sacrificium pro salute omnium nostrum iubens nos offerre MemoriaÌ„ pro Sacrificio Christe offered vp that Marueilous Sacrifice for our Saluation commaundinge vs to offer a Remembrance thereof in stede of a Sacrifice So likevvise saith S. Hierome although not altogeather in like respect Pane Vino Puro
falsifieth Martialis 143. a. M. Iewel falsifieth S. Irenaeus 146. a. b. 149. a. M. Iew. must yeelde by reason 153. a M. Iewels open subscription at Oxford 182. b. M. Iewels wrangling 193. a. M. Iew. falsifieth S. Ambrose 198. a How M. Ievv acknowlegeth Christes presence in the b. Sacrament 199. b. sequent M. Iew. nipping of senteÌ„ces 211. a. M. Iewel speaketh directly against his owne knovvledge touching Oecumenius 215. b M. Ievvel dissembleth great pointes in Oecumenius 217. b. seq M. Ievvel vttereth manifest heresie 221. a. sequent M. Ievvels promise in his last SermoÌ„ at Paules Crosse. 222. b M. Ievvels trustines 226. b M. Ievvel by his false and crafty silence iustifieth the Catholique Doctrine 227. a M. Ievvel craueth helpe at the secoÌ„d Nicen Councel whiche otherwheres he despiseth 231. a M. Ievvels best Argumentes against the Sacrifice 233. a M. Ievv ioyneth together woordes that be thirty lynes a sunder and thereof frameth a sense to his owne purpose 146. a M. Iew. maketh false gloses and additions and setteth them foorth with that letter in which the doctors sayings be printed 146. a. b. 236. a. That whiche the authour speaketh to one effect he bringeth to another 147. a. 151. a. b M. Ievvel ioyneth together doubtful pointes flatte lyes and true tales 169. b M. Iew. commonly bringeth in pieces and maymed sentences of the Fathers 193. a. b. 211. a M. Ievvel leaueth out the nominatiue case and changeth the first person singular into the third person plural 138. a. b M. Ievv heweth away the principal membre of a sentence 138. b M. Ievv deuiseth a new fallacie 139. M. Ievv confuted by the places he bringeth 145. a. b. 160. a. 191. a. b M. Ievv graueled with Ireneê° 150. b M. Iew. coÌ„fidence in lying and deniing most manifest Truthes 155. b M. Iewel inconstant in his termes 159. a. M. Iew. allegeth S. Augustin wher he hath no such thing at al. 159. a M. Ievv craueth helpe of the glose vvhich he calleth barbarous 159. b M. Ievv groundeth him selfe vppon the false traÌ„slation of the English Bible 166. b M. Ievv a scholer of Ihon Fox 178. b M. Ievvel vvould the ciuil Magistrates iustice to be estemed the Catholik Clergies crueltie 179. a The ende of M. Iewels doctrine against the blessed Sacrifice 248. b Image vvhat it signifieth and hovv it excludeth not the Truth 161. a 197. b. Image and likenes hovv they signifie being spoken of the Sacrament 238. a Incense pure Sacrifice 59. b Prayer signified by Incense 57. b 58. a. 62. a Insinuation of Christes Death what it meaneth in S. Augustine 219. b Internal priesthod 241. b Internal oblation perteineth to al faithful people 249. b K KAterine the Nonne of Metz Peter Martyrs wyfe 175. a Christen men in general how they be Kinges and Priestes 12. b L LAvves to punish Heretikes by death Henrici 5. an 2. 178. b. sequent Lyes impudent in M. Iewel 30. a 118. b. 141. a. 147. a. 155. b. 171. a. Three lyes made by M. Ievvel vvithin three lines 113. a. A notorious and sclaunderous lye 177. a M MAN mortal and miserable admitted by God to great dignitie 3. b. seq In Manna Christ vnderstode 24. b Margaret wife of Dulcinus an Adamite 186. a Mariage of Priestes 165. b. seq Mariage not lawful for al without exception 168. b The State of the question betwene vs and the Protestants for mariage 174. a In what sense S. Paule calleth forbidding of Mariage the doctrine of Deuils 169. a Martyrdome not argued by patieÌ„ce in dying 186. a. Martyrs of two sortes 180. b The holy Martyrs of Iohn Fox 181. a Tybourne Martyrs 185. b. The prophecie of Malachie foresignifieth the sacrifice of the Masse 50. b. 52. a Chrysostom in his Masse prayeth for the pretious giftes 255. b. Melchisedech a figure of Christeâ— 50. a. 203. b. 208. b The Sacrifice after the order of Melchisedech was not onely vpon the Crosse but also at the Supper 157. b. Christe at his Supper fulfilled the figure of Melchisedech 162. a Mechisedek offred bread and wine 47. b. 133. a. 203. a. 204. b. 206. seq Melchiedeks Sacrifice and Christes both diuerse and the same 204. b Melchisedech in dignitie aboue Abraham 208. b. MeÌ„ helpers of God and how 120. b. Men offer this Sacrifice and be Priestes after Melchisedeks order vnder Christe 126. b Michael Seruetus procured to be put to death for heresie by Caluin and Beza 179. a Ministers of this Sacrifice be al the people by M. Ievvel 88. b The Ministration of the new Communion a new Sacrifice by M. Ievvel 95. b Mysteries of the olde testament not equal in dignitie truth c. to ours of the newe testament 22. b VVherein consisteth the memorie of Christes Death in our Mysteries 160. a. seq Hovv Christe dyeth againe in this Mysterie 161. b Our Mysteries not significatiue only 197. a Mysteries kept secret and for vvhat cause 207. b. in the preface 33. a N NIcolas Marsh of Dednam hanged for felonie made a Martyr by Foxe 181. a O OBlation double one in spirite onely and the other in the Sacrament 143. b Foure conditions of the Mystical Oblation 58. b Tvvo Oblations of one body 113. b VVordes of Oblation vvithout termes of Oblation 63. b Oecumenius 4. 1. a. 215. a. seq Sir Ihon Oldecastle and Sir Roger Acton traytours by Foxe made Martyrs 181. a Of the terme Onely 103. sequ Onely in a Mysterie hovv it is meant by M. Iew. 103. b. 104. a. Onely figuratiue Sacrifice ouerthrowen 133. b. Optatus for the real presence 92. Origen alleaged to haue woordes vvhich he hath not 17. a. Origen for the sacrifice 27. b Origen belied of M. Ievvel and reasons vvhy 71. a The Origenians heresie 177. a Holy Oile 34. b P PAchymeres proueth not M. Ievvels purpose 14. b Patience in dying argueth not Martyrdom 186. a Pachymeres ansvvered 135. b. seq Paratine of Garnesey 184. seq Paulus tertius godly purpose 177. a S. Paule vvhether he vvere maried 169. b. S. Paule his Pristhod consisted not altogether in preaching 18. a. Of vvhat Sacrifice S. Paule speaketh Heb. 9. 10. 113. b. Persecutions of tvvo sortes 180. b. Peter Martyrs Euangelical wedlocke 175. a Peter the Germaine Foxes Martyr 181. a. Prayer 5. b. VVhat is signified by the name of Prayer 6. a Prayer takeÌ„ generally for the seruice of God Ibid. Pure Prayer what it signifieth by Tertullian 55. a. by Euseb. 62. a. Simple Prayer 55. b The Prayer of the Canon defended 123. b The Prayer of the Canon expounded 255. b The Prayer of the Canon of the Masse defended 123. b. c. 254. b sequent The Sacrifice of Praise how general it is 144. b. seq Christe a Priest at his last Supper 73. b. Priestes novve by ordination and election not by succession 86. a. Christe made the Apostles Priestes 87. a. The Priesthod after Melchisedechs order farre passeth the Leuitical
was incarnate which is against our Faith Now if Christe touching his Godhead coulde do that which the Father and the Holy Ghoste should not do the Godhead were diuided and peaces or partes were made thereof it being immutable indiuisible one and most excellently perfect so that touching that parte of the Godhead whiche were in Christe Sacrifice might be made but touching that which were in the Father and the Holy Ghoste sacrifice might not be made Here we shal trie how this nowe broched Arian wil purge him selfe Here shal we see whether this Heresie shal also be soothed bolstered and shouldered vp as your other Heresies are or no. Last of al here shal we see whether you wil recant and retract this abominable Heresie as in your Sermon of the .15 of Iune last at Paules Crosse you promised and protested to doo if you could be conuinced of any Of this I say no more But if this blasphemie may be mainteined in this newe English Churche vndoubtedly this English Churche ô pitiful case wil proue a professour of Arianisme yea I feare at length of worse if worse may be Certainely our Christe neuer taught this doctrine neither was euer any such thing attributed vnto Christe by Gods worde nor by the Catholike Churche wherefore you seme not to beleeue in our Christe Christ said of the Spiritual Rewlers Luc. 10. he that heareth you heareth me he that despiseth you despiseth me and so taught obedience vnto his Church and also vnto that chiefe Gouernour whom he instituted Head of the same and appointed to be his Vicare For wheras he said Ioan. 21. feede my shepe he meant that the sheepe should obey him whom he ordeined their feeder or Pastor Whereof it foloweth that who so euer refuseth to be fed that is to say to be gouerned and taught by that general Shepeherd he forsaketh the state and order of a sheepe Math. 25. and becōmeth a Goat and therefore to be placed at the lefte side when the great Shepeherd of al Shepeherdes shal come to sorte his flockes Christ commendeth vnto vs the Sacrament of Penaunce in which if we sinne after Baptisme we are reconciled to God by a Priest whereunto Confession of sinnes belongeth Christ also requireth perfourmance of Vowes This doctrine you receiue not you teache it not You beleeue not our Christe Christ saith S. Irenaeus at his last supper tooke into his handes the creature of bread blessed and gaue thankes Iren. li. 4. cap. 32. saying This is my body and taking the Cuppe likewise he confessed it to be his bloude and taught the nevve Oblation of the nevve Testament vvhich the Churche receiuing it of the Apostles offereth vp to God in the vvhole vvorlde Christian people hath euer bene taught from the Apostles time to this day that to be his true Body and his true Bloude whiche are offered an vppon credit of Christes saying doo adoure and worship the same You teache not this doctrine You beleeue not that Christes wordes do implye this much you teache the contrary Thus you beleeue not in our Christe That Christe sitting at the right hande of his Father in heauen is at the same time in the handes of them who receiue the Sacrament of the Aulter bothe Sacrifice and Sacrificer as S. Chrysostome teacheth and the Church beleeueth you teache not you receiue not you beleeue not Whereas Christ consecrateth the hoste by the ministerie of the Priest saying this is my body this is my bloude his saying being true and you not beleeuing how beleeue you in Christe Christ said Math. 5. A Citie built vpon a hil can not be hidde meaning it of his Church built vpon him selfe You teach that the true Church of Christ hath hen hidde these almost a thousand yeres and so hidde that before Luthers time al Christians were in palpable darknes How then beleue you in Christ Christ said to his Disciples bearing the person of al the Church Math. 28. Behold I am vvith you al daies vntil the end of the vvorld And againe Ioan. 14. I vvil pray my Father and he vvil geue you an other cōforter to remaine vvith you for euer the Spirite of Truth Marke wel good Reader Al daies For euer and The Spirit of Truth But you M. Iewel and your good felowes do teache plainely that the whole Churche of Christ was guided in Truthe by the Holy Ghost only for the space of .600 yeres and therefore you limit and prescribe the trial of Controuersies to that age onely As for these later so many hundred yeres you say the Pope hath blinded the whole worlde You beleue then in a Christe of .600 yeres only not in our Christe and Sauiour which promised to remaine with his Churche Al dayes no daye or yere intermitted euen to the vvorldes ende August in epist. Iohan tractat 6. Nay beleeue you in Christ at al S. Augustine teacheth that Heretikes beleeue not that Christ came in flesh Charitie saith he brought him vnto flesh VVho so euer therefore thus he concludeth hath not Charitie he denieth that Christ came in fleshe And to proue that an Heretike hath not Charitie thus he reasoneth Tu non habes Charitatem quia pro honore tuo diuidis vnitatem Thou hast not Charitie bicause for thine owne honours sake thou diuidest vnitie There for sure trial of Preachers whether they haue the spirite of God or no comparing them as S. Paule doth to earthen pitchers he biddeth men to prooue them by the sounde Pulsate tangite vasa fictilia ne fortè crepuerint male resonent Knocke the earthen pitchers saith he tinke them with your fingers least perhaps they be crackte and geue a broken sounde You are crackte you are crakte M. Iewel We haue knockte you and we finde that your sound is not whole How so Bicause you haue not the Charitie and loue of vnitie You say I knowe wel that you haue Charitie and that ye diuide not the Vnitie but that we the Papistes for so ye cal the Catholiques be they by whom the Vnitie is diuided No no M. Iewel It wil not serue you so to say For when men were once One and in one Auncient felowship or Communion as ye and we were in One Auncient Church before Luther brake the knot he diuideth Vnitie which departeth from his felowes and former godly companie to ioyne him selfe with a newe companie not he who abydeth stil in the former Auncient companie Say therefore what ye wil S. Augustine plainely prooueth that ye are they which haue broken the Vnitie For this can not be denied which by him is spoken as it were to your person Tollis te ab vnitate Orbis terrarum c. Tract 6. in epist. Iohan. You vvithdravv your selfe from the vnitie of the vvhole vvorlde You diuide the Church by Schismes you rent the bodie of Christ. He came to gather together you crie out to the ende to set a sundre It is you M. Iewel