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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02635	A reioindre to M. Iewels replie against the sacrifice of the Masse. In which the doctrine of the answere to the .xvij. article of his Chalenge is defended, and further proued, and al that his replie conteineth against the sacrifice, is clearely confuted, and disproued. By Thomas Harding Doctor of Diuinitie.	Harding, Thomas, 1516-1572.	1567 (1567)	STC 12761; ESTC S115168	401,516	660

Nec Sacerdotij eius paenituit Deum quoniam Sacrificium quod in Cruce obtulit sic in beneplacito Dei constat acceptabile perpetua virtute consistit vt non minus hodiè in conspectu Patris Oblatio illa sit efficax quàm ea die qua de saucio latere Sanguis Aqua exiuit semper reseruatae in Corpore plagae salutis Humanae exigant pretium It neuer repented God of Christes Priesthoode For the Sacrifice that he offered vpon the Crosse is so acceptable in the good wil of God and so standeth in continual strength and Vertue that the same Oblation is no lesse acceptable this daie in the sight of God the Father then it was that day when Bloud and VVater ranne out of his VVounded side The Skarres reserued stil in his Bodie doo weighe the price of the Saluation of man Harding Now commeth M. Iewel to proue that no man denied That the Sacrifice of Christe vpon he Crosse continueth stil in force and effectual as the Prayers that he once made and the doctrine that he once taught remaine effectual as at the first Al this is true M. Iewel but how pertaineth it to your purpose Wil you thereof conclude against vs and thus reason against the vnbloudy Sacrifice The vnbloudy Sacrifice continueth alwaies in force Ergo the vnbloudy Sacrifice is superfluous That is acceptable in the sight of God Ergo this is vnacceptable and displeasant If this be not your Argument why said you so much for that which euery faithful man confesseth If this be your Argument we require you to learne your Logique better before you teache vs newe Diuinitie For whereas there be two thinges true it is a fonde kinde of reasoning to conclude the denial of the one by the affirmation of the other as I must tel you oftentimes This much we confesse also that onlesse the Sacrifice whereof we speake were one and the same in substance of the thing offered with the Sacrifice made vpon the Crosse though the manner of offering be diuers it were superfluous and to God displeasant For the newe Testament acknowledgeth nor accepteth none other real and external Sacrifice but the Sacrifice of the body and bloude of Christe which hath succeded as S. Augustine August de ciuitate Dei li. 17. cap. 20. and al the learned Fathers with one consent do confesse in place of al the olde Sacrifices Yet you wil replie and say If that Sacrifice vpon the Crosse be styl effectual and continue in force for euer what neede is there of this Sacrifice daily made vpon the Aulter Concerning this Replie euery man shal easily satisfie him selfe if he wil consider it in a like case Christe once prayed and that prayer is effectual to this day and shal be to the worldes ende Neuerthelesse we must pray also if we wil be partakers of his prayer Christe wasshed away the sinnes of the worlde with the bloude that was shed out of his body at his Passion Notwitstanding we must if we wil be saued be baptised that we be made cleane from Original sinne and from Actual too if we haue committed any before our Baptisme Hebr. 10. Christe hath for euer perfited them that be sanctified with one oblation 2. Cor. 7. Yet S. Paules counsel is vt emundemus nos ab omni inquinamento carnis spiritus perficientes sanctificationem in timore Dei That we cleanse our selues from al filth of flesh and spirite perfiting our sanctification in the feare of God Here is special mention made of two perfitinges of our sanctification the one belonging to Christe the other to our selues If Christe doo perfite what neede we to perfite For the better assoiling of this doubte let vs cal to mynde what S. Paule writeth in his Epistle to the Corinthians saying 1. Cor. 3. Dei sumus adiutores We are the helpers of God What wil some say hath God neede of helpers Yea truly His goodnes is suche that he vouchesaueth to take vs to be his helpers not for any defecte or vnhablenesse that is in him but bicause he would haue vs to be occupied in his seruice and not to be idel And therfore he hath appointed certaine meanes and instrumentes to practise vs withal as Faith Baptisme Penance Fasting Prayer Almose and specially a Sacrifice wherein we may concurre with him not in the chiefe first and general cause which alone hath wrought and daily worketh but as liuely instrumentes to deriue vnto our selues the effecte of that chiefe first and general cause that as he generally hath deserued and purchased a most ful and perfite saluation for al the worlde which in it selfe can not be increased bicause it is perfite ne can not be diminished bicause it is infinite so we ech of vs by his grace vsing and putting in practise the meanes that he hath appointed may be made comparteners of the same saluation which otherwise can not be auaileable vnto vs. It should be ouer longe and beside my purpose to stande about the prouing that Baptisme Penaunce Prayer Fasting Almose ioyned with Faith that worketh through Charitie That thi● Sacrifice is a meane to deriue th● effecte of Christes death vnto vs. be meanes to deriue vnto vs the effect of Christes death It shal suffise to prooue the Sacrifice of Christes body and bloud vpon the Aulter to be one of those meanes This truth is prooued not onely by that which I haue before alleged out of S. Gregorie who saith that as ofte as we offer vp vnto him the hoste of his Passion so ofte we renew vnto our selues his Passion for our absolution Gregor Hom. 37. but also by that which S. Augustine writeth in a Prayer which is to be founde in a treatise of deuoute Prayers intituled Manuale August in Manuali cap. ●1 Where asking of God a contrite harte and a fountaine of teares specially at the time when he prayeth he saith thus Dum sacris Altaribus licet indignus assisto cupiens tibi offerre illud mirabile coeleste Sacrificium omni reuerentia deuotione dignum quod tu Domine Deus meus sacerdos immaculate instituisti offerre praecepisti in commemorationem tuae charitatis mortis scilicet Passionis pro salute nostra pro quotidiana nostrae fragilitatis reparatione Geue me I besech thee ô Christe Iesu contrition of harte c. Whiles I although vnworthy doo stande at the holy Aulters desirous to offer vp vnto thee that maruelous and heauenly Sacrifice worthy of al reuerence and deuotion which thou Lorde my God vnspotted Priest didst institute Luc. 22. and commaundedst to offer vp for a remembrance of thy charitie that is to say of thy death and passion for our saluation and for the daily repairing of our frailtie Nowe whereas this Sacrifice offered vp for the remembraunce of Christes death is here said to be profitable to saue vs and to repaire our daily ruines happening vnto vs through our frailtie

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

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 quàm 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 sacrificemu● 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 Nicē Councel vvhich other●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