Simplici Sacrificio Christi dedicauit Sacramentum He dedicated the Sacramente of Christe in Breade and VVine which is not a Bloudy or loathsome but a Pure and a Simple Sacrifice This Remembrance and Oblation of praises and Rendring of thankes vnto God for our Redemption in the Bloud of Christe is called of the olde Fathers An Vnbloudy Sacrifice and of S. Augustine The Sacrifice of the Newe Testament Iustinus Martyr saith Esaias non pollicetur Cruentarum Victimarum instaurationem sed veras Spirituales Oblationes laudis Gratiarum actionis Esaias promiseth not the restoaringe of Blouddy Sacrifices but True and Spiritual Oblations of Praises and Thankesgeuing S. Chrysostome saith Non iam Sanguinem aut adipem offerimus c. VVe offer not now the fatte Chrysos in Epist. ad Hebr. Homil 11. or Bloude of Beastes Al these thinges are abolished And in steede thereof there is brought in a Reasonable or Spiritual dewtie But what is this dewtie that we cal Reasonable or Spiritual That it is that is offered by the Soule and Sprite Harding What needeth al this longe processe vppon the woorde Incruentum Vnbloudy Go to the purpose M. Iewel By the place alleged out of S. Chrysostome it is euident that he vnderstandeth Malachies prophecie of the vnbloudy Sacrifice which Christ offered at his Mystical Table in his Last Supper and is now daily offered by Priestes according to his Institution Examin the woordes wel See how plainely and clearely saith he the Prophete hath interpreted the Mystical Table Chrysos in Psal. 55. which is the vnblouddy Sacrifice Yet so plaine and cleare as it is you can not see or rather you wil not see it And by al your witte and cunning you endeuour so to dasel the eyes of others that they may not see it But why doo you turne al your long talke onely to the woorde M. Ievvel turneth al his Reply to the vvorde vnbloudy leauing other mater that he is not wel hable to answer Vnbloudy Why doo you not aswel speake of the Mystical Table Can ye not away to heare thereof Say what you liste of the terme Vnblouddy and allege so many sentences of Doctours as woulde fil a whole booke yet must S. Chrysostome to al men of learning appeare to expounde the Prophecie of Malachie of that whiche is vnbloudily sacrificed at the Mystical Table What Mystical Table can ye name vs now in the Churche but that whereon the Body and Bloude of Christe are sacrificed whereof it is named an Aulter Aulter Table and from whens they are of the faithful receiued for whiche it is named a Table Verily this place presseth you so that you are faine to flee as it were out of the feelde And yet least you should seme to flee away cowardly by long needeles talke vpon the woorde Vnbloudy as it were by holding vp your shilde you make a shewe as though you faught stil. In effecte two thinges you go about to prooue The first is that the Sacrifice of our Prayers and deuotion of mynde is called of the Fathers Vnbloudy The second is that the Ministration of the holy Communion which terme is very common with you is called also an vnbloudy Sacrifice Touching the first you haue taken great paines to litle purpose For it is by noman denied Touching the second what so euer you meane by your Ministring terme of the Ministration of the Holy Communion we say that the Hoste of the Mystical Table whiche is none other but the body and bloude of Christe is both of S. Chrysostome here and otherwheres of the learned Fathers called the vnbloudy Sacrifice not for that it representeth and reporteth vnto our myndes the Sacrifice of the Crosse as you say for in that respect it ought rather to be called representatiue or commemoratiue but for that being the same in substance with that whiche was offered vppon the Crosse with shedding of bloude Bloudy and vnbloudy referred to one subiecte it is here offered vnbloudily And so both these termes Bloudy and Vnbloudy be referred to one subiect or thing offered whereby the diuersitie of the manner of offering is signified Furthermore whereas you say that the Christians Sacrifices be mere spiritual and procede wholy from the harte if you meane that al our Sacrifices be such and that no external thing is offered in any of them it is vntruely spoken For the Sacrifice of Christes body and Bloude is not so mere spiritual that it may be said to proceede onely from the harte of the offerer but it requireth an external action of the Minister to wit an external pronouncing of the sacramental woordes This is my body c. Besides this external breade and wine be also necessary without the which this Sacrifice can not be made And herein after that by the power of the wordes of our Lorde by the Priest pronounced there is made the Diuine chaunge of the substāce of the bread and wine into the body and bloude of Christe August de ciuita Dei li. 10. c. 20 then is there as S. Augustine calleth it the true Sacrifice as S. Gregorie Nazianzen termeth it Nazian in Apologetico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the external Sacrifice of the newe Testament Consider wisely with thy selfe good Christian Reader whether M. Iewel be to trusted or no in that he traueleth so much to abolish the mystical Table the vnbloudy Sacrifice of the body and bloud of Christ vvhether M. Ievvel be to be trusted which is the most honorable and the chiefe Sacrifice of the Church Whereas S. Chrysostom declareth diuers kindes of Sacrifices to be among the Christians as there were in olde time among the Iewes M. Iewel acknowlegeth al saue that which is most worthy and chiefe In an Homilie that he wrote vpon the .95 Psalme he reckeneth in order ten kindes of Sacrifices Ten kīdes of Sacrifices which be sitting saith he for the grace of the Gospel That I may speake of the first and chiefe after that the others be accompted the second is Martyrdom the thirde is the Sacrifice of Prayer the fourth is of Iubilation or ioyful synging out a loude the fifth of Iustice the sixth of Almose geuing the seuenth of Praise the eighth of Compunction the ninth of Humilitie the tenth of Preaching eche one of these there he prooueth by Scripture These nyne M. Iewel can finde in his harte to confesse But the first Satan and he may not abyde And that is the Sacrifice wherein Christe him selfe is offered Which Sacrifice of S. Chrysostom in that Homilie is called by these names Chrysost. in Psalm 95. Tom. 1 Mystica mensa coeleste summeque venerandum Sacrificium Spirituale illud mysticum donum hostia salutaris salutare donum The mystical Table the heauenly and most honorable Sacrifice That spiritual and Mystical gifte The healthful hoste the healthful gifte And we that should not doubte what thing this first and chiefe Sacrifice is with
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
to knocke him againe with the weapons that I was accustomed vnto lyuing in Papistrie and I laid for me the Intention and 16 faith of the Churche to wit that I had celebrated priuat Masses in the faith and intention of the Churche Albeit ê™ I 17 that I haue not beleeued or thought rightly yet in this point the Churche beleueth and thinketh rightly But then Satan laying at me more mightily and more vehemently Go too ê™ he bring me forth 18 where it is written that a man which is wicked and vnbeleeuing may stande at the Aulter of Christe and consecrate in the faith of the Churche Where hath God bid or commaunded this thing How wilt thou prooue that the Churche doth imparte vnto thee Intention to this thy priuate Masse 19 If now thou haue not the worde of God for thee but if men haue taught thee this thinge without the worde then all this Doctrine is a lye Beholde your boldnes c. 15 VVhy didst thou not blesse thee and arme thy selfe vvith the signe of the Crosse VVhy didst thou not cal vpon the name of Iesus Thoughtest thou thy selfe hable to matche the Deuil vvith vvordes 16 If thou hadst the Faith of the Church vvhy vventst thou from it And if thou hadst this Faith then hovv beleuest thou not Christe saying Doo this in my remembrance 17 By this thou impliest that the rest of the Churche before thou brochedst thy fifth Gospel beleued not Rightly wherin thou folowest Satan and beliest thy selfe and the Churche For the common profession of the Faith was â—hen right and sounde 18 To confounde this Frier the Deuil ioyneth a vvicked man and an vnbeleeuer together in the case of ConsecratioÌ„ and requireth Scripture of him for that which neither was ne neuer shal be done An euil Priest notwithstaÌ„ding his wickednes of life may consecrate though to his damnation as he may baptise and absolue but an vnbeleuing man that is to say an Infidel can not consecrate And what absurditie is it to say an vnbeleeuing maÌ„ to consecrate in the Faith of the Churche If in the Faith of the Churche how is he vnbeleeuing If vnbeleeuing how in the Faith of the Churche 19 For this Oblation and Sacrifice we haue the worde of Christe Do ye this in my remembrance And after this in the ende of the Disputation for it were to long to recite al thus it foloweth Fol. 230. Confessus quideÌ„ sum lege Dei coÌ„uictus coram Diabolo me peccasse me damnatum esse vt Iudam sed verto me ad Christum cum Petro c. 20 Being caste by the law of God I was faine to confesse before the Deuil that I had sinned and that I was damned like Iudas 21 But I turne my self vnto Christe with Peter c. 20 Say not foolish Fryer thou were caste by the lavv of God but by the Deuil for desert of thine ovvne iniquitie Thou makest Satan thy Ghostly Father vvho aftervvard taughtst that confession ought not to be made to a Priest for benefite of absolution 21 No no thou turnedst thy self from Christ vnto the Deuil vvith Iudas vvith SimoÌ„ Magê° and vvith other Heretiques And so do al that folovv thee and thy doctrine This is the Summe of the conference and disputation that Satan had with Frier Luther against the Sacrifice of the Masse by which Luther was persuaded not only to say Masse no more but also to write preach and worke against it in suche wise as became Satans scholer And thus thou seest Reader that this is not a tale maliciously and sclaunderously blased abroade by Pighius Hosius and Staphylus as M. Iewel saith but that it is in great sooth reported and in printed bookes published to the worlde by Luther him selfe Though M. Iewel be ashamed to heare of it yet he alloweth Satans Conclusion against the Masse The person of such a Schoolemaster he commendeth not but the Scholer he praiseth calling him In M. Ievvels Replie pag. 2. that godly man Doctor Luther and the doctrine he imbraceth By this we may conceiue what resistence the professours of this new Gospel wil make against Antichrist when he shal come among whoÌ„ the doctrine of the Deuil him selfe is so soone receiued so wel liked so boldly defended But ô foolish Frier whose vnstedfast harte was so soone ouerthrowen by Satans wicked suggestions false lyes and vaine reasons And ô light and miserable soules that sithens with the winde of that lewd Friers doctrine haue ben carried away For what is there in al Satans tale in Luthers bookes in the treatises of al his Scholers of Germanie of Cranmare Peter Martyr Zuinglius Oecolampadius Caluine Beza of al the other Sacramentaries briefly in the whole Replie of M. Iewel whose Puddel is filled with their Sinckes that ought to withdraw any learned wise or godly man from that beleefe touching the Sacrifice of the body and Bloude of Christe whiche the Catholique Churche hath alwayes taught from the beginning What so euer they haue said and what so euer they can say against this blessed Sacrifice assure thy selfe Christian Reader the effecte of al here shalt thou finde laid together in M. Iewels Replie Al whiche of how litle force it is consideratly perusing and weghing this Reioindre thou shalt perceiue Although the authoritie of the Churche be ynough to stay thee yet if thou desire to see the Aduersarie encountred and his Obiections answered reade what I haue here written and iudge not forgeting to cal to God for the assistence of his holy Spirite to illuminate thy vnderstanding and to purge thy affection that thou maist see what is true obserue the same and haue a ful wil to perfourme what is good and acceptable before God The chiefe and most common Argument that the Protestantes make against the Sacrifice of the Masse S. Paule declareth in the Epistle to the Hebrewes Heb. 9. that Christ was but once onely offered and that he offereth not him selfe oftentimes Cap. 9. By his ovvne bloude saith the Apostle he entred in once into the holy place and founde eternal redemption Againe He vvas but once offred to take avvay the sinnes of many And in an other place VVith one oblation he hath made perfite them that are sanctified for euer Heb. 10. Ergo to what purpose is it that Christe is thus daily offred vp vnto God in the Masse Solution This Argument is soone solued if a man consider the scope marke and purpose wherevnto S. Paule directeth him selfe in that Epistle This muche therefore is to be weighed There were many of the Hebrewes that although through the preaching and miracles of the Apostles were persuaded to beleue in Christe yet remained in great estimation and zeale of the Law stickte vnto their olde customes and ordinances of Moyses and specially vnto their Sacrifices whiche they were desirous to retaine for their sinnes And therefore they founde them selues agreeued with the Apostle for that whereas he tooke away their olde
And so were they by the Fathers inuited either to returne againe to their olde Iewishnes and Paganisme or at least to conceiue of their manner of speache they knewe not what those termes signifying nothing properly that is extant or put in practise This being supposed whiche M. Iewel supposeth that there is no real Priesthoode no real Sacrifice no real Aulter proper to the newe Testamente againe this being graunted as it is an vndoubted truth that the Priesthoode Sacrifice and Aulters of the olde Lawe be abrogated and those of the Heathens detested what thing doth remaine for these termes properly in the newe Testamente to signifie I say properly For if any will replye saying that euery Christian man and woman is a Priest and that contrition of harte thankes geuing praises and such other the like be sacrifices and our hartes be Aulters to offer these sacrifices vpoÌ„ it may be answered that these termes applied to such thinges be not taken in their first and proper signification but in a second and improper or rather metaphorical meaning And the thinges be so called more for a similitude then for any proprietie That the terme Sacerdoâ— Priest is vsed of the Fathers in proper signification for a Priest of the nevv TestameÌ„t August de ciuit Dei lib. 20. ca. 10. If M. Iewel say that when so euer the old learned Fathers speake of these thinges in expresse termes they are to be vnderstanded metaphorically onely he is sone coÌ„futed For auoiding tedious prolixitie it may suffice here to proue the contrary in the terme Sacerdos Priest only Which being proued the like may be iudged of the rest for the mutual respecte and relation which either of the two other termes hath to the other For this the authoritie of that excellent learned Father S. Augustine may stande vs in stede of many Thus he saith Quod autem cùm dixisset In istis secunda mors non habet potestatem adiunxit atque ait Sed erunt Sacerdotes Dei Christi regnabunt cum eo mille annis non vtique de solis Episcopis Presbyteris dictum est qui propriè iam vocantur in Ecclesia Sacerdotes Apoc. 20. sed sicut omnes Christianos dicimus propter mysticum Chrisma sic omnes Sacerdotes quoniam membra sunt vnius sacerdotis De quibus Apostolus Petrus 1. Pet. 2. Plebs inquit sancta Regale Sacerdotium As touching that when the Apostle had saied In these the second death hath not power he added and saied But they shal be the Priestes of God and Christe and shal reigne with him a thousand yeres that is not spoken of the Bisshops and Priests who properly are nowe called in the Churche Sacerdotes Priestes But as we doo cal al men Christians for the mystical ointement likewise al men Priestes because they be members of one Priest Of whome the Apostle S. Peter saith Real Priesthod is in the Churche novv ergo real Sacrifice a holy people a kingly Priesthood Beholde Reader S. Augâ—stine by expresse terme auoucheth that Bishops and Priests are they who be properly now in the Church of God called Sacerdotes Priestes or as M. Iewel commonly for spite translateth Sacrificers Whereby it foloweth clearely that the terme Priest being applied to al men and wemen who be not by a solemne sacrament ordered not specially called and chosen to the office of a Bishop or Priest is taken in an improper or mystical signification In that S. Augustin acknowlegeth the order of those to remaine nowe in the Churche which be called Sacerdotes Priestes properly he excludeth al metophorical metonymical and mystical signification of the woorde So then folowing the doctrine of S. Augustine a very sufficient witnesse of the saith of Christes Church of and before his tyme we may boldly say that in the Churche we haue Priestes and Priesthood speaking properly that is to say a real Priesthoode and therefore a real Sacrifice which M. Iewel denieth This then being proued that in the state of the newe Testamente there be Priestes in the proper signification of the terme beside that mystical signification whereby al Christians be termed Priestes this also is clearely prooued withal that the other two termes Sacrifice and Aulter properlye taken muste remaine in the Churche of Christe and not be construed where so euer the Fathers make mention of them by a metaphorical or mystical vnderstanding as though there were neither real Sacrifice nor material Aulter For a Priest properly taken requireth a Sacrifice properly taken whiche he may offer and an Aulter properly taken wherevppon he maye make his Sacrifice Like as a Prieste metaphorically taken requireth onely Sacrifice and Aulter of like signification Christian meÌ„ in general be Priests after a metaphorical meaning not in proper speache as likevvise thei be Kings That this mater be made more manifest if it shal like thee Reader to returne againe to the place of S. Peter forementioned by S. Augustine wherein al faithful beleuers haue the name and title of Priestes ascribed vnto them in the same sentence shalt thou finde them called Kinges no lesse then Priestes But how are they called Kinges By a proper kinde of speache Not so but by a similitude or Metaphore And by the same kinde of speache euery Christian persons owne body and soule may be called his kingdom appointed him of God king of kinges to gouerne The iurisdiction and dominion of infinite such kinges we conceiue to be bordered and inclosed within the narrow limites of eche one person and the subiectes to be fewer then may make a perfite number Shal we hereof inferre that there is nothing els in the worlde that these termes kinge and kingdom may and do properly signifie Shal we hereupon dissolue Monarchies and plainely tell such whom the worlde calleth kinges that they haue but the Metaphoricall name of kinges and be no kinges in deede bereuing them of all auctoritie to rule their Subiectes and bidding them to be content as other meaner persons are with their Metaphorical kingdom In dede this were the rediest way to bring al to confusion and beastly enormitie in whiche state this new Gospel might sone be set vp or any other religion besides that the holy Ghost hath plaÌ„ted in the Church hitherto And this is that state that Luthers holy sprite would haue brought Germany vnto and had preuailed had not the Nobilitie resisted with al their force the rash and wiked stourdinesse of the vulgare people We might say and easy it were to proue that the like confusion must ensue in the Church if this opinion be once planted and rooted in the hartes of the Laitie that ech of theÌ„ is as truly and as properly a Priest as is his Curate his vicar his Person or his Bishop But bicause this perteineth not chiefly to the present purpose I wil not stand about it This which is now made euident by that is already saied may boldly be auouched That as there be
other to be done among the Gentils Of ech he hath a double coÌ„sideration Concerning the first which is the sacrifice of brute beastes that it was done but in one prouince of the worlde in Iewrie and only in Hierusalem a Citie of that Prouince Againe that the same thing was vncleane and filthy For how filthy a thing the bloude of Bulles goates rammes and other beastes the smoke and sauour of their grese burnt in Sacrifice was it is sone conceiued Concerning the second which is Sacrifice to be done among the Gentiles the consideration thereof is also double for that it is pure and cleane and also for that it is frequented in euery place This Sacrifice is of two sortes the one mere spiritual and internal the orher external as touching the Ceremonie of doing it Prayer signified by Incense Apoc. 5. Lib. 4. ca. 33. Augu. contra aduersar legis et Prophetarum lib. 1. c. 20 spiritual also notwithstanding The one after the maner of the Prophetes who be wont to expresse thinges of the new Testament with wordes of the olde Testament he calleth Incense and S. Hierome expoundeth it of praier which ascendeth froÌ„ our hartes vnto the heauenly throne of mercie like a swete perfume of Incense And so S. Iohn in his reuelation as S. Irenaeus writeth calleth the swete perfumes the prayers of Sainctes The other he termeth a pure Oblation the which S. Hierom expouÌ„deth of that pure Oblation which is offred euery where in the Ceremonies of the Christians Which can be vnderstanded of none other but of the Sacrifice of the Body and Bloude of Christe offered vp vnto God by Priestes of the newe Testament For what other Oblation or sacrifice can be named Foure conditioÌ„s of the Mystical OblatioÌ„ that hath these foure conditions which S. Hierome here toucheth but the Oblation of the Aulter The conditions be these That it succede the Sacrifices of the olde Law that it be pure and cleane that it be made in al places and that it be celebrated and solemnized in the Ceremonies of the Christians Of what so euer spiritual and internal Sacrifice the Gospellers wil vnderstand this place be it laude and praise In his booke Against the B. of VVinchester li. 3. fol 425. 443. thankes geuing prayer a contrite harte mercie or any suche other as Cranmare vnderstandeth it of laude praise and thankes and M. Iewel of prayer it shal quite be auoided by one or other of these conditions specially by the first and the fourth For how can laude and praise or praier ar any other mere spiritual sacrifice vâ—ed in the newe Testament seme to succede the Sacrifices of the olde Testament seing al suche spiritual Sacrifices be coÌ„monÌ„ to both Testaments and that thing can not be said to succede that had place before And if our Aduersaries wil cauil neuer so much expounding the pure Oblation that Malachie speaketh of Against the B. of Vvinster lib. 3. fol. 99. of some other thinge as Cranmare in one place expoundeth it in general of al the workes that Christian people doo to the glorie of God the same shal be auoided by that it is restrained vnto that Oblation which is made as S. Hierom declareth in Ceremonijs ChristianoruÌ„ in the Ceremonies of the Christians For al these spiritual and internal sacrifices be done inwardly in the harte of man and what other workes can they name done to the glorie of God in the publike Ceremonies of the Christians Ceremonies of the Christians which the prophete may reasonably seme to haue meant And what meaneth S. Hierome by the Ceremonies of the Christians but the Ceremonies of the Church vsed through al the worlde in the celebration and solemnitie of the Masse wherein the Sacrifice of the Body and bloud of Christ is made and offered by the Priestes touching ministerie by the faithful people also touching vowe Which Ceremonies be the chiefe the most auncient the most reuerent the most mystical and most holy Ceremonies that Christians haue Wherefore whereas Malachie and likewise S. Hierome expounding his wordes speake of two thinges of prayer and of the pure OblatioÌ„ the same being that Oblation which is offred euery where from the East to the west in the Ceremonies of the Christians by his interpretation now it appeareth how falsly M. Iuel demeaneth him selfe in this point who maketh S. Hierome so to vnderstand the place of Praier as though he vnderstode the whole saying of Prayer only and not one parte of it of Prayer and an other parte also of the Sacrifice of the Church whereas in deede he vnderstandeth it of both and most expressely speaketh of both as I haue now declared Thus he neuer leaueth to iustle away one truth with an other truth NOw to come to Eusebius let vs see whether you entreate him with more truth then you haue entreated Tertullian and S. Hierom. He knoweth say you likewise of me that Eusebius calleth the same sacrifice of Malachie the sacrifice and the Incence of prayer And for some shewe of proufe for that you say you put in the margent of your booke this peece of a Greke senteÌ„ce out of Eusebius Euseb. De Demonst. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much to say the incense or perfume that is made through prayers For answer here vnto It is to be remembred as I said before that Malachie speaketh of two thinges to be offred vp vnto God in al nations from the East to the west Incense Incense Pure Sacrifice and the pure Sacrifice Eusebius where he allegeth this place of Malachie to proue that Moses Lawe is ended and that the new Lawe of the new Testament is come in place by Incense vnderstandeth Prayer as S. Hierome M. Ievvel falsifieth Eusebius and other olde learned Fathers doo As for the Pure Sacrifice whereof now we speake that he calleth it the Sacrifice and the Incense of Prayer it is vtterly false In that very place which you allege Eusebius doth so expounde Malachie as to any man of iudgement it shal euidently appeare how vntruly you reporte of him and how aptly he maketh for the catholike doctrine and against you Euseb. De Demonst. lib. 1. The beginning of the sentence is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In English the whole truely turned worde for worde soundeth thus That in euery place Incense and Sacrifice is offred vp vnto God what other thing doth it signifie then that the time shal come when they shal offer vp vnto God that is aboue al the Incense which is made by Prayers and that which is called the Pure Sacrifice that is made not by bloude but by Godly actions not in Ierusalem neither in this or that determinate place but in euery countrie and in al nations Beholde Reader how he expoundeth the Incense or perfume whereof Malachie speaketh of the Incense that is made by Prayer as afterward in the ende of that first booke to that meaning he allegeth
the Caluinistes The ministratiō of the nevv holy Cōmunion made a nevv Sacrifice by M. Ievv which they haue set vp like an Idol in their defourmed churches in place of the blessed Masse after a diuers manner in diuers Cities and Countries according to the diuers fantasies of new Ministers who daily please them selues with changing what so euer liketh others in which sorte of Communion there is no substance of any better thing then of bread and wine no due consecration made no oblation no real Sacrifice no participation of the true body and bloude of Christe If this be his meaning as doubtelesse it is most certaine it is those auncient learned Fathers neuer spake of it neuer knewe it much lesse did they any where call the ministration of it a Sacrifice S. Augustine saith not Augustin ad Petrū Diaconū cap. 19. the ministration of the Communion is a Sacrifice which M. Iewel by his wordes taketh vpon him to proue but In this Sacrifice saith he there is a thankesgeuing and a cōmemoration of the flesh of Christe which he offered for vs and of the bloude which the same God did shed for vs. In this Sacrifice saith he he saith not in the ministration of the Cōmunion What he meant by this Sacrifice there he sheweth clearely For hauing said in the beginning of the chapter that beastes were sacrificed vnto Christe with the Father and the holy Ghost by the Patriarkes Prophetes and Priestes of the olde Law forthwith he addeth these wordes Cui nunc id est tempore Noui Testamēti cū Patre Spiritu sancto cū quibus est illi vna Diuinitas sacrificiū Panis vini in fide charitate sancta Ecclesia Catholica per vniuersum orbē terrae offerre nō cessat Vnto whom now that is to say in the time of the Newe Testament with the Father and the Holy Ghoste with whom he hath one Godhed the holy Catholike Church doth not ceasse to offer vp through the whole worlde the Sacrifice of bread and wine in faith and charitie M. Iewel thought to take aduantage of this place The Sacrifice of bread and vvine bicause this Sacrifice is here called the sacrifice of bread and wine and would nedes this to be taken for the ministation of his new Communion as though bicause bread and wine is named which is the substāce of their cōmunion the body and bloud of Christe were excluded But this reason is very weake besides that neither M. Iewel nor any of the Caluinistes doo vse to cal this sacrifice the Sacrifice of bread and wine Neither do they bring their bread and wine to church to make a sacrifice of it to God but to distribute it vnto their Congregations The sacrifice they pretende to make is of thankes and praises any outward thing they sacrifice not at al. True it is this Sacrifice is sometimes called the Sacrifice of bread and wine as in this place De Fide ad Petrum Diaconum either bicause it representeth in outwarde formes bread and wine or bicause bread and wine are the thinges whereof of the change it selfe which perteineth to the nature of a Sacrifice for so much as it requireth that the thing that is offered be sanctified by some change taketh beginning And as in the olde sacrifices of the Iewes the Calfe both being yet aliue was called a Sacrifice bicause it was that thing whiche by killing was to be sanctified and also being killed bicause it was the Hoste now sanctified by sacrificing whiche hoste so many as did eate of were made partakers of the aulter Euen so in the Sacrament of the Euchariste the bread and wine may be called a Sacrifice as being the thinges that by change made of them with consecration are to be sanctified Therefore in the beginning of the Canon of the Masse it is said of them Supplices rogamus ac petimus c. We humbly pray and beseche thee that thou accepte and blesse these giftes these presentes these holy Sacrifices The body it selfe also and bloud of Christe conteined vnder the fourme of bread and wine are called the Sacrifice as being the thinges into which the holy change by vertue of the wordes of Consecration is made of which it is said in the end of the Canon We offer vp vnto thy most honorable Maiestie of thy giftes and benefites a pure Hoste a holy Hoste an vnspotted hoste Thus we say and so the Fathers speake both waies of this Sacrifice that it is the Sacrifice of breade and wine that is to say made of bread and wine bicause that which was breade and wine is now turned and changed into the body and bloude of Christe and the Sacrifice of the body and bloude of our Lorde that is to say the very true hoste it selfe with a certaine diuine change consecrated and made In other places most commonly it is named of the Fathers the Oblation or Sacrifice of the body and bloud of Christe in consideration of the inward substance of the Sacrifice vnder the formes of bread and wine conteined As S. Augustine writing against Faustus the Heretique Aug. cont Faust. lib. 20◠ca. 18. hauing spoken of the manifold Sacrifices of the olde law and of the Sacrifice of the Crosse consequently saith whereby he signifieth what he vnderstandeth by this sacrifice of bread and wine I am Christiani peracti eiusdem Sacrificij memoriam celebrant sacrosancta oblatione participatione corporis sanguinis Christi The Christians do nowe celebrate the memorie of the Sacrifice of the Crosse past and done by the holy oblation and participation of the body and bloude of Christe So in diuers considerations both these savinges be true The holy catholike Churche euery where offereth vp to God the sacrifice of bread and wine and it offereth the Sacrifice of the flesh and bloud of Christe And whereas our daily Sacrifice which the Christians doo now euery where offer is the celebration of the memorie of that which was done vpon the Crosse and therefore oftentimes of the Fathers is named a memorie or commemoration as we finde in Eusebius here also alleged by M. Iewel Euseb. in Demonst. lib. 1. the worde Memorie or commemoration excludeth the truth of passion and death for now Christe suffereth Rom. 6. nor dieth no more the truth or real presence of the body which on the Crosse suffered and dyed for vs it excludeth not For with and by the holy Oblation and participation of that flesh and bloude saith S. Augustine we celebrate the memorie of the Sacrifice that was made vpon the Crosse. So that the substance of the Sacrifice of the Crosse and of that of the Aulter is one and the same the flesh and bloude of Christ onely the manner of Oblation is diuers Which if these Gospellers would once confesse as S. Augustine here witnesseth and Christes Church hath euer beleeued and they them selues be not ignorant of we should not haue neede to write so
special kings bearing rule not only ouer them selues yea though perhaps not ouer them selues sometimes which may be said for some parte of them but at the least ouer their Subiectes notwithstandinge that al the faithful people through Christ whose members thei are be made by Baptisme kinges ouer their own soules and bodies So there be special Priestes in the newe Testament called and appointed to that function albeit al Christians be spiritual Priestes as being the membres of the highest Priest Iesus Christe Here I thinke good to fore warne the Reader that bicause I am constrained by the Replie to make a distinction betwen these two termes Sacerdos and Presbyter Presbyter Sacerdos Priest Sacrificer by which the persons of the highest order in the Church be called and in our English tongue there want two distinct termes correspondent to them the name of Priest seruing to both as the common vse hath receiued I wil for a fewe leaues that my talke may be more distincte and better perceiued vse the terme Sacrificer for the Latine worde Sacerdos and the terme Priest for the worde Presbyter When therfore I shal name a Sacrificer that is to be vnderstanded which this worde Sacerdos signifieth and likewise Priest shal be that which is signified by the worde Presbyter Thus I require the vse of an vnwoont terme to be taken in good part for so good and profitable a cause After a fewe leaues I wil returne to the vse of the accustomed terme Priest whether the Latine where vnto it shal answer be Sacerdos or Presbyter And now to come againe froÌ„ wheÌ„ce I haue thus digressed If for the force of the former coÌ„parison M. Iewel wil coÌ„fesse that there be certaine special persons chosen and sent to beare in the congregatioÌ„ certaine offices which euery man vpon the coÌ„mission of their general Priesthod may not adueÌ„ture vpon without a special coÌ„mission and appointement and those persons be of the Fathers by an abuse of the worde called Sacerdotes Sacrificers wheras in deede and properly they are to be called Presbyteri Priestes Elders or Ministers to this I reply graunting and coÌ„fessing that such persons called to these special functions were at the beginning and may now also be called Priests aÌ„d Ministers That there be novve in the Churche vvho ought properly to be called Sacerdotes that is Sacrificers But I deny vtterly that the same may not ne ought not properly to be called Sacrificers Yea doubtlesse the name of a Sacrificer doth more aptly and properly agree vnto theÌ„ theÌ„ doth the terme Priest or Minister For of these termes the one rather declareth the age or auncient grauitie which is most seemely in these persons then expresseth their office The other through the largenes of the significatioÌ„ is such as may be applied as wel vnto Maiors of Cities and temporal Iudges ministring Iustice as vnto those persons that minister and dispeÌ„se the mysteries of God But the terme Sacrificer doth properly extend only to those who haue auctoritie to coÌ„secrat the Body and Bloud of Christ aÌ„d be by special vocatioÌ„ ministers and dispensers of most holy things which ministratioÌ„ aÌ„d dispeÌ„satioÌ„ is to be fouÌ„d in the Church only To him that perhaps wil reply VVhy S. Paule calleth them Priestes rather then Saâ—crificers and demaunde why then did S. Paule as it were of purpose shuÌ„ning the terme Sacrificer alwaies cal them Priestes or Ministers I answer S. Paule had iust cause so to doe The which cause learned men shewe to be for that in his time the olde Law and Priesthod of the same was yet amoÌ„g the Iewes fresh in estimatioÌ„ and stickte so in their coÌ„science as they could not vpon the soudaine be remoued from the obseruation of their accustomed ReligioÌ„ deliuered vnto them of God by Moyses his special prophete S. Paule therfore with other the first setters forth of Christes Law the Gospel preaching coÌ„tinually of the end of the old Law aÌ„d of the ceassing aÌ„d abrogatioÌ„ of the Sacrifices thought it coÌ„uenient for a time to forbeare the name of Sacrificer and to cal the spiritual officers by the name of Priests aÌ„d Ministers least the Iewes hearing the termes of their owne ReligioÌ„ might falsly suppose no differeÌ„ce or preemineÌ„ce to be betwen the office aÌ„d officers of the new and their ReligioÌ„ that is to say of the new and old TestameÌ„t And this warenesse of speaking coÌ„tinued vntil IerusaleÌ„ After the destruction of IerusaleÌ„ the olde terme Sacrificer vvas resumed and vsedâ— and the TeÌ„ple it self wher only their Sacrifices were to be made were destroyed at what time the kingdom Priesthode and rite of Sacrificing of the Iewes was quite ended and takeÌ„ away FroÌ„ theÌ„ce forth to this time the learned Fathers haue coÌ„moÌ„ly without feare or doubte resumed the termes of Priesthod and Sacrificers and applied theÌ„ to the spiritual ministerie administers of the Church This cause being knowen and wel weighed bewrayeth M. Iewels ignoraÌ„ce or folieâ— affirmiÌ„g the Fathers to haue vsed the termes Sacrifice Sacrificer aÌ„d Aulter for that the Iewes aÌ„d the GeÌ„tils eares were wel acquainted with these termes Where as contrary wise the first Preachers of Christian Religion absteined from those woordes bicause the same were vnto them vsual and familiar least by the vse of theÌ„ some errour or inconuenience might chaunce to growe Ansvvere to M. Ievvels authorities Now to answer the authorities first whereas Pachymeres is haled in whether he wil or no to be a witnesse in this wrong cause let it be considered how iniurious M. Iewel is in that he bindeth other men to Doctours and Councels of the first six hundred yeres after Christe only and here vseth him selfe the auctoritie of so late a writer as Pachymeres is And therefore sith that he hath first broken his owne Lawe and the bonde of the couenances we thinke it right he beare with vs if sometime we allege Doctours and Councels though some deale beneath the first sixe hundred yeres yet auncienter and of farre better auctoritie then Pachymeres a writer of Notes vpon S. Dionyse hath euer ben accompted of Next how proueth Pachymeres the purpose for which he is brought in Be it graunted that S. Dionyse writing to Sopater being a Priest calleth him a Sacrificer and that custome hath now obteined a Priest or Elder to be named a Sacrificer as Pachymeres saith what can be concluded of al this Wil it folow hereof that Sopater was no true Sacrificer but onely a figuratiue Sacrificer And that the name of a Priest doth more aptlye expresse the office of the stewardes of Gods Mysteries in the Churche then doth the terme Sacrificer Nothing lesse This is it only that wil folow that the dispensatours of those spiritual treasures were called by both the names of a Priest and of a Sacrificer euen from the beginning of the Churche a shorte time only excepted vntil the Iewish Synagogue was buried and almost forgotteÌ„ After which time the
Crosse against the vnbloudy and mystical Sacrifice of the Aulter By the worde mystical I exclude not the truth of our Lordes body and bloude the substance of this Sacrifice but I signifie the couert manner of their being in the same If S. Augustine had in that place affirmed in the Sacrifice of the Church a thankes geuing and remembrance of Christes death only wherein he should haue said vntruly in some respect then had he serued your turne Now that he saith not so by the vncourteous reproufe of me for leauing the wordes vnrehersed which perteined not to my purpose and helpe your doctrine nothing at al it appeareth how feeble the parte is that with the trompet of your vaine Challenge you woulde needes to be proclaimed and that nowe with your colourable Replie you haue taken in hande to mainteyne S. Augustine contrarywise declaring with what kinde of Sacrifices the Iewes gaue a signification of Christes Sacrifice that was to come and with what kinde of Sacrifice the Christians do kepe the remembrance of Christes Sacrifice now past saith expressely that the substāce of the Iewes sacrifices were brute beasts and that of the Christians Sacrifice is the body and bloude of Christ◠his woordes be these Augu. cōt Faust. lib. 20. ca. 18. Hebraei in victimis pecorum prophetiam celebrabant futurae victimae quam Christus obtulit Vnde iam Christiani per acti eiusdem sacrificij memoriam celebrant oblatione participatione corporis Sanguinis Christi The Hebrewes celebrated a prophecie of the Sacrifice to come which Christe offered Wherevpon the Christians doe now celebrate the memorie of the same Sacrifice already performed by the offering and receiuing of the body and bloud of Christe This Sacrifice was in al times to be recommended vnto the mynde of man bicause thereof onely dependeth the saluation of man Before the Lawe and during the tyme of the Lawe it was prefigured and fore-signified by many and sundry thinges but specially by the sacrifices of beastes In the time of grace wherein we now liue the Christians do preserue kepe celebrate and solemnize the memorie of it by a more liuely and effectual representatiō as to whom more abundāce of grace through Christes Incarnation is dispensed that is as Saint Augustine teacheth by the Oblation and participation of the same body and bloude that was offered and shed for vs. Nowe if it be not the true body and bloude of Christe that we offer and receiue then neither can S. Augustines wordes be duly iustified and the Sacrifice of the Christians shal be lesse liuely lesse euident lesse representatiue as I may so say and of lesse valewe then were the Sacrifices of the Iewes For what comparison is there betwene a Lambe and a piece of bread with a suppe of wine And who iudgeth not the death of Christe to be more expressely represented by a lambe slaine then by bare bread and wine Neither bicause our Sacrifice is done in commemoration or remembrance thereof foloweth it that the presence of Christes body and bloud is not requisite But forasmuch as this is the commemoration which alone maketh God merciful vnto vs Origen in Leuit. Hom. 13. as Origen saith therefore to the working of so great an effecte it is necessary that Christes true body and bloude be really present in our Sacrifice M. Ievvel excludeth one truth by an other And whereas you bring Testimonies of the Fathers to proue that our Sacrifice is a remēbrance an exāple a token or signe of the true Sacrifice that was made vpon the Crosse you tooke more paines then neede required For that no Catholike man denieth But the conclusion which guilefully your endeuour is to inferre thereof which is that therefore Christe is not really present and offered by the Priest we deny vtterly For both be true that Christe is present substantially and in deede and is so offred by the Priest and also that the same is donne in a remembrance And this much is witnessed by S. Chrysostome Chrysost. in epist. ad Heb. Homil 17. where he saith Pontifex noster ille est qui hostiam mundantem nos obtulit Ipsam offerimus nunc quae tunc oblata quidem consumi non potest Hoc autem quod facimus in commemorationē quidem fit eius quod factum est Christ is our Bishop who offered a Sacrifice cleasing vs. We do offer the selfe same now also Which being then offered can not be consumed That which we doo is done in commemoration of that which was done Here we be taught by S. Chrysostom that we offer now the selfe same hoste or Sacrifice that Christe our high Bisshop offered wherewith to cleanse vs from the filth of our sinnes which was none other but his owne body and bloude And neuerthelesse that which we doo is done for a remembraunce of that which Christe did Commemoratiō example ād signe do not exclude the real presence and real oblation So that by Chrysostoms iudgement neither the commemoration nor example nor signe doth exclude the real presence and real oblation of Christes body and bloude But you M. Iewel after your common manner go about to put away one truth by an other truth Which your accustomed shifte is now very stale and moueth fewe that reade your bookes with any meane iudgement For the foolishnes of your argument is laughed at by euery Baker who hauing set forth a loafe of breade vpon his stal can tel you that that loafe signifieth and putteth folke in mynde there is bread to be solde in his house and that the same notwithstanding is breade as other his loaues be and perhaps of the same batche Right so the body of Christe in the Sacrament is both a signe of Christes body and also his very true body in dede And likewise his very flesh and bloude is offered in our dredful mysteries in signe commeration and remembrance of his fleshe and bloude offred and shed vpon the Crosse. YOu finde great fault with that I said Christe is offred vp vnto his Father vnder the formes of breade and wine truly and in dede and to make it seme more odious you affirme these to be myne own only words confidently and boldely presumed of my selfe neuer vsed before by any auncient Father Whiles you take delite in such Rhetorical amplifications you do but increase the number of your vntruthes and make the worlde witnesse of your shamelesse vanitie Though the auncient Fathers that wrote within in the first six hundred yeres after Christe haue not these precise termes yet they haue the self same doctrin and that is ynough Your Sacramētarie heresie is not so auncient the Churche was as it were in quiet possession of the Catholike faith touching this Article for the space of a thousand yeres If the flames of your heresie had flashed abroad out of Hel in their daies there is no doubte they would haue quenched it with streames of holesom doctrine vttered in the
the general teaching of al the Fathers Christe did institute it not onely to be receiued as a necessary foode but also to be offered as an healthful Sacrifice Cyprian de Caen. Dom. medicamentum holocaustum existens ad sanandas infirmitates purgandas iniquitates ◠being a medicine and sacrifice to heale infirmities and to purge iniquities as S. Cyprian saith Lib. 4.32 He taught the new oblation of the new Testament saith S. Irenaeus That I haue sufficiently proued the Real presence of Christes body and bloude in the Sacrament the Answer I made to the fifth Article of your Chalenge doth witnes to as many as be not lead with lewde and blind affection to your syde As for the shiftes of your Replie thereunto they are so detected and fully confuted and the Real presence otherwise so substantially proued by M. D. Saunder and M. D. Heskins that euery meane witte may easely see the weaknes of your cause The 2. Diuision The Ansvver THe two first manners of the offeringe of Christe our aduersaries acknowledge and confesse The thirde they denie vtterly And so they robbe the Churche of the greatest treasure it hath or may haue the Bodie and Bloud of our Sauiour Christe once offered vpon the Crosse with paineful suffering for our redemption and now daiely offered in the blessed Sacramente in remembrance For which we haue so many proufes as for no one pointe of our Christian religion moe And herein I am more encombred with store then straighted with lacke and doubte more what I may leaue then what I may take Wherefore thinking it shal appeare to the wise more skille to shewe discretion in the choise of places rather then learning in recital of number though we are ouer peartely thereto prouoked by M. Iuelles vauntinge and insolent chalenge I intende herein to be short verily shorter then so large a mater requireth and to bring for proufe a fewe suche auctorities I meane a fewe in respecte of the multitude that might be brought as ought in euery mannes iudgement to be of great weight and estimation Iewel Touching the Oblation of Christes Bodie vvee beleue and Confesse as much as the holy Ghost hath opened in the Scriptures VVhere as M. Harding saith Christes Bodie is offred vp by the Priest vnto God the Father in remembrance of that Bodie that Christe him selfe offered vpon the Crosse He seemeth not to consider the inconstancie and folie of his ovvne tale For it is vvel knovven to al Creatures not onely Christians but also Ievves Turckes and Saracenes that Christ vvas Crucified vpon the Crosse But that Christe should be sacrificed by a Mortal man Inuisibly and as they say vnder the Formes of Bread and vvine and that Really and in deede it is a thinge so far passinge the common sense of Christian knovvledge that the best learned and vvisest of the Ancient learned Christian Fathers coulde neuer knovv it Therefore this is not onely the proouing of a thinge knovven by a thinge vnknovven and of a thinge moste certaine by a thinge vncertaine but also the Confirmation of a manifest Trueth by an open Errour Neither do vvee robbe the Churche of God of that most Heauenly and moste comfortable Sacrifice of Christes Bodie But rather vvee open and disclose the errours vvherevvith certaine of late yeeres haue vvilfully deceiued the Churche of God Esay 53. VVee knovv That Christes Bodie was rente for our Sinnes and that by his VVounds wee are made whole 1. Pet. 2. That Christe in his Bodie caried our Sinnes vpon the Tree Heb. 9. And by the Oblation thereof once made vpon the Crosse Actor 4. bath sanctified vs for euer aud hath purchased for vs euerlastinge Redēption And That there is none other Name or Sacrifice vnder Heauen whereby wee can be saued but onely the name and Sacrifice of Iesus Christe I recken◠vvho so teacheth this Doctrine leaueth not the Churche of God vvithout a Sacrifice Touchinge the multitude of Authorities vverevvith M. Harding findeth him selfe so muche encombred the greater his stoare is the more vvil vvise men require his discretion and skil in the choise His choise vvil seeme vnskilful if he allege his Authorities biside his purpose His purpose and promise is to prooue that the Priest hath good vvarrant to offer vp Christe the Sonne of God vnto his Father VVhiche purpose if he neuer vouchesaue once to touche but range abroade as his manner is and roaue idlely at maters impertinent then muste vvee needes say He bevvraieth his vvante and bringeth his greate Stoare out of credit So shal the offer that is gently made him seeme to stande vpon good and conuenient termes of Trueth and Modestie So shal his stoareful Vaunte of al thinges perfourming nothing vnto the vvise to vse his ovvne vvordes seeme pearte and insolent Harding In your 2. Diuision though you be shorte yet you spende many moe wordes then either were nedeful or imported any direct answer M. Ievvel faineth me to say that I say not◠and therto directeth his Replie reason or learning You pretend that to be said by me which I say not and then as your manner is fighting with my shadow which you set before you by your owne fained imagination you come not to answer the point directly but speake altother inconsideratly Had that bene my tale whiche you tel for me wherein shewe you inconstancie and folie to be in it whereof you note the fame For say you not onely Christians but also Iewes Turkes Saracens you might haue added also the Deuil whose knowledge is great know that Christe was crucified vpon the Crosse. This much I graunt what conclude you But say you againe that he is sacrificed by a mortal man inuisibly vnder the formes of bread and wine the auncient Fathers could neuer know it Here I stoppe you and this I denie And what cause I haue to denie it I haue in the Diuision before shewed After this you come vnto your Conclusion wherein appeareth in deede both the inconstancie and folie of your tale Therefore say you of me in effecte I prooue a thing knowen by a thing vnknowen and a thing certaine by a thing vncertaine and confirme manifest truth by open errour Here if I would folow you and set forth the peeuishnes of your Argument by telling you how the Maior or first Prorosition is impertinent the Minor false being the Negatiue of our Question which being denied of me was very absurdly brought by you in the Premisses nor Moode nor Figure nor iust disposition of the termes duely obserued the Conclusion not folowing of the Premisses in right order of a Syllogismus I should bestowe many woordes to prooue that a foolish Argument whiche thereof without any curiouse shewing of Logique of it selfe geueth witnesse What leadeth you to thinke that by the vnbloudy Sacrifice of the Churche which you cal a thing vncertaine I go about to prooue the Sacrifice of the Crosse whiche I graunt to be certaine
he had eaten with his Apostles the flesh of the Lambe he tooke vnto him breade that strengtheneth the harte of man and passeth ouer vnto the true Sacrament of Passeouer that like as Melchisedech the Priest of the highest God had done in offering bread and wine in a foregoing figure of him so he him selfe also might represent the truth of his body and bloude Who can more plainely vtter this mater then S. Hierome hath done in these wordes expressely saying that Christ executed in deede at his last Supper that Priesthode which Melchisedech did prefigurate when hauing taken bread he represented that is to say presently exhibited not the figure or signe as Zuinglius and Oecolampadius teach nor the power and vertue as Caluine teacheth but the truth of his body and bloude Cyprian lib. 2. epistola 3. S. Cyprian speaking of that Christe did at his last Supper auoucheth the same thing with woordes of like effecte Qui magis sacerdos Dei summi quà m Dominus noster Iesus Christus qui sacrificiuÌ„ Deo patri obtulit obtulit hec idem quod Melchisedech id est paneÌ„ vinuÌ„ suuÌ„ scilicet corpus sanguinem Who is more a Priest of the highest God then our Lorde Iesus Christe who offered a Sacrifice of God the Father and offered the same that Melchisedech did that is to wit bread and wine as much to say his body and bloude Consider Reader when Saint Cyprian had said that Christe offered the same sacrifice that Melchisedech had offered which was bread and wine least any man shoulde mistake his meaning and thinke that Christe offered none other nor better thing then breade and wine and in so doing should not excel Melchisedech he addeth an interpretation of his owne woordes to wit that although Christes offering appeared to be bread and wine yet in deede it was his body and bloud Wherefore if thou wilt acknowledge Christes excelleÌ„cie aboue Melchisedech and folow the interpretation that S. Cyprian putteth vpon his owne woordes thou must beleue Christe and Melchisedech to offer one and the same thing in outward forme and in mysterie or sacrament but not one in substance and truth The premisses considered it is most certaine that Christ fulfilling the figure of Melchisedech at his Maundie offered his body and bloude that is to say him selâ—e vnto his Father Let vs go a steppe foreward That priestes haue auctoritie to offer vp Christ vnto his Father and consider one circumstance more whereby it may appeare that priestes also haue auctoritie to offer vp Christ vnto his Father How wil that appeare Forsooth bicause Christ after that he had offered his body and bloude him selfe and deliuered the same vnto his Apostles gaue them withal a coÌ„maundement to doo the same Luc. 22. saying Doo ye this in remembrance of me 1. Cor. 1â— No man be he neuer so great an enemie vnto the continual Sacrifice of the Churche wil denie but that the Apostles had a warrant geuen them by this commaundement requiring them to doo that they had sene their Lorde and Maister to haue done before them But it is proued already by sufficient authorities that Christe at his Supper did offer his body and bloud vnto his Father Ergo the Apostles had warrant to offer Christes bodie and bloude vnto God his Father Nowe let vs descende one steppe lower and we shal come vnto the very point at whiche M. Iewel vnlearnedly and wickedly maketh suche a woondering as if it were a monstrous and most dangerous presumption which is that a priest hath auctoritie to offer vp Christe vnto his Father It is therefore to be vnderstanded that Christe gaue not this commaundement and through vertue of the same a warrant to doo the thing he had him selfe done before vnto his Apostles onely but also vnto such as should succede them in office of Priesthode whereunto they were admitted by Christe at the maundie to the worldes ende Which truth S. Paule doth insinuate 1. Cor. 11. where he speaketh of this blessed Sacrament shewing that it must be celebrated in remembrance of his death vntil his last comming Where of this argument is easily gathered Continuance of Priestes necessary Our lordes Supper is to be celebrated vntil his last comming But that can not be performed onlesse some succede the Apostles in the office by vertue whereof it is done Ergo it is necessary that some succede the Apostles in that office The first proposition is proued by S. Paule The second is manifest bicause the Apostles to whom the commaundement was geuen were not to continue a liue in the Church vntil Christes second comming That commaundement therfore was geuen as wel vnto them who should succeede as vnto the Apostles them selues For that any should take vpon them to execute so high an office who haue no commaundement thereto or that the commaundement was geuen to al in general it is to absurde to thinke To whom then hath this office ben coÌ„mitted By what name haue these successours ben called Priestes by special calling succede the Apostles in degree Hieron ad Heliodorum Verely it hath ben coÌ„mitted to the Priestes of the Church and to none els Of this special calling and coÌ„dition of certaine S. Hierome geueth vs an euident witnes saying Absit vt de ijs quicquam sinist rum loquar qui Apostolico gradui succedeÌ„tes Christi corpus sacro ore conficiunt per quos nos Christiani sumus God forbid I should speake ought amisse of them who succeding into the degree of the Apostles with their sacred mouth make the body of Christ by whom also we be made Christians Thus we are taught that it is the office of Priestes to make or consecrate the precious body of Christe by vertue of his woorde by them as Ministers and substitutes of Christe pronounced for which S. Hierome acknowlegeth their mouth to be sacred and holy and for the same dignitie confesseth them to succede the Apostles in that degree To the like effecte we finde in S. Cyprian a testimonie worthy of note Cyprian lib. 2. ep 3. Si Christus summus Sacerdos Sacrificium Deo Patri ipse primus obtulit hoc fieri in sui commemorationem praecepit vtique ille sacerdos vice Christi verè fungitur Priestes substitutes of Christe qui id quod Christus fecit imitatur If Christe the highest priest him self did first offer the sacrifice vnto God his Father and coÌ„maunded the same to be done in remeÌ„brance of him then that Priest doth truely supply the stede of Christ which foloweth that which Christ did This saying of S. Cyprian goeth somwhat hygher then the former of S. Hierome There it was said that Priestes succeded in Apostolike degree Here a Priest folowing the acte of Christ in offering the Sacrifice is said to be the substitute of Christ him selfe By S. Hieromes verdit they may consecrate the body of Christ as the successours of the Apostles by S.
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
before offered in figure But that performance of truth is by the learned Fathers commonly acknowleged in the Sacrifice of the Supper In which Christe offered his body and bloude vnder the formes of bread and wine after the order of Melchisedek for thankesgeuing which he offered vpon the Crosse for redemption August in Ioan. Tract 26. Your common figuratiue saying taken out of S. Augustine Illis Petra Christus vnto them the Rocke was Christe though it be not altogether so reported of S. Augustin in the place by you coted is abruptely brought in to what purpose I see not but to beguile the vnlerned as I suppose who therby may be moued to thinke that our Sacrifice is as mere a figure as the figures of the olde lawe were To this I haue answered once or twise before In al the frayes ye make against the most holy Mysteries this bad toole is euer at hand with you to strik withal Iewel Sometimes they compare it vvith the Sacrifice of Thankesgeuinge and vvith the Ministration of the holy Communion and make it equal vvith the same S. Augustine saithe August in quaest Noui Veter Testamēt quaest 109. Melchisedek Abrahae primum quasi Patri fidelium tradidit Eucharistiam Corporis Sanguinis Domini Melchisedek gaue first vnto Abraham as vnto the Father of the Faithful the Sacramente of the Bodie and Bloud of Christe So S. Hierome saithe Melchisedek in typo Christi Panem Vinum obtulit Mysterium Christianorum in Saluatoris Corpore Hierō ad Marcellā Sanguine dedicauit Melchisedek in the Figure of Christe offered Breade and VVine and dedicated the Mysterie of Christians in the Bodie and Bloude of Christe These Authorities might serue to make some shevv that Melchisedeck saide Masse and Consecrated the Sacrament of the Bodie and Bloude of Christe and offered vp Christe in Sacrifice vnto his Father But of M. Hardinge or any other suche Prieste they touche nothinge Harding You shal neuer shewe vs where either the Present that Melchisedek gaue to Abraham by which terme you would abolish the Sacrifice or the Sacrifice which he made in bread and wine was cōpared with the Sacrifice of thankesgeuing onlesse it be the Euchariste which also beareth that name wherein the real body and bloud of Christe is present As for the ministration of the holy Communion it is false to say It is compared with the ministration that is to say with the acte of the ministring the Communion But I graunt it is compared to the thing it selfe that is to say to the body and bloud of Christe consecrated offered and receiued in the holy Communion Prouided alwaies that by the holy Communion we meane not your newe toye now practized in England by your Ministers that be no Priestes where there is no holy thing consecrated to make it holy Dionys. in Ecclesiast Hierarchia but the holy Communion of the Catholike Churche which S. Dionyse calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The authoritie you allege vnder the name of S. Augustine is not S. Augustines If I had alleged it against you a great deale of your scoffing Rhetorike should haue ben bestowed both to reproue the booke and also me for alleging the same I am sure if you haue read either the worke it selfe with any iudgement or the Censure of Erasmus vpon it you are persuaded it is an vnworthy peece of worke to be fathered vpō so worthy a Doctor As for the very Question it selfe out of which you bring your authoritie I maruel you considered not what Erasmus saith of it Quaestione CIX multa garrit vt ostendat Melchisedek non fuisse hominem In the CIX question saith he this author maketh a great bible bable to shewe that Melchisedeck was not a man In the same line there he speaketh of him as it were of your selfe saying Quaest. 125. scurram agit But who soeuer and what so euer the author of that worke be the place is alleged without any dependence or coherence as though you cared not in what order you allege testimonies so you make vp a heape Either for haste or which is more likely for guile you leafte out both the beginning and the ende of it whereby the meaning is clearely declared Melchisedek saith the author gaue vnto Abraham Quaest. Veteris noui testament q. 109. as vnto the Father of the faithful the Eucharist or Sacrament of the body and bloud of Christ. But what was it that he gaue It foloweth in the same sentence Vt praefiguraretur in Patre quae in filijs futura erat veritas That the truth which was to come in the children might be foreshewed by a figure in the Father Doo not these later wordes most euidently declare that Melchisedek gaue onely the figure of the Sacrament of Christes body and bloude to Abraham the Father of the faithful and that the truth of that figure which is the body and bloude of Christe is amongst vs that are in respecte of faith his children That he calleth the thinge which Melchisedek gaue to Abraham by the name of the Eucharist it is no great maruel Whether S. Augustine him selfe would so haue spoken it may be doubted Verely it is no straunge thing in the olde learned Fathers to geue the name of the thing signified vnto the figure that signifieth and contrariwise This nipping of sentences M. Iewels Nipping of sentences specially of such as wordes as open the truth and ouerthrow your doctrine doth euerywhere bewray your guileful intent The whole sentence considered as it is vttered by the author doth so clearely serue for confirmation of the real Sacrifices of Christes body and bloude in the newe Testament as a more clearer any faithful man would not desire The saying you take out of S. Hierome I maruel what you meant to allege it It maketh fully for our parte that is to say for establishing of the Catholike beleefe There is mention made bothe of the Figure bread and wine offered by Melchisedek and of the veritie the body and bloude of Christe offered by the Christians in their Mysteries God be praised through whose power his truth is vttered by the mouthes of his enemies As for your pleasant collection and scorneful ieasting howe much it pleaseth you or becommeth the person you haue taken vpon you I knowe not Sure I am the holy mysteries of Christian religiō should with more feare of God be treated of The roome you occupie is to reuerent the mater we handle too holy the daies ye ruffle in too lamentable the stage you play this parte on too sad M. Iewel for you thus to play Hick scorner I should haue said Iacke scorner But what may we say Kinde wil shewe it selfe The English cōmunion cōpared vvith Melchisedeks Sacrifice vvhiche M. Ievv calleth Melchisedeks Masse If Melchisedek said any Masse it was like vnto the English Communion that offereth nothing els but bare bread and wine
if it offer ought at al and feedeth the people with figures in steede of the truth Nay this Communion is not by many partes so good as Melchisedeks oblation and blessing of Abraham was For he offered in a figure and blessed according to his Priesthod being in time of figures before the truth was come into the worlde But our prety Cōmunion of England bringeth forth bare shewes of bread and wine now in the time of grace the truth being come and accepted Iewel And least any maen happen of simplicitie to be deceiued thinkinge that S. Hierome hereby meante M. Hardinges Real Presence for that he saith Melchisedek dedicated the Christian Mysterie in the Bodie and Bloude of Christe It may please him to consider that bothe S. Hierome and also other ancient Fathers haue often vsed the same manner of speache in other cases vvherein M. Harding can haue no manner suspicion of Real Presence Hieron aduers Iouin lib. 1. S. Hierome saithe Euangelium Passione Sanguine Domini Dedicatur The Gospel is Dedicated in the Passion and Bloude of Christe S. Augustine saithe Quid est mare Rubrum August in Psal. 80. Sanguine Domini Consecratum VVhat is the Redde sea He ansvveareth Consecrate in the Bloude of Christe Againe he saithe August in Ioan. tractat 11. Vnde rubet Baptismus Christi nisi Christi Sanguine Consecratus VVhereof is Christes Baptisme redde but that it is Dedicate in the Bloude of Christe Thus Melchisedek Dedicated the Christian Mysterie in the Bloude of Christe Harding Al that here foloweth to the ende of the Replie to this Diuision toucheth not at al any thing by me written or faid But it is inferred by M. Iewel vpon occasion of a testimonie of S. Hierom which he him selfe alleged fearing in the conceit of his owne imagination that S. Hierome wil be found against him in the very place where he craued helpe of him as he is directly against him in deede M. Iuels feare least the Eucharist be accompted a better thing thē bread and vvine And here is a great feare conceiued least forsooth the reader should be deceiued and thinke that S. Hierome in this place meant the real Presence Then tel vs good Sir onlesse the body and bloude of Christe be really present in the Mysterie of the Christians how is not the Figure of Melchisedech who dedicated the same as good and as worthy as is the Mysterie it selfe of the Christians which was dedicated But say you where so euer any thing is said to be dedicated in the body and bloude of Christe there his body and bloude are not consequently present as it may appeare by the example aboue alleged and by many other the like I graunt this muche what then Wil it thereof folow by necessary cousequent that in the Mysterie of the Christians whereof Melchisedeks Oblation was a figure and which was by him dedicated in a figure Matt. 26. the body and bloude of Christe is not really present Luc. 22. specially whereas Christe him selfe doth in termes pronounce Marc. 14. This is my body 1. Cor. 11. this is my bloude What neede you here to talke so much of the real presence You know pardy I stay not vpon this saying of S. Hierome for proufe of the real presence as though we had not many other and manifester proufes for it I confesse if Christe had neuer spoken those wordes and had neuer made promise that he would geue vs in our Mysterie the selfe same flesh Ioan. 6. that he would geue for the life of the worlde S. Hieromes testimonie of it selfe were not a sufficient proufe like as neither his saying that the Ghospel is dedicated by the Passion and bloude of Christe doth force vs to graunt that the Ghospel is the real bloude of Christe for lacke of Christes owne worde pronouncing that the Ghospel is his bloude And likewise for lacke of the worde of Christe saying that Baptisme is his very bloude which is shed for remission of sinne although it be said by S. Augustine not onely of Baptisme it selfe but also of the Read Sea which was a figure of it that they were redde as being consecrate in the bloude of Christe yet neither of them is in deede Christes bloude Concerning your phrase of dedicating VVhat S. Hierom vnderstode by the terme of dedication alleged out of S. Hierome I see not to what purpose it serueth you but to dazel the eyes of the vnlearned The circumstance of the place doth easily shewe what he meant by saying The Gospel is dedicated by the Passion and bloude of Christe for so it is to be turned Bicause Iouinian the heretique against whom he wrote making mariage equal with virginitie Hieron lib. 1. aduersus Iouinianū after that he had in his booke alleged examples of the olde testament folowing his order pretented to come to the Gospel and then in commendation of Mariage brought forth Zacharie Elizabeth and Peter with his wiues mother as perteining to the time of the new Testament and to the Gospel S. Hierome taketh him vp roundly and twiteth him of ignorance saying Consueta Vecordia non intelligit istos quoque inter eos qui legi seruierint debuisse numerari Neque enim Euangelium ante Crucem Christi est quod Passione sanguine ipsius dedicatur Thorough his accustomed doltishnes he vnderstandeth not that they also ought to haue ben numbred among them that were vnder the lawe For the Gospel is not before the Crosse of Christe that is to say before Christe was crucified whiche is dedicated by his Passion and bloude S. Hierome meaneth by these last wordes that the time of the Gospel beganne when Christe had suffered his Passion and shed his bloude and not before And here this worde◠Gospel Gospel signifieth not the booke written by the Euangelistes but the state and 〈◊〉 of the newe Testament Whiche tooke force and was dedicated that is to say was consecrated and made holy to the seruice and honour of God by the Passion and bloude of Christe Therefore he noteth Iouinian to be but a dolte in that he did attribute the Mariages of Zacharie and Elizabeth and Peter to the Gospel whiche in deed belonged vnto the lawe of the olde Testament bicause the lawe continewed til Christe had suffered his Passion Iohan. 19. as he said him selfe Consummatum est it is ended In like sense S. Hierome vseth the worde of Dedicating in the same booke a litle before saying Virginitatem à Saluatore virgine dedicari that virginitie is dedicated by our Sauiour being a virgin for that now it is otherwise with vs then it was with them of the olde lawe and with those to whom it was said Gen. 1. Grow ye and be ye multiplied and that virginitie is now sithens our Sauiour came in fleshe more generally commended then it was before among them who as there S. Hierome saith haue geuen vs types and figures
vnto God the most holy Sacrifice of the Euchariste in the steede of our Lorde And here is to be noted that we make this Sacrifice and offer it vp vnto God not as of our selues and in our owne persons but vice Domini in the steede of our Lorde Christe it is that consecrateth In this Sacrifice vvhat is Christe vvhat are vvee that offereth that sacrificeth He is the Priest and the Sacrifice Neuerthelesse we that haue receiued the holy Order of Priesthode by lawful imposition of handes do also in our degree consecrate and sacrifice But how As ministers in the person of Christe in the steede of our Lorde Christ onely and alone we confesse is the true Priest Priestes are Christes vicares in ma◠making this Sacrifice For by the Oblation of his owne body he onely hath done the office of the true Mediatour and hath reconciled vs to God And with that body he appeareth before his Father now in heauen Wee are vicarij Sacerdotes his Vicars and vicegerentes in this behalfe and doo the office of Priesthode in steede of him Eusebius saith notably that the euent and issue of Dauids Prophecie Thou art a Priest for euer after the order of Melchisedek is seene in this that Christe perfourmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thinges that belong to the Sacrifice which is among men Oecumen in Epist. ad Heb. cap. 5. yet to this day by his ministers We are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers and by the mediation or meane of these ministerial and vicare Priestes Christe sacrificeth and is sacrificed saith Oecumenius To further proufe hereof S. Basil saith in Liturgia Basil. in Liturgia speaking vnto Christe For thine vnspeakeable and incomprehensible goodnesse without any chaunge and turning thou hast bene made man and hast ben called our hye Bishop huius ministratorij incruenti Sacrificij consecrationem nobis tradidisti and thou hast deliuered vnto vs the consecratiō of this Ministratorious and vnbloudy Sacrifice Lo he calleth this Sacrifice the Ministratorious Sacrifice bicause in making it weare but Ministers of our Lord and doo his steede Vnbloudy he calleth it bicause it is offered vp without bloudshed being the same that was offered vpō the Crosse with bloudshed And here appeareth the vaine cauil of M. Iewel who referreth the terme vnbloudy Vnbloudy spokē of the Sacrifice of the Aulter onely to the mere spiritual sacrifices of our deuotion In offering whereof we are not only Ministers of Christe but being endewed with grace we offer vp such kinde of Sacrifice in our owne person This muche haue I thought good here to inculcate and make plaine the rather bicause bothe the folowers of M. Iewel ceasse not to vtter vnsemely and lewd talke against Priestes saying in scorne that they make God and bicause M. Iewel him selfe in the beginning of his Replie to this Article maketh so much a doo for that a Mortal and a Miserable man should offer vp the Immortal Sonne of God vnto his Father Replie page 555. Where he saith further that God neuer appointed any suche Sacrifice to be made by any Mortal Creature As wel he might finde faulte with Kinges and Iudges of the worlde for that being mortal and miserable men they take vpon them to rule and iudge whereas in deede and truth Christe onely is King of al and Iudge of al. For to me al power is geuen in heauen and in earh saith he Matth. 28. And S. Iohn saith Iohan. 5. Omne iudicium dedit Filio God hath geuen al iudgement to his Sonne In the former testimonie of S. Basil Povver to consecrate by Christ deliuered vnto the special Priestes only it is to be considered that he saith to Christe in his Masse thou hast deliuered the Consecration of this Sacrifice vnto vs meaning when Christ said Doo ye this in my remembrance Wherby we vnderstand M. Iewels general and common Priestes quite excluded Elles let him shewe if he can where euer Christe deliuered power to consecrate the body and bloude of Christe to the Laye people that be not Priestes but as al Christian folke in general men wemen and children are S. Hierome saith writing to Heliodorus Hieron ad Heliodor Absit vt de ijs quicquam sinistrum loquar qui Apostolico gradui succedentes Christi corpus sacro ore conficiunt per quos nos Christiani sumus God forbid that I should speake any sinistre or euil thing against them who succeding in degree of the Apostles doo with their sacred mowthe consecrate the body of Christe by whom also we are Christians Againe in his Dialogue against the Luciferians he saith Hieron Cōtra Luciferianos that one Hilarius coulde not consecrate the Euchariste bicause he was but a Deacon If one that hath receiued the holy order of Deaconship can not consecrate and make this Sacrifice but to doo this it must be a Priest as S. Hierome teacheth How shal we beleeue M. Iewel who telleth vs here that euery faithful Christian man hath authoritie to make it and to offer it The policie of Satan and M. Iewel is to abandon the external Priesthode To vvhat ende tendeth M. Iewels doctrine against the blessed Sacrifice and to set the lay people a worke bearing them in hande they haue authoritie to make and offer vp this Sacrifice to thintent they may bring to passe first that the most holy and dredful Mysteries be contemned nexte that when there is none that hath authoritie to consecrate the body and bloude of Christe and to remitte synnes the remembrance of Christes Death vanish away and the people remaine fast bounde in the bandes of their synnes Our Lorde who came to dissolue the workes of Satan confounde the wicked attemptes 1. Ioan. 3. and damnable doctrine of Satans Minister The Churches determination touching this point I trust so many as feare God and haue care of their soules in this weighty mater wil litle regarde what he saith but rather consider how muche safer it is to hearken vnto the determination of the Chuche in the great general Councel of Laterane vttered by these wordes Hoc vtique Sacramentum nemo potest conficere Concil Lateranen nisi Sacerdos fuerit ritè ordinatus secundùm claues Ecclesiae quas ipse concessit Apostolis eorum successoribus Iesus Christus Noman can make or consecrate this Sacrament except he be a Priest duely ordered according to the keyes of the Churche Mat. 16. which Iesus Christe him selfe hath graunted vnto the Apostles Ioan. 20. and their Successours Here I haue sayd yenough of the outward Priesthode and that this Sacrifice can not be made but by a Priest laufully ordered and consecrated with due laying on of handes But whereas M. Iewel geueth auctoritie to euery faithful Christian man that is to say to Laye men wemen boyes gyrles and children for they be conteined vnder the name of Faithful Christian men to make and offer vp
this Sacrifice he maketh this Prouiso M. Ievvels prouiso and putteth in as it were a Caueat that it be not vnderstanded of the Ministration of the Sacramentes For that perteineth saith he onely to the Minister but onely of the Oblation and making of this Spiritual Sacrifice Verely I doubte whether this Minister vnderstandeth what he speaketh 1. Tim. 1. and whereof he affirmeth So confuse is his tale Euery Christian man by him may make this Sacrifice But none can minister the Sacramentes but a Minister I can not wel reason with him onlesse I knewe where to haue him what he meaneth by This Sacrifice what by making what by his Minister what by Ministration what by Sacramentes For our whole Religion by these men now turned vpside doune and the olde termes being of them abused to signifie other thinges then before they did al Disputation with them must needes be obscure Concerning the Sacrifice he nameth it This Spiritual Sacrifice If he had spoken indefinitely of Spiritual Sacrifice euery Lay faithful person may I graunt and ought to make and offer vp vnto God Spiritual Sacrifice For besides other Contrite harte a Contrite hart by report of Scripture is such a Sacrifice that al are bounde to offer vp vnto God But calling this Sacrifice whereof our controuersie is spiritual he semeth to vse sutteltie and to prouide him selfe a starting hole if he happen to be chafed and pursued In respecte of vnderstanding it is spiritual for that whiche is hid vnder the formes of bread and wine with vnderstanding it is conceiued and is not with bodily sense perceiued But in respecte of the substance of it whiche is the Real body and bloude of Christe it is not properly and altogether spiritual specially as Spirite doth exclude the vetitie of Body Affirming then that euery faithful man hath authoritie to make and offer this Sacrifice what sowndeth this tale but that euery suche hath authoritie to make and consecaate and offer vp the body and bloude of our Lorde whiche belongeth onely to them that properly be Priestes as now I haue proued This is bothe a Sacrament and a Sacrifice If none may minister this Secrament but the Minister for he speaketh of Sacramentes generally how muche lesse may any make that is to say consecrate or outwardly offer this Sacrifice but he that is duely made Priest by Bishoply Consecration External oblation propre to Priestes internal ê‘teineth also to the faithful peple and laying on of handes Outwardly offer I say whereby I meane the actual external and ministerial offering For els I acknowledge that by vowe affection and deuotion of harte the faithful and godly people doth also offer vp vnto God this Sacrifice Touchinge the testimonies here alleged where S. Cyprian saith Cyprian de vnct Crismat Al that of Christe be called Christians doo offer vnto God Daily Sacrifice ordeined of God Priestes of holines he meaneth it of the common spiritual sacrifices of our deuotion whiche of bounden duetie we offer vp daily and not of this Singuler Sacrifice whiche bicause it is daily offered for that we daily sinne that a remembrance of Christes Death be renued being the chiefe of al the Sacrifices that we daily offer vp vnto God the learned Fathers oftentimes haue called Quotidianum Sacrificium the daily Sacrifice Wherefore M. Iewel doth very vntruly The daily Sacrifice and A daily Sacrifice and contrary to his owne knowledge in this place to turne it The Daily Sacrifice as though S. Cyprian had meant of this Sacrifice of the body and bloude of Christe Of what Sacrifice it is to be vnderstanded it is soone iudged by that he maketh al Christians the offerers of the same Therefore in his translation he shoulde haue called it not The daily Sacrifice but a daily Sacrifice That he allegeth here out of Origen Origen in Leuit. Homil. 9. maketh nothing against the Catholique Doctrine touching this Sacrifice Origen onely teacheth whiche we also doo teache that al good Christian folke are spiritual Priestes Suche Sacrifices Spiritual sacrifices spiritual Priesthod suche Priesthode and suche Priestes The Christians common sacrifices be mere spiritual for they offer vp them selues Praises thankes Confession a contrite harte a troubled spirite and suche other the like whiche are mere spiritual Of the same rate is their Priesthode The peeces of sentences cut out of S. Augustine S. Ambrose and S. Chrysostome as they doo nothing relieue M. Iewels cause so doo they nothing hinder ours And bicause they be idlely and to no directe purpose alleged but as it seemeth onely to increase the heape it is not worth labour in setting forth the large circumstance of them to spende time and to answer vnto them Yet be the two last in my Reioindre to the first Article of M. Iewels Chalenge sufficiently answered Chrysost. in 2. Cor. Hom. 18. But as for S. Chrysostome he is by M. Iewel so impudently falsified in this place that I should iniurie the Truth if I dissembled it He maketh S. Chrysostome thus to say In Mysterijs nihil differt Sacerdos à Subdito In the holy Mysteries the Priest differeth nothing from the people whereby he would persuade M. Ievv fovvly falsifieth S. Chrysostom that touching the Sacrifice duly to be made beside the Ministration by which he meaneth only his Ministers geuing of bread and wine at the newe found communion the priest doth no more then the people whereas S. Chrysostome saith farre otherwise Est vbi nihil differt Sacerdos a subdito vt quando fruendum est horrendis Mysterijs There is a time saith he when the Priest differeth nothing from the subiecte that is from one of the Laietie as when they must receiue the dreadful Mysteries Is there no difference whether one say there is a time or place where the Priest differeth not from the people whiche exception negatiue manifestly includeth an affirmation of a differeÌ„ce in a certaine time or place or generally the Priest differeth nothing from the people Out vpon suche shamelesse corruption Touching the true vnderstanding of the place when the Sacrifice is to be receiued whiche is the body and bloude of Christe the subiecte that is any Laye person what so euer Leuit. â—â— 22. hath as good parte and receiueth as worthy a thing as the Priest For it is not now as it was in the olde Lawe so muche S. Chrysostome saith there when the Prieste receiued one peece of the Beastes sacrificed and the people an other peece but when we come to receiue the Mysteries we al participate of one heauenly breade to al is proponed saith he one body and one cuppe Bothe Priest and people offereth and how eche That thus we pray in the Canon of the Masse Remember ô Lorde thy Seruauntes and al them that stande aboute for whom we offer vnto thee or elles who doo offer vnto thee this Sacrifice of praise al this gladly we graunt For not onely the