of the new TestameÌ„t to be without external Sacrifice and Priesthod propre to that state he should seme to haue deliuered vnto his people not the Testament of grace but a state of ire and wrath yea of more wrath then was the state of the Iewish people But whereas he saith him selfe Esai 61. that he came praedicare annuÌ„ Domini acceptuÌ„ to preache the acceptable yeare of our Lorde Luc. 4. that is to say the time of grace mercie and saluation and sith that S. Paul saith 2. Cor. 6. Behold now is the acceptable time beholde now is the day of saluation verely assured we are forasmuch as to euery lawe ordeined by God Sacrifice and Priesthod belongeth propre and conuenient to the same that God would not suffer his most deare people of the newe TestameÌ„t his best beloued spouse the Church to be without external Sacrifice and Priesthod the lacke whereof was sometimes threatened to the Iewes for a greuous plague Neither to say the trouth could it in any wise seme conuenieÌ„t that that ReligioÌ„ which of al that euer haue ben is most absolute should lâ—cke that Seruice and wourship wherby the external and propitiatorie sacrifice is offred which Seruice hath alwaies ben most highly estemed in euery ReligioÌ„ not only in that which is true and instituted of God but also in that which is false and deuised by the enuie and suggestion of the Deuil wherein he endeuoureth al that he can that the Image of the true Religion as muche as may be be expressed and liuely set forth Forasmuche then as in the olde Testament The Sacrifice of the Churche as S. Paule witnesseth there wanted perfection by reason of the weakenes and vnhablenes of the Leuitical Priesthoode for the lawe brought nothing to perfection it behoued Heb. 7. God the Father of mercie so disposing that an other Priest after the order of Melchisedek should rise who might make perfite al that were to be sanctified This Priest was Iesus Christe our Lorde and God Who whereas he came not to loose the Lawe in asmuch as it was Natural Mat. 5. or Moral but rather to fulfil the Law when he brought his new Lawe into the worlde so much promised before in Ieremie Ierem. 31. and th' other Prophetes least he should haue least it maimed and vnperfit in this behalfe coÌ„trarywise then the manner of the former lawes of nature and of Moyses was either of which had outward sacrifice furnished it with a peculiar Sacrifice and Priesthod For it could not otherwise be but that when a new Lawe tooke place Sacrifice propre to that Lawe should go with it and Priestes likewise as Ministers of the same Sacrifice For according to the Doctrine of S. Paule Lawe Sacrifice and Priesthode go euer together Therefore though he would once offer him selfe Heb. 7. vnto God the Father vppon the Aulter of the Crosse with Death that he might there pay the price of the raunsom of the worlde and worke euerlasting Redemption yet bicause his Priesthod was not to be extinguished and ended by Death and euery Priesthod requireth a proper Sacrifice at his last Supper in the night that he was betrayed that he might leaue vnto his Deare Spouse the Churche a visible Sacrifice as the nature of men required whereby that blouddy Sacrifice once to be made vpon the Crosse might be represented and the Memorie of it kepte and the healthful Vertue of it appyled vnto vs and God duely recognized at the same Supper declaring him selfe to be constituted a Priest after the order of Melchisedek according to the dutie of Priesthoode he offered vp vnto God the Father his body and bloude vnder the formes of bread and wine and deliuered the same vnto the Apostles whom then he made Priestes of the newe Testament that they should receiue them and by these wordes Hoe facite in meam coÌ„memorationem Luc. 12. Doo ye this in my remembrance 1. Cor. 11. vnder whiche request that his whole action is comprehended he gaue commaundement to them and to their Successours in Priesthoode to offer vp the same Thus the Churche hath alwaies vnderstanded thus it hath taught thus it hath beleued In witnesse hereof S. Ireneus speaking of that which Christe did at his Supper Iren. lib. 4. cap. 32. saith Noui Testamenti nouam docuit oblationem He taught the new oblation of the newe testament And this is the doctrine of the Catholike Churche touching the Sacrifice of the newe Testament simply declared which Sacrifice is now according to our Lordes Institution and commaundement offered daily by Priestes in this office the Apostles successours Neither saith S. Irenaeus of this Oblation onely that it is the newe Oblation of the newe Testament Ibidem and that Christe taught it but also that the Churche receiuing it of the Apostles doth offer this Sacrifice to God in vniuerso mundo in the whole worlde Wherefore it is mere madnesse yea if we would speake as S. Augustine speaketh in euery the like case it is most insolent madnesse August Epist. 118. ad Ianuar. to dispute whether in the Masse there be a Sacrifice and oblation or no and whether the same ought to be continued seing that the whole Churche through the worlde doth celebrate and frequent it For good proufe of it we haue the Scriptures Auctorities for the sacrifice of the Aulter the Doctours of al ages the auncient Councels the sense practise and vse of the vniuersal Churche As for the Scriptures I thinke it ynough here only to note certaine places Scripturâ— for the Sacrifice that be alleged for it They are these the Institution of Christe described in the Ghospel the prophecie of Malachie the Fignre of Melchisedek Vnto whiche may be added the manifest place of the first Epistle to the Corinthians Luc. 22. where S. Paule saith Malach. 1. they could not be made partakers of the Table of our Lorde Gen. 14. who had defiled them selues with taking parte of the Table of Deuils 1. Cor. 10. where by Table he vnderstandeth in bothe places the Aulter whereon the prophane meates were offered to Deuils among the Gentiles and the Euchariste is consecrated and offered vp vnto God among the true beleeuers whereof Sacrifice is concluded For by those woordes it is manifest that S. Paule doth compare our Euchariste in respecte of Sacrifice to the Sacrifices of the olde lawe and to the Sacrifices of the Deuils Whiche thing he would not haue done onlesse he had ben assured and onlesse it had ben wel knowen to the ChristiaÌ„ people that the Euchariste is so a true Sacrifice as those that were offered to God in the olde Testament and as those that of thâ— Gentiles were offred to Deuils Doctours for prouf of the Sacrifice As for the Doctours their witnesses for proufe hereof be in manner infinite In al their writinges whereof speake they so often as of this Sacrifice Many
of the Father onely with the Faith of him that wel beleueth the whole Trinitie is honoured and when the intention of him that sacrificeth is directed vnto the Father the gifte of the Sacrifice with one and the same dewtie of the offerer is offered vnto the whole Trinitie Thus Fulgentius When Christe the Sonne of God is offered vp according to his body and bloude that is to say according to his humaine nature according to whiche he is lesse then the Father then him selfe then the holy Ghost he is consecrated vnto the holy Trinitie And so much doth the Churche in the lesser Canon and specially in the ende of the Masse professe August de Ciuit. Dei li. 10. c. 20 with expresse wordes naming the Trinitie it selfe Therefore S. Augustine saithâ— that whereas Christe Iesus in the forme of God taketh sacrifice with the Father Christe is sacrificed in the forme of a seruauÌ„tâ— with whome he is one God yet in the forme of a seruaunt he had rather be a Sacrifice then take Sacrifice least by this occasion some man should thinke that Sacrifice were to be done to any creature By this he is a Priest him selfe both the offerer and him selfe also the offering Of which thing he willed the daily Sacrifice of the Churche to be a Sacrament which Church whereas it is the body of him selfe the head is taught through him to offer vp it selfe Masses in honour and memorie of Sanctes Although sometime the Churche do celebrate certaine Masses in the honour and memorie of Saintes yet it doth not offer Sacrifice vnto them but vnto the Trinitie only that hath crowned them and geuing thankes vnto God for their victories sueth for their aides and desireth to be holpen by their merites and prayers Wherof S. Augustine treateth Lib. 8. De Ciuitate Dei cap. vâ—t lib. 20. Contrà Faustum cap. 21. Concerning the second point which is by whom this Oblation and Sacrifice is made By vvhoÌ„ is this Sacrifice made among some men there is some doubte thereof For some say that Christe offereth not but that we only do offer Others there be that wil Christe here also to be the Priest who wil seme to leane to the authoritie of S. Ambrose Ambr. lib. 1. Officiorum c. 48. De SuÌ„ma Trinit fide Cath. cap. firmiter and of the Laterane Councel Now Christ is offered saith S. Ambrose but he is offred as man as receiuing passion and he offereth him selfe as a Priest to forgeue our sinnes The Councel hath thus There is one vniuersal Churche of the faithful in which the selfe same Priest is the Sacrifice Iesus Christe If our Lorde bicause he is a Priest for euer according to the order of Melchisedeck haue an euerlasting Priesthode Heb. 7. as S. Paul saith although he offered him selfe vnto the Father with death in the Aulter of the Crosse to pay the price of mannes redemption yet his Priesthode was not extinquished by death Wherefore as in the Epistle to the Hebrewes S. Paule concludeth Heb. â— it is necessary that he haue also that which he may offer But whereas it is not Christe him selfe in his owne person but a man Priest that standeth at the Aulter who with the wordes of Christ doth consecrat and offer this Sacrifice as to this purpose he is assumpted the learned Fathers of the Councel of Trent Concil Trident. Sessi 22. cap. 2. haue discussed this controuersie with three wordes For the Hoste say they is one and the selfe same He the same now offereth by the ministerie of Priestes that offered himselfe vpon the Crosse with a diuers way onely of offering Whereof it foloweth that both Christe and also we here are Priestes he bicause he consecrateth by our ministerie we bicause we consecrate in his person and with his woordes For whereas he said to his Apostles Luc. 22. Doo ye this in my remembrance after that he had offered him selfe vnbloudily at the Supper as he is now offered in the Aulter the Apostles so vnderstoode him the Holy Ghost geuing them suche sense or Christe by expresse wordes so teaching them that they should consummate and make perfite this Mysterie in the person of him and with his wordes Which of an assured tradition of the Churche that can not be deceiued the auncient Fathers haue alwaies taught and the Churche to this day obserueth This doctrine S Chrysostome confirmeth with these wordes Chrysost. homil De prodiâ—ione Iudae Now the time inuiteth vs to come vnto that dreadful Table with due reuerence and agreable watchefulnes Let no Iudas there be found let no euil disposed person thither come For it is not man that of the CoÌ„secratioÌ„ of our Lordes Table maketh the thinges set forth the body and bloude of Christâ— The wordes be vttered with the Priestes mouth and with the power of God and his grace they are consecrated This is my body saith Christ with this worde the thinges set forth be consecrated And as that worde Gen. 1. which saith Grow ye and be ye multiplied and fil the earth was once spokeÌ„ but at al time feeleth his effect nature working vnto generation EueÌ„ so that worde was once spoken but it geueth strength vnto the Sacrifice through al the Tables of the Church vntil this day and vntil his comming Againe he saith in an other Homilie Idem Homil 2. I wil tel you further of a maruelous thing and woonder not at it let it not trouble you In 2. ad Timoth. What is that The holy Oblation it selfe be it Peter be it Paule or of what so euer merite the Priest be that offereth it is the very same that Christ him selfe gaue vnto his Disciples and that Priestes now also do consecrate This hath no whit lesse then that Why so Bicause they be not men that sanctifie this but Christe which consecrated that before For as the wordes that Christe spake be the same which the Priestes now also do pronounceâ— so the Oblation is the same Chrysost. Homil. 60 ad popul Antioch Therefore he saith in an other place Ministrorum nos ordinem tenemus qui verò ipsa sanctificat transmutat ipse est We are but in the order of Ministers but he that sanctifieth the thinges brought forth and changeth them into the body and bloude of Christe is he him selfe that is to say Christe Concil Florentinum Hereunto agreeth the Councel of Florence The Priest say those learned Fathers doth consecrate this Sacrament speaking in the person of Christe in the person of Christe they meane sitting and offering vp him selfe at his Supper For the Churchâ— teacheth not that the woordes of consecration be spoken by way of rehersal only and that the body and bloude of Christe is made at euery pronounciation of them as by a couenaunt made by Christe with vs. But as the brothers of Ioseph in Egypte fearing least he would beare in minde the iniuries which he
and to confirme that most manifest truth by this other Sacrifice which you and they of your side denie By what one woorde can you gather that to haue bene myne intent If it were not as most certainely it was not for what neede was there to bring any proufe for the Sacrifice of Christe vpon the Crosse why bestow you so many wordes to prooue your beleefe touching that Sacrifice I said not that ye robbed the Churche of the Sacrifice done vpon the Crosse For of that being now paste how can ye robbe the Churche But of the body and bloude of Christe as it is daily offered at the Aulter in remembrance of his Death and Passion of the Presence of the body and bloud and of the Sacrifice of the same in mysterie which the Churche from the Apostles time hitherto hath euer celebrated you robbe the Churche and of that spake I expressely as my wordes be plaine and thereof your selfe could not be ignorant Whether the Sacramentaries rob the Churche of her greatest treasure But how doo you auoide the crime of spoiling the Churche of her greatest treasure Bicause forsooth ye know and teach that Christe suffered death for vs vpon the Crosse. As though the Heretikes haue not alwaies acknowledged and confessed the same Arius confessed Christe was God and the Sonne of God yet he robbed him of his equalitie of Godhed of his coeternitie and of his consubstantialitie with God his Father In like sorte although ye beleue neuer so constantly and preach neuer so ernestly that Christe shed his bloude and died for vs vpon the Crosse yet shal ye be accompted to robbe the Chruche of her chiefe treasure onlesse ye leaue vnto her the real flesh and bloude of Christe by oblation and participation whereof the effect of the Sacrifice made vpon the Crosse is transferred vnto vs. Cyprian de coena Domini Origen in Lucam Hom. 38. Concilium Nicenum Concilium Ephesin Ye shal defraude her touching foode Alimonia immortalitatis portione vitae aeternae of the foode of immortalitie and of the portion of life euerlasting as S. Cyprian saith Pane vitae epulo incorrupto of the bread of life of the banket that is incorruptible as Origen writeth Of the Pledges of our Resurrection as the Nicen Councel determineth Of the flesh verely geuing life and proper to the Worde it selfe as the Councel of Ephesus declareth to be shorte of the meate of Angels as S. Ambros testifieth Ye shal rob her touching the Sacrifice Diony Ecclesia Hiâ—rarch c. 3. Augu. lib. 9. Confess cap. 12. Concil Nicen. Hostia salutari of the healthful Hoste as S. Dionyse calleth it of the permanent and alwaies continuing burnt offering as S. Cyprian esteemeth it of the Sacrifice of our Raunsome as S. Augustine termeth it Finally of the Lambe of God that taketh away the sinnes of the worlde as the Councel of Nice teacheth What iudge you They that violently take from the Churche of Christe these thinges seme they not to rob her of the gratest treasure she hath though they preach that Christe died vpon the Crosse for vs neuer so busily Doo they not leaue her without a Sacrifice and therefore without a Religion according vnto S. Cyprians mynde Doo not they take the next way to abolishe that which faith and coÌ„trition presupposed is the chiefest meane to apply vnto vs the benefite of Christes death by abolishing the daily Sacrifice S. Gregorie saith Gregor Hom. 37. Dialog 4. cap. 58. Quoties ei hostiam suae passionis offerimus toties nobiâ— ad absolutionem nostram ipsius passionem reparamus As often as we offer vnto him the Sacrifice of his passion so ofte doo we repaire and renew vnto our selfe his passion to our absolution Al this notwithstanding touching the Oblation of Christes body you saye that ye beleue and confesse as much as the Holy Ghoste hath opened in the Scriptures That Christ offered vp his body at his last Supper But how vntruly this is spoken who vnderstandeth not For the holy Ghost hath opened in the Gospel that Christe made an Oblation of his body and bloude at his last Supper which you M. Iewel and your felowes wil not beleue That Christe made such a Sacrifice and that the same is reueled in the Gospel if you wil not beleue the Catholike Church that is to be beleued before any one man August in Psalm 33. Concio 1. yet may it please you to beleue S. Augustine with these woordes recording the same Erat vt nostis Sacrificium Iudaeorum anteà secundùm ordinem Aaron in victimis pecorum hoc in mysterio Nondum enim erat sacrificium corporis sanguinis quod fideles nôrunt qui Euangelium legerunt quod sacrificium nunc diffusum est toto orbe terrarum The sacrifice of the Iewes was as ye knowe before after the order of Aaron in Sacrifices of brute beastes and that in mysterie For the Sacrifice of the body and bloude of Christe which the faithful and they that haue read the Gospel do know was not as yet The which Sacrifice is now dispersed abroade in the whole worlde The Sacrifice of Christe auouched in the Gospel in the iudgement of S. Augustine Now marke good Reader S. Augustine saith that the faithful and so many as haue perused the Gospel doo knowe the Sacrifice of the body and bloud of Christe What shal we say then Is not that Sacrifice opened by the holy Ghoste in the Scriptures And least any man should mystake him and thinke him to speake of the Sacrifice of Christes body and bloud made vpoÌ„ the Crosse on the mounte of Caluarie without the gates of Ierusalem he declareth his meaning Sacrifice spred ouer the worlde and nameth plainely the Sacrifice which is now spred and made thorough out the whole worlde Which Sacrifice of Christes body and bloude can be none other but that which the Church hath ben accustomed to offer vp to God in the Masse vnder the visible formes of bread and wine in remembrance of Christes Passion Resurrection Ascension and other his great benefites Cauil not M. Iewel vpon wordes commonly vsed by the Churche for a more certaine explication and the better to repel the wrangling obiections of the Sacramentarie Heretikes sithens the tyme of BereÌ„garius The Sacrifice that we defende is which S. Augustine confesseth the Sacrifice of the body and bloude of Christe which succeded the Sacrifices of the Iewes that were of brute beastes which al Christian people and the faithful that read the newe Testamente doo acknowledge and confesse which is nowe frequented and celebrated in al partes of the worlde where so euer the voice of the Gospel hath bene sounded and receiued Touching the stoare of auctorities that may be alleged for good witnesse of this Sacrifice though your sprite stirreth you to scoffe at it how great it is and of what number they are vnto the learned it is not vnknowen And suche witnesses
accedat Caluin acknovvlegeth the Sacrifice vvas in the ancieÌ„t Churche M. Ievvel denieth nec Domini institutioni consentaneum sit minimè probo That the olde Fathers called the Supper a Sacrifice it is knowenâ— neither can I excuse the custome of the auncient Churche for that with gesture and outward rite they did set forth a certaine fourme of a Sacrifice with the same Ceremonies in a manner Caluin alloweth not the olde Churche yet must vve needes allovv Caluin that were in vse in the olde Testament saue that they vsed the hoste of Bread in place of a beast Whiche thing sith it commeth to nigh to Iewishnes neither is agreable vnto the Institution of the Lorde I doo not allow Thus M. Iewel should haue tolde his tale if he had folowed the chiefe Inuentour and founder of his Geneuian Gospel for so besides heresie he had offended but in pride But now he hath so proclaimed his Chalenge that besides heresie and pride he hath also proued him selfe ignorant rash and impudent And thus is he confuted by his owne chiefe Doctor who being conuicte with euident truth with some modestie confesseth that he could not denie though with intolerable pride he disallowed that whiche he was not hable to disproue So Lucifer knew that his Creator was aboue him yet not lyking wel of it Esai 14. he said I wil be like vnto the highest As concerning the Institution of Christe that by a cleare declaration of it The institution of Christe declared it may appeare by the acte of Christe that at his Supper he offered vp to his Father his body and bloude it is to be considered what he did Doo ye this said he in my remembrance What this This very thing that I now haue done He tooke bread into his handes and lifting vp his eyes vnto heauen as by assured tradition the Churche hath receiued Ambrosius De sacrament li. 4. cap. 5. and S. Ambrose reporteth it as a thing vndoubted and shewing it vnto the Father as we read in S. Iames Masse he gaue thankes vnto him as being the author almighty of al thinges Iacobus in Liturgia from whom al that good is procedeth and as it was accustomed to be done in Sacrifices with a certaine rite of Religion he consecrated the bread blessing it he brake it and gaue it vnto his Disciples to eate saying This is my Body that is geuen for you To whom is it geuen To my Father almighty to whom as being Lorde of al I haue geuen thankes It is geuen I say to my Father presently without bloudshed and in a Mysterie but anonne for his willes sake to be rent and torne and to be put to death Euen so a litle after he said lifting vp his eyes also into Heauen as it is in S. Iohn Iohan. 17. Pro illis ego sanctisico meipsum I sanctifie my selfe for them fulfilling that olde Lawe in deede it selfe Exod. 13. whiche required Num. 8. that euery first begoten should be sanctified vnto our Lorde Luc. 2. that is to say be offered and appointed vnto Gods holy seruice Likewise he tooke the Cuppe after that he had supped saying Mat. 26. This is my bloude of the new Testament that for you and for many is shed Luc. 22. in remission of sinnes This is the visible worke whiche we doo according to the instruction of Christe with which by publique auctoritie bicause Christe so ordeined and commaunded we professe God to be not onely the beginning and end of al thinges the founteine of al felicitie and ende of our desires but also through the Death of his owne Sonne the redemer of al men and the repairer of al thinges which through sinne we had lost That this commemoration ought to be celebrated externally with outward worke S. Paule plainely signifieth saying to the Corinthians So ofte as ye eate this bread 1. Cor. 1â— and drinke of this Cuppe ye doo shew forth the Death of our Lorde vntil he come For that shewing forth can not be made with the internal commemoration of the minde Whiche sense is also signified by the verbe of the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye doo shew forth our Lordes death for so in the Greke S. Paule speaketh Touching testimonies that may be alleged for further proufe of this Sacrifice bicause it is declared and set forth at large bothe in my Answer to M. Iewels 17. Article and in this Reiondre and for so much as the coÌ„uenient breuitie of a Preface wel beareth not so large a treatie as the dew opening of this point requireth and furthermore least by treating of it here I should withdraw thy desire Reader from perusing that wherewith I haue fortified and made good my Answere for these considerations I referre thee vnto my Reioindre it selfe Now let vs see how the foure thinges whiche after the doctrine of S. Augustine be required in euery Sacrifice August de Trinit lib 4. c. 14. be found in the most blessed Sacrifice of the Aulter 1 To whom oblatioÌ„ is made 2 by whom it is made 3 what is that whiche is offered 4 and for whom it is offered To vvhoÌ„ is OblatioÌ„ made in the Sacrifice of the Churche Concerning the first This doctrine of the Sacrifice of the body and bloude of Christe whiche now we are driuen to defende against the Professours of this newe deuised Gospel was so certainely knowen and generally holden of al men in the first times of the Church that the very Arians who were Heretiques and enemies of Christe thought they had founde an inuincible Argument against the Equalitie of the Sonne of God with the Father bicause in this Sacrifice the Sonne is offered vp vnto the Father For it is certaine said they that he which is offered is lesse then he to whom he is offered To whiche Argument that which Fulgentius an auncient Father writeth may serue for answer who sheweth learnedly writing to Monimus that this Sacrifice is not offered to the Father onely but to the whole Trinitie If â—here be any Catholique beleuers saith he that seemed hitherto to be ignorant of this Sacrifice Fulgenâ—tius lib. 2. ad Moninum from hence forth they ought to knowe that al seruice of euery wourship and healthful Sacrifice OblatioÌ„ is made to the most blessed Trinitie is of the Catholique Churche exhibited both to the Father and to the Sonne and to the Holy Ghoste that is to say to the Holy Trinitie in whose onely name it is manifest that the Holy Baptisme also is celebrated Neither is preiudice goten vnto the Sonne or vnto the Holy Ghoste whiles prayer by him that offereth is directed vnto the person of the Father the ending of which prayer whereas it hath in it the name of the Sonne and of the Holy Ghoste sheweth that no * discrimeÌ„ oddes is in the Trinitie bicause whiles the wordes of honour be directed vnto the person
be made no where but in the Temple In deede prayer was euermore added vnto the Sacrifices wherwith they asked that of God for which they offered Yet say we not that sacrifice is prayer as the name of prayer is taken properly but that oftentimes it is vnderstanded by the name of prayer bicause in this it is like vnto it for that it offereth a gifte vnto God to thintent to receiue some thing of him wherein it appeareth to be a prayer not in worde but in deede And bicause it geueth to receiue it hath also the nature of a certaine satisfaction as that which geueth one thing for an other The Sacrifice then of the Masse The Sacrifice auailable ex opere operato in vvhat respecte is auailâ—able ex opere operato that is to say in respecte of the vertue and strength of the thing it selfe that is offred of the thing it selfe I meane without consideration had of the priest whether he be good or euil bicause in the person of Christe and by his commission the body and bloude of Christe are offered vp vnto God Whiche oblation it selfe for the worthines and reuerence of Christe as a Prayer of greatest efficacie and moste worthy to be heard the Father beholdeth and in regard of it performeth that for whiche the body and bloude of his Sonne are so offred according to the order of his Diuine disposition and as it shal seme conuenient to him selfe forasmuche as al iudgement is geuen vnto him Iohan. 5. By the same consideration it hath very great force and strength to satisfie for temporal paines that be due vnto sinnes The Sacrifice satisfieth for paines whiche paines oftetimes in Scripture be called by the name of sinnes For if according vnto the counsel of Daniel Daniel 4. sinnes that is to say paines due to sinnes are redemed with almose how muche more with the body and bloude of the Sonne of God offered at the Aulter If paines were loosed by the sacrifices of the olde Lawe shal they not muche more be loosed by the Sacrifice of the newe Lawe For els what shal we say that the bloude of Christe is of lesse price in the sight of God then the bloude of a calfe Although Sacrifices haue their valour by way of Prayer yet when they bring a present that is worthy of Gods fauour to remission of paines and of his giftes they leane to a certaine right and equitie as the Price being exhibited and so they be satisfactorie S. Augustine speaking of this way of working by the name of Christe August coÌ„tra literas Petiliani lib. 2 cap. 54. in Sacrifices and otherwise saith to Petilian the Donatist Gratias Deo quia tandeÌ„ confessus es valere inuocatuÌ„ nomen Christi ad aliorum saluteÌ„ etiaÌ„ si à peccatoribus inuocetur God be thanked for that thou hast at length confessed that the name of Christe called vpon is auaileable vnto the health of others although it be called vpon of sinners If the name of Christe onely called vpon be auaileable vnto health shal not the bloud of Christ be auaileable to procurement of health specially if the person for whom it is offered be through his owne good disposition meete to receiue suche benefite Neither is this Sacrifice auaileable onely ex opere operato of it selfe The Saâ—crifice Auaileable 〈◊〉 opere operantis and of the worke done but also in some degree ex opere operantis for and through the merite of the offerer For in asmuch as the Priest doth offer this holy Sacrifice not as a priuate man and in his owne priuate name but as the publike Minister of the Church and in the name of the Churche assumpted thervnto by publike auctoritie whereas there neuer want great merites in the Churche the merite of the offerer is neuer separated from the vertue of the worke that is wrought that is to say from the body and bloude of Christe so that although the Priest that offereth and they that be present be wicked yet the Sacrifice of the Masse is not void and frustrat but much auaileable to the working of some good effect according to the disposition of Gods merciful prouidence â—ugust câ—â— epist. Parmen lib. 2. And therefore no maruel is it after the teaching of S. Augustin that good wordes which be said in the publike Praiers for the people though they be said of euil Bishops neuerthelesse be heard not according to the peruersitie of the Gouernours but according to the deuotion of the people And yet it skilleth muche what the Gouernours be seing that their godlines through the Sacrifice much helpeth the infirmitie of the people For which coÌ„sideration as S. Cyprian saith Cyprian lib. 1. epist. 4. we ought not to electe any other to be Bishops but suche as be vnspotted and whole who offering vp Sacrifices vnto God worthily and holily may be heard in their Prayers which they make for the safetie of our Lordes people Gregor in Pastorali part 1. ca. 2. For els when he that is sent to make intercession displeaseth the mind of the displeased is more greeuously prouoked saith S. Gregorie speaking of vnworthy Priestes But yet the Priestes impietie can not let but that the Sacrifice The impietie of the Priest is no hinderance to others touching the benefite of thâ— Sacrifice whiche of it selfe and being offred in the name of the Churche is so good and acceptable a thing vnto God shal profite them whiche besides the Priestes with godlines doo offer it according to the deuotion bothe of them that with the Priestes doo offer and of them for whom it is offred For true it is that S. Augustin saith to Petilianus the Donatiste Nos dicimus tale cuique SacrificiuÌ„ fieri qualis accedit vt offerat We say that the Sacrifice to eche man is made suche August contrà lit Petil. lib. 2. c. 52 1. q. 1. cap. Dominus as he is that commeth to offer Whereas then the wel disposed people doth offer vp that same very Sacrifice by deuoute affection whiche the Priest offereth by outward Ministerie the wickednes of the Minister bereueth not any deuoute person of the benefite of the Sacrifice Neither is this so to be taken as though in this case nothing were to be looked for aboue the merite of our deuotion for then to what purpose were the Sacrifice But what so euer benefite redoundeth of the vertue of the Sacrifice ouer and aboue the merite of deuotion the same is so muche the more abundantly of euery one enioyed with how muche more deuotion towardes Christe and his Death he offereth This deuoute disposition of the offerers our Lorde prescribed when consecrating and making his Apostles Priestes Luc. 22. he said Doo ye this in remembrance of me In whiche commaundement 1. Cor. 11. whereas there be two thinges conteined dooing and remembring or commemoration this muche our Lorde therein signified The Sacrifice profiteth in
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.
Dionysius had put such a difference as you imagin wil it necessarily folowe that in the place alleged in my Answer he maketh not mention of offering Christe vnto his Father This kinde of reason in any mater is faulty but in this mater it is most faulty For albeit the manner of the oblatiō or Sacrifice made vpon the Crosse be diuers from that which Christe made at his Supper and is now continued by the Priestes in the Masse yet the thing it selfe offred and substance is al one in both Sacrifices In epistol ad Hebr. Hom. 17. as it hath ben clearely proued before by testimonie of S. Chrysostom and others So that the shewing of some difference betwene them doth not exclude the thing or substance of either of them nor concludeth them so to be diuers but the one may wel stande with the other Touching the mater of the former Argument it is euidently false For S. Dionyse in that place treateth not of difference betwene this and that Sacrifice as you M. Iewel would haue him appeare to doo by wilful falsifying of the place by putting in woordes of your owne and by clipping away wordes of that holy Doctour These be S. Dionyses wordes Dionys. eccles Hierarc Cap. 3. p. 3. as they lye in the Greeke faithfully englished Wherefore the Diuine Bishop standing at the Diuine Aulter doth praise the said holy and godly actions of IESVS for his heauenly prouidence towardes vs whiche actions he according to the Scripture perfited for the saluation of Mankinde through the good pleasure of his most holy Father in the Holy Ghoste And after that he hath ended the praises and beholden the reuerent and spiritual contemplation of those thinges with the eyes of vnderstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he commeth vnto the Mystical Sacrifice of them and that according to Gods tradition By Gods tradition he meaneth that which Christe taught his Disciples at the Supper how and after what manner Luc. 22. they should offer this Sacrifice in remembrance of his death Now gentle Reader conferre this testimonie of S. Dionyse and M. Iewels falsified allegation together Note first that the Bisshop or Priest is said to stand at the holy Aulter Aulter That clause M. Iewel hath quite cutte of And by the way consider to what purpose serueth an Aulther M. Ievvel falsifieth S Dionyse onlesse there be a Real and outwarde Sacrifice to be made Nexte that there is no mention at al made of the flesh or Crosse of Christe which termes he hath patched in of his owne Thirdly the good pleasure of the Father and holy Ghoste is leafte out To be shorte whereas the praises be rendred not onely for Christes passion wrought in his flesh vpon the Crosse albe it◠specially for that but also for the doinges of his whole life as for his birth his fasting his praying his preaching and the reste he to make his fained differēce to appeare hath drawen them vnto the thinges onely wrought by Christe vpon the Crosse. Such a licentious priuilege this man taketh vnto him selfe to pare and hew lesse and to enlarge at his owne pleasure the saynges of the most auncient and learned Fathers Againe whereas the Greeke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which the Latine translation vseth this circumlocution sacra mysteria in signis celebranda the holy Mysteries that are to be celebrated in or vnder signes he translateth it by the basest worde that he coulde inuent of that signification calling it Figuratiue sacrifice craftily intending to bring into the Readers mynde and conceit thereby that this Sacrifice wherein after praises in manner for al the actions of Christes life the body and bloude of Christe are offred vp should appeare to be no better then a bare figure or then the figuratiue sacrifices of the olde lawe The premisses considered what man but M. Iewel would haue presumed to set abroad to the worlde in printe a sentence of an olde writer so hewed and hackled so bodged and peeced so corruptly translated And who but he could espie in that saying any cleare and plaine difference betwen the Sacrifice of the Crosse and the Sacrifice of the Aulter which guilefully he calleth the Sacrifice of the holy Communion such a one as he impudently auoucheth to be But here S. Dionyse saith he calleth not the Ministration of the holy Mysteries the sacrificing of Christe I graunt How could he so cal it here that is to say in this your falsified sentence which S. Dionyse neuer vttered And sir what if S. Dionyse do not so cal it What maketh that to the point that presently we treate of Mine endeuour was not to shewe that S. Dionyse calleth the Ministration of the Mysteries the sacrificing of Christe but that in deede he sacrificed the body and bloude of Christe and consequently Christe him selfe And bicause it semed to him very much a mortal man to offer vp the body and bloude of his Lorde reuerently and in seemely wise he maketh his excuse saying Lorde thou hast said Doo ye this in my remembrance As who should say Lorde hadst thou not by thine expresse worde commaunded vs so to doo I would not be so bolde as to take that vpon me which so farre passeth my worthinesse Hunt not after wordes and syllables M. Iewel When ye haue the thing it selfe whereof ye contende what a vaine wrangling is it to require certaine precise termes So when somtimes we bring you forth your owne very wordes then you make a brabbling about the meaning These be the poore shiftes of such as being ouercomme that by the confession of their silence they might not seme ouercomme wil not holde their peace This is that S. Augustine reproued in Pascentius the Arian whereof you were tolde before August epist. 174. What is a more contentious parte saith he then to striue about the name of Homusion he meaneth where the thing it selfe is certainely knowen What can you demaunde more Haue you not here a manifest witnesse of sacrificing the healthful Sacrifice which S. Dionyse acknowlegeth to be aboue his degree and worthinesse What other is that then the body and bloude of Christe What is to be accompted healthful in comparison of that which is as S. Augustine calleth it August Confess lib. 9. ca. 12. the Sacrifice of our Raunsom That is to say of that thing whereby we haue ben bought from the Deuil from hel and euerlasting damnation If you say this saying is to be expounded of the sacrifice of praise and thankes geuing tel vs who euer gaue the title of so soueraine honour vnto such kinde of Sacrifice Though it be our duetie and also healthful for vs to offer vp the sacrifice of praise and thankes yet who euer called it hostiam salutarem the healthful hoste The sacrifice of praise here I meane as it is our owne spiritual worke for otherwise I confesse the blessed Sacrifice it selfe of the body and bloude of Christe is also
is not suffering Matt. 5. but the cause of suffering that maketh a Martyr Blessed are they that suffer persecution saith Christe but there he addeth propter iustitiam for righteousnes How many Pacience in dying argueth no Martyrdom theeues murtherers and Traitours see wee to suffer their death paciently Yet are they not canonizate for Martyrs Many among the Donatistes tooke their Death with as great pacience and as hartely prayed for their Aduersaries as any of al your Martyrs did Anno. Do 1305. Margarete the wife of Dulcinus when she came to suffer death at Nouaria in Lombardie for the filthy heresie of the Adamites for whiche her husband had died before song Te Deum and shewed a maruelous pacience and cōtempte of death Peruse the Stories of Bohemia and ye shal find that bothe men and wemen put to death for that abominable heresie suffered their executiō with suche quiet pacience and constancie that it seemed to lerned men a worthy thing to be Cronicled Verely of the glorie of pacience shewed at death the Anabaptistes that haue ben burnt in sundry places in our dayes by al mens iudgement haue wonne the garland from you and frō your brothers and Systers be they Lutherans or Caluinistes Neither haue al your Martyrs dyed with suche pacience and quiet wordes as here you talke of Burning of Dead carcases no nevv thing Touching the digging vp of the Carkasses not of Goddes Sainctes as you name them but of the Deuils Champions and the asciting of some that were before buried to appeare at the Consistories al this was not done for wreaking of Anger as you feine but for examples sake that others might be frayed from folowing them and for shew how detestable their heresie was and the same not without lawe custome and wel liking of Christian people Neither altogether without the example of the Scriptures For in them we reade that the good king Iosias brake vp the Graues of wicked Priestes 4. Reg. 23 and false Prophetes 2. Par. 34 and burned their bones to Asshhes So that this complaint toucheth the holy king Iosias no lesse then the Catholiques Augustin Epist. 50. S. Augustine saith that if the crimes obiected against Cecilianus were true and could be plainly proued ipsum iam mortuum anathematizaremus◠we would accurse him now being dead If a Curse may be extended vpon an heretique after he is departed this worlde whiche bannisheth the soule from the communiō and societie of the saued companie why may not the Carkasse of a notorious dead heretique be for examples sake digged out of halowed grownde appointed for the reuerent burial of those bodies that when they liued were tabernacles of the holy Ghost that after death they reste not with the bodies of them from whom they diuided them selues by schisme and heresie when they lyued And therefore I aduise you M. Iewel and your brothers not to bestow great charges about your toumbes and places of burial least the time come as certainely it shal come onlesse for synne God vtterly forsake our Countrie when your Carkasses shal be digged out againe and be serued as heretiques Carkasses these many hundred yeres haue ben example whereof we haue in the Frenche Chronicles of one Amalricus In Chronicis Frācicis an heretique in S. Bernardes time whose body at Paris was digged out of his graue after his death and burnt to Ashes whiche punishment he was knowen being dead to haue deserued when he lyued Your owne brethren of Geneua are reported of late yeres to haue digged one out of his graue and to haue hanged vp his dead carkasse vpon a Gibbet for that he repented him of your heresies in his death bed and receiued the blessed Sacrament before he departed And how say you to your brethern of Basile Dauid Georges Carkasse digged vp at Basil and burnt with his Image Did they not digge vp the carkasse of Dauid Georgius and burne it with his Image long after he had ben buried Shal it be lawful for you in England to burne the bones of S. Thomas of Cantorburie the Martyr and for your brethren the Huguenotes in Fraunce to burne the holy Reliques of S. Irenaeus that blessed and so auncient Martyr of S. Martin and S. Hilarie and may not the Catholiques burne the carkasses and bones of blasphemous Sacramentaries and other heretiques But now to conclude what meane you M. Iewel thus to complaine of vs and to accuse the Catholiques of Crueltie Are your selues giltles hereof I meane you your brethren and them of your side specially the ministers and Superintendentes of England Who are more cruel they that doo but execute an olde Lawe of death vnder the Prince according to commaundement or they that hauing no lawe to put men to death by al meanes procure and cause suche a lawe to be made them selues Who haue so importunatly so lowdely so maliciously cryed out vpon the Prince to draw her sworde against the Catoliques Who cryed out stil for the law of Premunire to be extended against them and last of al for the lawe of death to be enacted against them as in cases of hye treason How oftentimes haue ye required this your owne new law to be executed vpon learned holy and innocent men Were it not that God stayeth the harte of the Prince and inclined her vnto mercie and clemencie ye would soone make al the worlde witnesse of the crueltie of your hartes I wil not here say so muche as I could nor thinke I it good to grate muche vpon this sore Certaine it is God seeth the crueltie of your hartes and what deadly hatred ye beare towarde the Catholiques What is either in you or in vs amisse our Lorde amend it I wish you and your brethren would wel consider what S. Augustine saith to the Donatistes whom ye farre passe in number and malice of heresies Thus it is Si quid à nostris Christianae charitatis modum votumque non custodientibus August de vnitate Ecclesiae cap. 17. odiosè perniciosè patimini non esse illos nostros citò dixerim sed aut futuros si se correxerint aut in fine separandos si in malitia perdurârint Nos tamen nec propter pisces malos retiae rumpimus nec propter vasa in coutumeliam facta domū magnam deserimus Quod si vos quoque illos à quibus talia Caetholica patitur non esse vestros eadem regula dicitis probate animum vestrum corrigite errorē amplectimini vnitatem spiritus in vinculo pacis If it be so that ye suffer any thing spitefully done vnto you by them of our side not keping the meane and vowe of Christian charitie I may soone say that they be not of our number mary but that they shal be if they amende them selues or that in the ende they shal be separated from vs if they continue How so euer it be yet wil not we for the euil Fisshes sake breake the
he sheweth his meaning clearly in an other place Which is by the terme Image in respect of the state of the Gospel not to exclude the Truth of thinges but to insinuat an obscurer manner of exhibeting the truth in comparison of the state of heauen Ambro. de interpellatione Dauid His wordes be these Ecclesia est imago coelestiū etenim postquā vmbra praeterijt imago successit Vmbra synagoga est In vmbra lex in Euangelio veritas The Church is an image of heauen or of heauenly thinges for after that the shadowe was gone away the Image succeded The shadow is the Synagogue In the shadowe was the Lawe in the Gospel is the Truth Lo wheras he said in the place by you alleged the image is in the Gospel here expounding his minde more plainely he faith in the Gospel is Truth calling that Truth here which he called Image there But sir with what face M. Ievvel falsifieth S. Ambrose I say not with what cōscience durst you so fowly in translating this place of S. Ambrose to falsifie his wordes and sense Why did you trāspose his wordes setting the former word in the second place and why did you turne and for or The later sentence truly translated is this O man go vp into heauen and thou shalt see those thinges whereof here was a shadow or an Image Which last wordes you falsified thus whereof here was an Image and a shadowe By this chopping and chaunging of woordes your euil intent was to bring your reader in beleefe that the Sacramentes of the olde Law be of equal worthines with the Sacramentes of the newe Lawe By your sclender Replie and by such false legierdemaine I doubte not but the wiser sorte wil be moued to trie your strange doctrine better then heretofore of many it hath ben tryed before they beleeue it M. Ievvel confoundeth one truthe vvith an other truth Lib. 5. Commēt in Luc. cap. 7. From this place to the ende of the Diuision this Replier doth nothing els but endeuour to confound thinges that in them selues be distinct that so at least he might cast some myste as it were before the readers eyes As for example bicause the reading of the storie of the Gospel sheweth vnto our vnderstāding and faith Christ hanging vpon the Crosse as S. Ambrose saith his syde opened with the souldiours speare his handes and feete pearced through with the nayles and the Sacrament also of Christes body and bloud doth represent and commend vnto our memories the same Hieron in Psal. 86. Againe bicause Christe being virtus Patris the vertue of his Father is borne in vs euery daye when any vertue is wrought by vs as S. Hierome saith Therefore by this mannes Logique Christe is not really but by a similitude or figure only sacrificed of Priestes euery day Furthermore bicause the myndes of holy virgins be meete Aulters for Christ daily to be offered vpon to wit by daily meditation of his Passion as S. Ambrose sticketh not to say Ambro. de Virginib lib. 2. therefore Christe is no more really present vppon the real Aulters of the Churche when the Sacrifice of his body and bloude is offered by the Priest then he is in the mynde of a pure and holy virgine deuoutly thinking of his death Seme not these reasons to procede from a profounde Diuinitie What is this but to confounde one truth with an other truth and to vndoo al proper speaches by figuratiue and metaphorical Phrases He should haue remembred that euen they of his owne side doo teache that we ought not to ronne vnto tropes for the vnderstanding of any point onlesse there felowe a great absurditie if the wordes be taken in their proper signification That this myste of M. Iewels confusion be discussed and put a waye who is so vnskilful in maters of our faith that putteth not a manifest difference betwen the setting forth of Christes death vnto our vnderstanding by reading the Scriptures and the representation and cōmemoration of the same vnto our faith by the Sacramēt of his body and bloude The difference of Christes being in the Sacrifice and in the reading of the storie of the Gospel In that a Description only by wordes is made of the order and manner of putting Christ to death whereby an Image thereof is imprinted in our vnderstanding and memorie In this the body of Christe that was put to death is present layd before vs according to his worde This is my body which is geuen for you That is a general meane to come to the knowledge of Christes death This is a special meane to remember his death Luc. 22. That is common vnto the Infidel reading the storie of the Gospel as wel as vnto the faithful This is proper to the true Christiā geuing credit to Gods worde That may be conueniently reade by euery priuate man at al times and in al places This can not duely be consecrate and ministred but by a Priest lawfully ordered and that in time and place appointed That may be read by a wicked man without increase of his sinne This can not be consecrate nor receiued of any being in deadly sinne without increase of his farther damnation This is and euer hath bene by the Churche called and taken for the very body and bloud of Christe That neither is nor euer hath ben commonly so called or taken This is a Sacrament and the Sacrifice of the new Lawe That is neither of them both Finally that feedeth the vnderstanding onely This is the foode both of soule and body to life euerlasting These differences being so apparent so greate and of such importance who can otherwise iudge but that Christes presence in the Sacrifice of the Churche must be after a more substantial and real manner then in the letter of the Gospel or in the reading thereof Moreouer if he be present in the Sacrament and Sacrifice none otherwise then he is at the reading of the Gospel then is the Sacrifice and Sacrament superfluous For to stirre vp in our myndes the remembraunce of Christes Death it should suffice to reade or to heare readen daily the storie of the Passion without any celebration of the Sacrament But Christe knowing the dulnesse of our hartes to be such M. Ievvel acknovvledgeth Christes presence in the Bless Sacrament no othervvise thē in the storie of the Gospel vvhen it is read ād heard that woordes be not sufficient to repaire our memorie and to stirre vp our affection without the presence of some thing of more Maiestie then woordes be of his tender loue leafte to his dere spouse the Churche besides his Gospel a thing of most excellent Maiestie his owne flesh and bloude that we being assured through faith of his real presence in our Mysteries should more dreadfully reuerence him more expressely remember him more affectuously loue him and by the worthy receiuing of it be made partakers of the fruit of his Passion Of this
of his owne body Which can not be otherwise vnderstanded then of the Oblation made at the Supper as onely being vnbloudy for the Oblation made vpon the Crosse was bloudy as you konwe Againe he saith that Christes Priesthod after the order of Melchisedek endureth for euer for that euen to this day he sacrificeth and is sacrificed by the meane of Priestes now being Furthermore that Christe in his last Supper deliuered to them the manner of such a Sacrifice These be pointes conteined in this testimonie of Oecumenius besides those which you haue noted and be such as you and your felowes can not wel brooke and therfore your policie was to dissemble them To the whole place you answer by comparing it as your manner is to doo vnto certaine phrases M. Iew. roÌ„neth to his phrases and figuratiue speaches for aÌ„swer to that vvhich is spoken in ê“per speache and literally and figuratiue speaches of the Fathers in which they say one thing in sounde of worde and meane an other or at least in which their meaning is to be vnderstanded Mystically and not exactly to be construed after the rigour of the precise termes Six sentences or rather peeces of sentences you pretend to allege which you wil nedes haue to be like vnto this testimonie of Oecumenius Of which six the first is your owne and not S. Hieromes at al Shiftes not to be borne vvith in a preacher as you vtter it As for the second there is no such thing in his Commentaries vpon the Psalme 97. as your cotation directeth the fourth is not to be founde in the .38 Sermon of S. Augustine De verbis Domini secuÌ„dum LucaÌ„ as you note bicause he neuer made of that mater but .37 Sermons The fifth is falsified S. Chrysostom vttereth it otherwise The third and the sixth if you had alleged them whole Ansvver to the first autoritie alleged out of S. Hierom. as they lye in the authours would seme to make nothing for you as here it shal be declared If humanitie required me not to deale rigorously with you but gentilly to beare with you not to reuele your false sleightes to your discredite but for your honesties sake to winke at them then thus should you be answered 1. Where S. Hierome saith Si volumus quotidie nascitur Christus Hieron in Psal. 86. If we wil Christ is borne euery day the worde Christe is not taken in proper signification for the second person but for any vertue that man may worke 1. Cor. 1. bicause it is said of him that he is the vertue and wisedom of his Father as I haue before declared Now where Oecumenius saith Christe hath offered an vnbloudy Sacrifice for he hath offered his owne body Christe hath vouchesaued to be our Bishop Christe sacrificeth and is sacrificed by meanes of the Priestes that now be Christe deliuered vnto them the way and manner of such Sacrifice in his mystical Supper in al these speaches Christ is the name not of vertue and power indefinitely but of the only begoten Sonne of God the second Person in Trinitie that was conceiued by the holy Ghoste and borne of the virgin Marie Therfore there is no similitude or likenesse betwen the Phrase of S. Hierome which in truth is as here I allege and not as you forge it and this saying of Oecumenius Whereas then your Argument is this As Christ is borne euery day so is he offered by Priestes euery day But he is not really and in deede borne euery day Ergo neither is he offered by Priestes euery day If this be your Argument your Maior or first proposition is false bicause as I haue shewed the similitude holdeth not and the case is not like And so S. Hierome doth nothing helpe your cause Crucifying of Christe considered tvvo vvaies Touching your other places one Answer in manner may serue for them al. 2. Christe vnto vs is daily crucified saith S. Hierome perhaps some where or some other Father for your cotation is false This much is to be considered The crucifying of Christe is of two sortes The one external and bloudy The other mystical and vnbloudy In that Christes bloude was shed to be the general redemption In this the bloude of Christe already shed is applyed vnto vs that is to say the effecte of his bloude to particuler remission of synnes and paines dew to sinnes as if he were now hanging vpon the Crosse. This application of Christes death vnto vs is sometimes of the Fathers called his Crucifying sacrificing Death and killing After the first way he was neuer crucified but once After the second way he is crucified daily and so often as the Death of him that was crucified is the sacrament of Reconciliation presupposed applied vnto vs to effecte Neither is the doctrine of Application of Christes Death strange Application The substance of it hath ben taught in diuers respectes by the learned Fathers of the Churche bothe olde and newe Albeit the terme of Application be more common in the Scholastical Doctours Tertul. lib. 1. aduersus Marcion Hierony in Matth. cap. 26. who haue treated most exactly of these pointes then in the most Auncient writers Tertullian writing against Marcion and S. Hierom vpon S. Mathew to signifie the real presence vse the terme of Representation whereby is signified in Latin the exhibiting of a thing present Representation S. Gregorie expresseth the same meaning that Application conteneth Gregorius Homi. 37. by the terme of Repairing or renuing So often as we offer vp vnto him saith he the hoste of his Passion Reparation or repairing so often we renue and repaire his Passion vnto vs for absolution Dialog 4. cap. 58. Againe in an other place This hoste or Sacrifice saith he doth singularly saue the soule from damnation which by Mysterie renueth vnto vs the Death of the only begoten Sonne of God S. Augustine signifieth this muche by the worde of Insinuation Insinuation Now who so euer doth insinuate a thing to an other that is to say putteth it in his bosome for so muche the worde signifieth the same doth also applie it vnto him For declaration hereof S. Augustines testimonie by your selfe here alleged serueth very aptly Which if you had with more sinceritie and truth alleged you had dealt more like a true man but then had you hindered your euil cause His wordes be these where he expoundeth the Parable of the Riotous Sonne written by S. Luke Lucae 15. August Quaestion Euangel lib. 2.33 making Vitulum saginatum the fatted calfe to be Christe Our Lorde saith he was this fatted Calfe who according to flesh was filled with reproches Quòd autem imperat vt adducant eum quid aliud est nisi vt praedicent eum annunciando venire faciant in exhausta fame viscera filij esurientis S. Augustine vnderstandeth by the killing of Christe novv the insinuatioÌ„ of his death Nam etiam vt occidant
and your felowes that diuide your selues from the Vnitie in whiche the whole worlde was ioined and knit together We remaine in that Faith which we founde the worlde in when we were borne and in whiche the worlde hath continued sithens the Apostles time You shal neuer be hable to shewe that Orbis terrarum the round world is at this day or euer was of your side Wil ye haue it appeare euidently howe ye deuide yourselues from the Vnitie of the worlde Your selues do confesse it in the Apologie of your English Synagogue more then seuen times There ye affirme that Frier Luther and Zuinglius were the firste that beganne to set abroade the Gospel and that al the light was quite extinct and that al the fonteines of the pure water of life were vtterly dryed vp before they came Thus it is cleare to the simplest wittes that are forasmuche as ye condemne the vniuersal Churche dispersed ouer the whole worlde departe from it and ioyne your selues to Luther Zuinglius and Caluine that ye make breache of the Vnitie Of al this it is concluded that you lacke Charitie and therefore though ye haue neuer so much Faith by S. Augustines doctrine wel may it be that ye beleeue Christe but in Christe ye beleeue not If it be so then that ye beleeue not in Christ whiche neuer the lesse S. Augustine declareth to be vnderstanded in respecte of deedes not of wordes for many confesse Christe vvith mouth Tit. 1. and denie him vvith deedes as S. Paule saith and that therefore chiefly ye beleeue not in him bicause ye are voide of Charitie as being gone from the Vnitie of the whole worlde so many as loue Christe and feare to lose the parte they hope to haue with Christe wil study how to kepe them selues like sounde wheat in the safe Floure of Vnitie and wil not by the puffes of any your preachinges Ephes. 4. or writinges seme they neuer so sweete and pleasant suffer them selues like light Chaffe to be scattred into your damnable sectes and diuisions Neuerthelesse if ye glorie and crake of the multitudes that ye haue in our countrie of England where the trompettes of your pleasant Gospel haue ben sounded and twite vs of our smal number smal I meane in respect of such as make open profession there to be Catholikes for otherwise Gods secret and vnknowen nuÌ„ber doubtelesse is right great we tel you a Pecke of wheat is more worth then a Sacke of Chaffe Then remeÌ„ber ye withal Math. 3. that when the Winower shal come with his Fanne the wheat shal be layd vp in his Garner the Chaffe shal be cast away into vnquencheable fyre God send you grace to see the perilous state ye stand in and both to beleeue in Christ rightly and otherwise as to saluation is behooful that so the people for whom Christ hath shed his bloud be no more with most certaine lossé of their soules seduced by you and so to ioine in vnitie with the Catholik and Vniuersal Church Which when I shal vnderstande I shal right hartily reioise in you as nowe I am right sorry for you and with good wil if euer I write vnto you say whiche nowe I may not say Farewel 2. Ioan. Thomas Harding August Contrà literas Petiliani Donatistae Lib. 2. Cap. xcij. An non est ista vestra fallacia sed error humanus est Vtinam ita sit emenda ergo non inde eris minor imò verò maioris ingenij est animositatis flammas confitendo extinguere quà m falsitatis nebulas intelligendo vitare Say ye that this is not a false parte plaid by you but humaine errour I pray God it be so amende then sticke not at it thou shalt therefore be neuer a whit the worse man nay it is a point of greater wit to quenche the flames of stourdy conceite by confessing that is amisse than by sharpenes of vnderstanding to auoide the clowdes of falshode The Preface to the Catholike Reader touching the Sacrifice of the Masse IT can not be vnknowen vnto thee Christian Reader what a do there hath ben in these daies about the Masse Many scoffe and skorne at it and after most vnworthy wise reuile it Some make Argumentes against it and labour to bring it in contempte with written treatises Others haue gone about to ouerthrow it with a penal Lawe whiche punisheth them that heare Masse or be present at it with imprisonment of their persons and with losâ—e of great summes of money The dispysers of the Sacrifice not to be regarded But if it be certaine that the most worthy Sacrifice of the Masse is of Christes Institution most acceptable to God and the thing sacrificed Christ him selfe as in this Reioindre thou shalt finde it prooued what is there why thou shouldest regard the first sorte more then the Iewes that passing by our Sauiour Christe as he hoong vpon the Crosse reuiled him Math. 27 wagging their heades and saying Vaâ— asmuche to say Phy on thee or out vpon thee The seconde more then the two false Witnesses Math. 26 who deposed against Christe as he was conuented before Caiphas The thirde more then Caiphas himselfe and the Aldermen of the Iewes Math. 27 that brought Christe bounde and deliuered him vnto Ponce Pilate to be condemned to death Concerning the Ciuile Iusticers the Executours of this Lawe as it becommeth me not to say muche so yet I may be so bolde as to put them in minde that what Lawe so euer is vniust God shal iudge the Promotours the Makers and the Ministers of the same I wish hartily they would deepely consider of that God saith by his Prophete Esaie which among other thinges he commaundeth to be cryed out alowde as with the sounde of a trompet Esai 58. Dissolue the bandes of impietie loose the burdens wherewith men are ouercharged let go free them that be oppressed c. Certainly it is such a Lawe as the like was neuer before heard of in any Christian Realme As for the Argumentes and whatsoeuer other deuises our Aduersaries haue inuented against this Sacrifice bicause al procedeth of falshoode malice and ignorance by reading this Preface and my Reioindre the truth being declared I trust al shal vanish away and seeme worthy of no credit in their iudgementes whom the loue of Heresie hath not bewitched bereued of wit and vnderstanding And as touching them that mocke skoffe and raile at the Masse As Moyses and Aaron standing before King Pharao Exod. 5. said The God of the Hebrewes hath called vs that we go foorth into the wildernesse three daies iourney and sacrifice vnto our Lord least perhaps the pestilence and sworde come vpon vs Euen so if we Priestes and Catholike men be mocked euil reported and euil iudged of for that which we doo at the Masse we confesse plainely for so much as we ought not to be ashamed of it that according to Christes commaundement we offer vnto our Lorde
God this Sacrifice in remembrance of Christes death Luc. 22. and for our necessities and that according vnto the exhortation of S. Paule 1. Tim. 2. we make supplications prayers intercessions thankesgeuing for al men for Kinges and foral that are in auctoritie that we may liue a quiet and peaceable life in al godlines and chastitie For that saith he is good and acceptable in the sight of God our sauiour who wil al men to be saued and to come vnto the knowledge of the truth For there is but one God and one mediatour betwen God and men the man Christe Iesus that hath geuen him selfe a raunsome for al men These be the thinges that we do in the Masse What reproufe they deserue we see not Yet these be the thinges for which we susteine persecution This being so to th entent they finde cōfort according to the exhortation of Christe in the Gospel which suffer persecution for the Masse Math. 5. sith it is for righteousnes sake and that the persecutours seing them selues deceiued take better aduise repent and amende and that the truth of this point be more clearely knowen I thinke it good and profitable here to say somewhat of Sacrifice in general and of the Sacrifice of the Masse How be it this muche at the beginning I confesse that what is and euer hath ben in the Churche agreed vpon as a thing certaine and cleare thereof reason is we should not dispute least by disputing we make the thing doubteful that is most certaine Therefore here I meane in this Preface I intende not to bestow my labour to the intent by Argumēts I may seme to proue a thing that in the Churche is already defined but to this ende rather minde I to employ myne endeuour that as touching this point of Diuinitie I may confirme it not so much by way of reasoning as by way of expounding whereby it may come to passe that the truth being declared the darkenes of errours be put away VVhat thinges be intended in this Preface That I may procede orderly which I may not wel do in my Reioindre folowing the course of answering to M. Iewels cōfuse Replie I wil briefly declare first what Sacrifice is 2 Why Sacrifice is made as a thing acceptable and due vnto God 3 that a visible Sacrifice is most conuenient for our nature 4 that God hath bothe engraffed in the mindes of men the rite of Sacrificing and also by the Law commaunded it and for what cause 5 then that for loue towardes vs Christe hath instituted a Sacrifice for vs at his last Supper for larger proufe whereof I referre the Reader to this my Reioindre 6 Furthermore for so much as in euery Sacrifice foure thinges are to be considered according to the doctrine of S. Augustine August de Trinit lib. 4. cap. 14. To whom offering is made by whom it is made what is offered and for whom any thing is offered I wil shewe in what sorte these be in the Sacrifice of the Masse 7 After this by what waie this Sacrifice is auaileable 8 for what causes and persons it is auaileable 9 what effectes it worketh 10 Lastly that the Prayers and the Ceremonies of the Masse be good and godly and voide of al superstition Of these pointes some I wil but briefly touche of some I wil speake more largely as the mater requireth Whereas then M. Iewel and his felowes do so much abhorre and deteste the name of Sacrifice specially of the Sacrifice of the Masse as a thing iniurious to the Crosse of Christe whiche neuerthelesse so much setteth forth the merite and benefite of the Crosse as nothing more I would faine they had once plainely signified to the worlde that they them selues do rightly vnderstand what a Sacrifice is What new deuise they haue and what they imagin thereof it skilleth not Let vs see what the Scriptures teache vs. The blessed Apostle S. Paule going about to declare that Christe was a true Priest and that he offered a true Sacrifice for vs taketh vnto him selfe this definition Heb. 5. saying Euery Hye Priest taken from among men is ordeined for men in the thinges that apperteine to God to thintent he offer vp giftes and Sacrifices for sinnes And againe in the same Epistle Heb. 8. Euery Hye Priest is ordeined to offer vp giftes and Sacrifices Whereof it may be gathered what Sacrifice is VVhat is Sacrifice as it is taken for the thing that is offered specially the condition of these Correlatiues Priest and Sacrifice considered betwen which there is a mutual relatiō of the one to the other as it is betwen Father and Sonne Maister and Seruaūt verily that it is An Hoste whiche as a gifte and a present is offered by a publique Minister vnto God for sinnes And thus may Sacrifice be defined VVhat is Sacrifice as it is takē for the action of sacrificing as the woorde signifieth the gifte offered and the thing sacrificed For elles if we speake of Sacrifice as it betokeneth the action of sacrificing for the worde is common to both then we vnderstand a true Sacrifice and such as is conuenient for our nature to be made and offered when we doo consecrate any gifte to our Lorde God by which some rite and ceremonie according to publique ordinance about the gifte obserued we professe him to be supreme and chiefe of al the beginning and ende of our health and saluation so as by that we submit our selues and al that is ours vnto his diuine Maiestie Herein what is there that may seeme iniurious to Christe or by any meanes vnworthy VVhy is Sacrifice made Neither doo we thus offer giftes and Sacrifices vnto God for that he hath any neede of our thinges who in him selfe is most sufficient nor for that he desireth ought at our hands for cause of his owne pleasure as the carnal Iewes thought but bicause in such giftes and presentes the recognition of his supreme Maiestie is to him most acceptable And for so much as of his goodnes he hath created vs after his owne Image Gen. 1. and hath ordeined vs to atteine the fruition of his owne blessed presence where the true blisse is it is right on our behalfe and to him acceptable that to thintēt we may acheue this end which to vs is profitable and not to him we geue him wourship due vnto him and that by what meanes we can we stirre our selues duely to do it and that if by committing sinne we haue dishonoured and offended him and therefore deserue punishment so farre as our frailtie stretcheth we make some satisfaction and recompense Sacrifice is the propre vvourship of God And although he be truly wourshipped withe al good workes that be doone to his glory Yet properly that wourship is due vnto him whereby after the manner that is conuenient for vs we professe him to be Alpha and O asmuche to say the beginning and ende of al