shadow of thinges and to the newe Testament Imaginem rerum an Image of thinges If of the affirmation of the Image you wil inferre as your manner is the negation of the thing it selfe shal you not so prepare a way for the heinous heresie of the Arians who denyed the Sonne of God to be of one substance with God the Father For though it be most true that he is so yet doth not the Scripture cal him the Image of the inuisible God Coloss. â— Doth not S. Ambrose speaking of the bloudy oblation of Christe vpon the Crosse cal it an Image in comparison of the true and euerlasting Oblation that is in heauen Ambros. of ficiorum libr 1. c. 48. Hîc vmbra hîc Imago illic veritas caet Here saith he that is to say in this worlde there is a shadow here there is an Image there in heauen is the truth The shadow in the Lawe the image in the Gospel the truth in heauen Before a lambe was offered and a Calfe now Christe is offered But he is offred as man as receiuing Passion and he offereth him selfe as being a Priest to remit our synnes here in Image there in truth where with the Father as an Aduocate he maketh intercession for vs. How say you Sir if a man would folow the veine of your Logique whereby you conclude the denial of a real and true Sacrifice in the Masse bicause you can bring certaine peeces of Doctours sayinges reporting a representation commemoration and image of it might he not of this place of S. Ambrose denie that Christe was euer offered vp and sacrificed vpon the Crosse truly and in deede bicause he saith he was offered here in Image And so should not the Deuil haue a prety deuise to shake the foundation of our faith and put the simple in doubte whether the worke of our Redemption be yet truly performed or no That S. Cyprian saith the Sacrifice which we offer is the Passion of our Lorde August libro senâ—ent Prosperi S. Augustine declareth how such sayinges are to be vnderstanded Vocatur ipsa immolatio carnis quae sacerdotis manibus fit Christi passio mors Crucifixio non rei veritate sed significante Mysterio The oblation saith he of Christes flesh which is made in the handes of a Priest is called the Passion Death and crucifying of Christe not in truth of the thing but in a Mysterie signifying Which is as muche as if he should say it is not called passion death and crucifying for that Christ dieth or suffereth againe but for that in mysterie it renueth representeth signifieth and putteth vs in mynde againe of his Death and Passion Hovv Christe dieth againe in this Mysterie Where S. Gregorie saith after that he hath taken away al occasion of grosse imaginations that Christe who dyeth no more but lyueth immortally in him selfe dyeth againe in this Mysterie and that his flesh suffereth againe for the peoples health De Consecrat Distin. 2. Quid sit August Epist. 23. ad Bonifacium it is the sooner vnderstanded what he meaneth if his Antithesis be considered which consisteth in these wordes in seipso in hoc Mysterio in him selfe and in this Mysterie The like whereof we finde in S. Augustine before alleged Christe was once sacrificed in seipso in him selfe and yet he is daily sacrificed in sacramento in a Sacrament In him selfe that is to say in his visible person and in the forme of man he dyeth no more yet in this Mysterie he dieth againe that is to say his death is so for our behoofe by vs to the Father represented and to vs renued and the vertue and effect of it is so applied and transferred vnto vs as if he were now presently hanging vpon the Crosse. De Consecrat Dist. 2. Quid sit Haec salutaris victima illam nobis mortem vnigeniti per Mysterium reparat This healthful sacrifice doth renue vnto vs the Death of the only begoteÌ„ by this Mysterie saith S. Gregorie in the same place doth any man aske wherewithal and whereby this is done Verely as it is said before touching the memorie out of S. Augustine by the Oblation and participation of the same body that suffered and died vpoÌ„ the Crosse. For though the paines and violeÌ„ce of Death be not here presently suffered yet the body that once suffered Ibidem is present and the bloude that was shed on the handes of infidels is now shed into the mouthes of the faithful as S. Gregorie him selfe here saith And to the working of such a death of Christe againe and of his Passion to our saluatioÌ„ in this Mysterie that is to say to the repairing and renuing and applying of the effecte of his death vnto vs that which is done in this Mysterie without violent shedding of bloude is sufficient This doctrine S. Gregorie teacheth in other places wherby he both declareth the vertue of the Mystical Sacrifice and also expoundeth him selfe how that strange Phrase may be vnderstanded which M. Iewel bringeth against the Real and true Sacrifice Gregor lib. 4. Dialog cap. 58. Thus he saith in one place Haec victima singulariter ab aeterno interitu animam sâ—lâ—at quae illaÌ„ nobis morteÌ„ vnigeniti per Mysterium reparat This Sacrifice doth singularly saue the soule froÌ„ euerlasting destructioÌ„ which by Mysterie renueth vnto vs the. Death of Gods onely begoten Sonne Againe in an other place Idem homil 37. Quoties ei hostiam suae Passionis offerimus toties nobis ad absolutionem nostram passionem illius reparamus As often as we offer vp vnto him the hoste or sacrifice of his Passion so often we renue and repaire his Passion vnto vs for our absolution Now then bicause by this Sacrifice the Death of Christe is renued and applied vnto vs for our absolution and remission of synne which is the effecte of his Death as if we had ben present at the Crosse when he was crucified therefore S. Gregorie was so bolde as to say that Christe lyuing immortally in him selfe in this Mysterie dyeth againe Such Sacrifice such Death If the Sacrifice be bloudy then the Death must be bloudy or with shedding of bloude If the Sacrifice be vnbloudy Vnbloudy Death then is the Death also vnbloudy and mystical that is to say the effecte of his death as if it were now present And that there be truly and in proper speach a Sacrifice it is ynough that the body and bloude of Christe being made present by vertue of his worde his Death be so applied vnto vs to remission of synne as if he were now a dying And this muche may serue for Answer to the heape of your mangled and maimed allegations that here you haue laid so thicke together Whereof not one proueth your purpose which is that in S. Cyprians iudgement Christe in the celebration of the Supper is not a Sacrifice in true and proper speache and in deede but
his intent is to report vnto the simple to wit an external and sensible shedding which was done only at the tyme of his Passiō That the mater might seme the more absurde and vnreasonable If saith he Christes Sacrifice made at the Supper were vnbloudy how then did he there shed his bloud If he did shed his bloud how can that Sacrifice be called vnbloudy Why Sir wil you nedes haue the Mysteries of this Singular and peerlesse Sacrifice to be discussed by reason and not to be conceiued only by faith Wil you require the meane of this Sacrifice to be set forth euidently vnto you which is secret as Nyssen before mentioned saith inuisible and vnspeakeable S. Paule him selfe where he speaketh of the Priesthoode of Christe after the order of Melchisedek Heb. 5. saith he not that thereof he hath much to say and that the things be hard to expound These howe 's and questions M. Iewel become Iewes Infidels and Heretikes much better then a true Christian man Christes bloud was shed at his Supper so as it is now shed in the daily Sacrifice of the Aulter that is to say in a mysterie and in a Sacrament by a meane to man inuisible and vnspeakeable Bicause his bloud is beneficial vnto vs to redemption in that it was once actually externally and with death drawen forth of his body In cōsideration thereof where so euer that bloud is by the almighty power of our Lords worde in the Sacrifice made and exhibited we thinke it no absurditie nor inconuenience to say that his bloude is shed in a mysterie and vnbloudily Whereby we meane that not only his memorie is celebrated but also that the effecte of the bloudy shedding of his bloude that is to say the effect of his death is thereby applied vnto vs hauing faith and being disposed as we ought to be as if he were now hanging on the Crosse and presently bleeding before our eyes For to shew this and that of the Crosse to be one and the selfe Sacrifice we offer him saith Theophylact perinde ac si esset hoc tempore immolatus Theophylact in cap. 10. ad Heb. as if he were at this very time sacrificed Againe hanc hostiam semper vt praesentem offerimus we offer vp this hoste alwaies as if it were present saith he meaning the visible presence vpon the Crosse for otherwise it is present And therefore it may truly be termed an vnbloudy shedding of bloude the terme of shedding being referred to the bloude by the power of the worde of consecration made present offered presented and verily exhibited the terme vnbloudy referred to the manner of offering and exhibiting it without any such violence as was done vnto the person of Christe by the Souldiers who with thornes nailes and speare drew bloud of him when he hong on the Crosse. That no doubte remaine to speake so plainely as I can of this high Mysterie thus it is The bloude of Christe we confesse is the price of our Redemption in that it was once shed vpon the Crosse. That bloude and body whereof it issued out is the Hoste of our Saluation That very bloude is here made present in the Sacrifice of the Aulter by vertue of Christes worde and is said presently to be shed whiche neuer the lesse we vnderstand to be done in mysterie and in remēbrance of that which was shed vpon the Crosse bicause the effecte of that external shedding by this is applied vnto vs as if it were now in our sight offered and shed The vnbloudy shedding of bloud This shedding may be and is called vnbloudy as the offering and the Sacrificing of Christ and as the death is called vnbloudy For like as is the Sacrifice such is the Death Where is bloudy Sacrifice there is bloudy Death Where is the vnbloudy Sacrifice there is the vnbloudy Death and consequently the mystical and vnbloudy Sheddding of bloude But for better credite and that it seme not strange let vs confirme this pointe with some testimonies of Ancient Faters where the like speaches are vttered S. Gregorie saith Gregorius Dialog 4. cap. 58. De consec di 2. Quid sit Christus in seipso immortaliter viuens iterum in hoc mysterio moritur ◠Christe who liueth immortally in him selfe in this Mysterie dieth againe S. Augustine likewise Semel immolatus est in semetipso Christus tamen quotidie immolatur in Sacramento Christe was sacrificed in him selfe once August epist 23. De Conse dist 2. Semel De Conse dist 2. Iteratur and yet is he sacrificed daily in a Sacrament Paschasius saith in like manner Quotidie Christus mysticè pro nobis immolatur Passio Christi in Mysterio traditur c. Christe is daily sacrificed for vs mystically and the Passion of Christe is in a mysterie deliuered To be shorte Eusebius Caesarienses Cyrillus S. Chrysostome Theophylacte Euthymius S. Gregorie Nazianzen and in manner all the other Fathers doo cal this Incruentam immolationem the vnbloudy sacrificing and vnbloudy Hoste By the whiche Christe to effecte is so sacrificed for vs as to them who were present when he offered him selfe on the Crosse yet so as this Sacrifice take effecte of that And that there be truely and properly a Sacrifice it is yenough that Christes death be so now applyed to remission of synne as if he him selfe now dyed In these former and the like sayinges the Fathers doo set forth the way and meane of this Sacrifice of this Death and consequently of this shedding of Christes bloude as they may seeme to signifie not obscurely their vnablenesse to expresse the same terming it Sacrifice in a Sacrament Death in a Mysterie Sacrificing mystical The whiche wordes Sacrament and Mysterie doo not importe a signification of absence of the thing reported to be sacrificed to be shed and to dye but the secrete manner of sacrificing shedding and dying And bicause this oblation is not with shedding of bloude whiche bloude may presently be sene but by application of the bloude already shed it is of the auncient Fathers rightly called an vnbloudy Sacrifice S. Chrysostome ioyning Hostiam an Hoste and Incruentam Chrysost. in Psal. 95. Vnbloudy together could vnderstand an vnbloudy shedding of bloude in a Mysterie and thought it not absurde Yet neuerthelesse a man that standeth wel in his owne conceite and skanneth al Diuinitie by Phrases as M. Iewel doth might finde mater in it to vtter a scoffe or two and demaunde of Chrysostome if it be an Hoste how is it vnbloudy If it be vnbloudy how can it be an Hoste seing that an Hoste hath not bene woont to be offered without bloudshedding Likewise S. Gregorie Nazianzen that great Diuine hauing respect vnto the body and bloude of Christe offred by the Priestes in the Sacrament feared not to set together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Nazian in Carminibus ad Episcopos sacrifices and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnbloudy saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O
offered Two oblations of one body It semeth you neuer coÌ„sidered that there may be two oblations of one body one bloudy the other vnbloudy one by his owne vertue meriting the other applying the merite the one open to the eyes of al the other in a mysterie the one imploying death of the thing offred the other representing and recording the same death Thus it may be and yet the one shal not quit exclude the other And he that shal affirme the bloudy the meriting and the open oblation to be but one shal not reprooue him that saith hauing respect to both these Oblations that they be two and that the body offered is twise offered Euen so standeth the case betwen that S. Paule saith and that I say S. Paule speaketh of the Sacrifice of the Crosse that imployed the death of Christe and fully merited forgeuenesse of the sinnes of the worlde Which appeareth by the effect of the oblation added ad multoruÌ„ exhaurienda peccata Heb. 9. Heb. 10. to take away the sinnes of many and in the other place he made them that be sanctified with one oblation perfite for euer This Sacrifice was offered vppon the Crosse. I speake both of that Sacrifice of the Crosse and of this which Christ offered at his Supper and commaunded to be offred in his remembrance vntil he come againe The substance of these two Sacrifices being Christe is al one The manner of offering and ende is diuers That vpon the Crosse Luc. 22. was paineful bloudy ignominious and ended in death 1. Cor. 11. This at the Supper is impassible vnbloudy glorious and free from death The ende of that was to deserue and purchase the saluation of the worlde by paying a raunsom superabundantly sufficient for the sinnes of mankinde And that was done once for al. The ende of this is to commemorate and represent the death of Christe vnto his Father and in that coÌ„memoration to besech God forgeuing vs our sinnes to take vs into his fauour through the merites of that death and to applie the benefite of it vnto them for whom being as they ought to be disposed this Sacrifice is offered To proue that Sacrifice made vpon the Crosse and the merites thereof there neede none other testimonies then those which haue ben already cited out of S. Paule Of this which was offred and instituted at the Supper of the vnitie of it with the other and of the effectes of the same the learned Fathers haue made mention in sundry places The oblation it selfe and Institution and one effecte S. Cyprian comprehendeth in one sentence Cyprian lib. 2. epistol 3. Iesus Christus Dominus noster ipse est summus Sacerdos Dei Patris Sacrificium Deo Patri ipse primus obtulit hoc fieri in sui commemorationem praecepit Iesus Christe our Lorde he is the highest Priest of God the Father and he him selfe first offered a Sacrifice and commaunded the same to be made in his Remembrance The vnitie of it with the other in substance and the same effect that S. Cyprian speaketh of Chrysost. Hom. 17. in epist. ad Heb. S. Chrysostome most plainely vttereth Quid ergo nos c. What then doo we Doâ— we not offer euery day We doo offer verily but we doo it for remembraunce of his death And this hoste or Sacrifice is one not many How is it one and not manyâ— Bicause it was once offered it was offered vp into the most holy place But this Sacrifice is a sampler of that other The selfe same do we offer vp alwaies c. An other effecte of this our Sacrifice that is the Applying of Christes Passion vnto vs S. Gregorie doth expresse saying Gregor Hom. 37. Quoties ei hostiam suae Passionis offerimus toties nobis ad absolutionem nostram illius Passionem reparamus As often as we offer vnto him the hoste of his Passion so often do we renewe vnto our selues his Passion to our absolution And here to answer his skoffing Conclusion I woonder that skoffing at me for saying Christe was twise sacrificed he forgotte that in the selfe same Diuision a litle before he alleged a place out of S. Augustine where there is expresse mention of two immolations or sacrificinges of Christe S. Augustines wordes be plaine August in Epist. 23. NoÌ„ne semel oblatus est Christus in semet ipso Et tamen in Sacramento non tantùm per omnes Paschae solennitates sed etiam omni die populis immolatur Was not Christe once sacrificed in him selfe And yet notwithstanding in a Sacrament he is sacrificed for the people so it is to be translated and not is offered vnto the people as M. Iewel falsly translateth it not only through al the solemne feastes of Easter but also euery day Why heard you not your selfe M. Iewel reporting this plaine saying of S. Augustine that Christe is twise offered twise I say in respect of the manner of offering once openly in him selfe that is vpon the Crosse and againe in a Sacrament after which manner he is offered vp euery day whereby the Sacrifice of the Aulter is meant Christ there and Christe here is sacrificed for the substance of both Sacrifices is Christe Of that you doubte not of this you should not doubte beleuing him who said This is my body Thus then we answer your scorneful absurditie One and Two and Once and Twise may thus both be conceiued to be said of one thing in this singular Mysterie in diuers respectes If Sacrifice signifie the thing sacrificed and also the Acte of sacrificing then whereas One body and One Christe was sacrificed yet the Sacrifices were Two There haue we One and Two Againe Christ was vnbloudely sacrificed at the Supper and but once bloudily vpon the Crosse. So he was in â—espect of diuers manners of offering Once and Twise offered Yet in respecte of the thing offered or sacrificed it was One Sacrifice One offering One Christe Thus to a faithful man of the Catholike Church who hath subdued his vnderstanding vnto faith it appeareth sufficiently how in a due consideration One and Two and Once and Twise wherat M. Iewel skoffeth may both be said of one thing Thus he is ouertaken and founde vnable to answer the place of Hesychius the substance of this Diuision The .7 Diuision The Ansvvere ANd at the same very instant of tyme which is here further to be added as a necessarie pointe of Christian dostrine we must vnderstande that Christe offered him selfe in Heauen inuisibly as concerninge man in the sight of his Heauenly Father and that from that time forewarde that Oblation of Christe in Heauen was neuer intermitted but continueth alwaies for our attonement with God and shal without ceasing endure vntil the ende of the worlde For as S. Paule saith Heb. 9. Iesus hath not entred into Temples made with handes the samplers of the true Temples but into HeaueÌ„ it self to appeare now to the countenance of
other man I am sure S. Chrysostome maketh directly for the real Sacrifice can perceiue In these wordes I say whiche be here alleged in my Answer to the Chalenge Nay how can they not seme most plainely and directly to auouche our doctrine touching the Sacrifice Doth he not set Christe and Priestes that be now together in the office of offering He hath offered we offer also now saith he Doth he not auouche the hoste that Christ offered and the hoste that Priestes now offer for thereof he speaketh to be one and the selfe same hoste And that no man should doubte what hoste he meant saith he not it is that which cleanseth our sinnes that which then being offered to witte vpon the Crosse with shedding of bloude with death to cleanse synnes and to redeme the worlde can not be consumed What hoste can this be but the body of Christ but Christe him selfe For nothing could cleanse our synnes but he who onely is the Lambe of God Ioan. 1. that taketh a way the synnes of the worlde Thus then the substance of the hoste that Christe our Bishop offered and of that we offer is one and the selfe same So it is clearely proued by these wordes of S. Chrysostome that it is not onely a memorie an example a similitude a figure or resemblance of Christes body that we offer in our daily Sacrifice but the selfe same hoste in substance that Christe offered to cleanse vs which is the substance of his owne body and bloud for it was not a figure that he offered for vs but his true and real bodye But as the substance of his and our Sacrifice is one so the ende and effecte by S. Chrysostome in this place The ende of Christes Sacrifice and of ours is diuers He offered him selfe to death to cleanse the synnes of the worlde to redeme mankinde We offer him in remembrance of that his death to be partakers of his redemption But hereof I speake more particularly in my preface before this Roioindre S. Chrysostome say you remoueth al doubte and declareth in what sorte and meaning we offer the Sacrifice How so good sir tel it vs I pray you for I accompt it wel worth the learning Mary say you he saith not as M. Harding saith we offer vp the Sonne of God vnto his Father and that verely and in deede First it is a strange thing to me that a man should remoue al doubtes and declare the certaintie of thinges by not saying as you replye Nexte what if he say not in expresse termes that we offer vp the Sonne of God vnto his Father Wil you now go from the matter and flie for refuge to your owne precise termes Consider I praye you how this vaine wrangling becommeth the Person of the Great Minister of Sarisburie M. Iewels obiection is but a vaine vvrangling Whereas S. Chrysostome saith that we offer vp the selfe same Hoste that Christe our Bisshop hath offered which cleanseth vs from our synnes is it not as muche as if he had said we offer vp the Sonne of God What hoste is that which cleanseth vs Is it not Christe onely Who is Christe Is he not the Sonne of God And to whom is Sacrifice done but to God Al this set together how much varieth he from S. Chrysostome who saith that we offer vp the Sonne of God vnto his Father If you sticke to that other worde verely and in deede remember you haue by your translation made S. Chrysostome in this very place so to speake your selfe We offer in deede be the wordes Now that you haue tolde vs what S. Chrysostome saith not which helpeth your cause nothing at al you shewe vs what he saith And here you bring in certaine peeces and maimed sayinges out of him being a fraid to allege the whole sentences as they lye in that learned Doctor least you should marre altogether as you should haue done if you had suffered him to tel his owne tale Bicause the place is somewhat long I had rather referre the Reader vnto the .17 Homilie vpon the Epistle to the Hebrewes where it is written then here to reherse the whole But let vs see what you pike out of that Homilie for your purpose M. Iuels promise vpon S. Chrysost. hovv it is ê‘formed and how much it relieueth your cause Remember what you haue promised to shewe out of S. Chrysostome that he remoueth al doubte and declareth in what sorte and meaning we offer the Sacrifice You allege out of the said Homilie foure sentences or rather foure peeces of sentences The first is this Offerimus quidem c. We offer in deede Chrysost. Hom. 17. in epist. ad Heb. but in remembrance of his Death These wordes by your interpretation declare in what sorte we offer the Sacrifice Wel be it so I wil not muche contende with you so that you meane by this sorte the excluding of the bloudy manner of oblatioÌ„ But here I must put the reader in mynde what foloweth immediatly in that auncient Father Whiche you haue vntruly conceeled Vna est hostia non multae The hoste that we offer daily for there he speaketh of the dayly Oblation is one it is not many If it be bread made by the handes of a man that we offer and wine pressed out of the grape for the Real Oblation of the body and bloud of Christe ye denie albe it the same properly can not be called an Hoste how can you say it is one Hoste that we offer daily and not many Hostes seing that euery day we take newe bread and newe wine for our Sacrifice In our Sacrifice vve haue the sampler and the true thing it selfe vvhich Christe offered Your second peece of a sentence is this Hoc Sacrificium exemplar illius est This Sacrifice is an example of that Sacrifice But what foloweth Id ipsum semper offerimus We offer alwaies the selfe same thing And what thing is that There he sheweth It is the Hoste that cleanseth vs which Christe our Bisshop hath offered So then we see it called both the real thing it selfe that was offered and the sampler of the thing In that he calleth it a sampler thereby he putteth vs in minde the order and manner of offering it now to be different from the manner of the oblation of the Crosse. For there it was bloudy here vnbloudy there with suffering the tourments of death here with commemoration representation and application of his death there the thing offered visible in proper forme here inuisible vnder the forme of bread and wine Your thirde peece of a sentence taken out of S. Chrysostome is this This that we doo is done in remembrance of that that was done Which wordes declare the thing that we doo to be donne in remembrance of the Death of Christe And they folow immediatly vpon that he said of the cleansing Hoste whiche our Bishop Christe offered and we also offer the same So that
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
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
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
had suffered at their handes caused this much to be said vnto him Gen. vltimo Thy Father gaue vs in commaundement before he died that we should say these vnto thee with his wordes I beseche thee to forgete the wicked deede of thy brothers the sinne and malice whiche they wrought against thee And we also on our owne behalfe pray thee to forgeue the seruauntes of thy Father this iniquitie Euen so the Church first with the wordes of Christ recording his commaundement offereth vp vnto the Father his body and bloud After that the Priestes in the person of the Church whose publique ministers they are in this behalfe adde further their owne duetie of offering with their owne wordes These thinges being considered In vvhat parte of the Masse is the holy OblatioÌ„ made Vide Tho 3 part q. 82 art 4. ad primum Homil dâ— proditione Iudâ— that question is soone answered that of some is demaunded where and in what parte of the Masse is this most holy Oblation made For although from the lesser Canon vnto the Communion it be with wordes and intention presented vnto the Father yet forasmuch as the wordes of Christe as S. Chrysostome speaketh geue strength vnto the Sacrifice and they are no where els pronouÌ„ced properly and in deede then it is made when the Priest speaking in the person of Christe saith this is my body to wit whiche for you is geuen and broken which is added in the Canon of S. Iames and in S. Ambroses Masse and This is my bloude which is shed for you For then doo we that which our Lorde commaunded to be done in remembrance of him saying Doo ye this in remembrance of me As for the thinges that be spoken before and after they are to be referred vnto that time For albeit al manner Consecration coÌ„sidered by it selfe includeth not Oblation yet considered as it procedeth of the Priestes Intention to offer vnto God by Consecration it selfe the thing consecrated bicause vnto God and vnto the honour of him he consecrateth it hath the true nature of Oblation and Sacrifice Remembrance distinct from Sacrifice Although therefore our Lorde commaunded vs to doo this in remembrance of him yet is this Sacrifice a farre other thing then the remembraunce it selfe or the praise of God or thankes geuing sith that the thing it selfe whiche is commaunded to be made is in the very woordes of Christe distincted from the remembrance For he said not remember ye this but Doâ— ye this or make this in remembrance of me The Sacrifice and the Oblation ought to be made in the remembrance of Christe so that the remembrance it selfe is not the Sacrifice but the vse and ende of the Sacrifice for whiche it ought to be offered for by this vnbloudy Sacrifice a commemoration of the Blouddy Sacrifice that was offered vpon the Crosse is made vnto the Father And so saith S. Augustine Augu. lib. 20. contra Faustum cap. 18. Christiani per acti Sacrificij memoriam celebrant sacrosancta Oblatione participatione corporis sanguinis Christi The Christians doo celebrate the memorie of the Sacrifice already done vpon the Crosse by the holy Oblation and participation of the body and bloude of Christe Whereof it is euidently gathered also that Oblation is distincted from Participation although Participation perteine to the perfection and ful complement of the Sacrifice So here thou hast Reader that whiche was required in the second place By whom this holy Sacrifice is offered to wit In this sacrifice the Churche offereth and is offered by Christ through the Ministerie of the Priest and by the Priest in the person of Christ. Where also we ought to ioine the Church withal bicause of the vnitie of Christ and the Church and so we vnderstand the Churche also to offer August de Ciuit. Dei li. 10. cap. 6. by the ministerie of the Prieste For so S. Augustine teacheth vs with plaine wordes In that Sacrament saith he it is shewed vnto the Churche that in that Oblation which it offereth it selfe is offered Concerning the third point required by S. Augustine which was promised to be declared VVhat is the thing that is offeredâ— that is to say what is the thing that is offered if we wil admit the godly exposition of the Church the Prophet teacheth vs what it is Psal. 115. where he saith what shal I geue againe vnto our Lorde for al that he hath geueÌ„ vnto me I wil take the Cuppe of our Sauiour and cal vpon the name of our Lorde meaning by the Cuppe his precious bloud that vpon the Crosse was shed for vs and is the price of our Redemption Which bloud together with the body by vertue of Christes worde in the Euchariste is made present Who refuseth this exposition of the Prophete if he wil beleeue Christe him selfe Luc. 22. who said This is my body which is geuen for you Math. 26. This is my bloude which is shed for you he can not be ignorant what it is that is offered in this Sacrifice Whereas then God hath so loued the worlde Iohan. 3. that he hath geuen his onely begoten Sonne Rom. 8. and hath geuen vnto vs with him al thinges for a Babe is borne to vs Esai 9. a Sonne is geuen to vs saith Esaie the whole merite of Christe and the price of the Redemption which he gote vpon the Crosse is ours And therefore in this Oblation the thing offered being the body and bloude of Christe which as a most sufficient price he gaue vppon the Crosse for Redemption of mankinde and which of gifte we haue receiued of God we present and geue vnto God in the person of Christe that same true body and bloud that is to say Christe him selfe together with that great price and merite not to purchace a new Redemption but in commemoration of his death wherby the redemption is already purchaced in rendring of thankes for his benefites in a certaine satisfaction for our sinnes and defectes and for the temporal paines that be due vnto our sinnes mortal sinnes and paines euerlasting being forgeuen either in Baptisme Cyprian ad CeciliuÌ„ epist. 3. lib. 2. or through the Sacrament of Penaunce humbly beseching and as king in the person of Christe that so it be accepted In consideration wherof S. Cyprian calleth it the Passion of our Lorde that we offer And S. Augustine calleth it Aug. Confess lib. 9. cap. 12. Sacrificium prâ—tij nostri the Sacrifice of our Price wherewith our Raunsom is paid And hereof Reader thou maist conceiue what answere is to be made vnto them that moue this question which to some though without iust cause semeth to be of great difficultie whether the Sacrifices of the olde Testament the Sacrifice that our Lorde offered at his Supper the Sacrifice of the Crosse and that Sacrifice which is daily made in the Churche whether al these haue a like and the selfe same
Ecclesiastical writers were accustomed to attribute vnto the chiefe ministers of Gods mysteries as oft or oftener the title of Sacrificers as of Priests or Elders as it may be tried by vewe of the workes written by S. Dionyse Tertullian S. Cyprian S. Chrysostom S. Ambrose S. Hierome S. Augustine S. Leo S. Gregorie and briefly by the writinges of al others from age to age vnto these wretched times when the name and person of a Sacrificer which al good men of times past euer reuerenced and honoured is despised accompted Iewish or Heathenish hated and detested So that the custome which Pachymeres speaketh of to cal a Priest a Sacrificer is now toward the ende of the worlde when Antichrist shal come by the worst sort of men his foreronners interrupted and broken How be it I maruel that M. Iewel who hath so great stoare of phrases wherewith to make shew of somewhat against the Catholiks S. Dionyse vvriâ—ting to Sopater a Priest calleth hiÌ„â—acrificer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to bleare the eyes of the vnlerned had no better phrase then this of S. Dionyse against the Sacrifice of the Churche Wil it seme likely to any wise man that S. Dionysius was so farre ouerseene as to vse one word for an other specially in that place where he so ernestly aduertiseth one to vtter nothing that may be reproued For that special counsel he geueth Sopater in that Epistle And whereas writing Epistles to others he geueth to ech one his due title of honour and calling as To Gaius a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moonke To Dorotheê° a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minister or Deacon by interpretation of Pachymeres To Polycarpus a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bisshop To Iohn the Diuine Apostle and EuaÌ„gelist how shal we think he failed only of the true name that Sopaters vocation was called by Verily had not a Priest in his certaine knowledge and in the iudgemeÌ„t of the learned Fathers of that time the Apostles scholers don true Sacrifice in dede by offering vp the body and bloud of Christe vnto God he wold not haue called Sopater the Priest a Sacrificer But bicause they had the same faith concerning this Sacrifice that the Churche euer sithens had and we nowe haue he doubted not to cal a Priest a Sacrificer as now he is coÌ„moÌ„ly called Neither vsed he that terme only in his Epistle to Sopater but also in his Ecclesiastical Hierarchie where he declared the maner how the Sacrifice was to be celebrated And the custome hath now so preuailed saith Pachymeres Which custome should neuer so haue preuailed in the vniuersal Churche of Christe had not the terme in so weighty a mater bene agreable vnto the truth Thus S. Dionyse whom M. Iewel allegeth for him selfe maketh clearely against M. Iewel Vnto Pachymeres M. Iewel adioineth S. Paule Origen S. Chrysostome to proue that preaching of the Gospel is called a Sacrifice being none in dede and also S. Gregorie Nazianzene calling the people his Sacrifice These authorities might as wel haue ben brought in to proue that Christe offered no true and real Sacrifice vpon the Crosse as that there is no external Sacrifice in the Churche but only a reported Sacrifice by a metaphore For if any man allege to the contrarie the testimonies of the Scripture and Doctors wher they cal Christes death a Sacrifice folowing M. Iewel one may easily answere that both the Scripture and Doctours vsed the word improperly alluding for their delite vnto the Sacrifices of the old Law For behold saith he this is not straÌ„ge S. Paul S. Chrysostome and OrigeÌ„ doe cal preaching a Sacrifice whereas in dede preaching is no Sacrifice And so by a phrase of speache the Sacrifice of Christes death whereon our faith and hope as the ground of our saluatioÌ„ stayeth were like to be remoued and displaced What a fond kind of arguing is this The absurdity of M. Iewels argumeÌ„t The terme Sacrifice is sometimes vsed of the Fathers speaking metaphorically Ergo it is so to be taken when thei speake of the Sacrifice of the Aulter The great absurditie of this argumeÌ„t may easily appeare in the like As for example Baptisme is somtime taken in the Scripture by a figuratiue speach for tribulatioÌ„ and suffering of death as when Christ said Baptismo habeo baptizari Luc. 21. et quomodo coartor vsque duÌ„ perficiatur I haue a Baptisme to be baptized withal and how am I straighted vntil it be accomplished Ergo Baptisme hath no proper significatioÌ„ in the last chapter of S. Mathew where Christ gaue coÌ„mandemeÌ„t vnto his disciples Mat. 28. saying Go ye and teach al natioÌ„s baptizing them in the name of the Father and of the Sonne and of the holy Ghost But Christ pronouncing the terme of Baptisme Mar. 7. alluded only vnto the obseruaÌ„ce and Ceremonie of the Iewes whose custome was to baptize and washe them selues when they returned home from the market or common place For thy better instruction herein Reader M. Iewels comoÌ„ Arguments deduced from like to like thou maist be aduertised that these Argumentes à Simili from one like thing to an other be the weakest of al others and most deceiueable and are fitter for a Rhetorical declamation then for a probation of truth called in controuersie And therefore it is a kinde of Argument attributed vnto the Rhetorician to explicate and make plaine a mater and not to the Logician strongly to conuince and piththily to proue a veritie Yet M. Iewel notwithstanding is so in loue with this kinde of prouing in his whole booke of Replie that if his comparisons of one phrase with an other were cut of which he woulde haue seme to be like the rest of his booke should appeare of smal quantitie How be it though it be the slipperest way in reasoning yet if M. Iewel had compared phrases together that were like in dede al circumstances obserued he were the more to be borne withal But most coÌ„monly he maketh his comparisons betwixt those phrases that haue litle or none affinitie at al either for that the one is spoken by a Metaphore and the other properly or the one of one mater and the other of an other or the one in one respect the other in an other And by that meanes he confoundeth the Doctours sayinges M. Iewels custome to put avvay one truth by an other and thinketh he hath done the parte of a lerned man if he may seme to foile and desplace one truth by an other truth As for example In our present case bicause S. Paule and certaine Doctours by a Figure do take Preaching for a Sacrifice which is a truth denyed by no man for it is in deede a kinde of spiritual Sacrifice therefore he woulde haue it seme that the same Doctours neuer speake of any real Sacrifice of Christes body and bloude whereas it is most manifest as it shal hereafter be proued that they speake of both kindes
healthful Sacrifice of Christes body and bloude and to persuade vnlearned soules there is no such Sacrifice really offered vnto God by Priestes of the newe Testament The summe of M. Ievvels shiftes against the Sacrifice Wherevpon I haue stayd somewhat the lenger because I sawe how by guileful persuasions he went about to engraffe at the beginning in the myndes of the vnlearned First that man for cause of his miserable and mortal condition ought not to presume to offer vp the Immortal Sonne of God in a real Sacrifice vnto his Father nexte that by Scripture there appeareth no graunt af auctoritie or warrant so to doo lastly that the termes Sacrificer Sacrifice and Aulter be onely naked and empty termes void of any substance signified that is in the Churche as deriued out of the Lawe of Moyses and vsed by the olde learned Fathers for their delite Al which three pointes how farre wyde they be from truth it may partely appeare by that I haue already said and shal more fully appeare in the processe of this Reioindre Now let vs heare M. Iewel Iewel Novve to comme to M. Hardinges vvoordes Three waies saith he Christ is offered vp vnto his Father In a Figure as in the Olde Lawe In Deede and Blouddily as vpon the Crosse In a Sacrament or Mysterie as in the Newe Testament Of vvhiche three vvaies the Blouddy Oblation of Christe vpon the Crosse is the very true and onely Propitiatorie Sacrifice for the Sinnes of the vvorlde The other tvvo as in respecte and manner of Signifieing they are sundrie so in effecte and substance they are al one For like as in the Sacramentes of the olde Lavve vvas expressed the Death of Christe that vvas to comme Euen so in the Sacramentes of the nevve Lavve of the Ghospel is expressed the same Death of Christe already paste As vvee haue Mysteries so had they Mysteries As vvee Sacrifice Christe so did they Sacrifice Christe As the Lambe of God is slaiue vnto vs So vvas the same Lambe of God slaine vnto them S. Augustine saithe August De vtilitate poenitent cap. 1. Tunc Christus Venturus modò Christus Venit Venturus Venit diuersa verba sunt sed idem Christus Then was Christe shal comme Nowe is Christe Is comme Shall comme and Is comme are sundrye woordes But Christe is al one Againe in like comparison bytvveene the Lavve of Moyses and the Gospel of Christe he saith thus August in Ioannem tract 26. Videte Fide manente Signa variata In Signis diuersis eadem Fides Beholde the Faith remaininge the Sacramentes or Signes are changed The Signes or Sacramentes beinge diuers the Faith is one Harding Now then that after your Preface you come to my woordes M. Iewell what haue you to replye against them that to any learned man may seeme to be to the purpose I said Christe is offered after three manners figuratiuely truely with bloudshedding and sacramentally or in Mysterie With which parte of this threefold Diuision finde you fault As for the two first partes they be clearely proued by the Scriptures The third is that ye call in question and whiche you impugne Bicause you had nothing to say against the two first least your mater should seeme to haue a foile if you yelded to any thing that were by me saied were it neuer so true you goe from the purpose and enter into other talke M. Ievvel diuerteth from the purpose to impertinēt mater Whereof as parte is false so the whole is impertinent What nede was there to tel vs that the bloudy Oblation of Christe vpon the Crosse is the Propitiatorie Sacrifice for the sinnes of the worlde As thereof no man doubted so no man spake of it The point now treated is not whether the Sacrifice of the Crosse be Propitiatorie for it were superfluous thereof to dispute but whether Christe be now offered vp in Mysterie Graunt that first and afterward we may procede further to discusse whether the Sacrifice of the Aulter be Propitiatorie and in what sense it be Propitiatorie Of what effecte and substance so euer the Sacrifices of both Lawes be how so euer the Death of Christe to come or past be expressed in the olde and newe Sacramentes that they of the olde Testament as wel as we had Mysteries of the equalitie and likenesse of Sacrifices and of like slaiyng of the Lambe of God on their parte and ours of all these thinges so particularly to speake the Diuision by me declared ministred you no iuste occasion And al this might wel be suffred to go vnanswered as impertinent had you not by the way as it were spitten forth some poison of erroneous doctrine to the infection of the vnlearned and vnware Readers For by calling the bloudy Oblation of Christe vpon the Crosse the very true and onely Sacrifice Propitiatorie for the synnes of the worlde which no man denieth your meaning is to insinuate that the vnbloudy Sacrifice which Christe instituted at his last Supper of his body and bloude were not in dede a Sacrifice in any sense or respecte Propitiatorie Whereas if that of the Crosse was Propitiatorie the other must nedes be Propitiatorie though in a diuers degree of Propitiation bicause in substance of the thing offered it is one with the other but diuers in the manner of offering as being vnbloudy and done in a mysterie and the other bloudy and don in the forme of a visible body And the force and vertue of Propitiation of the one issueth not from the Priest but from the Propitiation of the other in whose cōmemoration it is offered Cyprianus de coe Do. Verely S. Cyprian sticketh not to cal the holy Euchariste Medicamentum ad sanandas infirmitates holocaustum ad purgandas iniquitates A medicine to heale sickenesses and a wholeburnt Sacrifice to cleanse iniquities Baesilius in Liturg. S. Basile also in his Liturgie making his supplication saith thus Da Domine vt pro nostris peccatis populi ignorantijs acceptum sit Sacrificium nostrum Graunt Lorde that our Sacrifice may be acceptable for our sinnes and for the ignorances of the people Whereas you affirme the other two waies after which Christe is offered that is to say the Sacrifices of the olde Lawe and the singular Sacrifice of the Church now to be one in effecte and substance as they are sundrye in respecte Three vntruthes vttered at once by M. Ievvel and manner of signifiyng you vtter three greate vntruthes at once For first as concerning the respecte of signifiyng in our Sacrifice the formes of Breade and Wine doo signifie the Bodie and Bloude of Christe as the Sacrifices of the olde Lawe signified Christe And although they signifie Christ present and the other absent yet in respecte of signifiyng they agree and therfore are not sundry therin The respect of signifiyng is one and the thing signified is one though the manner of signifiyng be diuers That the substāce of the
nor dieth nor sheaddeth his bloude nor is Substantiallie Presente August De Ciuit. Dei lib. 10 cap. 5. nor Reallie Offered by the Prieste In this sorte the Councel saith Christ is offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Sacrifice So Saint Augustine saithe Quod ab omnibus appellatur Sacrificium Signum est Veri Sacrificij The thinge that of al menne is called a Sacrifice is a Token or a Signe of the True Sacrifice Likevvise againe he saith Vocatur ipsa Immolatio quae Sacerdotis manibus fit De Conse Dis. 2. Hoc est Christi Passio Mors Crucifixio non rei veritate sed Significante Mysterio The Sacrifice that is wrought by the handes of the Priest is called the Passion the Death the Crucifieinge of Christ not in deede but by a Mysterie Signifieinge And vvhere as M. Hardinge saith further Christ is offered onely in respecte of the presence of his Bodie Neither vvould the Real Presence beinge graunted importe the Sacrifice for Christ vvas Really Presente in his Mothers VVombe and in the Cribbe vvhere notvvithstanding he vvas no Sacrifice nor hath M. Harding hitherto any vvaie prooued his Real Presence Hardinge That the Sacrifice of the Aulter is a true and real Sacrifice The witnesse which I alleged out of the Nicen Councel doth declare sufficieÌ„tly what I meant by saying that Christ is sacrificed in the daily Sacrifice of the Church truly and in deede not in respecte of the manner of offering but in respect of his very body and bloude really that is in deede present For the Sacrifice that was true and real in al respectes both of the inward substance and also of the outward manner was not made without bloudshed and killing This Sacrifice therefore of the Church being made without shedding of bloude or killing lacketh that one point of that most perfite and true Sacrifice Neuerthelesse for that it hath the substance of the bloudy and moste absolutely perâ—ite Sacrifice that was offred vpon the Crosse it is in that consideration a true and real Sacrifice And right wel did I vnderstand what I meant by these wordes M. Iewel and so do you too what so euer you say but of a wilful and peruerse frowardnesse you would seme not to vnderstand them that in worde you might reproue me where in dede you found nothing to be reproued Yet who marketh you shal perceiue how you bewray your owne knowledge by thobiection you make against yourself of the wordes of the Nicen CouÌ„cel M. Iewel falsifieth the CouÌ„cel of Nice which you translate falsely into Latin not englishing them least they should seme to make as they doo for the Sacrifice which ye denie The Greke wordes be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your vntrue translation hath for them thus sine sacrificio oblatus as much to say offred vp without a Sacrifice Which translation conteineth in it a contradiction For if Christ the true Lambe of God as the Councel calleth him be offered vp how is there not a Sacrifice Therfore the true translation of these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had ben incruentè sacrificatus sacrificed vnbloudily or without bloude shedding Oecolampadius or as a chiefe founder and mainteiner of your Sacramentarie doctrine hath turned non victimarum more sacrificatus sacrificed not after the manner of hostes which be sacrificed with killing And thus the place hath ben of learned men hitherto translated neither was there euer any so shamelesse as to swarue so farre from the right and natural sense of the wordes as you doo were he neuer so spiteful an enemie to that blessed Sacrifice This terme of the Nicen Councel doth expresse the respect of the manner of offering which I spake of to put a difference betwene the Sacrifice of the Crosse and the daily Sacrifice of the Church bicause the one was with shedding of bloud and with death the other without shedding of bloude or death The same respecte of the manner of offering is vttered by the first Councel of Ephesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incruentum celebramus in Ecclesiis sacrificij cultum we doo celebrate in our Churches the vnbloudy seruice of the Sacrifice Concil Ephes. in Epist. ad NestoriuÌ„ Aug. CoÌ„t Faustum Manich. lib. 20. ca. 21. The same doth Saint Augustine meane writing that the flesh and bloude of the Sacrifice is celebrated by a Sacrament of remembrance The same doth S. Chrysostome vnderstand where he saith Chrysost. in epist. ad Heb. Homil 17. Non aliud Sacrificium sicut pontifex sed id ipsum semper facimus magis autem recordationem sacrificij facimus We make not a diuers sacrifice as the high bishop did but alwaies the selfe same yea rather we celebrate a memorial of the Sacrifice Here is plainely expressed both the truth and realitie if I may so cal it of the Sacrifice alwaies and continually offered and also the manner of offering bicause it is done in remembrance of the Sacrifice that was made vppon the Crosse. To be shorte these termes remembrance token signe sampler mysterie sacrament and suche like be oftentimes vsed of the Fathers to expresse this manner of offering and in no wise to exclude the truth of the substance of the thinge offered This notwithstanding M. Iewel you are not ashamed to pronounce that the Councell of Nice and the olde Doctours or holy Fathers neuer vnderstode these respectes and manners And whereas you charge me with dazeling the Readers eyes with a vaine distinction of clowdy wordes so it liketh you to control the doctrine of Christes Churche it is you that employe your whole witte and cunning to enuegle and blinde Gods people and to bereue them wandering in the wildernes of this world of the true Manna that came downe from aboue al the clowdes and to dazel their vnderstandinges so that they may not discerne the true body of our Lorde from bare bread and by your phantastical and vncertaine phrases applied out of place to vndermine and shake no smal number of great and necessarie truthes by the Holy Ghoste founded and so many hundred yeres susteined in Christes Churche As for the authorities which you bring either to weaken the doctrine of the Church touching the Sacrifice of the Aulter M. Ievv taketh aduantage of his ovvne false traÌ„slation or to strengthen your owne contrary opinion of how litle force they are it is sone opened First the Councel of Nice maketh clearely for vs which reporteth the Lambe of God that taketh away the synnes of the worlde to be situate vpon the holy table whereby is meant the Aulter and of the Priestes to be sacrificed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say without bloudshed and not after the manner of beastes appointed to be killed in Sacrifice Of these wordes you take a smal aduauntage and that only by false translation For whereas the Councel hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lambe is sacrificed of the Priestes vnbloudily or not after the manner
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
both tende to one ende that is to celebrate the memorie of Christes death yet be not the actions diuers and may they not be done by diuers persons as it happeth when the people receiueth the body of Christe at the priestes handes This much may serue also for answer to the autoritie brought out of S. Chrysostome For the circumstance of the place declareth euidently that he spake there of the peoples receiuing of the mysteries And so in that place facere signifieth onely to receiue and not to consecrate and minister the Sacrament M. Ievv corrupteth S. Chrysostome And here M. Iewel least he should not be alwaies like vnto him selfe altereth and changeth his authours wordes and maketh S. Chrysostomes wordes to sounde to the aduantage of his owne false purpose For whereas S. Chrysostome saith thus Chrysost. hom 61. ad Pop. Antioch Quotiescunque hoc feceritis mortem Domini annunciabitis hoc est facietis commemorationem salutis vestrae beneficij mei As often as ye shal do this ye shal set forth our Lordes death that is to say ye shal make a commemoration of your saluation being my benefite M. Iewel allegeth him thus Hoc facite in memoriam beneficij mei salutis vestrae Doo ye this in remenbrance of my benefite and of your saluation Wherein he falsifieth the Doctor maketh a false translation of the place and geueth out a sense contrary to S. Chrxsostomes meaning Such aduenturing to alter Modes and Tenses to tel an other tale then the Doctor alleged telleth to leaue out to put in wordes of priuate forgerie is a most certaine argument of vntrue dealing and of guile intended of M. Iewels parte The 5. Diuision The Ansvver THat Christe offred him selfe to his Father in his last Supper and that Priestes by those woordes Doo this in my remeÌ„braunce haue not onely auctoritie but also a special commaundement to doo the same and that the Figure of Melchisedech and the Prophecie of Malachie perteineth to this Sacrifice and maketh proufe of the same let vs see by the testimonies of the Fathers what doctrine th'Apostles haue left to the Church Eusebius Caesariensis hath these woordes Euseb. li. 1 de demoÌ„strat Horrorem afferentia Mensae Christi Sacrificia Supremo Deo offerre per eminentissimum omnium ipsius Pontificem edocti sumus We are taught saith he to offer vnto our Supreme God the Sacrifices of Christes Table which cause vs to tremble and quake for feare by his Bishop highest of al. Here he calleth Christe in respect of his Sacrifice Gods Bishop highest of al Bishoppes the Sacrifices of Christes Table he calleth the Bodie and Bloude of Christe bicause at the Table in his last Supper he Sacrificed and offered the same and for that it is his very Bodie and his very Bloude imagination onely Phantasie and Figure set aparte he termeth these Sacrifices as commonly the auncient Fathers doo horrible causing trembling and feare And whereas he saithe we haue bene taught to offer these Sacrifices to God doubtlesse he meaneth by these woordes of Christe Doo this in my remembraunce This is my Bodie whiche is geuen for you This is my Bloude whiche is shedde for you Clement in his eight Booke often cited speaking of the Sacrifice offered by the Apostles commonly addeth these woordes Secundùm ipsius ordinationem or ipso ordinante whereby he confesseth it to be Christes owne ordinaunce Iewel To proue that the Priest offereth vp the Sonne of God M. Hardinge hath here brought in Euseâ—ius an Ancient Father that neuer once named any suche Oblation of the Sonne of God So much is he opprest and encombred vvith his stoare True it is The Ministration of the Holy Communion is oftentimes of the olde learned Fathers called a Sacrifice not for that they thought the Prieste had Authoritie to Sacrifice the Sonne of God but for that therein vvee offer vp vnto God Thankes and Praises for that greate Sacrifice once made vpon the Crosse. So saithe S. Augustine August ad PetruÌ„ Diaco ca. 19. In isto Sacrificio est gratiarum actio Commemoratio Carnis Christi quam pro nobis obtulit In this Sacrifice is a Thankes geuinge and a remembrance of the flesh of Christe Euseb. De demonstr li. 1. c. 10. whiche he hath offered for vs. Likevvise Eusebius saithe Christe after al other thinges donne made a marueilous Oblation and a passinge Sacrifice vnto his Father vpon his Crosse for the Saluation of vs al Nazian in Apolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 geuinge vnto vs to offer continually vnto God a Remembrance in steede of a Sacrifice So Nazianzenus calleth the Holy Communion A Figure of that great Mysterie of the Deathe of Christe This is it that Eusebius calleth The Sacrifice of the Lordes Table VVhiche also he calleth Sacrificium Laudis The Sacrifice of Praise Harding M. Iewels Replye in this Diuision is of smal pith and substance Least he should seme to say nothing whereas in deede he hath nothing to say whereby clearely to auoide the force of Eusebius authoritie by me alleged he darkeneth the mater with many wordes partly of his owne partly of other Doctours to litle purpose rehersed The effect of his whole tale consisteth in these .4 pointes First he denieth that Eusebius euer named any such Sacrifice of the Sonne of God vnto his Father Secondly he adknowlegeth the Ministration of the holy Communion for so he calleth it of the olde learned Fathers to be called a Sacrifice bicause of thankes and praises therein offered vnto God Thirdly he alloweth not the Argumente made out of Eusebius for proufe that Christe is offered vnto his Father Fourthly he pretendeth to shewe causes why the Sacrifice of the Communion is dredful and causeth the harte to tremble Touching the first what meane you M. Iewel by saying that Eusebius neuer once named any suche oblation of the Sonne of God Be you so addicted to the precise termes of your own Chalenge M. Ievvel is driuen from the mater vnto precise vvordes that other wordes of equal force may not be admitted Verely this declareth the weaknesse of your cause and openeth your poore shifte to the worlde which is that whereas you are conuicte by cleare truth of thinges yet you runne for succour vnto the shadowe of wordes You denye by the wordes of your Chalenge that by witnesse of any doctor within the first six hundred yeres after Christe we are hable to shewe that a Priest hath auctoritie to offer vp Christe vnto his Father Now this are we hable to proue as by diuers others so in this place by testimonie of Eusebius though expressely he name it not an oblation of the Sonne of God And for asmuch as you stand vpon your owne precise termes you shal be driuen from your holde by a precise Argument Answer it if you can What so euer we that are Priestes haue ben taught by Christe to doo to doo the same we haue auctoritie But we haue ben
of the body and bloude being two thinges that are offered he calleth it the Sacrifices of Christes table as now the Churche coÌ„monly calleth it the Sacrifice of the Aulter Touching the third kinde of sacrifices he nameth them first in general by the terme of vnbodyly and spiritual sacrifices Afterward particularly he calleth them the sacrifice of praise of praiers of lifting vp the haÌ„des of a contrite harte The sacrifice of thankes geuing by these very termes he nameth not In dede I confesse that where he saith we sacrifice the memorie of the great Sacrifice meaning that of the Crosse celebrating it according to the mysteries deliuered vnto vs by Christe There he saith further that we offer vp vnto God by godly hymnes and prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eucharistiam pro salute nostra the Euchariste for our saluation whiche peraduenture M. Iewel had rather to cal the thankes geuing for our saluation To shewe that the first and chiefe kinde of sacrifice was prophecied of in the time of the olde Testament he allegeth the Prophete Dauid Psal. 39. saying Oblationem sacrificium noluisti corpus autem aptasti mihi Oblation and sacrifice thou refusedst and had framed me a body For the sacrifices of the third kinde Psal. 49. he allegeth the knowen scriptures offer vnto God the sacrifice of praise and render vnto the highest thy vowes and cal vpon me in the day of â—ribulation Psal. 140. Psal. 50. and I wil deliuer thee Againe The lifâ—ing vp of my handes is an euening sacrifice Item A contrite spirite is a sacrifice to God c. In this order is to be placed the sacrifice of thankes geuing which M. Iewel strangely and absurdly auoucheth to be that whiche Eusebius calleth by the name of the Sacrifices of Christes table Now concerning the second kinde of Sacrifice The Sacrifices of Christes table vvhat they are that Eusebius speaketh of which is the sacrifice of th'Aulter or as the termeth it the dreadful Sacrifices of Christes table whiles he allegeth the prophecies of Dauid and of Esay for it he sheweth clearely that he meant not thereby the sacrifice of thankes principally or praise for the Sacrifice once made vpon the Crosse nor the Ministration of the holy Communion of which M. Iewel confusely expoundeth Eusebius but the holy Mysteries of Christes table to wit the Body and Blounde of Christe vnder the formes of bread and wine offered at the table in remembrance of Christes death Which I confesse neuer the lesse alwaies to be offered not without the Sacrifice of thankes and praise and with that Sacrifice we doo thanke and praise God most principally The saying of Dauid propheciyng of the Sacrifices of this table Psal. 22. as Eusebius allegeth is this Parasti in conspectu meomensam aduersus eos qui tribulant me Impinguasti in oleo caput meum calix tuus inebrians me quà m fortissimè Thou hast prepared before mine eyes a table against those that trouble me thou hast anointed my head with oile and thy Cuppe maketh me dronke after a most stroÌ„g wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expressely and manifestly in these wordes saith Eusebius is signified the mystical Chrisme or ointment and the dreadful or honorable Sacrifices of Christes table Verely this soueraigne praise that Dauid after the mynde of Eusebius geueth vnto the mystical Cuppe of our Lordes table can not seme to be attributed vnto the Cuppe of the Sacramentarie Suppers which conteineth in it no better thing then common wine It is the bloud of Christe not a suppe of common wine that doth moist and inebriate a man in that most strong wise wherof Dauid prophecied The Hebrew worde importing signification of great abundance maketh muche for this sense and quite contrary to the Sacramentarie doctrine From Dauid he goeth to Esay the Prophete alleging among other thinges a saying out of him signifiyng that the Lorde of bostes should do maruelous thinges in al nations What those thinges are the prophete declareth They shal haue pleasant drinke saith he they shal drinke wine They shal be annointed with an ointment in this hil Vpon these wordes of Esay thus saith Eusebius These maruelous thinges that Esay speaketh of did promise not to Israel but to al nations the annointing of a good sweete smelle and of ointmeÌ„tes by reason whereof bicause of the annointing of the ointment they obteined to be called Christians that is to say the annointed Then folow the wordes which declare what he meant by the Sacrifices of Christes table Furthermore saith he this prophete prophecieth vnto the Gentiles of the pleasantnes of wine secretly signifying the Mysterie of the new Testament of Christe which is manifestly celebrated at this time among al nations Thus Eusebius in that place expounding the prophecies of Dauid and of Esay promising the inebriating Cuppe and gifte of wine vnto the Gentiles of the blessed Sacrifice of Christes table which as it is called a table for that the heauenly foode is thence ministred vnto vs so it is called also an Aulter in respect of the oblation and Sacrifice there made and solemnized doth plainely signifie what he vnderstode by the Sacrifices of Christes table soothly not the sacrifice of thankes geuing principally which semeth to the vnlearned to consist onely in wordes but the Sacrifices of the body and bloude of Christe and consequently Christe him selfe And therfore that place of Eusebius is in my Answer to the Chalenge rightly and aptly to my purpose alleged as the whiche proueth against M. Iewel that the Priest hath auctoritie to offer vp Christe vnto his Father Yet if M. Iewel wil not ceasse to cal for his owne termes August Epist. 174. not being content with termes equiualent I thinke good to answer him as S. Augustine answered Pascentius the Arian crying importunatly for the terme Homusion to be shewed him in the Scriptures Quid est contentiosius quà m vbi de re constat certare de nomine What is a more contentious parte then to striue about the name when the thing it selfe is certainely knowen But now M. Iewel bringeth in S. Augustine Eusebius and S. Gregorie Nazianzen to witnesse with him that the ministration of the holy Communion is called a Sacrifice bicause therein thankes and Praises be offered vp vnto God for the Sacrifice made vpon the Crosse. To this I answer that these Fathers can not be shewed so much as once to haue named the Sacrifice of the Ministration of the Communion nor that this Ministration of the CommunioÌ„ is in any of their workes expressely called a Sacrifice He should haue done wel if he had made it cleare what he meaneth by this holy CommunioÌ„ and what by the Ministration of the same That the Ministration of the Communion is a Sacrifice I trowe it is a speache neuer heard of in the Churche of God before these Ministring prelates came to teache vs a new faith If he vnderstand by the holy Communion the new deuise of
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
booke you vsed as it is knowen If you saw it and of purpose would concele it and by rehersing other Sacrifices thought so to coouer this Sacrifice then great was your malice If you sawe it not but trusted your Grecian and such other slipper Merchantes who knewe wel your humour and perceiued what shoulde please your appetite then were you very rash and vnwise and thereby haue geuen occasion to al wise men to take good aduise how they beleue you in so weighty maters Hitherto M. Iewel as now vnto the learned it is made cleare hath said litle for good Answere to the testimonie for the Sacrifice of the Aulter brought out of Eusebius But what falshoode he hathe vsed it is partely disclosed If thou marke him wel Reader thou shalt perceiue this sleight in him that he neuer reherseth the woordes of Eusebius as I haue alleged them For in dede they seme to grauel him and to be so plaine as with plainenesse he seeth no way how to answer them Craftily he dissembleth the Sacrifices of Christes table spoken of by Eusebius in the plural number whereby he vnderstandeth the body bloude of Christe of which eche one is a Sacrifice that is to say M. Iewels guileful dealing the thinge sacrificed and consecrated seuerally in the seueral fourmes of breade and wine in Commemoration and Remembraunce of the Body and Bloude whiche were seuered the one from the other by violence of the souldiers vppon the Crosse and nameth the Sacrifice of the Lordes Table in the singular number for the better oportunitie to deceiue the vnlearned Reader Iewel But Eusebius saith further This Sacrifice is dreadful and causeth the harte to quake M. Harding may not vvel geather by any force of these vvordes that the Sonne of God is Really offered vp by the Priest vnto his Father For al thinges vvhat so euer that put vs in remembrance of the Maiestie and Iudgementes of God of the Holy Fathers are called Dreadful S. Cyril saith Cyril in Apol. Chrysost 1. Cor. Hom. 49. Lectio Diuinarum Terribilium Scripturarum The reading of the Diuine and Terrible Scriptures S. Chrysostome calleth the vvordes of Baptisme Verba arcana metueÌ„da horribiles Canones dogmatum de Coelo transmissorum The Secrete and Dreadful wordes and Terrible Rules of the doctrine that came from Heauen And speaking of the Hande and voice of the Deacon he saith thus Manu illa Tremenda continua Voce clamans alios vocat alios arcet VVith that Terrible Hand and continual Voice crieinge somme he calleth in and somme he putteth of This Sacrifice maketh the Harte to tremble for that therein is laide forth the Mysterie that vvas hidden from vvorlds and Generations The horrour of Sinne The Death of the Sonne of God That he tooke our heauinesse and bare our sorovves and vvas vvounded for our offenses and vvas Rente and Tormented for our VVickednesse That he vvas carried like an innocent Lambe vnto the Slaughter that be cried vnto his Father O God O my God vvhy haste thou thus forsaken mee There vve cal to Remembrance al the causes and circumstances of Christs Death The Shame of the Crosse The Darkening of the Aire The Shaking of the Earth The renting of the Vele The cleauing of the Rocks The opening of the Graues The Descending into Hel and the CoÌ„quering of the Diuel Therefore Chrysostome saith QuaÌ„uis quis lapis esset illa nocte audita Chrysost. in 1. ad Corinth Hom. 17. quomodò cuÌ„ Discipulis tristis fueâ—it quomodò traditus quomodò ligatus quomodò abductus quomodò iudicatus quomodò denique oiÌ„a Passus cera mollior fiet terraÌ„ omneÌ„ terrae cogitationem abijciet Any man hearing of the order of that night how Christe was moorneful emonge his Disciples howe he was deliuered how he was bound how he was leadde away how he was arreigned and how meekely he suffered al that was donne vnto him were he as harde as a Stoane yet woulde he be as softe as VVaxe and would throwe both the Earth and al Earthely Cogitations away from him Thus saith Nicolaus Cabasilas one of M. Hardings late Greeke Doctours Hoc facite in meaÌ„ Commemorationem Sed quaenam est haec Commemoratio c. Doo ye this in Remembrance of me But what is this Remembrance Hovv doo we consider Our Lorde in the Holy Ministration VVhat doo we conceiue him doing Hovv dealing vvhat suffering vvhat thinke vve vvhat speake vve of him Do vve imagin of him in that time of the Holy Mysteries that he healed the Blinde That he raised the Dead That he staied the VVindes Or that vvith a fewe loaues he fead thousandes which are tokens that he was God Omnipotent No not so But rather we cal to remembrance such thinges as declared his weakenesse his Crosse his Passion his Deathe In respect of those thinges he said Doo yee this in my Remembrance The Priest both by his wordes and also by the vvhole Circumstance of doinge seemeth to say Thus Christe came to his Passion Thus he vvas vvounded in the side Thus he died Thus Bloud and VVater issued and streamed from his vvounde These considerations thus laide before our eies are hable to cause any godly harte to quake and tremble As for the Real offeringe vp of Christe in Sacrifice that learned Father Eusebius saith nothing Verily it is but a simple Sophisme to say This Sacrifice is Dreadful and causeth vs to quake Ergo The Priest offereth vp the Sonne of God vnto his Father Harding Whereas I gather an Argument of a plaine testimonie for the Sacrifice of the Aulter out of the whole senteÌ„ce alleged M. Iewel pretendeth to his Reader as though I tooke my chiefe and onely holde of this one worde Dreadful Dreadful which being but one worde in Eusebius he maketh to sounde many wordes and saith that I may not gather by any force of these wordes that the Sonne of God is really offered vp by the Priest vnto his Father Whereas in deed I gather it not by force of that woorde Dreadful whereof for his aduantage he maketh diuers woordes onely nor chiefly but of the whole saying and specially of the very expresse name of the Sacrifice of Christes table and also of that Eusebius saith we haue bene taught by Christe him selfe to offer them vnto God Which I expounde as they are to be expounded of these woordes spoken by Christe at his Supper Luc. 22. Hoc facite in meam commemorationeÌ„ doo ye this in my remembrance as it is to be sene in my Answere and he dissembled to haue sene it As for the Sonne of God really offered vp they be not my wordes as the booke is witnesse they be his whereby he thought to take aduantage though the Proposition in those termes also be true in a right and due sense Bicause therefore he groundeth his Replie vpon that which I say not and bestoweth many wordes in disprouing that I affirme not and prouing
vnworthy a sacrifice vnto them base and vnworthy I say in comparison of the high dignitie that God through his sonnes death hath called them vnto but by his almighty power and according to his passing great mercy and loue hath geuen no worse thing then him selfe to be their true and real Sacrifice Some one wil say perhappes I woulde beleue this doctrine the rather if it were confirmed with the testimonie of an Auncient learned Father Let vs heare then what S. Chrysostome saith touching this point Chrysost. in 1. Cor. 10. Ho. 24 A cleare testimony for the Sacrifice of Christe in the Churche His wordes be these In veteri quidem Testamento cùm imperfectiores essent quem Idolis offerebant sanguinem cum ipse accipere volait vt ab Idolis nos auerteret Quod etiam inenarrabilis amoris signum erat Hic autem multò admirabilius magnificentius facrificium praeparauit quum sacrificium commutaret pro brutorum caede se ipsum offerendum praciperet In the olde Testament when men were more vnperfecte Christe him selfe would take that bloude which they offered vp vnto Idols to th ende to turne them from Idolatrie Which thing was a signe of an vnspeakeable loue But here in the newe Testament he hath prepared a much more maruelous and honorable Sacrifice both in that he changed the Sacrifice and also for that in stede of the slaughter of brute beastes he commaunded his owne selfe to be offered Here we haue by testimony of this auncient Father the abolishing of the worse sacrifice and the appointment of a better That was made of brute beastes this of Christe him selfe Now consider good Reader whether reason wil beare it that the worse and baser sacrifice should be both real and also in figure and signification for so were al the Iewes sacrifices and the better be in figure or mysterie onely and not real as M. Iewel wil haue the Sacrifice of the Churche to be But that our Sacrifice is real and that it is Christe him selfe and that he is really and in deede sacrificed the woordes aboue rehersed and others of the like force in that place of S. Chrysostome doo plainely auouche For first let this be examined that as he saith Christe commaunded for the slaughter of brute beastes now in the new Testament him selfe to be offered Of what Sacrifice can this be meant but of that which he both made and instituted him selfe at his last Supper and gaue charge to be frequented and done vntil he come For as touching the Sacrifice of the Crosse though he suffered him selfe to be taken and to be crucified and to be offred vp with shedding of bloude vnto death yet he commaunded not so muche to be done for then had the wicked workers of his death ben giltlesse Lucae 22. This commaundement then of offering vp Christe him selfe 1. Cor. â—1 is vnderstanded to haue ben geuen at the Supper when after that he had consecrated his body and bloude he said doo ye this in my remembrance And therefore S. Chrysostom speaketh thus vnto Christe in his Liturgie or Masse Chrysost. in Liturgia Memoriam igitur agentes huius salutaris mandati c. We kepe the memorie of this healthful commaundement If M. Iewel replye and say that Christe commaunded at the supper a memory onely to be celebrate of the true and real Sacrifice vpon the Crosse to that we answer That this Sacrifice whereof we speake is a memorie of that we confesse but that it is a memorie onely so as the real presence of Christ be excluded that we deny and to the contrary S. Chrysostome saith that he commaunded se ipsum him selfe to be offred vp Christe coÌ„maunded him selfe to be offred vp Neither can M. Iewel shifte the mater from him by expounding this worde him selfe of the signe or figure of him selfe meaning the bread and wine as the Sacramentaries doo For if that which is now daily in the Churche offered vp at the Aulter were but bread and wine the signes of Christes body and bloude S. Chrysostome woulde not ne could not iustly haue said that Christe hath prepared for vs of the newe Testament multò admirabilius magnificentius Sacrificium a much more maruelous and honorable Sacrifice For how can we conceiue a peece of bread and a cuppe of wine to be in respecte of sacrifice a thing muche more maruelous and magnificent or honourable then a shepe a goate and an Oxe bothe these and those signifying al one thinge that is Christe him selfe Nay thinges compared with thinges are not the beastes of a farre more price I trow M. Iewel wil not set a greater price vpon the bread and wine vsed in this Sacrifice for that they signifie a more pretious thing then the brute beastes did in the sacrifices of the olde lawe to wit Christe already come whereas they signified Christe to come For so he should diuide Christe and imagine him to be better and worthier in the newe Testament then he was in the olde Verely though redemption perfourmed be to vs better then redemption promised yet Christe before and after the perfourmance that is to say Christe now come and then to come is one Christe and of one worthinesse It foloweth therefore by al meanes that either S. Chrysostome said vntruly affirming Christe to haue prepared for the new Testament a farre more wonderful and magnificent Sacrifice then were the sacrifices of the Iewes whiche I suppose M. Iewel wil not be so shamelesse as to say what so euer he thinke or that we haue now in the Sacrifice of the Churche Christe him selfe truly really and in deede and that he him selfe is really offred vp vnto his Father by Priestes of the new Testament VVitnes for the true and real bloud of Christ in the Sacrament according to the commaundement he gaue at his supper saying doo ye this in my remembrance And that it is the real and true bloude of Christe which we haue in the Sacrifice of the Aulter whereby the real Sacrifice touching the thing sacrificed is proued it is most clearely affirmed by S. Chrysostome in the place before alleged For thus he speaketh there Quid hoc admirabilius Chrysost. in prior ad Cor. Hom. 24. dic quaeso quid amabilius Hoc amantes faciunt cùm amatos intuentur alienorum cupiditate allectos suae verò contemnentes proprijs elargitis suadent vt ab illis abstineant Sed amantes quidem in pecunijs vestibus possessionibus hanc ostendunt cupiditatem in proprio sanguine nemo vnquam What thing I pray thee is more maruelous then this What more louing He speaketh of the bloud that is in the chalice which he saith to be the same that ranne out of Christes syde This is a thing that louers doo when they beholde them whom they loue to be allured with the desire of other mens thinges and to set litle by theirs they geue them their owne
euen right now donne In this point therefore this Sacrifice is clearely vnlike the sacrifices of the olde lawe wherein although beastes of one kinde were offered daily as for example this day a lambe and to morow likewise a lambe yet it was not one lambe but diuers lambes And therfore a new killing and shedding of bloude was daily required But we doo not offer this day one lambe to morow an other but alwaies the selfe same as S. Chrysostome saith Chrysost. in epist. ad Heb. Hom. 17. Ibidem Againe this Hoste is suche as can not be consumed though they be neuer so many that be made partakers of it as he also saith Ipsam offerimus nunc quae tunc oblata quidem consumi noÌ„ potest We doo offer vp now also the same hoste which being offered then he meaneth vpon the Crosse can not be consumed Wherfore sith it is continually the selfe same hoste in number with that which was slaine vpon the Crosse albeit it be really againe sacrificed to continue the memorie of the real death of the same and to be the real Sacrifice of the newe Testament M. Iewel going about to abolish the truth of our Sacrifice for that it is not truly againe slaine bewrayeth his owne penurie of better and sounder reasons and semeth to reproue al the olde learned Fathers for calling it the vnbloudy Sacrifice Iewel Notvvitstandinge Hesychius expoundinge the Booke of Leuiticus to the intente he may force the vvhole Storie of the Life and Deathe of Christe to ansvveare euery particulare Ceremonie of the Lavve is sometimes driuen Hesych in Leuit. li. 1 cap. 4. to streatche and straine the Scriptures to his pnrpose So he saithe Christe is the Aultare And Christe Incarnate in the Virgins VVombe is the Sodden Sacrifice Novv as Christe vvas the Aultare Li. 1. ca. 2. SacrificiuÌ„ Coctum and as he vvas Sacrificed in his Mothers VVombe euen so he Sacrificed him selfe at his Supper not in proper or vsual manner of speache but onely in a Mysterie Signifieinge Othervvise S. Cyprian plainely openeth the vvhole difference of these tvvo Sacrifices in this sorte Cyprianus de Vnctione Chrismatis Dedit Dominus noster in mensa in qua Vltimum cum Apostolis participauit Conuiuium proprijs manibus Panem vinum In Cruce verò manibus militum Corpus tradidit vulnerandum Our Lorde at the Table whereat he receiued his laste Supper with his Disciples with his owne handes gaue not his very Bodie and very Bloude Really and in deede but Breade and VVine But vpon the Crosse he gaue his owne Bodie with the Souldiers handes to be VVounded This saithe Sainte Cyprian is the difference bitvvene the Sacrifice of the Table and the Sacrifice of the Crosse At the one Christe gaue Breade and VVine Vpon the other he gaue his Bodie Therefore vvhereaâ— M. Harding saith onely vpon his ovvne vvarrante That Christe Really Sacrificed him selfe at two sundrie times and that he twise Really Shead his Bloude Firste at the Table and Afterwarde vpon the Crosse The vntrueth and folie hereof is easily reproued by these plaine vvordes of S. Paule Hebrae 9. Semel Oblatus est ad multorum exhaurienda peccata He was once offered to take away the sinnes of many Hebrae 10. And againe VVith one Sacrifice he hath made perfite them for euer that be Sanctified These places are cleare and vvithout question onlesse M. Harding vvil say that One and Tvvo and Once and Tvvise be bothe one thing Harding Concerning the wordes of Hesychius they be plaine for the real sacrifice of Christe at the Supper For if he had there offered vp him selfe in a figure or Mysterie only as M. Iewel meaneth by his only mystery he would neuer haue called it a preuention of the bloudy Sacrifice Hesychius In Leuit. li. 1. cap. 4. neither would he haue vsed the terme praeueniens preuenting For Christe to offer vp him selfe at the supper in a figure onely in such sorte as he was offered in the sacrifices of the olde lawe had not ben a preuention of his bloudy Sacrifice vpon the Crosse. Verely if M. Iewels vnderstanding were streatched and strained vnto the obedience of faith he would not say so sawcily of that auncient and learned Father that he is driuen to stretche and straine the Scriptures to his purpose And what if it were graunted that so he did sometimes for more this Replyer saith not him selfe wil it thereof folow that he hath so done in this place As for the streatching and straining of the Scriptures which he layeth to Hesychius charge it is a very simple answer to the authoritie out of him alleged That he calleth Christe the Aulter it is not strange for so S. Paule calleth him as there he allegeth Neither was Christe by his reporte sacrified in his Mothers wombe he was incarnate in the virginis wombe and the same Christes incarnation he calleth the baked Sacrifice for thereof he speaketh and not of a sodden sacrifice as the place is euident The Oouen wherein it was baked was the Virgins wombe Hesychius in Leuit. li. 1. cap. 2. Lucae 1. bicause as he saith shee receiued from aboue the bread of life to wit the worde of God in her wombe and the fire of the presence of the holy Ghoste For the holy Ghoste saith the Angel shal come ouer into thee and thee power of the highest shal ouershadow thee And the same Christe that was incarnate in the Virgins wombe sacrificed him selfe at his Supper although not in such manner as the liue hostes in the olde Testament were sacrificed that is to say with bloudshed and slaughter yet in a mysterie but truly and really and after that manner of speache which is proper and vsual to the Catholique Church speaking of this singular Sacrifice not onely in a mysterie signifying that is to say in a figure or signification onely as M. Iewel meaneth the substance of Christes body and bloud excluded but so in a mystery as that most diuine substance be beleued to be verely present and by vs in remembrance of his death presented to God Touching the place of S. Cyprian S. CypriaÌ„ falsified by M. Ievvels maÌ„gling and hevving de vnctione Chrismatis he is like to haue smal aduantage and lesse honesty by alleging it when it is knowen how falsly he hath done in taking the begynning of the sentence which being set a parte from the rest semeth to geue a sownde of his doâ—ctrine and cutting away the ende that declareth the Doctours meaning and quit ouerthroweth the SacrameÌ„tary heresie For immediatly after the wordes that M. Iewel taketh for his purpose wherby is signified that our Lorde at his last Supper gaue vnto his Apostles bread and wine with his owne handes and vpon the Crosse deliuered his body to be wounded with the handes of the Souldiers this much foloweth in the same senteÌ„ce Vt in Apostolis secretius impressa syncera veritas
the yere vpon Maundie thursday and Good fryday is celebrated with special ceremonies in remembrance of Christes death and passing out of this mortal life This Anniuersary recordation saith he for so he calleth it doth represent that which was once done De Consecrat distinct 2. Semel and causeth vs so to be moued as if we saw our Lorde present on the Crosse. Neither noteth the Glose vpon these wordes that you reporte of it M. Iewel but vpon the worde immolatur which is in the next chapter folowing For whereas Gratian reciteth S. Augustine speaking thus of the Sacrifice August epist. 23. ad Bonifacium semel immolatus est in semetipso Christus tamen quotidie immolatur in sacramento Christe was once sacrificed in him selfe that is to say he suffered once in his owne person in the forme of man and yet he is daily sacrificed in a Sacrament vpon this last worde immolatur the Glose hath noted that you bring The Sacrifice meaning the bloudy Sacrifice vpon the Crosse is represented and a Memorie of the Passion is made In the former chapter is declared what is done at one certaine time in the yere touching the representation and remembrance of Christes passion in the nexte what is done daily M. Iewel hauing alleged the first applyeth vnto it the glose of the second And al is quite besides his purpose For how hangeth this Argument together The Seruice of the Church in the holy weke before Easter as the reading of the Passion creaping to the Crosse the salutatioÌ„ of the Crosse and other Ceremonies in olde time vsed in England and yet vsed through the whole Catholique Church do liuely represent vnto vs Christes PassioÌ„ Ergo the Priest doing that Christe did at his Supper and that he is coÌ„maunded to doo doth not offer vp his body and bloud to God Logike must nedes be good cheape where such Argumentes be made good chaffer And forasmuch as M. Iewel him selfe who craketh so much of Antiquitie M. Ievvel craueth helpe of the Glose that he calleth Barbarous and wil al controuersies to be tried by the Fathers of the first .600 yeres is not a shamed here to craue helpe of the Common Glose which within few lines after he calleth barbarous as he hath brought it against vs though in deede it be not against vs at al let him paciently suffer vs to tel him what he sawe in the same Glose in that very place that is cleare against him De Consecrat Dist. 2. Semel In Glossa In this part of this distinction saith the Glose It is proued that Christe once hauing dyed can dye no more yet the truth of his flesh and of his bloude is alwaies in the Sacrament of the Aulter And there it setteth forth .10 verses declaring the summe of the catholike faith touching the most blessed Sacrament In which perhappes M. Iewel may espie a fault touching the rules of Poetrie but verely touching the rules of faith he shal finde no faulte Al conteining excellent sense for auoiding prolixitie to gratifie the Reader here I wil reherse two Clauditur hoc vase nostri pia victima Phase Ibidem Viua salutaris semel in cruce semper in aris Here is inclosed in this vessel the diuine hoste of our Paschal lambe the hoste that lyueth that is healthful that was once on the Crosse and alwaies is on the Aulters Go forth M. Iewel and stil for lacke of good mater that maketh for you allege vs places where your heresie is most euidently confuted and condemned Stil you harpe vpon a wrong string alleging S. CypriaÌ„ and S. Gregorie to disproue that which you feine me to say or at least mistake me to say as reporting the wordes of S. Cyprian Your parte had ben to yelde or to shewe good reason why you deny Christe or which is al one Christes flesh and bloude to be offered vp vnto God by Priestes Lucâ— 22. to whom in the Apostles he said doo ye this in my remembrance I go not about in this DiuisioÌ„ to proue that the Sacrifice is Christ In sacrificio quod Christus est wherof in your owne conceit you haue stuffe to cauil and wrangle though the same be true as I tolde you before but I allege S. Cyprian to this ende that the ChristiaÌ„ Reader should beleue that Christ is the Sacrifice How and wherewith is there made in our Mysteries a memorie and significatioÌ„ of Christe and of his death For so S. CypriaÌ„ precisely englished saith In the Sacrifice which Christ is whereof by right construction ryseth this Proposition Christe is the Sacrifice Which is true though neuer so muche it be said by some Fathers that the Passion and Death of Christe is represented in a mysterieâ— both may stand together ful wel In this Mysterie there is a representation I graunt there is a signification there is a memorie or commemoration made of Christe of his PassioÌ„ and of his Sacrifice vpon the Crosse but how and where withal Figuratiuely by imagination by thinking by tokens and signes onely or by wordes of praise and thankes onely Not so By these and with these partly but specially by offering and receiuing the same body that suffered death So. S. Augustine touching a memorie or commemoration teacheth clearely writing against Faustus the Manichee Hebraei in victimis pecorum prophetiam celebrabaÌ„t futurae victimae August coÌ„t Faust. lib. 20. cap. 18. quam Christus obtulit Vnde iam Christiani peracti eiusdem Sacrificij memoriam celebrant sacrosancta oblatione participatione corporis sanguinis Christi The Hebrewes saith he in their sacrifices of beastes did celebrate a prophecie of the Sacrifice to come which Christe offered The Christians now doo delebrate the memorie of the same Sacrifice that is past by the most holy Oblation and participation of Christes body and bloude Lo here haue you â—he memorieâ— but withal the Oblation of that very body whereby the memorie of his bloudy Sacrifice is celebrated VVherin M. Ievvel and they of that syde are deceiued of ignoraÌ„ce or of malice deceiue otheâ— You seme to be much deceiued in your thoughtes in that you thinke that a thing can not be exhibited really and also in a mysterie in a sampler in an Image in a commemoration in a representation in signification in figures signes and tokens And where so euer you finde in the writinges of the Fathers any of these termes thereof coÌ„monly you induce a Conclusion denying the truth of the thing wherein either you are deceiued through ignorance and then are you very sawcie to be so busy in teaching that you vnderstand not or of very malice you trauaile al that you can to deceiue others least you should seme to haue craked more in your Chalenge then you are hable to mainteine Concerning the point it selfe doo you not remember that S. Paule doth attribute to the Law Hebr. 10. Image excludeth not truth vmbraÌ„ reruÌ„ the
of thinges to come August in Psal. 80. The redde Sea is consecrate in the bloude of our Lorde faith S. Augustin Againe Baptisme saith he is redde being consecrate in the bloude of Christe August in Ioan. Tract 11. The meaning hereof is As our sinnes be taken away and cleansed in baptisme taking vertue and effect of the bloud of Christ through faith So to the Iewes was forefigured the bloude of Christe in the redde Sea Baptisme is redde with the bloude of Christe and is consecrate by the same Thus it is said bicause it is ordeined by Christe to be a meane whereby the effecte and merite of his bloud is through â—aith imparted into vs. This much weighed and considered it may soone to any man appeare how litle reliefe M. Iewel shal finde in these pharses The .14 Diuision The Ansvver OF al other Oecumenius speaketh most plainely to this purpose vpon this place of S. Paule alleged out of the Psalme Oecumen in Epist. ad Heb. cap. 5. Psal. 119. Tu es Sacerdos in aeternum secundùm Ordinem Melchisedech Thou arte a Priest for euer after the order of Melchisedek His wordes be these Significat sermo quod non solùm Christus obtulit incruentam hostiam siquidem suum ipsius corpus obtulit verùm etiam qui ab ipso fungentur Sacerdotio quorum Deus Pontifex esse dignatus est sine sanguinis effusione offerent Nam hoc significat in aeternum Neque enim de ea quae semel à Deo facta est Oblatio Hostia dixisset in aeternum sed respiciens ad praesentes Sacrificos per quos medios Christus sacrificat sacrificatur qui etiam in Mystica Coena modum illis tradidit huiusmodi Sacrificij The meaninge of this place is saithe he that not onely Christe offered an Vnblouddy Sacrifice for he offered his owne Bodie but also that they which after him shal doo the office of a Priest whose Bishop he vouchesaueth to be shal offer without shedding of Bloud For that signifieth the worde For euer For coÌ„cerning that Oblation and Sacrifice which was once made by God he would neuer saye In aeternum for euer But he saide so hauing an eye to those Priestes that be nowe by the mediation of whom Christe sacrificeth and is sacrificed who also in his Mystical Supper taught by tradition the manner of suche a Sacrifice Concerning the Prophecie of Malachie for proufe of this Oblation though the place of Irenaeus aboue recited may stande in steede of many auctorities yet I wil not let to rehearse the sayinges of a Father or two for confirmation of this Article Chrysostome saith very plainely In omni loco Sacrificium offertur nomini meo In Psal. 95. SacrificiuÌ„ purum Vide quà m luculenter quámque dilucidè Mysticam interpretatus est Mensam quae est Incruenta hostia In euery place a Sacrifice shal be offered to my name and that a pure Sacrifice See how plainely and clearely he interpreted the Mystical Table which is the Vnbloudy Sacrifice Iewel Here mighte I iustly take exception against this Doctour as findinge him vvithout the compasse of the firste sixe hundred yeeres Hovv be it He saithe not That the Prieste hath power or Authoritie to Sacrifice the Sonne of God nor seemeth any vvaie to fauer M. Hardinges purpose Therefore vve shal not neede to touche his credite Harding In this Diuision M. Iewel you set forth as it were in a moustre a number of authorities and not one to the purpose Yet fewe thinges excepted you tel vs litle here that you haue not tolde vs before One apte and plaine testimonie would haue holpen your cause more then al this impertinent and confuse number It is not harde for one that is furnished with stoare of Notebookes of common places as you are to fil the paper with heapes of allegations This kinde of writing as to the ignorant it maketh a false shewe of stoare of learning so to the learned bringeth assured euidence of lacke bothe of truth and iudgement You are much beholding to your Phrases and metaphorical speaches For in them at least as in a smooddering smoke you trust to conuey your selfe away that the weakenesse of your parte appeare not openly as it should if you would directly answer to the pointes wherewith the truth of our syde is confirmed By this you shewe your selfe to be mynded not to yeelde and to subscribe according to your promise what so euer and how muche so euer be proued against you Concering Oecumenius in my Answer alleged Oecumenius you might iustly take exception against him you say for that he falleth without the compasse of the first six hundered yeres As though an Author allowed by the best learned of the Churche for the speace of an vnknowen time should be of lesse credite then an other that wrote one hundred yeres before him As though also after the first six hundred yeres the holy Ghoste forsooke the Churche and therefore least it vnfurnished of good and learned teachers Of what age he was I trowe it is not certainely knowen but that he is of great antiquitie it is certaine Neither can ye refuse him for a Papist bicause he was of the Greke Churche which your selfe haue cleared of Papistrie Wel touching his credite forasmuch as vpon a braue shewe of a confidence in your cause you are so good Mayster vnto him as not to take exception against him we take that ye geue Let it then stand for good and allowed as in deede M. Ievvel speaketh directly against his ovvn knovvledge touching Oecumenius there is no cause but so it should Bicause you pretend in worde knowing the contrary in harte that this testimonie of Oecumenius maketh no proufe for the Sacrifice against your Chalenge whether it be so or no let it he briefly examined First saith he not that Christe him selfe offered an vnbloudy Sacrifice By the epipheton Vnbloudy added to Sacrifice is it not manifest that this Sacrifice was distincte and diuers from the Sacrifice that he made vpon the Crosse which was bloudy Nexte least any man might happen to doubte what the substance was which was offered vnbloudily by Christe doth not this Author declare it by his plaine Parenthesis saying for he offered his owne body That Christ offered his ovvne body vnblouddily Is it not cleare then that Christes body was the substance which he offered vnbloudily Note then good Reader that the substance which was offered bloudily vpon the Crosse and vnbloudily at the Supper for that was the time when the vnbloudy Sacrifice was made by this testimonie is al one to wit the body of Christe the body of Christe I say and not onely thankes geuing praises and remembrance of his Death whereunto onely you M. Iewel would draw it Thus it is euident that Christe him selfe offered to his Father not onely a bloudy but also an vnbloudy Sacrifice Let vs see whether by Oecumenius it may appeare
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
Priestes but also the faithful Christian people doo offer vp this Sacrifice whiche here M. Iewel calleth the vnbloudy and Daily Sacrifice of the newe Testament meaning notwithstanding thereby not the body and bloude of Christe but a mere spiritual Sacrifice of Praise thinking by the name of the Sacrifice of Praise to exclude the Real Sacrifice of Christes body and bloude whereas none other is so muche a Sacrifice of praise and thankes as this Sacrifice is Touching the Priestes and the peoples parte in this behalfe looke what the people doth in good affection and vowe the same doo the Priestes in Ministerie saith the learned Pope Innocentius Tertius Innocentius 3. De officio Missae li. â— cap. 20. As for the Argument which M. Iewel saith I conclude out of S. Augustines wordes he may scoffe at it as he liste being the inuention of his owne meery head by me not so muche as once dreamed of It is not so harde to tel how the Antecedent and Consequent of it came together as it is for him to shewe how I haue so concluded out of S. Augustines wordes For in this place as S. Augustine alludeth to the Prophecie of Malachie so of Melchisedek he speaketh not so muche as one worde No man hath a grace to fight with his owne shadow in stede of his aduersarie but M. Iewel What he meaneth by mincing of my Logique I wote not But verely by this and a thousand mo places it is now wel knowen what a number of lyes and corruptions he hath minced and shrid together to fil vp the Hotchepotte of his Replie Iewel Christe onely is that Priest for euer accordinge to the order of Melchisedek He hath made an endles Sacrifice He him selfe hath offered vp him selfe vnto God his Father vpon the Crosse. Therefore God the Father saithe vnto him Thou art that Priest foreuer not any mortal Creature Hebrae 7. 9. or vvorldly vvight but thou onely beinge bothe God and man Psal. 110. art that Priest for euer S. Paule saithe VVee ar made perfite and Sanctified by that one Sacrifice once made vpon the Crosse. Hebrae 9. 1. Ioan. 2. S. Ihon the Euangelist saithe He is the propitiaton and Sacrifice for our sinnes 1. Pet. 2. S. Peter saithe He carried our sinnes in his Bodie vpon the Tree 2. Cor. 5. S. Paul saithe God was in Christ reconcilinge the worlde vnto him selfe Therefore S. Iohn the Baptiste saithe Iohan. 1. Beholdâ— that Lambe of God that taketh awaie the sinnes of the worlde Yf M. Hardinge and his felovves doubte hereof as they seeme to doo let Ceriste him selfe beare vvitnesse to the price of his ovvne Bloude Hanging vpon the Crosse and yeldinge vp the Sprite he sealed vp al vvith these vvordes Consummatum est That is to say This is the Sacrifice for sinne Hereby my Fathers wrathe is paciâ—ied hereby al thinges are made perfite Thus Sacrifice is but one wee maie looke for none other It is ful and perfite wee maie looke for no better Harding What neede so many wordes in a mater confessed Who denieth but Christe is a Priest for euer after the order of Melchisedek Yea he is not That Priest so onely vpon which worde you harpe much but that men may be Priestes vnder him and Ministers of the same Priesthode as before I haue proued by witnesse of Eusebius and of Oecumenius And S. Augustine also saith August de Ciuit. Dei lib. 17. cap. 17. Iam vbique offertur sub Sacerdote Christo quod protulit Melchisedech quando benedixit Abraham Now is that offered vp euery where vnder the Priest Christ which Melchisedek brought forth when he blessed AbrahaÌ„ whereby he vnderstandeth not only the bare figure bread and wine but more specially the body and bloude of Christe now really conteined vnder the formes of bread and wine after consecration and then signified and forefigured by bread and wine True it is no mortal Creature or worldly wight as you speake is that Priest for euer after the order of Melchisedek To what ende bring you this in Christe also is the Lambe of God Ioan. 1. that taketh away the sinnes of the worlde He is the propiciation and Sacrifice for our sinnes What conclude you of al your needeles number of allegations Whereas you say that I and my felowes seme to doubte hereof you say like your selfe The wordes of Dronckerdes of Skoldes and of Common Lyers must not alwaies be taken for a sclaunder This Sacrifice is but one say you we may looke for none other it is ful and perfite we may looke for no better Is this the mater for which you haue spent so many wordes and textes Why sir I pray you is there any man so farre an ennemie to Christe and to his Death that now telleth you of mo redemptions then one of an other Redeming Sacrifice besides that of the Crosse of any perfiter and better then that If there be any suche let him be punished in Gods name to the example of al blasphemers yea if ye wil let him be handled as il as ye would longer this haue handled Bishop Boner that constant Confessour of God if ye could haue had so much lawe thereto as ye had malice Or as ye would haue handled me when M. Grindal procured some of the Quenes Garde with his owne men to be sent out by nyght in al haste vnto a place in Essex I knowe not where to take me and bring me prisoner to London being at good reste in my bed at Louaine Touching this point we tel you and this is not the first time we haue tolde it you There is but one Sacrifice of it selfe sufficient for the Redemption of Mankind There is but one Lambe that taketh away the synnes of the worlde Ioan. 1. and that one Lambe was neuer but once killed for taking away synnes The Sacrifice that now is daily offered in the Churche is done in remembrance of that was once done for our Redemption vpon the Crosse. We pretende not to make a newe worke of Redemption as though that whiche Christe wrought vpon the Crosse were insufficieÌ„t and vnperfite For better declaration of that whiche we doo Chrysost. in Epist. ad Hebr. Homil. 17 S. Chrysostome demaundeth Do we not offer euery day Yeas saith he we do offer but we doo it for remembrance of his death And this Sacrifice is one not many How one and not many In asmuche as it was once offered it was offered vp into the most holy of al holy But this Sacrifice is a sampler of that we offer vp alwaies the selfe same thing August coÌ„tra Faust. lib. 6. c. 5. Ibid. lib. 20. ca. 21. August li. De fide ad Petrum cap. 19. Al the Iewes sacrifices by many and diuers wayes signified the one Sacrifice the memorie of which now we celebrate saith S. Augustine After Christes Ascension it is celebrated by the Sacrament of memorie saith he in
Priesthod 209. a The Priesthod of Christe continueth stil both in heauen and in the Churche 235. b Internal Priesthod 241. b External Priesthod 242. a. Authoritie to create Priestes leafte to the Churche 242. b Deriuation of Priestly duetie 243. a Special Priesthod 244. b. seq Priestes Christes vicars and substitutes in making this Sacrifice 50. a. 247. a. Both Priest and people offereth and howe eche 25â— a The people offer by geuing assent to the Priestes action and applying their deuotion Ibid. Real Priesthod in the Church now ergo real Sacrifice 11. b Christen men how they be Priestes in general and also kinges 12. b. Priest in english a name common to Presbyter and Sacerdos 13. a. VVhy S. Paule calleth rather Priests then Sacrificers 14. a. Priestes haue authoritie to offer vp Christe vnto his Father 49. a. 50. a. b. 90. a. b. 143. b. 144. a. 190. b. 216â— a. Continuance of Priestes necessary 49. b. Priestes succede the Apostles in degree 49. b. 64. a. Iust punishment merciful 179. b R. REal presence 42. a. 72. a. 92. b. 105. b. 107. b. 111. b. 112. a. Real presence and Sacrifice auouched by S. Chrysostom dissembled by M. Ievvel 72. a Real Sacrifice 35. b. 42. a. 253. a The name of a Renegate ansvvered 182. a. VVho is a Renegate Ibid. b ReparatioÌ„ repairing or renuing and RepresentatioÌ„ of Christes Death 219. a. Robert King of Dednam and Robert Debnam of Elsbergholt haÌ„ged for felonie Foxes Martyrs 181. a. S SAbbatum olde and nevv 8. b. 9. a Real Sacrifice in the Churche 11. b. 105. b The substance of the Sacrifice in both Testamentes diuers 20. b The substance of bread and vvine hath no place in our Sacrifice 21. a The effectes of the Sacrifices of both Lavves diuers Ibi. b. seq Real and true Sacrifice and Sacrifice in dede 35. b The Sacrifice of the Aulter a true and real Sacrifice 36. b. 80. a. 98. b Difference betvvene a true and the true Sacrifice 40. b The Sacrifice that vve offer is the PassioÌ„ of Christ and why 41. b. Christes body neuer ceassed nor shal ceasse to be a Sacrifice 42. a The fruictes of this Sacrifice 44. b. 45. a. The Sacrifice of Christe auouched in the Gospel by S. Augustines iudgement 45. b Sacrifice spred ouer the vvorlde Ibi. In the Sacrifice of the Aulter al the conditions of Malachies prophecie are founde 51. a Sacrifices common to both Testamentes 51. a The Sacrifice of the Aulter succede al the Sacrifices of the olde Lavv. 51. b. The properties attributed to this Sacrifice by Malachie 63. a Sacrifice auouched by S. Chrysostome 72. b. 78. b. 105. b. 114. b. 119. b. 189. a. 192. a. 214. b. 226. b. The Sacrifice of the Supper and the Sacrifice of the Crosse one and diuers in diuers respectes 74. a. 78. b. This Sacrifice auouched by the Nicâ—n Councel 217. a. Hovv Christe sacrificeth 221. b Ten kindes of Sacrifices 226. b Three Sacrifices noted by S. Augustine 237. b Sacrifices of tvvo sortes invvarde and outvvard 239. b This Sacrifice is external 241. a Sacrifice taken tvvo vvaies 74. a This Sacrifice called Spiritual and vvhy 79. a Three kinds of Sacrifices of the new Testament by Eusebius 93. a A memorie of the Sacrifice of the Crosse excludeth not the Sacrifice of the Aulter 98. a Reasons for this Sacrifice 108. a. 137. b. 190. b. This Sacrifice is a meane to deriue the effect of Christes Death vnto vs. 121. a. This Sacrifice called the tradition of God 131. b. sequent VVhy the Fathers spake at the beginning secretly of this Sacrifice 132. b. And in the Preface 33. a In what sense the Sacrifice is Symbolical or Figuratiue 135. a S. Dionyse for the Sacrifice 137. a S. Gregorie Nazianzene for the external Sacrifice 138. a The Sacrifice of the Aulter the Sacrifice of Praise 145. a The Singular Sacrifice 145. a. 236. b. 237. a Our Sacrifice is the pure Sacrifice and why 151. a S. Cyprian euident for the Sacrifice 156. a The Sacrifice after Melchisedeks order both on the Crosse and also at the Supper 157. b A plaine argument for the Sacrifice out of S. ChrysostoÌ„ 190. b. seq The ende of Christes Sacrifice and of ours 192. b Yf Christ leaft no real Sacrifice to his people the new Law was left in worse case then the olde c. 104. b. 105. a Our Sacrifice a much more maruelous and honorable sacrifice then al other 105. b The substance of the Sacrifice on the Crosse and Sacrifice on the Aulter al one 113. b The Sacrifice why of Malachie called the pure Sacrifice 151. a The Sacrifice of Prayse how general it is 144. b Sacrifice Priesthod Law go so together that the bettering of either of them doth infer the bettering of the other 197. a The differeÌ„ce of Christ being in the Sacrament and in the reading of the storie of the Gospel 199. a The Sacrifice not to be consecrate but only by the Special Priestes 245. b. seq 248. a. In this Sacrifice what is Christe what are we 247. a This Sacrifice both Commemoratiue and real 253. a In this Sacrifice the Churche is offred 257. a Spiritual Sacrifice as a contrite hart and such like not the proper Sacrifice of the new testameÌ„t 140. b Sacerdotes that is Sacrificers be now properly in the Churche 13. b The terme Sacerdos Priest vsed of the Fathers and how 7. a. seq 11. b. The olde terme Sacrificer vsed after the destruction of Ierusalem 14. a. The terme Sacrificer vsed by S. Dionyse 15. a. VVhy S. Paule calleth the publike persones of the Churche Priestes rather then sacrificers 14. a Sacrament and Mysterie do not importe a signification of absence of the thing reported to be sacrificed c. but the secret maÌ„ner of sacrificing c. 77. b. VVhy the Sacrament is geuen vs in forme of bread and wine 82. b. 83 a. The Sacrament called by the name of bread and vvine 85. b The Sacramentaries Argument It is a signe of the bodie ergo not Christes true bodie stark naught 83. b. The true and real bloude of Christe in the Sacrament 107. a Sacrament of Remembrance 239. a If al be taken away that hath no proufe of Scripture what inconuenience vvil folovve 4. b. A Shifte of the newe Gospellers against the Fathers testimonies for the Sacrifice 8. a. 218. a Sicuti as in the CanoÌ„ reporteth not equalitie but likenes 124. b. 258. b Signes of two sortes significatiue onely and exhibitiue 83. b. A Syster woman vvhat it meaneth in S. Paule 166. b. seq Spiridion made bishop after he had ben married 171. b Spiridion not proued by Sozomenus to be a married Bishop 172. a. Spiritual Sacrifices Spiritual Priesthod 250. a. The reproche of Straggling alone answered 67. a. sequent T. TAble 225. b. 230. a Temple 9. b Thinges signifying and thinges signified called by the same names and hovv 111. b. 112. a. b Thinges implied though not vttered in expresse Termes 66. b. Thraso his parte played by the Chalenger rather then by the defender 261. b. The olde translation of the testament not controlled by Catholikes 70. a Translatours of the Bible into English false harlots 167. b Tertullian no martyr 172. b How the Churche speaketh vvith al tongues 200. b Transsubstantiation 29. a. b. 33. a. 84â— b. 92â— b. 112. a. 136. a. â—ne Truth put away by an other truth M. Iewels common custome 16. b. 17. b. 26. b. 27. b. 32. b. 59. a. 98. b. 165. a. 195. a. 198. b. 202 b. 223. a. 227. b. 233 a. 239. b. Truth not excluded by Image 161. a V. VNbloudy Sacrifice 37. a. b. 41. a. 52. a. 77. a. b. 78. a. 102. a. 214. a. b. 227. a. b. Vnbloudy shedding of bloude 76. b 77. a. b. Vnblouddy Death 16â— b. Vnbloudy spoken of the Sacrifice of the Aulter 247. b Christe offered his ovvne body vnblouddily 215. b Blouddy and vnblouddy referred to one subiecte 226. a. Vntruthes vttered by M. Ievvel three at once 20. b. 113. a. 147. a. An impudent vntruth and lye that can not be excused 30. aâ— 34. b. 171. a. 177. a. Vse and obseruation of of Sabbatum Pascha Altare c. double olde and nevve 8. b. 9. a W. VVHy Christ gaue his body and bloud vnder the formes of bread and vvine 30. a. VViat beheadded 183. b. VViued Apostares and their vvysedom 168. a. VViclef 242. b. VVordes vsed of the Fathers to expresse the manner of this blouddy Sacrifice 77. a. VVilliam Cowbridge Foxes Martyr 181. a VVilliam Flovver Foxes Martyr Ibid. a. Y. Yoke fellovve man 168. a. Liber iste lectus est approbatus à viris sacrae Theologiae Angâ—ici Idiomatis peritissimis quibus sicut ipsi Authori M. N. Thomae Hardingo tutò credendum iudico Quâ—re sine scrupulo edendâ—n esse existimo magnam ex hoc argumento vtilitatem spero Cunerus Petri Pastor S. Peâ—â—i Louanij 23. Augusts An. 1567.
the difference betwene this and that is this That was the Sacrifice that cleanseth our synnes with his bloude actually shed and redemed vs by vertue of it selfe This is the Commemoratiue Sacrifice which is offered in commemoration of that hauing for the substance of it the same body and bloude of Christe that was offered vpon the Crosse by vertue of Consecration made really present and applieth vnto vs the merite and effecte of the cleansing and redemption wrought and perfourmed vpon the Crosse. Then immediatly foloweth the last sentence of the Homilie a parte whereof you haue taken for your purpose Non aliud Sacrificiū sicut Pontifex sed idipsum semper offerimus caet we offer not an other Sacrifice as the Bishop of the olde lawe did but alwayes we offer the very same that Christe offered or rather we worke the remembrance of the Sacrifice In the Discourse of S Chrysostom out of whiche M. Iewel hath piked and culled out certaine peeces three thinges in effect are declared First that we offer secondly that our manner of offering is other then Christes was therefore ours is called a sampler of that and it is donne in commemoration of his Death Thirdly that the Hoste or thing offered in either Sacrifice is one and the same in substance which is the true body of Christe Graunt vs the first and the last that is to say that we offer in deede yea and that the same Hoste which Christe offered and to al men of reason and iudgement though our Sacrifice be a sampler of Christes Sacrifice vpō the Crosse and though it be done for commemoration of that shal our Real Sacrifice be sufficiently proued For what is our endeuour in this Article but to proue that we offer vnto God that which Christo our Bishop hath offered which is Christe him selfe And whereas making vp your Epiphonema you say with more brauarie then truth Thus we offer vp Christe that is to say an example a commemoration a remembrāce of the Death of Christe I neuer heard of such a that is to say before specially if the real presence by these wordes be excluded as your meaning is O what impudencie is this Differēce betvven the hoste and the commemoratiō Doth not S. Chrysostom by your selfe alleged make a plaine distinction and difference betwen the hoste offered and the remembrance saying that which we doo is done for a commemoration Doth it not therby appeare that somewhat must be done before and besides the Commemoration Who euer so confounded thinges as as by your absurde and false interpretation you doo making the body and bloude of Christe or Christe him selfe and the remembrance of Christes death one thing What is this your meaning as though the substance of the Sacrifice were nothing els but the remembrance of Christes death Let this once be graunted and why may not any man or woman make vs as good a Sacrifice at their table at home in their owne howse as your selfe can at the Communion table in our Ladies Churche at Sarisburie For at that homely table may Christes death be remembred aswel as at your Communion table This kinde of Sacrifice say you speaking of the commemoration of Christes Death was neuer denied As in a right sense it is very true and was neuer by vs denied for the deuoute remembrance of Christes Death by it selfe considered is a kinde of spiritual Sacrifice so if you meane thereby to exclude the truth of the thing offered whiche is the body and bloud of Christe M. Ievvel alvvaies cōcludeth the denial of one truth by thaffirmation of an other truth and serue vs with a shewe and a remembrance onely distinct from the true thing it selfe that is offered which seemeth to be your whole drifte this parte of your doctrine we vtterly denie and tel you that for maintenance of the same you vse a fond and vaine reason For what an Argument is it when two thinges be bothe true by the affirmation of the one to conclude the denial of the other As for example what witte wil allowe this Argument The Sunne shineth Ergo it raineth not or Ergo it is not colde whereas many times we see it raine and feele it colde when the Sunne shyneth cleare and bright Right so we tel you and neuer stint telling you which neuerthelesse ye dissemble to vnderstand that this your common Argument is naught the Sacrifice which we offer is a sampler or a commemoration of that which Christe offered Ergo it is not the same which Christe offered For in diuers respectes it is bothe as now we haue proued by S. Chrysostome It is the same in substance that is to say the substance of that was offered vpon the Crosse and of that is offered by Priestes is the Masse in one and the same but it is diuers in the manner of offering For that was offered bloudily this vnbloudily in mysterie and by way of commemoration So it is the body and Bloud of Christe offered and also a commemoration of the bloudy offering The testimonie of S. Augustine I maruel what you meant to allege it maketh quite against you For both it reporteth the real presence which you denie and sheweth a difference betwixt the thing which is offered and Christes Death by the same signified which you cōfounde We graunt with S. Augustin when the hoste is broken De Consec Dict. 2. Cum frangitur and the bloude is powred into the mouthes of the faithful the Sacrificing of our Lordes body is signified It is not your false translation of the Oblation for the hoste nor your Sacramentarie exposition of the Sacrament of the bloude for the bloude that can racke S. Augustine to the defence of your doctrine If you grate vpon the worde Significatur and therefore wil needes haue it to be a signification of Christes Sacrifice as we denie not the signification so we require you to acknowlege the real body and bloude of Christe by breaking whereof vnder the forme of bread and powring whereof into the mowthes of the faithful vnder the forme of wine the same signification and commemoration of Christes Death is made You handle this place of S. Augustine as it semeth as you handled the place of S. Chrysostome before Sweeping cleane away the hoste and wyping away the bloude you leaue remaining onely a signification or token And thus you feede your people with signes and tokens in steede of the most holesome and substantial meate and drinke Thus haue you not weakened the strength of S. Chrysostomes testimonie by your feeble answer thus it remaineth stil in good force against your Chalenge thus by your sclender Replie you haue geuen al men occasion to thinke how good and sufficient our Stoare is for the proufe of the external Sacrifice of the body and bloud of Christe in scoffing whereat you take so muche pleasure It remaineth that we trie of what substance and pith your Replie is to the place by me alleged