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
barely cal it bread and a cuppe but this bread This breade◠this Cup. and this Cuppe as S. Paule calleth it likewise this bread and this Cuppe and that bread and the Cuppe of our Lorde 1. Cor. 11. By which manner of speach vttered with the Pronoune Demonstratiue not common bread nor a common cuppe but a singular a diuine a heauenly and the supersubstantial breade and the like cuppe in Saint Clement is signified euen that breade and cuppe which according to Christes Institution was before consecrated with the woordes of our Lorde Math. 26. This is my body This is my bloude Luc. 22. Iewel Neither did Christe by these vvordes Doo ye this in my Remembrance erecte any nevve Succession of Sacrificers to offer him vp Really vnto his Father nor euer did any Auncient learned Father so expounde it Christes meaning is cleare by the vvordes that folovve For he saith not onely Doo yee this but he addeth also In my Remembrance VVhich Doinge perteineth not only vnto the Apostles and their successours as M. Harding imagineth but also to the vvhole people And therefore S. Paule saieth not only to the Ministers but also to the vvhole Congregation of Corinth 1. Cor. 11 As often as ye shal eate this Bread and drinke this Cuppe Ye shal shewe foorthe and publishe the Lordes Deathe vntil he come Likevvise S. Chrysostome applieth the same Chrysost. ad popul Antioch Homil. 61 not onely to the Cleregie but also to the vvhole people of his Churche of Antioche Thus he saith Hoc facite in memoriam Beneficij mei Salutis vestrae Doo ye this in Remembrance of my Benefite and of your Saluation Of these vveake positions M. Harding vvithout the vvarrante or authoritie of any learned Father reasoneth thus Christe saith This is my Bodie that is geuen for you Doo this in my Remembrance Ergo The Prieste hath power to offer vp the Sonne of God vnto his Father Harding What M. Iewel meaneth by erecting a newe succession of Sacrificers Priestes novv b◠made by election and ordinatiō an contine◠not by right of successiō I know not but that he taketh pleasure in his owne skoffing wittte And whereas he was not hable with sounde reasons or good authorities to impugne the Priesthod of the new Testament it liked him to worke his spite against it with scorneful prophane and Iewish vtterance Who euer said that Christe by those wordes erected a new succession of Sacrificers If no man euer said it why chargeth he vs as though it had bene said Aarons Priesthode went by succession and belonged to one Tribe But Priestes of the newe Testamente enter not into their Priesthod by right of succession as they of the Leuitical Tribe did but by election and lawful ordination This Priesthod principally is Christes which continueth without succession for euer as he is a Priest for euer after the order of Melchisedek Psal. 109. Neither be we that are Priestes the Successours of Christe and much lesse of Aaron we be the ministers of Christ in the function of this Priesthod and that which we do we do it by vertue and power of Christe and in the person of Christ yea rather Christ is said to doo it through vs. Oecum in epist. ad Heb. ca. 5. For Oecumenius speaking of the daily execution of our Priesthoode and of Priestes that daily do sacrifice saith per quos medios Christus sacrificat sacrificatur Christe by the meanes or mediation of the Priestes that be now of whom there he spake before sacrificeth and is sacrificed Euseb. De Demonst. lib. 5. Eusebius declaring the euerlasting priesthod of Christ after the order of Melchisedek saith likewise Et sanè oraculi exitus admirabilis est ei qui comtempletur quomodo Seruator noster Iesus Christus Dei ipsius Melchisedech ritu ea quae sunt Sacrificij inter homines faciendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam adhuc per suos ministros perficiat And verily the accomplishment of the oracle which is thou art a Priest for euer after the order of Melchisedek is maruelous to him that beholdeth Psal. 109. how our Sauiour Iesus the Christ of God doth performe euen vntil this day those thinges that be of the Sacrifice which is to be done amonge men Marke Reader how is that accomplished which the Father in the Psalme is reported to haue said vnto Christ Thou art a Priest for euer after the order of Melchisedech How remaineth he a Priest for euer sith cōcerning that Oblation and sacrifice which was once offered by him saith Oecumenius meaning the sacrifice of the Crosse he would not haue said in aternum for euer To this question that might be moued both Oecumenius and Eusebius do answer that euen now Christe doth the thinges that belong vnto the Sacrifice which is to be made among men Which is asmuch in sense as Oecumenius saith that now by the mediation of Priestes ministerie Christe sacrificeth and is sacrificed And so he remaineth a Priest for euer But leauing these skorneful termes of erecting a newe succession of Sacrificers to the schoole of Heretiques and vsing the common wordes of the Churche If M. Iewel meane therby to say that Christe speaking these wordes Doo ye this in my remembrance did not ordeine the Apostles Priestes nor therby gaue them auctoritie to ordeine others that for tyme to come should succede them in that order and that so saying he gaue not them power auctoritie and cōmission to offer vp his body and bloud I say his meaning is vtterly vntrue And this also which he saith further that neuer any learned Father so expounded those wordes of Christe I affirme to be very false as here it shal appeare First let S. Clement be heard in this point whom M. Iewel in a false cause doth here take holde of That Christe made the Apostles Priestes Bicause the place is somewhat longe it shal be sufficient to reporte it in English truly translated Thus he saith Of Moyses most derely beloued of God Clemens◠Constitut. Aposto li. 8. cap. vlt. were instituted Bisshops Priestes and Leuites◠Of our Sauiour we thirteen Apostles Of the Apostles I Iames and I Clement and with vs others that we recken not al againe Cōmonly of al vs Priestes Deacons Subdeacons and Readers The first high Bishop then by nature is Christe the only begottē rapuit who caught not honour vnto himselfe but was constituted of his Father Who for our sake being made man and offering spiritual sacrifice to God and his Father before his passion commaunded vs alone to do the same thing albeit others were present with vs that beleued in him But yet not euery one that beleueth is by and by a Priest and promoted vnto Bisshoply honour This testimonie of S. Clement declareth plainely both that Christe made the Apostles Priestes before his Passion geuing charge and commaundement to them onely though others that beleeued were present
to doo and make the thing which he had done that is to say to take bread and wine to geue thankes to blesse to breake the bread and to say in the person of Christe this is my Body this is my Bloude c. Which he calleth offering of spiritual sacrifice bicause that body and bloud of Christe are thus offered vp spiritually and in a Mysterie without bloudshed And also that the Apostles afterward instituted Priestes Deacons Subdeacons and Readers S. Chrysostom excusing him selfe for that he presumed to minister vnto Christe at his holy table and gathering boldnesse of that Christe him selfe had commaunded it saith Chrysost. in Liturgia Sacrificiorum ritum instituisti ac solennis huius immaculati Sacrificij celebrationem nobis tradidisti tanquà m Dominus omnium Thou Christe hast instituted the rite of sacrificing and hast deliuered vnto vs the celebration of this solemne and vnspotted Sacrifice as Lord of al. And afterward he saith moreouer hauing rehearsed what Christ did and said at the Supper memoriam igitur agentes salutaris huius mandati we kepe the memorie of this healthful commaundement meaning the commandement geuen by these wordes Luc. 22. Do ye this in my Remembrance When S. Chrysostome saith Christ deliuered the celebration of this Sacrifice vnto vs it is to be considered vnto which vs and when he did deliuer it S. Chrysostome was a Bishop and therefore a Priest so then naming vs he meant Priestes The time when it was deliuered was at his last Supper For the Scripture geueth no occasion to thinke that Christ leafte to Priestes the celebratiō of this Sacrifice any where els but where he said vnto his Apostles Luc. 22. 1. Cor. 11. Doo ye this in my remembrance S. Dionyse the Areopagite S. Paules scholer doth acknowledge and in most plaine wordes confesse that Christe by these woordes gaue commaundement to Priestes to offer vp this diuine Sacrifice Thus he saith Quocirca Antistes reuerenter ex Pontificali officio Dionys. in Ecclesiast Hierarch part 3. c. 3. post sacras diuinorum operum Laudes quòd hostiam salutarem quae supra ipsum est litet se excusat ad ipsum primò decenter exclamans Tu dixisti hoc facite in mei commemorationem The Bishop therfore after he hath praised the workes of God excuseth him selfe reuerently and according to his Bishoply office for that he sacrificeth the heathful hoste which is aboue his worthinesse semely first crying vnto him Thou ô Christ hast said Do ye this in my remēbrance Thus it appeareth clearely by this auncient Bishop and blessed Martyr who is to be thought to haue learned the same of S. Paule him self as also by sundry other Fathers of whome some be already alleged some hereafter shal be alleged that Christe by these woordes Doo ye this in my remembrance gaue to Priestes auctoritie and commission to offer vp the healthful Sacrifice which can be none other but that of his body and bloude and that by the same wordes they vnderstode them selues both charged so to doo and also excused of presumption in doing the doing of it being a thing that so farre passeth the worthinesse of humaine condition But M. Iewel to put away wholly the Sacrifice whereas Christe said doo ye this in my remembrance saith very strangely and boldly M. Ievvel vvold al the people to be Ministers of the Sacrifice that this doing perteineth not only vnto the Apostles and their successours but also vnto the whole people And he beareth the worlde in hande that this is the cleare meaning of Christe bicause of these wordes in my remembrance As though bicause that heauenly Sacrifice is to be offered in remembrance of Christe therefore the common people and euery one of them should haue the handling of the diuine Mysteries and be made the Ministers of them If this be true weemen haue much wrong among whom in so many hundred yeres as haue ben since Christ gaue this commaundement none was yet euer admitted vnto that administration And if it perteine vnto the whole people as M. Iewel saith why should weemen be excluded In dede it were a great ease for these holy Ministers that their good wiues ministred sometimes in the Cōgregations for them whiles they be playing with their children or keeling the potre at home He should haue done wel to haue proued this strange point more substantially sith there by he should do great pleasure to his felow Ministers to many other good felowes and specially to many good sad dames of his owne Gospel whose curiositie would be wel pleased if they were admitted to minister and to doo so much as these wordes of Christe doo importe doo ye this in my remēbrance The deuil hauing sowed hatred in M. Iewels breste against the priesthod and Sacrifice of the newe Testament hath brought him vnto this fowle absurditie Peraduenture to auoide so great an inconuenience he wil say that these wordes doo principally perteine vnto the Ministers who haue succeded the Apostles in this ministerie and secondarily vnto the faithful people If he say so let him withal consider that being so vnderstanded they may wel serue for the Apostles to claime vnto them selues the auctoritie of Priesthod to offer vp the Sacrifice and also to ordeine priestes to succede them For as touching the office of a Priest it is a cōfessed truth that the Priest in offering the body and bloud of Christ is the principal agent concerning outward ministerie and as it were the instrument of the people which by a certaine meane offereth also geuing vnto the Priestes action their assent and applying their deuotion Much like to that we say of a multitude to make a supplication when one man is the speaker and chiefe dooer and the reste only geue their consent to that is said and done And what though S. Paule say vnto the Corinthians 1. Cor. 11. As often as ye shall eate this bread and drinke this Cuppe ye shal shewe forth our Lordes death vntil he come wil it folow thereof that Christe speaking these wordes doo ye this in my remembrance woulde the whole people to doo that he at his supper did That is to say that euery lay person boye and woman for they be of the number of the people shal take bread blesse and geue thankes and vtter the wordes of consecration This is my body and likewise the cuppe saying this is my bloude c Doth he not vnderstand there is great difference betwen this commaundement of Christ and that saying of S. Paule betwen doo this in my remembrance which Christe saith and when so euer ye eate this bread and drinke this cuppe ye shew forth our Lordes death whiche S. Paule saith Seeth he not the one to belong vnto the Priest as he is the pronuncer of the Diuine wordes whereby the holy Euchariste is consecrate and made the other to be referred vnto them that receiue it after it is consecrate And though
be made no where but in the Temple In deede prayer was euermore added vnto the Sacrifices wherwith they asked that of God for which they offered Yet say we not that sacrifice is prayer as the name of prayer is taken properly but that oftentimes it is vnderstanded by the name of prayer bicause in this it is like vnto it for that it offereth a gifte vnto God to thintent to receiue some thing of him wherein it appeareth to be a prayer not in worde but in deede And bicause it geueth to receiue it hath also the nature of a certaine satisfaction as that which geueth one thing for an other The Sacrifice then of the Masse The Sacrifice auailable ex opere operato in vvhat respecte is auailâ—able ex opere operato that is to say in respecte of the vertue and strength of the thing it selfe that is offred of the thing it selfe I meane without consideration had of the priest whether he be good or euil bicause in the person of Christe and by his commission the body and bloude of Christe are offered vp vnto God Whiche oblation it selfe for the worthines and reuerence of Christe as a Prayer of greatest efficacie and moste worthy to be heard the Father beholdeth and in regard of it performeth that for whiche the body and bloude of his Sonne are so offred according to the order of his Diuine disposition and as it shal seme conuenient to him selfe forasmuche as al iudgement is geuen vnto him Iohan. 5. By the same consideration it hath very great force and strength to satisfie for temporal paines that be due vnto sinnes The Sacrifice satisfieth for paines whiche paines oftetimes in Scripture be called by the name of sinnes For if according vnto the counsel of Daniel Daniel 4. sinnes that is to say paines due to sinnes are redemed with almose how muche more with the body and bloude of the Sonne of God offered at the Aulter If paines were loosed by the sacrifices of the olde Lawe shal they not muche more be loosed by the Sacrifice of the newe Lawe For els what shal we say that the bloude of Christe is of lesse price in the sight of God then the bloude of a calfe Although Sacrifices haue their valour by way of Prayer yet when they bring a present that is worthy of Gods fauour to remission of paines and of his giftes they leane to a certaine right and equitie as the Price being exhibited and so they be satisfactorie S. Augustine speaking of this way of working by the name of Christe August coÌ„tra literas Petiliani lib. 2 cap. 54. in Sacrifices and otherwise saith to Petilian the Donatist Gratias Deo quia tandeÌ„ confessus es valere inuocatuÌ„ nomen Christi ad aliorum saluteÌ„ etiaÌ„ si à peccatoribus inuocetur God be thanked for that thou hast at length confessed that the name of Christe called vpon is auaileable vnto the health of others although it be called vpon of sinners If the name of Christe onely called vpon be auaileable vnto health shal not the bloud of Christ be auaileable to procurement of health specially if the person for whom it is offered be through his owne good disposition meete to receiue suche benefite Neither is this Sacrifice auaileable onely ex opere operato of it selfe The Saâ—crifice Auaileable 〈◊〉 opere operantis and of the worke done but also in some degree ex opere operantis for and through the merite of the offerer For in asmuch as the Priest doth offer this holy Sacrifice not as a priuate man and in his owne priuate name but as the publike Minister of the Church and in the name of the Churche assumpted thervnto by publike auctoritie whereas there neuer want great merites in the Churche the merite of the offerer is neuer separated from the vertue of the worke that is wrought that is to say from the body and bloude of Christe so that although the Priest that offereth and they that be present be wicked yet the Sacrifice of the Masse is not void and frustrat but much auaileable to the working of some good effect according to the disposition of Gods merciful prouidence â—ugust câ—â— epist. Parmen lib. 2. And therefore no maruel is it after the teaching of S. Augustin that good wordes which be said in the publike Praiers for the people though they be said of euil Bishops neuerthelesse be heard not according to the peruersitie of the Gouernours but according to the deuotion of the people And yet it skilleth muche what the Gouernours be seing that their godlines through the Sacrifice much helpeth the infirmitie of the people For which coÌ„sideration as S. Cyprian saith Cyprian lib. 1. epist. 4. we ought not to electe any other to be Bishops but suche as be vnspotted and whole who offering vp Sacrifices vnto God worthily and holily may be heard in their Prayers which they make for the safetie of our Lordes people Gregor in Pastorali part 1. ca. 2. For els when he that is sent to make intercession displeaseth the mind of the displeased is more greeuously prouoked saith S. Gregorie speaking of vnworthy Priestes But yet the Priestes impietie can not let but that the Sacrifice The impietie of the Priest is no hinderance to others touching the benefite of thâ— Sacrifice whiche of it selfe and being offred in the name of the Churche is so good and acceptable a thing vnto God shal profite them whiche besides the Priestes with godlines doo offer it according to the deuotion bothe of them that with the Priestes doo offer and of them for whom it is offred For true it is that S. Augustin saith to Petilianus the Donatiste Nos dicimus tale cuique SacrificiuÌ„ fieri qualis accedit vt offerat We say that the Sacrifice to eche man is made suche August contrà lit Petil. lib. 2. c. 52 1. q. 1. cap. Dominus as he is that commeth to offer Whereas then the wel disposed people doth offer vp that same very Sacrifice by deuoute affection whiche the Priest offereth by outward Ministerie the wickednes of the Minister bereueth not any deuoute person of the benefite of the Sacrifice Neither is this so to be taken as though in this case nothing were to be looked for aboue the merite of our deuotion for then to what purpose were the Sacrifice But what so euer benefite redoundeth of the vertue of the Sacrifice ouer and aboue the merite of deuotion the same is so muche the more abundantly of euery one enioyed with how muche more deuotion towardes Christe and his Death he offereth This deuoute disposition of the offerers our Lorde prescribed when consecrating and making his Apostles Priestes Luc. 22. he said Doo ye this in remembrance of me In whiche commaundement 1. Cor. 11. whereas there be two thinges conteined dooing and remembring or commemoration this muche our Lorde therein signified The Sacrifice profiteth in
filios Dei fieri He hath geuen them power to be made the sonnes of God Vnto which dignitie S. Paul addeth a farther degree saying Si autem filij Rom. 8. haeredes haeredes quidem Dei cohaeredes autem Christi If we be the sonnes of God then we be also the heires the heires of God and felow heires with Christe That high degree of honour which S. Peter speaketh of surmounteth al other neither can any other vnto it be cōparable Which is that God through Christe hath bestowed vpon vs so great giftes 2. Pet. 1. vt efficiamur Diuinae consortes naturae that we be made partakers of the Diuine nature Verily of the high dignitie that it hath pleased God to admitte man vnto in these and other the like cases that may wel be said against M. Iewel Esther 6. and all other the enemies of this Sacrifice which King Assuerus commaunded openly to be proclaimed of good Mardochaeus against wicked Aman Hoc honore dignus est quemcunque rex voluerit honorare Of this honour is he worthy whō so euer the King of al Kings wil haue honoured And this is a sufficient answere to M. Iewels secrete obiection against the Sacrifice taken of the basenesse and miserie of humanie condition He wil saye perhaps M. Ievvel denieth the Sacrifice of the Aulter stoutely these examples and Scriptures prooue in dede that God hath aduaūced man vnto high honour but not that he may offer vp Christ vnto his Father For saieth he for ought that may appeare by any clause or sentence of the newe Testament or of the olde God neuer appointed any such Sacrifice to be made Such stoute asseuerations make but weake proufes Here might be alleged for the Sacrifice first out of the olde Lawe the Figures foresignifying and the Prophecies foretelling that suche Sacrifice was to be instituted Secondly out of the newe Testament Christes owne facte offering this Sacrifice and his plaine precepte commaunding his Apostles and their successours in the office of Priesthood to continue the same vntil his comming Thirdly the interpretation of the Fathers expounding in that sense both those figures and Prophecies of the olde Testament and likewise Christes facte and precepte in the newe Testament Last of al the continual practise of the vniuersal Church both Greke and Latine wherein the Priestes in al ages since Christes death haue made to God a Sacrifice of our Lordes body and bloude But because this is done already in the discourse of my Answer to this 17. Article of M. Iewels Chalenge leauing to repeate the same here againe when orderly proceding I shal come vnto the places by M. Iewels Replie impugned there I truste I shal by disclosing the Repliers false sleightes and by bewraying the weakenesse of his Replie to the indifferent and vnaffectionate Reader euidently shewe how strong and sound the Catholike doctrine of the Church is in this behalfe and how inuincibly the testimonies of the Scriptures and Fathers which in my Answer I alleged proue and establish the same VVhat may folovv if al be takē avvay that hath not proufe of Scripture Anabaptistes But touching such kinde of assertions as this is of M. Iewels if they may take place and if it shal be ynough to say for ought that may appeare shal it not seme lauful to the Anabaptistes to say away with the baptizing of infantes For for ought that may appeare the Scriptures geue vs no warrāt so to do Wil not the blasphemous Ariās say away with Cōsubstātialitie and equalitie of Christ with his Father For Arians for ought that may appeare it can not be auouched by any Clause or sentēce either of the new Testamēt or of the olde Wil not the folowers of Iouinian and Heluidius say Iouinianistes away with the perpetual Virginitie of our blessed Lady Christes Mother Heluidiās For for ought that may appeare the Scriptures be plaine against it rather then with it The Sabbataries Sabbataries wil not they cry out agaīst keping holy and solēne the Sōday For for ought that may appeare say they the cōmaundemēt to hallow the Saturday stādeth stil in force neither is there any clause or sentēce in the olde or new Testament bidding vs to chaunge it into the Sonday To be short what Heretike euer was there in olde time or is at this day whose turne this kind of assertion for ought that may appeare may not serue wherewith to mainteine his Heresie As touching the saying of Theophylact M. Ievvel to proue his Negatiue at the first findeth no aunciēter Doctour thē Theophylacte a late vvriter wherwith this Replier would fortifie his Negatiue it geueth euidence how weake his side is that could not be mainteined by any sentēce of greater force thē this is nor by any writer of more antiquitie thē Theophylact is with him Who requireth his cause to be tried by those Fathers only that liued within the first six hūdred yeres If he were hable to make any mā beleue that the Priests of the Church haue at any time sacrificed beastes vnto God or that Theophylact in that saying meant that now there were neede of nothīg but of prayer only as prayer is takē in the cōmon significatiō and that al other meanes to serue God were needelesse thē might the sentēce be alleged and seeme to serue his turne so farr forth as in cōsideratiō of his request the author were to be estemed But now sith Priestes of the new Testamēt neuer honoured God with bloudy sacrifices ād slaughter of beastes that were foresignified to ceasse by our Lords driuing of the Oxē ād dooues out of the Tēple ād Theophylact here vseth no exclusiue wherby prayer alone as it cōmōly signifieth should be appointed a meane wherewith to serue God the saying was euil chosen ād with smal iudgmēt put into the Replie as that which nothing at al maketh agaīst the singuler external ād publike Sacrifice of the Church in myne Answer defended If M. Iewel would gather arguments out of this place thus he ought to dispose them Theophyl in Matth. cap. 21. In that Christ draue the oxē and dooues out of the Tēple he foresignified that there should be no more nede of sacrifices of beastes or of slaughters but of prayer Vvhat argument may be cōclnded out of Theophylact here alleged So be the very wordes of Theophylacte in Greke somewhat otherwise then this Replier hath translated them Thereof it is concluded Ergo nowe in the newe Testament there is neede of prayer Then further In the newe Testament there is neede of prayer But the Masse whereat the priest offereth vp Christ vnto his Father is no prayer Ergo in the new Testament the Masse is needlesse This is the best Argument he can make out of Theophylactes wordes In which how so euer it be allowed for good or otherwise the minor or second propositiō is euidētly false and so he is stopped frō his cōclusion
Sacrifice of the Churche neither vnderstandeth he by a true sacrifice the chiefe and most true Sacrifice which is that of the Crosse but any spiritual sacrifice in general wherein the effect of loue toward God or our neighbour is performed And therefore he much abuseth the simplicitie of the vnlearned Reader by his futtel and false translation turning illud quod ab hominibus appellatur Sacrificium that which of men is called a sacrifice wherby S. Augustine vnderstandeth any of the Sacrifices of the olde Law into illud quod ab omnibus appellatur Sacrificiū c. The thing that of al men is called a sacrifice is a tokē or a signe of the true Sacrifice whereby he induceth the Reader to conceiue the Sacrifice of the Churche and to beleue the same not to be a true and real Sacrifice but only a signe of the true Sacrifice And in that he turneth signum veri Sacrificij a signe or token of the true Sacrifice he meaneth Christe offered vpon the Crosse otherwise then S. Augustine did whereas he should haue trāslated it thus A signe of a true sacrifice And what is there meant by a true sacrifice he could not be ignorant For it foloweth immediatly Porrò autem misericordia verum sacrificium est mercie is a true sacrifice Differēce betvvene a true ād the True Sacrifice And who perceiueth not a difference betwene these two whether we say a True Sacrifice or the True Sacrifice Any spiritual sacrifice is a true Sacrifice The true Sacrifice properly to speake is Christe him selfe Which S. Augustine after that he hath treated of Sacrifices at large calleth Summum verum Sacrificium the highest principal August de ciuit Dei lib. 10. cap. 20. or chiefe and the True Sacrifice whereof the Sacrifice of the Churche saith he is a sacrament The same Sacrifice of the Churche may also be called the True Sacrifice though not in respect of the olde commō maner of offering which was by killing the hoste offred yet in respecte of the thing offred which by vertue of the woorde is made really present which is the same flesh and bloude that was offered and shed vpon the Crosse. Here it is not so offred nor shed but that offering and bloud shedding that is to say the death of Christ is represented and recorded The Sacrifice of the Crosse is the True Sacrifice in respect both of the thing offered and of the common manner of offering for there Christ was killed the Sacrifice of the Aulter which is the Sacrifice of the Churche is also the True Sacrifice in respect of the thing offered which is the body and bloude of Christe as truly present in the Sacrament though inuisibly as vpon the Crosse where it was visibly albe it in respect of the olde common manner of sacrificing it is not a Sacrifice after that manner and therefore is it called sacrificium incruentum the vnbloudy Sacrifice An other manner there is singuler special and proper to this mystical Sacrifice after whiche it is made sacrificed and offered so as the Mysterie that Christ instituted requireth which they knowe that haue grace rightly to beleue Of which manner Oecumenius saith Oecum in Epist. ad Heb. ca. 5. Christus in Mystica coena modum illis tradidit huiusmodi Sacrificij Christe deliuered vnto Priestes the manner of such a Sacrifice This manner hath euer ben and is to this day obserued euen as the Apostles were taught it of Christe and as the Churche hath receiued it of the Apostles and offereth the new Oblation of the newe Testament in the whole worlde as S. Ireneus writeth Iren. lib. 4. cap. 32. Euseb. de demonst lib. 1. lib. 5. Eusebius speaking of the manner of this sacrifice calleth it Melchisedeks manner and saith in one place it is offered after the newe Mysteries of the newe Testament in an other place after the Ecclesiasticall ordinances As for that S. Augustine saith The Sacrifice that is made by the handes that is to say De Conse Dist. 2. Hoc est ministerie of the Priest is called the Passion the death the Crucifying not in truth of the thing but in Mysterie signifying I graunt it to be true and such as may wel serue for answer to certaine blasphemous obiections made by the Sacramentaries against this Sacrifice How this maketh any proufe for your doctrine I see not For though the Sacrifice be called sometimes by the name of the Passion the Death and crucifying of Christe as S. Cyprian saith Cyprian lib. 2. epist. 3. Passio est Domini sacrificium quod offerimus The Sacrifice that we offer is the Passion of our lorde bicause it representeth and renueth the memorie of the Passion once performed and done whereas in deede it is not the sensible Passion death or Crucifying but the same is signified in mysterie for that the body which suffred died and was crucified is truly exhibited yet this taketh not away the truth of a Sacrifice Such a great Logician as you would seme to be wil not make this childish Argument I dare say That whiche the Priest maketh signifieth the Passion and Death of Christe and is not the Passion and Death in deede Ergo it is not a Sacrifice That it be a true and real Sacrifice it is not necessary that Christe suffer againe and be slaine it is yenough the body of Christe that once suffred and was slaine be truly exhibited and offered vnto God Which is done in our Mysterie by them who haue commaundement to doo that Christe did when he said Doo this in my remembrance In the ende of this your first Diuision you say that Neither would the Real presence being graunted importe the Sacrifice nor that I haue hitherto any waie prooued the Real presence which after your scoffing custome you cal my Real presence as though it had not ben taught by the cleare scriptures by al the olde learned Fathers and vniuersally beleued of Christen people til the wicked generation of the Sacramentaries came But sir whether the Real presence of Christe where so euer it be do importe a sacrifice or no it is impertinent to our purpose here to dispute How be it I am not ignorant that there want not learned men who holde that Christes body from the time it was first fourmed in and of the body of the blessed virgin his mother neuer ceassed nor shal ceasse to be a sacrifice according as S. Paule to the Hebrewes alleging the prophecie vttered in the Psalme Hebr. 10. teacheth Ingrediens mundum dicit hostiam oblationem noluisti Psalm 39. corpus autem aptasti mihi Christe entring into the worlde saith Sacrifice and oblation thou wouldest not haue but a body thou hast made fitte for me To your position briefly I answer that although the Real presence of Christe in other places and times imported not a sacrifice yet the same in the Sacrament doth necessarily inferre a sacrifice bicause according to
he had eaten with his Apostles the flesh of the Lambe he tooke vnto him breade that strengtheneth the harte of man and passeth ouer vnto the true Sacrament of Passeouer that like as Melchisedech the Priest of the highest God had done in offering bread and wine in a foregoing figure of him so he him selfe also might represent the truth of his body and bloude Who can more plainely vtter this mater then S. Hierome hath done in these wordes expressely saying that Christ executed in deede at his last Supper that Priesthode which Melchisedech did prefigurate when hauing taken bread he represented that is to say presently exhibited not the figure or signe as Zuinglius and Oecolampadius teach nor the power and vertue as Caluine teacheth but the truth of his body and bloude Cyprian lib. 2. epistola 3. S. Cyprian speaking of that Christe did at his last Supper auoucheth the same thing with woordes of like effecte Qui magis sacerdos Dei summi quà m Dominus noster Iesus Christus qui sacrificiuÌ„ Deo patri obtulit obtulit hec idem quod Melchisedech id est paneÌ„ vinuÌ„ suuÌ„ scilicet corpus sanguinem Who is more a Priest of the highest God then our Lorde Iesus Christe who offered a Sacrifice of God the Father and offered the same that Melchisedech did that is to wit bread and wine as much to say his body and bloude Consider Reader when Saint Cyprian had said that Christe offered the same sacrifice that Melchisedech had offered which was bread and wine least any man shoulde mistake his meaning and thinke that Christe offered none other nor better thing then breade and wine and in so doing should not excel Melchisedech he addeth an interpretation of his owne woordes to wit that although Christes offering appeared to be bread and wine yet in deede it was his body and bloud Wherefore if thou wilt acknowledge Christes excelleÌ„cie aboue Melchisedech and folow the interpretation that S. Cyprian putteth vpon his owne woordes thou must beleue Christe and Melchisedech to offer one and the same thing in outward forme and in mysterie or sacrament but not one in substance and truth The premisses considered it is most certaine that Christ fulfilling the figure of Melchisedech at his Maundie offered his body and bloude that is to say him selâ—e vnto his Father Let vs go a steppe foreward That priestes haue auctoritie to offer vp Christ vnto his Father and consider one circumstance more whereby it may appeare that priestes also haue auctoritie to offer vp Christ vnto his Father How wil that appeare Forsooth bicause Christ after that he had offered his body and bloude him selfe and deliuered the same vnto his Apostles gaue them withal a coÌ„maundement to doo the same Luc. 22. saying Doo ye this in remembrance of me 1. Cor. 1â— No man be he neuer so great an enemie vnto the continual Sacrifice of the Churche wil denie but that the Apostles had a warrant geuen them by this commaundement requiring them to doo that they had sene their Lorde and Maister to haue done before them But it is proued already by sufficient authorities that Christe at his Supper did offer his body and bloud vnto his Father Ergo the Apostles had warrant to offer Christes bodie and bloude vnto God his Father Nowe let vs descende one steppe lower and we shal come vnto the very point at whiche M. Iewel vnlearnedly and wickedly maketh suche a woondering as if it were a monstrous and most dangerous presumption which is that a priest hath auctoritie to offer vp Christe vnto his Father It is therefore to be vnderstanded that Christe gaue not this commaundement and through vertue of the same a warrant to doo the thing he had him selfe done before vnto his Apostles onely but also vnto such as should succede them in office of Priesthode whereunto they were admitted by Christe at the maundie to the worldes ende Which truth S. Paule doth insinuate 1. Cor. 11. where he speaketh of this blessed Sacrament shewing that it must be celebrated in remembrance of his death vntil his last comming Where of this argument is easily gathered Continuance of Priestes necessary Our lordes Supper is to be celebrated vntil his last comming But that can not be performed onlesse some succede the Apostles in the office by vertue whereof it is done Ergo it is necessary that some succede the Apostles in that office The first proposition is proued by S. Paule The second is manifest bicause the Apostles to whom the commaundement was geuen were not to continue a liue in the Church vntil Christes second comming That commaundement therfore was geuen as wel vnto them who should succeede as vnto the Apostles them selues For that any should take vpon them to execute so high an office who haue no commaundement thereto or that the commaundement was geuen to al in general it is to absurde to thinke To whom then hath this office ben coÌ„mitted By what name haue these successours ben called Priestes by special calling succede the Apostles in degree Hieron ad Heliodorum Verely it hath ben coÌ„mitted to the Priestes of the Church and to none els Of this special calling and coÌ„dition of certaine S. Hierome geueth vs an euident witnes saying Absit vt de ijs quicquam sinist rum loquar qui Apostolico gradui succedeÌ„tes Christi corpus sacro ore conficiunt per quos nos Christiani sumus God forbid I should speake ought amisse of them who succeding into the degree of the Apostles with their sacred mouth make the body of Christ by whom also we be made Christians Thus we are taught that it is the office of Priestes to make or consecrate the precious body of Christe by vertue of his woorde by them as Ministers and substitutes of Christe pronounced for which S. Hierome acknowlegeth their mouth to be sacred and holy and for the same dignitie confesseth them to succede the Apostles in that degree To the like effecte we finde in S. Cyprian a testimonie worthy of note Cyprian lib. 2. ep 3. Si Christus summus Sacerdos Sacrificium Deo Patri ipse primus obtulit hoc fieri in sui commemorationem praecepit vtique ille sacerdos vice Christi verè fungitur Priestes substitutes of Christe qui id quod Christus fecit imitatur If Christe the highest priest him self did first offer the sacrifice vnto God his Father and coÌ„maunded the same to be done in remeÌ„brance of him then that Priest doth truely supply the stede of Christ which foloweth that which Christ did This saying of S. Cyprian goeth somwhat hygher then the former of S. Hierome There it was said that Priestes succeded in Apostolike degree Here a Priest folowing the acte of Christ in offering the Sacrifice is said to be the substitute of Christ him selfe By S. Hieromes verdit they may consecrate the body of Christ as the successours of the Apostles by S.
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
ye Priestes that offer vp vnbloudy Sacrifices And to put al out of doubte that he meant it of the Sacrifice of the Body and Bloude of Christe he addeth further in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O yee that beare the wrought worke of Greate GOD in your handes Whereby he meaneth the true and real Body of Christe in the Sacrament Theophylacte also among other is very plaine where he saith thus Theophylactus in 10. cap. ad Hebr. Num ipsi sine sanguine immolamus Omnimo Sed nunc reminiscimur mortis Domini Do we also sacrifice without bloude Yea verely But now in our Sacrifice we remember the death of our Lorde The Greke woorde which Theophylacte vseth is such as properly signifieth the killing of a lyuing thing Here is a woorde alone for M. Iewel to vtter his scoffing eloquence vpon Do we kill Then how without bloude If without bloude how then do we kill Thus the learned Fathers being persuaded that through the almighty power of Christes woordes his flesh and bloude are really exhibited and made present in the Sacrament thought it no absurditie in this singular Sacrifice to ioyne those termes together which in no truth could stand together in the order and manner of offering the olde sacrifices or Christes Sacrifice vpon the Crosse. If M. Iewel wil here replie and say that the ioyning of these vnagreeing termes together is an Argument that the Fathers meant not to auouche a true and Real Sacrifice but a figuratiue Sacrifice onely how can it not appeare most absurde to thinke that whereas they affirme Christes Real flesh and bloude to be made present by vertue of his woorde to th ende it be the Sacrifice of the newe Testament and likewise where as they teache this Sacrifice and this hoste to be one with that of the Crosse they should meane no true and Real Sacrifice but onely a Figuratiue Sacrifice And wilt thou vnderstand Christian Reader how the olde Fathers of the Churche meane where they reporte the Sacrifice of the Aulter to be one with the Sacrifice of the Crosse In vvhat sense the Fathers make the sacrifice of the Aulter and of the Crosse one Sacrifice Verely they meane as euery where we teache the Hoste or the thinge sacrificed to be one and the very selfe same vpon the Aulter and vpon the Crosse. For witnesse hereof heare S. Chrysostome Hauing asked this question Quomodo vna est Hostia non multae How is it one Hoste and not many After a few wordes he saith Id ipsum semper offerimus Nec nunc quidem alium agnum â—rastina alium Chrysost. homil 17. in Epist. ad Heb. sed semper eundem ipsum Proinde vnum est hoc Sacrificium hac ratione We offer vp alwaies the selfe same thing Neither doo we offer one Lambe to day an other to morow but alwaies one the selfe same Therefore this is but one Sacrifice by this reason Hacratione or in consideration hereof that is to say bicause the thinge whiche is offered is one Christe is our high Bishop there saith he further which hath offered vp the hoste that cleanseth vs of our sinnes the same offer we now also which being then offered can not be consumed If we offer the same hoste and sacrifice that Christe offered whereby we are made cleane from our sinnes whiche is the sacrifice of the Crosse it foloweth that this be a true and real sacrifice in respecte of the thing sacrificed as that was By this M. Iewel may vnderstand how lawful it is for me to speake as the catholique Churche speaketh that Christe is offered vp vnto his Father by the Priestes of the new Testament verely really and in deede Now let vs see what substance there is in al that wherewith he burdeneth me touching S. Clement Iewel As for Clemens vvhom M. Harding so often calleth the Apostles felovve as he is but lately start vp and comme abroade and therefore hath not yet gotten sufficient credit and in here brought in dumme and saieing nothing so is he not vvorthy of further ansvveare Hovve be it M. Harding dooth greate vvrong othervvise to report his Authours vvordes then he findeth them Truely his Clemens vvhat so euer he vvere saith not The Priest hath CommissioÌ„ or Power to offer vp the Sonne of God Clemens Constit. Apostoli lib. 6. cap. 30. Clemens Constit. Apostol lib. 8. His vvordes are plaine to the contrary Antytipon Regalis Corporis Christi offerte Offer ye vp not the Bodie of Christe but the Signe or Sacramente of the Roial Bodie of Christe Likevvise againe he saith Offerimus tibi Regi Deo iuxta Institutionem Christi Hunc Panem hoc Poculum VVee offer vp vnto thee our Kinge and God not the very Bodie of thy Sonne Really and in dede but This Breade and this Cuppe accordinge to Christes Institution It is a greate Prerogatiue for M. Hardinge both to make Doctours of his ovvne and also to geue them his ovvne Constructions Harding First Philip. 4. Hierony in peroratione traÌ„slatoris ad finem CoÌ„meÌ„tariorum Origenis in epist ad Romanos he laboureth to put him out of credite to that ende vsing prety light termes but neuer a weighty reason He is but lately start vp and come abroad saith he For whereas I cal him the Apostles felow and that not often as he saith he should be offended with the Apostles who so vsed him and with S. Hierome who so calleth him Next he reproueth me after his scoffing manner for that I bring him in dumme and saying nothing Lastly he chargeth me with reporting my authours wordes otherwise then I finde them That S. Clement can not truly be said lately to haue started vp as it pleaseth M. Iewel to speake I haue in my Reioindre to his first Article sufficiently proued his Antiquitie Page .29 b and authoritie as there the Reader may see S. ClemeÌ„t not brought in duÌ„me I do not bring him in dumme To referre the Reader vnto a special place of a writer is not to bring him in dumme So I in my Answer referred the Reader to the eight booke and last chapter of S. Clements Constitutions There shal he finde a cleare testimonie for the vnbloudy Sacrifice for the Priesthod and for the Institution and commaundement of the exercise of the same al which M. Iewel denieth The wordes for breuities sake I rehersed not To aduertise the Reader of the place I thought it yenough Least M. Iewel charge me againe with S. Clements dumnesse Clemens in Constitut li. 8 cap. vlt. certaine of his wordes here briefly to satisfie the man I am content to allege Thus then he saith Christe the only begoten sonne of God by nature is the first high Bishop who tooke not honour vnto him selfe but was ordeined of his Father Christe made Sacrifice before his Passion and commaunded the same to be coÌ„tinued who for our sake being made man and
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
sacrificed on the Aulter of the Crosse. And the same thing which the Iewes sacrificed through enuie thinking so they should abolish his name quite out of the earth we set forth vppon the halowed Aulter for cause of our health knowing that by this onely remedie life is to be geuen vnto vs and death to be driuen away For our Lorde him selfe commaunded vs to doo this in remembraunce of him By this it is made cleare that if you wil stand to the authoritie of S. Martialis you must recant your Chalenge denying the Priestes to haue power and cōmission to offer vp Christe vnto his Father Vpon the false construction you make of S. Martialis you procede as if it were the Gospel that you said But your grounde being false for neither once there nameth he Malachie and of the Sacrifice he speaketh plainely al likewise is false that you buylde thereon or conclude thereof S. Augustine say you calleth the same Sacrifice whereof Malachie speaketh Sacrificiū Laudis Aug. cōtra Aduers Legis Prophetarum c. 20. Cont. lit Petiliani li. 2. c. 86. gratiarū actionis The Sacrifice of Praise and of thankesgeuing And that it should appeare you allege him truly you haue by your cotation in the margent directed your reader vnto two places But in those places S. Augustine calleth it Sacrificium Laudis the Sacrifice of praise onely as for the Sacrifice of thankesgeuing it is of your owne putting in S. Augustine there doth not once name it The mater is not great yet your vntruth is to be noted How be it what should I note this There is in manner nothing by you in any place alleged which more or lesse by your crafte of falsifying you haue not altered and corrupted And though S. Augustine cal the pure Sacrifice prophecied of by Malachie the Sacrifice of Praise what conclude you thereof Ergo it is not the Sacrifice of the body and bloude of Christe Thus you must conclude for els it serueth you to no purpose This being your argument you shew vs as good Logique as if one shoulde thus prooue your ring not to be golde This ring is metal ergo it is not golde For as metal is general to gold syluer brasse and to other thinges of that kinde and compriseth them within his generalitie so as the Argument is foolish which from the affirmation of the general deduceth the denial of the special No whit wiser nor of better force is your reason This Sacrifice by reporte of S. Augustin is the Sacrifice of Praise Ergo it is not the Sacrifice of the Body and bloud of Christe For the Sacrifice of Praise is general to al those Sacrifices The Sacrifice of Praise hovv general it is by which the name of God is praised and is not only the Praise of God that is vttered by wordes proceeding out of our mouthe And God is praised by no other thing so much as by this vnbloudy Sacrifice representing the oblation of Christe vpon the Crosse. And S. Augustine him selfe writing vpon the .49 Psalme calleth the liberal almose of Zachaeus who said Luc. 19. I geue the halfe of my goodes to the poore and the two Mites Mat. 12. Math. 10. that the poore widow gaue to the common Boxe and the Cuppe of colde water that the poore hoste gaue as it is tolde in the Gospel eche of these I say he calleth Sacrificium Laudis a Sacrifice of praise This Sacrifice of Praise saith he had Zachaeus in his Patrimonie August in Psal. 49. had the wydow in her purse had the poore hoste in his tubbe So then M. Iewel what you bring here out of S. Augustine disprooueth nothing at al the Doctrine of the Catholique Churche concerning that we cal the Sacrifice of the Body and Bloude of Christe celebrated in the Masse whereof Saint Irenaeus so plainely speaketh that you not beinge hable to auoide the force of his cleare woordes are fayne to shifte your handes of it The Sacrifice of the Aulter is th◠Sacrifice of praise and turne away al your talke vnto Malachie Neither is it strange that S. Augustine calleth it the sacrifice of praise For whereby is the mercie of God so much praised as by the Sacrifice of the body and bloude of his Sonne which we offer vp in remembrnce of his Death But Sir why haue you dissembled and conceeled these other woordes with which S. Augustine in the very booke and chapter that you allege confirmeth the Catholique doctrine on our behalfe against you and auoucheth that Sacrifice which most wickedly you denie his woordes be these Augustin cōtra Aduers legis proph li. 1. c. 20. This Churche is Israel according to the spirite from which that Israel according to the flesh is distincted which serued in the shadowes of sacrifices by which the Singular Sacrifice was signified that now Israel according to the spirite offereth vp Againe a litle after in the same place They that reade do knowe what Melchisedech brought forth when be blessed Abraham And now they are partakers of it Ibidem Gen. 14. they see that kinde of Sacrifice now to be offred vp vnto God ouer al the worlde What is this Singular Sacrifice The Singular Sacrifice which the Churche offereth vp but the Sacrifice of the body and bloude of Christe For what so euer els you recken it shal appeare common as wel to Israel according to the flesh as to Israel according to the spirite And what sacrifice can you name vs like vnto that which Melchisedek brought forth when he blessed Abraham which they that reade do knowe by which manner of speache as by holding vp a finger S. Augustin is woont to point the Reader vnto the Sacrifice of the Aulter and which is now offred vp vnto God ouer al the worlde but the Sacrifice of the body and bloude of Christe vnder the formes of bread and wine Thus we thanke you M. Iewel for leading vs vnto those places in S. Augustine where our Doctrine is so substantially auouched and your heresie so plainely confuted Iewel In like sorte Irenaeus also expoundeth his ovvne meaninge Ecclesia offert Deo cum Gratiarum actione ex Creatura eius Est ergo Altare in Coelo Iren. lib. 4 cap. 34. illuc Preces Oblationes nostrae diriguntur The Churche offereth vp to God not his ovvne and onely Sonne but a natural thinge of Goddes Creation Neither is our Aultare here in earthe but in heauen Thither our Praiers and Sacrifices be directed Euseb. de Demōstr lib. 1. c. 10. So likevvise Eusebius saith Sacrificamus incendimus Memoriam Magni illius Sacrificij secundùm ea quae ab ipso tradita sunt Mysteria celebrantes gratias Deo pro salute nostra agentes wee Sacrifice and offer vp vnto God the Remembrance of that Greate Sacrifice vsinge the Holy Mysteries accordingly as Christe hath deliuered them and geuinge God Thankes for our Saluation And that Irenaeus meante
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
so greuous mone were Innocentes then crye out hardely O M. Harding what reckening wil you yeelde when so much innocent bloude shal be required at your handes Vntil you prooue the Crowe is whit crye not so out vpon vs I pray you but geue vs leaue to thinke and say stil the Crowe is blacke If you haue no better proufes for your newe Doctrines then such idle exclamations and voide amplifications you may sit stil spare your paines in writing great bookes and without you repent wynne Hel at the ende with more ease Wel to procede further with you and to rippe vp this whole mater That which here you say of vs is either true or it is false If it be false we are cleared the shame is yours If it be true It was either lawfully done or vnlawfully If lawfully then are we not thus to be accused If vnlawfully it was the faulte of men it is not the fault of our doctrine Admit the doctrine of the Catholique Churche Lavves to punish heretikes by Death Henrici Quinti Anno. 2. whereof we treate and wherein iuste Lawes shal condemne vs let vs susteine the due punishment If you find fault with the Lawe that punisheth heretikes by death blame vs who made it not as ye knowe Blame King Henry the fifth a Prince of renoumed memorie Cod. de Haereticis Manichaeis li. 5 Cod. ne sanctum baptisma iteretur lib. 2. and al states of our Countrie assembled in Parlament in his time by whom this Lawe was enacted and established Blame Martianus Gratianus Honorius Theodosius and Valentinianus godly and famous Emperours who made the like Lawe blame Constantine the Great who so farre detested the heresie of the Arians that as Nicephorus writeth he commaunded al their bookes to be burnt and al them to be put to death that should be founde to haue any of those bookes in their custodie Nicephor Ecclesiast Histor. lib. 8. cap. 18. 25. Blame S. Augustine who praiseth Nabuchodonosor for that he made a decree of death against the blasphemers of God Which decree he calleth Piam laudabilem legem a godly and a laudable Lawe Blame King Henry the eight August ad Bonifaciū epist. 50. Contra literas Petilian lib. 2. cap. 92. et epist. 48 who as ye knowe made a Law for punishment of heretiques holding and mainteining false doctrine touching the six Articles To conclude Blame Beza and your great Rabbi Iohn Caluine him selfe who in printed bookes defende it to be lawful to put heretiques to death and at Geneua procured Michael Seruetus a Spaniard to be burnte for the Arians heresie Whereas you make al this greuous complainte against vs M. Ievvel vvould the Ciuile Magistrates iuste correction to be estemed the Catholik Clergies crueltie and burthen vs with crueltie remember M. Iewel what wrong you doo vs. For we were not they by whom your brethern were put to death We I say who are Clerkes and Ecclesiastical persons It was the Ciuile power the Prince I meane that executed the Lawe vpon them which is the common Lawe of al Christendome which Prince as S. Paul saith is the Minister of God to reuenge and punish the dooers of euil and beareth not the sworde without cause Rom. 13. The Churche as you knowe procedeth no further against heretikes then to excommunication The Gouernours whereof when they finde them desperate and incorrigible and wholly bent to peruerte others by right of Gods worde do pronounce Excommunication against them that the parte which is hole be preserued from infectiō If the Princes for the time being iudge such ennemies of the Faith vnworthy to liue in their realmes and dominions and thinke it a more mercie to drawe their sword of correction vpon them then to further increase of their owne dānation to suffer them to seduce others and to drawe multitudes of their people into the same pitte of perdition what cause haue ye why ye should so tragically crie out vpon vs therefore And to say somewhat for the Prince in this case Al good men I doubte not wil allow the saying of S. Augustine Aug. contra lit Petili lib. 2. cap. 67. Sicut est plerunque crudelis fallax adulatio sic semper misericors est iusta correptio As most commonly deceitful flatterie is cruel so alwaies iuste punishment is merciful Who euer was more charitable and more pitiful then Moyses In so much that praying to God to pardon the people for their heynous offence Exod. 32. Ibidem cap. 86. he said O Lorde either forgeue them this fault or if thou wilt not put me out of thy booke which thou hast written Was he then saith S. Augustine suddainly become cruel when comming downe from the hil he commaunded so many thousandes to be slaine Would God you M. Iewel and your felowes who repine so much at the due punishmentes of your lewde Brothers and Sisters would commende to your myndes the counsel that S. Augustine gaue to the Donatistes in his tyme August li. 3. ad epist. Parmen cap. 6. saying Prius quid faciant postea quid patiantur aduertant Let them consider first what they do and afterward what they suffer Deut. 13. The Law of God commaundeth him that bringeth the people by any persuasiō from God to the worship of false Goddes to be put to death Of the cause of this Law expressed in these wordes quiae locutus est vt vos auerteret à Domino Deo vestro bicause he hath spoken whereby to turne you from your Lorde God the mind of the lawemaker is to be vnderstanded And true it is they that teache heretical doctrine and expounde the Scriptures to an heretical and peruerse sense do leade men from the true worship of God and so do exhort them vnto the worship of false Gods For it foloweth necessarily that euery doctrine which speaketh of the worship of God if it be not of God it is of the Deuil And therfore he that receiueth it receiueth the Deuil and he that vseth persuasions to others that it be receiued leadeth and carieth them from God For S. Paule calleth the prohibition of meates 1. Tim. 4. and of Mariage Doctrinas Daemoniorum the doctrines of the Deuils VVhat is to be iudged of these Protestantes Martyrs Wheras as you wil nedes haue them to be called Martyrs Lib. 3 ad epistolam Parmeni cap. 6. and now be canonizate a Gods name by M. Foxe and set in a solemne Calender that holy daies and hye feastes be kept for them who cā otherwise do but laugh at you Augu. citatus in Beda liē Cyprian Aug. contra lit Petil lib. 2. cap. 83. Martyrē non facit poena fed causa It is not the paine that maketh a Martyr but the cause saith S. Augustine Remēber you not what he writeth of such companiōs It may serue very fitly for to be said vnto you Tota quaestio est saith he vtrum vos non malè
should be greatly a shamed For had I ben a stubborne and a farre gone heretique as in truth myne errour was humaine neuerthelesse in that case who so euer is amended by iudgement of S. Augustine his estimation thereby is nothing impaired For saith he Maioris ingenij est animosit at is flāmas consirēdo extīguere ◠falsitatis nebulas intelligēdo vitare It is a point of more witte to quenche the flames of stourdinesse by confessing errour then to auoide the clowdes of falshod by vnderstāding as much to say by shift of witte to escape He is a Renegate Vvho is a Renegate that forsaketh God and his truth and wilfully departeth from the Churche not he that leaueth errour and commeth vnto Gods truth and reposeth him selfe in the lappe of the Catholik Church I wil not folow you here M. Iewel and by casting durte as it were vppon your coate againe defile my handes If I had desire to prooue the name of a Renegate to apperteine by right vnto you it were soone done Your owne open and vnforced subscription at Oxford to this very Article whereof now I treate and to sundry others which now you impugne◠must be an euerlasting testimonie against you The married and vnmarried yonge and olde boyes and Maides and the rest that you recken vp in your long rolle we haue not slaine I tel you once againe as maliciously you charge vs We I meane that are of the Clergie against whom specially you vtter your spite It was the Prince that cōmaunded according to the auncient Lawes of al Christendom iustice to be executed vpon them for that they beside robberies Sacrilege treason rebellion and other heinous crimes cōmitted by the more parte of them not only resisted the truth despised Christian religion contemned the holy Sacramentes and were open blasphemers of God but also did what in their power was stirre others to like wickednes Neither were boyes slaine as you say Iustice was with more equitie and moderatiō executed vpon the blasphemous and traiterous offenders of al sortes then their horrible crimes deserued Among them that suffered death there were no boyes As they were olde in malice so were they not boyes in yeres Bishops and Archbishops you put in your reckening to aggrauate the mater Cranmare the Archebishop of Cantorburie Archebishop there was but one yourselfe doo knowe But ô Lorde what an Archebisshop The See of Cantorbury had neuer any such sithens the English natiō receiued the Faith in S. Gregories time If he had ben either good in life or constant in Faith or true of promise made by solemne Othe to the See Apostolike he had neuer yeelded him selfe to be made an instrument of so many and so great euils but with Bishoply auctoritie grauitie and constancie would haue withdrawen the Prince and his ambitious Ministers frō their vnlawful lustes and wicked attemptes Of this Archebishop ye haue litle cause to crake As for wordly dignities sake once he forsooke his olde Catholique Faith and fel to professe your newe Gospelling Faith So assoone as he had lost his dignities for life to be graunted him he was content to forsake your new faith And in witnesse therof with his owne hand he subscribed to a great number of Billes conteining the confession of the Catholike faith Crāmares subscriptions At length when he sawe that for his desertes he should needes dye for anger he defied Catholique faith Churche and al and like a dogge returned to his vomite so litle grace had the manifolde wickednes of his former life deserued Some were scourged with Roddes Scourgīg vvith roddes an olde punishmēt vsed of Bishops you say Whether this be true or no I know not The same is a meete punishmēt for boyes Neither is it altogether a strange and an vnwount thing a Bishop to vse such manner of correction For S. Augustine in an epistle to a noble man called Marcellinus speaking of scourging with Roddes faith Qui modus coertionis à Magistris artiū liberalium August epist. 159. ab ipsis parentibus saepè etiam in iudicijs solet ab Episcopis haberi that it was a manner of correction vsed of Schoolemasters and Parentes and also oftentimes of Bisshoppes in iudgementes Some you say had burning torches set to their handes We wil beleue it when we vnderstād it was so Some had their tonges cut out of their head If we denie it by what meanes can you prooue it Though the same be cōmonly done in Fraunce towardes heretiques that wil not recant to thintent they be not heard to blaspheme as in Spaine they put a Gagge in their mouthes for the same purpose Cutting out of heretiques tongues an old punishmēt Nicephor lib. 17. c. 2 yet in England it hath not ben vsed And if any had his tongue cut out as you reporte it was not done without example of antiquitie For so did Iustinian the Emperour cut out by the roote the tongue of an heretique named Seuerus Bishop of Antioche Better it were that both tongue and harte were cut out then that God should be blasphemed Some were hanged True it is but remember you wherefore Verily either for thefte or robberie or for murder or for sacriledge or for treason and rebellion VViat Headded Some were beheadded I graunte as Wiate and some others that for Treason had by Lawe deserued that death at the Princes handes But how many thorough great Clemencie escaped with their heades who had loste them if mercie had not tempered the rigour of Iustice But some were burnt to Asshes And that iustly by the auncient Lawes of al Christian Realmes Why might not Queene Mary doo in that case as other Kinges and Princes doo in their Dominions and as your Master Iohn Caluine him selfe did to Seruerus the heretike at Geneua Yea The fable of the woman of Garnsey burnt for heresie vvith a childe in her belly but a poore Innocent Babe falling from the mothers wombe was taken and throwen cruelly into the Fier What if it were denied you that euer any such thing was done Let vs heare how you are hable to prooue it O say you it must needes be true For we finde it so written by M. Iohn Foxe in his great booke of Actes and Monumentes Why Sir dare you so constantly auouche this facte onely vppon the reporte of Foxe As though he had not tolde vs in his false Martyrologe a thousand mo lyes then this I pitie you M. Iewel that craking so muche of antiquitie and appealing continually to the Fathers of the six hundred yeres you are now driuen to stay your credite vppon Foxe who hath into that Huge volume infarced lyes moe in number and notabler for vanitie then euer were raked together into any one heape or booke This fable by report of Foxe vvas founde not certaine but probable Wel if al were false that here you tel then haue you loste a ioily tale Foxe him selfe reporteth when
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
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