Crosse against the vnbloudy and mystical Sacrifice of the Aulter By the worde mystical I exclude not the truth of our Lordes body and bloude the substance of this Sacrifice but I signifie the couert manner of their being in the same If S. Augustine had in that place affirmed in the Sacrifice of the Church a thankes geuing and remembrance of Christes death only wherein he should haue said vntruly in some respect then had he serued your turne Now that he saith not so by the vncourteous reproufe of me for leauing the wordes vnrehersed which perteined not to my purpose and helpe your doctrine nothing at al it appeareth how feeble the parte is that with the trompet of your vaine Challenge you woulde needes to be proclaimed and that nowe with your colourable Replie you haue taken in hande to mainteyne S. Augustine contrarywise declaring with what kinde of Sacrifices the Iewes gaue a signification of Christes Sacrifice that was to come and with what kinde of Sacrifice the Christians do kepe the remembrance of Christes Sacrifice now past saith expressely that the substāce of the Iewes sacrifices were brute beasts and that of the Christians Sacrifice is the body and bloude of Christ◠his woordes be these Augu. cōt Faust. lib. 20. ca. 18. Hebraei in victimis pecorum prophetiam celebrabant futurae victimae quam Christus obtulit Vnde iam Christiani per acti eiusdem sacrificij memoriam celebrant oblatione participatione corporis Sanguinis Christi The Hebrewes celebrated a prophecie of the Sacrifice to come which Christe offered Wherevpon the Christians doe now celebrate the memorie of the same Sacrifice already performed by the offering and receiuing of the body and bloud of Christe This Sacrifice was in al times to be recommended vnto the mynde of man bicause thereof onely dependeth the saluation of man Before the Lawe and during the tyme of the Lawe it was prefigured and fore-signified by many and sundry thinges but specially by the sacrifices of beastes In the time of grace wherein we now liue the Christians do preserue kepe celebrate and solemnize the memorie of it by a more liuely and effectual representatiō as to whom more abundāce of grace through Christes Incarnation is dispensed that is as Saint Augustine teacheth by the Oblation and participation of the same body and bloude that was offered and shed for vs. Nowe if it be not the true body and bloude of Christe that we offer and receiue then neither can S. Augustines wordes be duly iustified and the Sacrifice of the Christians shal be lesse liuely lesse euident lesse representatiue as I may so say and of lesse valewe then were the Sacrifices of the Iewes For what comparison is there betwene a Lambe and a piece of bread with a suppe of wine And who iudgeth not the death of Christe to be more expressely represented by a lambe slaine then by bare bread and wine Neither bicause our Sacrifice is done in commemoration or remembrance thereof foloweth it that the presence of Christes body and bloud is not requisite But forasmuch as this is the commemoration which alone maketh God merciful vnto vs Origen in Leuit. Hom. 13. as Origen saith therefore to the working of so great an effecte it is necessary that Christes true body and bloude be really present in our Sacrifice M. Ievvel excludeth one truth by an other And whereas you bring Testimonies of the Fathers to proue that our Sacrifice is a remēbrance an exāple a token or signe of the true Sacrifice that was made vpon the Crosse you tooke more paines then neede required For that no Catholike man denieth But the conclusion which guilefully your endeuour is to inferre thereof which is that therefore Christe is not really present and offered by the Priest we deny vtterly For both be true that Christe is present substantially and in deede and is so offred by the Priest and also that the same is donne in a remembrance And this much is witnessed by S. Chrysostome Chrysost. in epist. ad Heb. Homil 17. where he saith Pontifex noster ille est qui hostiam mundantem nos obtulit Ipsam offerimus nunc quae tunc oblata quidem consumi non potest Hoc autem quod facimus in commemorationē quidem fit eius quod factum est Christ is our Bishop who offered a Sacrifice cleasing vs. We do offer the selfe same now also Which being then offered can not be consumed That which we doo is done in commemoration of that which was done Here we be taught by S. Chrysostom that we offer now the selfe same hoste or Sacrifice that Christe our high Bisshop offered wherewith to cleanse vs from the filth of our sinnes which was none other but his owne body and bloude And neuerthelesse that which we doo is done for a remembraunce of that which Christe did Commemoratiō example ād signe do not exclude the real presence and real oblation So that by Chrysostoms iudgement neither the commemoration nor example nor signe doth exclude the real presence and real oblation of Christes body and bloude But you M. Iewel after your common manner go about to put away one truth by an other truth Which your accustomed shifte is now very stale and moueth fewe that reade your bookes with any meane iudgement For the foolishnes of your argument is laughed at by euery Baker who hauing set forth a loafe of breade vpon his stal can tel you that that loafe signifieth and putteth folke in mynde there is bread to be solde in his house and that the same notwithstanding is breade as other his loaues be and perhaps of the same batche Right so the body of Christe in the Sacrament is both a signe of Christes body and also his very true body in dede And likewise his very flesh and bloude is offered in our dredful mysteries in signe commeration and remembrance of his fleshe and bloude offred and shed vpon the Crosse. YOu finde great fault with that I said Christe is offred vp vnto his Father vnder the formes of breade and wine truly and in dede and to make it seme more odious you affirme these to be myne own only words confidently and boldely presumed of my selfe neuer vsed before by any auncient Father Whiles you take delite in such Rhetorical amplifications you do but increase the number of your vntruthes and make the worlde witnesse of your shamelesse vanitie Though the auncient Fathers that wrote within in the first six hundred yeres after Christe haue not these precise termes yet they haue the self same doctrin and that is ynough Your Sacramētarie heresie is not so auncient the Churche was as it were in quiet possession of the Catholike faith touching this Article for the space of a thousand yeres If the flames of your heresie had flashed abroad out of Hel in their daies there is no doubte they would haue quenched it with streames of holesom doctrine vttered in the
mynde Cyprianus ibidem and enkindle the affection of deuotion in vs If I had such a motion when I wrote those woordes M. Iewel ought not to scorne and skoffe at it An other learned Father touching the appearing of Christe in heauen before his Father with such a body writeth thus Theophylacte I meane who though he be not one of the most auncieÌ„t yet reporteh that which he learned of the olde learned Fathers of the Greke Churche and so reporteth it as he may seme to expounde what S. Cyprian meant by claiming the paiment or reward of Mans saluation These be his woordes Etiam num vnà cum corpore quod pro nobis immolauit Theophyl in epistol ad Hebr. cap. 5. apud Deum patrem intercedit hoc est quas pro nobis pertulit afflictiones vt multùm commoueat proponit etiam sine voce reipsa nimirum patriloquens Pro humana natura filius tuus ego sustinui haec miserere igitur horum pro quibus ego pati mori sustinui Christe euen now by his body which he sacrificed for vs with God and his Father maketh intercession that is to say he setteth forth to the intent he may much moue him the afflictions which he suffered for vs without voice euen by deede it selfe speaking vnto the Father in this wise I which am thy Sonne haue suffered these thinges for mankinde haue mercie therefore of them for whom I haue susteined to suffer and dye What other thing in effect doo my wordes importe which M. Iewel so much ieasteth at and saith I speake them vpon myne owne credit onely without witnesse of any Auncient writer then that was spoken so long sithens by Hesychius S. Cyprian and Theophylacte For as concerning S. Chrysostome who saith no lesse Chrysosto in caput 9 ad Hebrae Homi. 17. though in fewer wordes Cum Sacrificio ascendit quod potuit propitiare Patrem Christ ascended into heauen with the Sacrifice that was hable to pacifie the Father and other auncient Fathers by which they meane the body that suffred vpon the Crosse bicause they speake it more darkely here I omit to recite them If then M. Iewels humour be suche as he must needes please him selfe in mocking and skoffing let him consider how it becommeth him to skoffe at Hesychius S. Cyprian Theophylacte S. Chrysostome and other holy and learned Fathers That Christe was thus inuisibly sacrificed in heauen M. Ievvel falsly reporteth the Ansvver I say not it is your false reporte M. Iewel let my booke be trial This is your common woonte with shifting of your wordes in my wordes place to frame an absurde saying and thereat to exercise the talent of your skoffing Wherein you fight but with your owne shadow you touche not my person Onely I said that Christe offered him selfe in heauen when he was crucified on earth reade my wordes who liste And that I said is true And it is none other thing then was said by Hesychius aboue a thousand yeres paste Hesych in Leuit. lib. 1. cap. 4. Whose wordes these be Quo tempore vitulus immolabatur in inferioribus eo tempore vt Pontisex ipse sibi Sacrificium offerebat in coelo At what time the Calfe that is to say Christe was sacrificed beneathe in the earth at the same time Christe as the high Bishop him selfe offered vp Sacrifice to him selfe in heauen As for your mery obiection of Pilate Annas Caiphas the Souldiours aud Tourmentours of whom you maruel I said not that they were likewise in heauen to make this Sacrifice you might haue semed to haue some reason if I had said or meant that this Sacrifice was made in heauen as you by falsifiyng my Answer beare the vnware Reader in hande I said This Sacrifice I say by which you meane the visible paineful and bloudy Sacrifice that was made vpon the Crosse and not in heauen This Sacrifice wherein Christes Bloude was shed without which companie say you it was not shed And yet where it was shed I trow you can not proue that Pilate Annas and Caiphas were in the companie of the Souldiours that shed it Therefore where you say thus That Christe was thus Thorneprickte Naileboarde Spearepearsed and Crucified in Heauen I thinke noman euer saw or said but M. Harding I answer that M. Harding neuer said it as he referreth al to his booke for trial and I thinke noman is so impudent as in so plaine a matter so to belye him but M. Iewel With what eyes did you reade my booke in this very place Or thinke you other men haue not eyes to see these expresse wordes there put in by a pareÌ„thesis to take away this very fonde cauil that you make whereby we vnderstand the vertue of his oblation on the Crosse euer enduring not the oblation it selfe with renuing of paine and sufferance continued This once espied by the Reader how doth not al your skoffiing lose his grace and set forth your impudencie of lying And therefore you spende labour in vaine to proue that is not denied Hebre. 7. that Christe once offered vp him selfe and once entred into the holy place Which is true once through shedding of his bloude Yet that Oblation neuerthelesse endureth for euer and he with that very broken and torne body stil appeareth to the countenance of God in Heauen making intercession for vs. And there when we haue synned if we repent and cal vpon him he is a Propitiation for our sinnes as S. Iohn saith 1. Ioan. 2. not by a newe shedding of bloude but by vertue of his bloude once shed vpon the Crosse and of his Passion Vnto whiche manner of Oblation and appearing before the face of the Father whiche hath continued from the houre of his Passion to this time and shal continue to the last day the companie of Pilate Annas Caiphas the Souldiours and Tormentous as you skoffe is not necessary They are appointed an other place where is weeping and gnasshing of teeth Luc. 13. where you are sure to haue your parte with them onlesse you repent and returne vnto the Catholique Churche Iewel Hovv be it like as the Praiers that Christe once made and the Doctrine that he once taught remaine stil ful and effectual as at the first euen so the Sacrifice that Christ once made vpon the Crosse remaineth stil in ful force effectâ—al and perfite and endureth for euer Therefore S. Paule saithe Hebre. 7. Christe hath an euerlastinge Priesthode and liueth stil that he may stil pray for vs. And therefore God the Father saithe vnto him and to none other either man or Angel or Archangel ChrysostoÌ„ in epist. ad Hebrae Hom. 17. Cyprian De Baptis Christi Tu es Sacerdos in aeternuÌ„ Thou art a Priest for euer And therefore S. Chrysostome compareth this Sacrifice to a most soueraine salue that beinge once laide to the vvounde healeth it cleane and needeth no more laiâ—inge on Likevvise S. Cyprian saithe â—
damnation Like as it happeth sometimes a Prince to reiecte a very pretious Iuel offered by his enemie or one that he fauoureth not not bicause the Iuel misliketh him but bicause the partie that offered it was his foe or out of his fauour And whereas M. Iewel would haue it seme absurde that the Father should be entreated with his merciful and fauourable countenance to looke vpon the holy bread of life euerlasting In Canone Missae and the cuppe of perpetual saluation and to accepte the same as he vouchesaued to accepte the giftes and Sacrifices of Abel Abraham and Melchisedech for so the Priest prayeth at the Masse and not as M. Iewel to colourable aduantage falsly reporteth it I answer that happy be we if for our behalfe he wil so accepte that our Sacrifice as he did the Sacrifices of those holy men his dere frendes Furthermore M. Iewel is not ignorant if he be so wel learned as he is thought to be that the aduerbe of simimilitude Sicuti As Sicuti doth not alwaies signifie a ful equalitie but onely a likenesse in some parte and degree As for example it doth in that prayer which Christe made vnto his Father for his chosen Iohan. 1◠Pater sancte serua eos in nomine tuo quos dedisti mihi vt sint vnum sicut nos O Holy Father keepe them in thy name whom thou hast geuen vnto me that they may be one as wee are In this Prayer Christes meaninge was not that the electe shoulde be thoroughly in substance al one as God the Father and God the Sonne be but one in charitie wil and concorde thinking al one thing and willing al one thing Theophyl in Iohan. cap. 17. as Theophilacte with other Doctours expoundeth the place And whereas the Scripture saith in the person of God speaking vnto Iosue Sicut cum Moyse fui Iosue 3. ita tecum sum As I was with Moyses euen so I am with the also It is not meant that God was with Moyses in no greater an higher degree of power and vertue then he was with Iosue For Moyses was admitted vnto a peerlesse frendship with God and endewed with more special auctoritie then euer Iosue was as the Scriptures doo euidently witnesse So doth the Churche besech the Father to looke vpō that holy bread and cuppe of life and health euerlasting that is to say the body and bloude of his Sonne Iesus Christ with a merciful and cleare countenance as he did vpō the sacrifices of Abel Abrahā and Melchisede◠not that it is mistrusted least God be lesse or not infinitely more pleased with the one Sacrifice then with the other but that humbly we thinke it shal be wel with vs if he respecte See what I say touching this Prayer of the Canon in the last Diuision beholde and allowe the ministerie and deuotion of vs as farre forth as he did the deuotion of the others Of this M. Iewel geueth me occasion to speake more in the last Diuision of this Article If M. Iewel had in his harte so much deuoute humilitie or humble deuotion as he seemeth to haue deuilish arrogancie or arrogant deuilishnesse he would neuer haue accused me or rather the Churche for vsing this humble and deuoute Prayer in the Masse which in spite he calleth my Masse being the common Seruice and Sacrifice of the whole Churche of Christ. But bicause like an vnkinde and degenerate or rather a rebellious sonne he despiseth the auctoritie of his Mother the Church I wil put him in minde of S. Ambrose that holy and learned Bisshop and excellent member of the Churche yet doubting whether he wil ought reuerence one after he hath so insolently contemned them al. Fayne would I vnderstand with what sope or lye he is hable to scoure out the spotte of so vaine wicked and foolish an opinion so contrary to that S. Ambrose writeth Who to prooue that this is the Sacrament the figure whereof went before and to shewe how great a Sacrament it is bringeth in this Prayer vsed in the Masse and wherein M. Iewel findeth so great beguyling of the simple mocking of the worlde and open wickednesse as a most strong argument His wordes be these the same very few wordes excepted that be in Canon of the Masse that so confidently he reproueth both here and also in the Sermon wherein he made the first proclamation of his vaine Chalenge Sacerdos dicit Ambrosius de sacram lib. 4. cap. 6. Ergo memores gloriosissimae eius Passionis ab inferis Resurrectionis in coelum Ascensionis offerimus tibi hanc immaculatam hostiam rationabilem hostiam incruentam hostiam hunc panem sanctum calicem vitae aeternae petimus precamur vt hanc oblationē suscipias in sublimi altari tuo per manus Angelorum tuorum sicut suscipere dignatus es munera pueri tui iusti Abel sacrificium Patriarchae nostri Abrahae quod tibi obtulit summus sacerdos Melchisedech The priest saith Therefore being myndeful of his most glorious Passion and Resurrection from hell and of his Ascension into heauen we offer vp vnto thee this vnspotted hoste this reasonable hoste this vnbloudy hoste this holy bread and cuppe of life euerlasting And we beseeche and pray thee that thou receiue this Oblation in thy Aulter on high by the handes of thy Angels as thou vouchesauedst to receiue the giftes of thy childe Iuste Abel and the sacrifice of Abraham our Patriarke and that which Melchisedech the higest Priest offered vp vnto thee Lo good Reader thus prayed S. Ambrose in his Masse nor for so doing was he euer thought to haue begyled the simple nor to haue mocked the worlde And the whole Catholique Churche hath euer so farre cleared him of al wickednesse not onely open but also priuy that he is holden for a holy Confessour vncontrolled Doctour and strong pillour of the Churche vntil M. Iewel a very begyler of the simple and mocker of the worlde in deede came to prie out in his doctrine and prayer being also the cōmon prayer of the Church a heinous wickednesse Iewel Notvvitstandinge this matter is easily ansvveared For saith he we Sacrifice not Christe againe The Oblation that Christe made vpon the Crosse and ours in the Masse is al one And this Sacrifice Christe hath commaunded vs to continew vntil his comminge If M. Harding make the selfe same Sacrifice that Christe made vpon the Crosse then is he A Priest ofter the order of Melchisedeck And so The king of Iustice The Prince of Peace and a Prieste for euer without Successour For these titles be incident to the Priesthoode of Melchisedeck vvhiche neuerthelesse I thinke M. Hardinge of his modestie vvil not acknovvledge And vvithout the same he can not offer vp to God the same Sacrifice that Christe offered vpon the Crosse. And vvhere he saithe Christe hath commaunded him and his Felowes to make and continew this Sacrifice vntil his
Example a Commemoration a Remembrance of the Deathe of Christe This kinde of Sacrifice vvas neuer denied but M. Hardinges Real Sacrifice vvas yet neuer proued De Consecat Distin 2. CuÌ„ fraÌ„gitur So saithe S. Augustine Cùm hostia frangitur sanguis in ora Fidelium funditur quid aliud quà m Dominici Corporis in Cruce Immolatio significatur VVen the Oblation is broken and the Bloude that is to say The Sacrament of the Bloude is powred into the mouthes of the Faitheful what other thinge is there signified but the Sacrifice of Our Lordes Bodye vpon the Chrosse Harding How so euer it like you to scorne at our stoare the multitude of cleare testimonies for proufe of the Sacrifice to the learned can not be vnknowen Were it so that ye had but one making so directly against it as these two here and sundry others in this Article by me alleged make for it ye would haue made no smal stoare of it In bookes and pulpites in tauernes and alebenches your trompettes long er this should haue proclaimed it As for these two places let vs see how your sclender Replie is farre to light so to carry away the weight of them First touching S. Chrysostome with what plainer termes with what more effectual wordes could any man haue expressed the truth of our Sacrifice That Priestes haue auctoritie to offer vp Christ vnto his Father If we that be Priestes offer vp now also the selfe same hoste which our Bishop Christe hath offered vpon the Crosse euen that hoste which cleanseth vs from our sinnes as S. Chrysostome saith that being none other but the precious flesh and bloud of Christ that is to say Christe him selfe for he offered him selfe to his Father to cleanse vs how haue not Priestes auctoritie to offer vp Christ vnto his Father which is the expresse Article that you denye That euery simple man may haue in readinesse an Argument against such false teachers for the Sacrifice An Arment for the vnlearned to prooue the Sacrifice thus for their sake it may be framed Who so euer do offer vp the selfe same hoste which Christ hath offered they offer vp Christe The Priestes offer the same that Christe offered Ergo they offer vp Christe The Maior is euident in it selfe the Minor is S. Chrysostomes the Argument being good the Conclusion must needes be true That it may the better appeare of what force M. Iewels Replie is S. Chrysostomes place examined vvith the Replie of M. Ievv this much is to be considered That in this place of S. Chrysostome consisting of two partes two thinges are auouched In the first parte he geueth vs his witnesse for the substaÌ„ce of this Sacrifice which Priestes do now offer in the Churche In the second parte he declareth one ende wherein the Sacrifice offered by Priestes doth differ from the Sacrifice offered by Christ him selfe Christ our Bishop saith he offered the cleansing hoste Ad Heb. Hom. 17. But we offer that â—oste in commemoration Which is as much to say The ende of the Sacrifice that Christe offered was to cleanse vs from our synnes The ende of the Sacrifice that is done by Priestes is to renewe daily the memorie of this cleansing Sacrifice and so consequently to deriue and apply vnto the deuoute and faithful people as also vnto them selues the fruit and effecte of it In Epist. ad Heb. Hom. 17. The identitie of the substance of either Sacrifice and the diuersitie of the ende of either Sacrifice is plainely taught by S. Chrysostome in that Homilie Now let vs examine your Replie Three thinges attributed to this saying of S. Chrysostâ— by M. Ievv You attribute vnto S. Chrysostome for hauing vttered the saying that I here allege three thinges The first is that in these wordes marke Reader what this man saith He openeth him selfe The second is that he sheweth in what sense other auncient Fathers vsed this worde Sacrifice The third is that he ouerthroweth M. Hardings whole purpose touching the Sacrifice Surely this is very much and were it also true I maruel why neither your selfe nor any of your felowes euer heretofore alleged it against the Sacrifice But certaine we are ye shal wring hard before ye wring this muche out of these wordes Hovv S. ChrysostoÌ„ openeth him selfe against M. Iewel That in these wordes he openeth him selfe I may easily graunt you But that opening is openly against your open Sacramentarie heresie For whereas you denie the oblation and Sacrifice of the Church he saith that now also we offer whereas you denie that we offer Christe to the Father he saith we offer now also the selfe same hoste which our high Bishop Christe hath offered And to put it out of doubte what hoste he meaneth he openeth him selfe as you say calling it hostiam mundantem nos the hoste that cleanseth vs which can be none other but Christe him selfe And bicause the hostes that were offered in sacrifice in the olde lawe were forthwith consumed to shewe the excellencie of this hoste he saith of it that being then that is to say vpon the Crosse offered it can not be consumed And therefore in the same Homilie he saith that it is otherwise with vs now then it was with the Iewes For they on diuers daies offered diuers lambes but we saith he offer not one lambe to day and an other lambe to morowe but alwaies we offer one and the same lambe S. Chrysostom returned vpon M. Ievvel Touching the second point if in these wordes let them be consideratly perused S. Chrysostome shewe in what sense other auncient Fathers haue vsed this woorde Sacrifice then by the auncient Fathers your doctrine touching the truth of Christes body in the blessed Sacrament M. Ievv ouershot him selfe in alleging this place of S. Chrysostom is quite ouerthrowen For he calleth it most expressely the Hoste that cleanseth vs from our sinnes which Christe our high Bishop offered vp for vs vppon the Crosse. If the auncient Fathers when so euer they speake of the hoste that is offered vp by Priestes in the Sacrifice of the Churche meane thus as S. Chrysostome speaketh then are they of our side by your owne confession then is the Catholike Doctrine concerning the Sacrament and the Sacrifice by them against your heresie confirmed and mainteined God be praised by whose prouidence the Truth is confessed by the ennemies of Truth Certainely here you ouershote your selfe in telling the truth against your selfe vnwares Here then I shal aduertise the Christian Reader to beare these wordes of S. Chrysostome in memorie and to consider wel of them for so much as in them he openeth him selfe as Mayster Iewel confesseth and sheweth what meaning the auncient Fathers had when they spake of the Sacrifice of the Churche But how in these wordes he ouerthroweth my purpose touching the Sacrifice or rather the vniuersal Doctrine of the whole Churche that neither I nor M. Iewel him selfe nor any
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
suche manner order sense and meaning as the new state and condition of the Church succeding the Iewish Synagoge requireth that is not according to the figure shadow letter or signification but according to the truth the body the spirite and the very thinges Iesus vetus testamentum consummabat Ser. 7. de pass Domini nouum Pascha condebat saieth the auncient and learned Father S. Leo. Iesus made an ende of the olde Testament and did set vp the newe Easter or Passeouer And this new Easter doe we kepe and celebrate The same Father saith also Vt vmbrae cedereÌ„t corpori et cessareÌ„t imagines sub praesentia veritatis antiqua obseruantia nouo tollitur Sacramento hostia in hostiam transit sanguinem sanguis excludit legalis festiuitas dum mutatur impletur That the shadowes should geue place to the Body and the Images ceasse in presence of the Truth the Olde Obseruance is taken away by the newe sacrament hoste passeth ouer into hoste bloude putteth out bloude and the holy solemnitie of the Lawe whiles it is chaunged is fulfilled Againe more plainely to this purpose in an other place Leo. Ser. 13 de Pass Domini Nihil legalium instructionum nihil propheticarum recedit figurarum quod non tatum in Christi sacramenta transierit Nobiscum est Signaculum Circumcisionis sanctificatio Chrismatum consecratio Sacerdotum Nobiscum puritas Sacrificij Baptismi veritas honor Templi vt meritò cessarint nuncij postquam nunciata venerunt What so euer instructions be in the Lawe what figures so euer be in the Prophetes no iote of it departeth quite away but is gone ouer altogether into the Sacramentes of Christe With vs is the signet of Circumcision the hallowing of the holy Ointements Priestes the Consecration of Priestes With vs is the purenesse of Sacrifice Sacrifice the truth of Baptisme Baptisme the honour of the Temple Temple that for good cause the Messangers that is to saie the olde lawe ceassed after that their tidinges came Were it not tedious easily might a hundred such places be alleged out of the Fathers by testimonie of which the obseruation and vse of these thinges of the olde Testament Pascha Easter Pentecoste Priest or Sacrificer Hoste Aulter and Sacrifice is acknowleged as of thinges translated established and hauing place in the newe Testament The olde Obseruation is taken away by the newe Obseruation For the olde Aulter that was in Salomons Temple at Ierusalem we haue newe Aulters in the Churches of Christians thoroughe out the whole worlde Optatus lib. 6. on which the members of Christ be susteined and in which the body and bloude of Christe * Per certâ— momeÌ„ta at certaine times do dwel as the auncient Father Optatus writeth Newe Aulters I say bicause they serue to a new purpose and to a newe kind of Sacrifice in respect of the olde Sacrifices Concerning the hoste for Oxen sheepe goates and dooues we haue the body and bloude of Christ. For the figuratiue Lambe we haue the true Lambe of God that taketh away the synnes of the worlde Ioan. 1. For the feast of the Olde Passeouer Exod. 12. wherein the Iewes solemnized the memorie of the Striking Angels passing ouer them or beside them when he destroyed al the first begoten of the Egyptians and of their owne safe passing ouer the redde Sea out of Egypte 1. Cor. 5. we haue our Passeouer or Easter wherein we kepe a holy and soleÌ„ne feast in remeÌ„brance that by the merite of Christes bloude who is the true Lambe the plague of euerlasting death is past ouer and quite beside vs 1. Pet. 3. that for our sake he hath conquered al power that was against vs I. Ioan. 3. that he is passed ouer froÌ„ death to life and hath traÌ„slated aÌ„d redemed vs froÌ„ death and hel to be partakers of life aÌ„d glorie euerlasting in his kingdoÌ„ As the Iewes had their PeÌ„tecost so we haue ours For as when they were deliuered out of Egypte the Lawe was geueÌ„ them in the Mount Sina vpon the Pentecoste Exod. 20. that is to say the fiftith day after that the Lambe had beÌ„ sacrificed 1. Cor. 5. So vpon the fiftith day after our Passeouer in which the true LaÌ„be of God was slaine the holy Ghost came down vpoÌ„ the Apostles Act. 2. and the coÌ„panie of theÌ„ that beleued which holy Ghost froÌ„ that day to the end of the world coÌ„tinueth with the Church aÌ„d worketh in the sonnes of God the performaÌ„ce of Gods holy wil by loue aÌ„d Matt. 28. charitie as the Lawe wrought it or rather moued men to it by threates and terrour Leo Ser. 1. de Pentecoste Sâ— Leo speaking of this Feast saith Hodiernam solennitatem in praeciâ—â—â—â— festis esse â—â—â—â—â—â—ndâ—m omnium Catholicorum corda cognoscunt The hartes of al Catholike men knowe that the solemnitie of this day of Pentecoste ought to be had in honour among the chiefe feastes Remember M. Iewel if your hart geue you that there is no such feast of Pentecost to be obserued in Christes Churche because the vse of it is expired VVhat ansvver you M. Ievvel as you say by whose verdite you are excluded out of the nuÌ„ber of Catholike men and so pronounced gilty To whether parte wil you answer Doth your harte know it or know it not If your harte know it not then you are not Catholike and therfore you ought not to be admitted to teach Gods people If your harte knowe it and yet ceasse not to teache the coÌ„trarie then are you a daÌ„nable dissembler and a false deceiuer So touching this point euery way your doctrin is to be shunned Thus then it is made cleare the olde learned Fathers folowed not their pleasure or vaine delite when they spake of SabbatuÌ„ Parasceue Pascha Pentecoste Priest Aulter Sacrifice But vttered the truth seriously as men ready to geue accompte of their doctrine before God and man and as speaking of things that haue vse and place in Christes Churche though the Iewish obseruation and Ceremonie of them be abolished M. Iewels reason reproued The reason why the Fathers vsed these termes is as M. Iewel saith onely for that the eares of the people as well of the Iewes as of the Gentiles had ben long acquainted with the same This reason is altogether without fauour For if al manner vse and obseruatioÌ„ of the thinges by these termes signified were quite abolished whereas wordes and termes serue to th ende the hearers and readers by them be taught and the Fathers in al their writings intended to teache Christe and his Lawe what could the Iewes or Gentils learne touching the faith of Christe hearing and reading these termes not signifying to them the thinges which they did before their conuersion The more acquainted their eares wer with them before the more by hearing the same nowe were they put in minde of that they once signified
of killed hostes you turne it thus barely sine Sacrificio oblatus offered without sacrifice but vntrulyâ— as I haue said before This place serueth you to no purpose M. Ievv falsifieth S Auguâ—â—ine bicause false translation ought not to make proufe against the truth S. Augustines wordes against Faustus Contra Faustum Manich. lib. 20. cap. 21. you haue also falsified and least you should be taken with the manner you leaue out the Latine and allege them onely in your owne English Whereas he nameth the flesh and bloude of this sacrifice least they might seme to importe a real presence of Cristes body and bloude as they doo in dede you haue put in steede therof the death of Christ. Which declareth your meaning not to be simple and plaine and the same in an other your selfe would not let passe without note of vntrue dealing Chrysost. In epist. ad Heb. Hom. 17. And where S. Chrysostome saith Hoc sacrificium exemplar est illius this Sacrifice is a sampler of that Sacrifice If you had meant good faith and truth you would not so haue nipped that Father and stopped him of his tale For it foloweth in the same sentence immediatly id ipsum semper offerimus M. Ievv falsifieth S. Chrysostome by nipping we offer alwaies that one selfe Sacrifice And that we should knowe certaynely that he meant not a signe or an example of the true sacrifice onely as you doo but the same it self in substance he saith in the same place Pontifex noster ille est qui hostiam mundantem nos obtulit ipsam offerimus nunc quae tunc oblata quidem consumi non potest He is our high Bishop who hath offred vp the Sacrifice or hoste that cleanseth vs the same do we also offer nowe which then being offred can not be consumed Hereupon might a plaine man demaunde of you who is our high Bishop Is it not Christ what is that hoste or sacrifice which purgeth and cleanseth vs from the filth of our synnes Is it any other then the precious body of Christ What can you answer then to S. Chrysostom saying that we now also offer vp the same And this is that for which you make so muche a doo at me for saying that Christ is offered vp in the Sacrifice of the Churche vnder the formes of breade and wine truly and in deede not in respecte of the manner of offering but in respecte of his very body and bloude really present And thus my woordes whiche you would so faine carpe be grounded as you see vpon a truth taught by the Councel of Nice and by S. Chrysostome In the other place of S. Augustine you haue very fowly demeaned your selfe M Ievvel corrupteth S. Augustine You haue snatched a peece of a sentence out of him and hauing framed it to an other sense then he meant by your common sleight of falsifying and vntrue tanslation you set it forth so as to the vnlearned it may make some shew for your side against the Catholike doctrine that we mainteine touching the Sacrifice of the Aulter And some learned also may haply be deceiued if they looke not better to your fingers and by view and confereÌ„ce of the booke espie out your false legierdemaine August de ciuit Dei lib. 10. ca. 5. S. Augustine saith say you Quod ab omnibus appellatur sacrificium signum est veri sacrificij The thing that of al menne is called a sacrifice is a token or signe of the true Sacrifice Who reading these wordes at the first being persuaded you haue plaid a true mans parte in alleging them would not thinke they made much for your negatiue doctrine which denyeth the true and real Sacrifice of the Churche and auoucheth al that is done in the Masse to be but a signe a remembrance and a voide representation Voide I say bicause ye take away the substance of the thing it selfe to wit the body and bloud of Christe Now S. Augustine in that place S. Augustine truly expouÌ„â—ded neither speaketh as you make him speake and much lesse meaneth he as with your falsified allegation you would force vpon him In that chapter he treateth of outward sacrifices and of the inward or spiritual sacrifices And preferring the spiritual sacrifices before the other he sheweth how the outward sacrifices made by the Fathers of the olde Testament with slaughter of beastes were significations of our spiritual sacrifices that is to say of those thinges which be done by vs to this ende that we cleaue vnto God and that vnto the same ende we helpe foreward our neighbour Of these he saith that God requireth them and that he is wel pleased with them Of the other that he requireth not them nor hath great liking in them After certaine places alleged out of the Scriptures for declaration and proufe hereof at length he commeth to the woordes whereof you would take holde against this special and singular Sacrifice of the Churche and saith De ciuit lib. 10. cap. 5. Oseae 6. Per hoc vbi scriptum est misericordiam magis volo quà m Sacrificium nihil aliud quà m Sacrificium Sacrificio praelatum oportet intelligi quoniam illud quod ab homenibus appellatur sacrificium signum est veri sacrificij Porrò autem misericordia verum Sacrificium est vnde dictum est Heb. 13. quod paulò ante commemoraui Talibus enim sacrificijs placatur Deus Whereas it is written I would haue mercie rather then sacrifice hereby we must vnderstand nothing els but that sacrifice is preferred before sacrifice forasmuch as that which is called sacrifice of men is a signe of a true sacrifice And as for mercie it is a true sacrifice In consideration whereof it is said whereof I spake euen now with such sacrifices that is to saye with almose and deedes of charitie God is appeased In the ende of that discourse he concludeth thus Quaecunque igitur c. What so euer thinges therefore we reade to haue bene commaunded by God diuers waies concerning sacrifices in the ministerie of the Tabernacle or of the Temple they are referred to the loue of God and of our neighbour thereby to be signified By due conference and consideration of this whole place and of the discourse there treated thou maist euidently see good Reader how litle M. Iewel is to be trusted when he bringeth ought out of any olde Doctor that semeth not to agree with the doctrine of the Catholike Church He would thee to beleue that S. Augustine spake of the special and singular Sacrifice of the Churche whereof we treate which Sacrifice in dede is of al men called a sacrifice and worthily for so it is But that by verdite of S. Augustine it is a signe of the true Sacrifice as though thereby were meant the same not to be the true Sacrifice and therefore no true and real Sacrifice at al therein lyeth much falshoode For neither speaketh Saint Augustine there of the
be blessed and OratioÌ„es we take for the praiers that be said when that which is on our Lordes table is blessed and sanctified or consecrated and broken to be distributed Againe he saith there excepto nomine generali orationis ea propriè intelligenda est Oratio quaÌ„ facimus ad votum id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vouentur auteÌ„ omnia quae offeruntur Deo maximè sancti Altaris Oblatio c. Beside the general name of Praier that properly is to be vnderstaÌ„ded praier which we make at vowe And al thinges are vowed which be offred vnto God chiefly the OblatioÌ„ of the holy Aulter Sith then that is properly a praier which is made at vow that is to say when we vow ought vnto God and what thinges so euer we offer vnto God the same be vowed that is to wit by the seruice of our harte be geueÌ„ dedicated and rendred vnto God thereby to protest our faith in him to thanke him to praise him to honour him to shewe ourselues myndeful of his benefites among al thinges the Oblation of the Aulter being that which is chiefly vowed it foloweth that the Consecration is specially to be called and accompted prayer S. Hierome likewise called the wordes of Consecration by the name of Praier Hierony ad Euâ—grium where he saith in his Epistle to Euagrius Quid patitur mensarum minister vt super eos se tumidus efferat ad quorum preces Christi corpus sanguisque conficitur What aileth the minister of tables wherby he meanetha DeacoÌ„ to swel and aduaunce him selfe ouer them he speaketh there of Priestes at whose Prayers the body and bloude of Christe is consecrated What shal I neede to allege mo Fathers for proufe of a thing so wel knowen to them that be conuersant in their bookes Wherefore seing the worde of Consecration is the woorde of prayer whereby the body and bloude of Christe the Sacrifice of our Raunsom as S. Augustine calleth it Augustin Confess libro 9. cap. 12. is by vs offered vp and vowed vnto God that a remembrance of his death be celebrated of our parte and that mercie be extended vnto vs of Gods parte for that bodies sake represented and offered vp which hath dyed for vs and seing in the same we our selues are also offered vp dedicated vowed and rendred vnto God bicause therein Christe our head whereof we be members is offered the worde of Consecration in this consideration being most properly ond truly a prayer yea if I may so terme it an actual prayer bicause it is such a woorde as fulfilleth the acte of the Sacrifice it standeth with good reason and learning that Tertullian expounding the cleane Sacrifice wherof Malachie speaketh of prayer be vnderstanded to meane the oblation and Sacrifice of the Aulter as being that which is the highest kinde of prayer and of worshipping God that can be Thus that you bring out of TertulliaÌ„ maketh nothing for excuse of them of your side whom I noted for wresting the place of Malachie for that by their ouerthwart and false interpretations they racke it from the meaning of the Sacrifice of the Aulter offered vp vnto God in the new Testament in al places among the Gentiles by Priestes after the order of Melchisedek vnder Christe TOuching the two other Doctours S. Hierome and Eusebius whom you allege for you as expounding this place of Malachie of praier whereby though they so did you see the Sacrifice of the Aulter is not excluded let vs see whether in them you haue vsed a more truth and fidelitie then you haue in Tertullian Verily were you myne Aduersarie neuer so much yet for truthes sake I can not but geue you this commendation You shewe your selfe alwaies in your writing one manner a man which is a token of great constancie I meane that lightly you neuer recite any Doctour but you falsifie him The practise of falsifiers and corrupte his meaning by clipping away of parte or by changing of woordes or by adding of your owne or by keeping close some what that goeth before or commeth after or by conceeling the circumstances of the places alleged by one way or other He knoweth say you meaning of me that Saint Hierome expoundeth the same woordes in this wise Dicit orationes sanctorum Domino offerendas esse non in vna orbis prouincia Iudaea sed in omni loco The Prophete Malachie meaneth hereby so you interprete that the praiers of holy people should be offered vnto God not onely in Iewrie that was but one prouince of the worlde but also in al places For the right vnderstanding of this point I pray thee Reader peruse the place of S. Hierome thy selfe beleue thine owne eyes beleue not such false iugglers Which counsel I aduise thee to obserue not onely for trial of this one place but also for trial of other places which M. Iewel bringeth in defence of any his negatiue Articles Verily neither hath S. Hierom these very wordes in such order M. Ievvel falsifieth S. Hierome as they be here laid forth and the whole sentence vewed and considered together maketh directly for the Catholike doctrine which I defend and quite against that M. Iewel saith To thintent I be plainer though longer here I wil reherse the whole place as we finde it written in S. Hierome Thus he saith Hieron in Commen in Malac. cap. 1. Propriè ad Sacerdotes Iudaeorum sermo fit Domini qui offerunt coecum claudum languidum ad immolandum vt sciant carnalibus victimis spirituales victimas successur as Et nequaquam taurorum hircorumque sanguinem sed thymiama hoc est Sanctorum Orationes Domino offerendas non in vna orbis prouincia Iudaea nec in vna Iudaeae vrbe HierusaleÌ„ sed in omni loco offerri oblationem nequaquaÌ„ immundaÌ„ vt à populo Israel sed mundaÌ„ vt in Ceremoniis Christianorum Ab ortu enim solis vsque ad occasum magnum est nomen Domini in gentibus c. The worde of our Lord is nowe properly vttered vnto the Priestes of the Iewes who do offer that which is blind lame and sickely to be sacrificed to thintent they might know that spiritual sacrifices should succede their carnal Sacrifices And that the bloude of bulles and goates should no more be offered vnto our Lorde but Incense that is to say the Prayers of Holy men and that not in Iewrie only which is but one prouince of the world nor in Ierusalem only which is but one Citie of Iewrie but in euery place there is offered an Oblation not an vncleane one as was offered of the people of Israel but a cleane one as is offred vp in the Ceremonies of the Christians For from the rising of the sunne to the setting the name of our Lorde is greate among the Gentiles This Prophet speaketh of two things Tvvo thinges spoken of by Malachie the one don amoÌ„g the Iewes and now to be leafte of the
other to be done among the Gentils Of ech he hath a double coÌ„sideration Concerning the first which is the sacrifice of brute beastes that it was done but in one prouince of the worlde in Iewrie and only in Hierusalem a Citie of that Prouince Againe that the same thing was vncleane and filthy For how filthy a thing the bloude of Bulles goates rammes and other beastes the smoke and sauour of their grese burnt in Sacrifice was it is sone conceiued Concerning the second which is Sacrifice to be done among the Gentiles the consideration thereof is also double for that it is pure and cleane and also for that it is frequented in euery place This Sacrifice is of two sortes the one mere spiritual and internal the orher external as touching the Ceremonie of doing it Prayer signified by Incense Apoc. 5. Lib. 4. ca. 33. Augu. contra aduersar legis et Prophetarum lib. 1. c. 20 spiritual also notwithstanding The one after the maner of the Prophetes who be wont to expresse thinges of the new Testament with wordes of the olde Testament he calleth Incense and S. Hierome expoundeth it of praier which ascendeth froÌ„ our hartes vnto the heauenly throne of mercie like a swete perfume of Incense And so S. Iohn in his reuelation as S. Irenaeus writeth calleth the swete perfumes the prayers of Sainctes The other he termeth a pure Oblation the which S. Hierom expouÌ„deth of that pure Oblation which is offred euery where in the Ceremonies of the Christians Which can be vnderstanded of none other but of the Sacrifice of the Body and Bloude of Christe offered vp vnto God by Priestes of the newe Testament For what other Oblation or sacrifice can be named Foure conditioÌ„s of the Mystical OblatioÌ„ that hath these foure conditions which S. Hierome here toucheth but the Oblation of the Aulter The conditions be these That it succede the Sacrifices of the olde Law that it be pure and cleane that it be made in al places and that it be celebrated and solemnized in the Ceremonies of the Christians Of what so euer spiritual and internal Sacrifice the Gospellers wil vnderstand this place be it laude and praise In his booke Against the B. of VVinchester li. 3. fol 425. 443. thankes geuing prayer a contrite harte mercie or any suche other as Cranmare vnderstandeth it of laude praise and thankes and M. Iewel of prayer it shal quite be auoided by one or other of these conditions specially by the first and the fourth For how can laude and praise or praier ar any other mere spiritual sacrifice vâ—ed in the newe Testament seme to succede the Sacrifices of the olde Testament seing al suche spiritual Sacrifices be coÌ„monÌ„ to both Testaments and that thing can not be said to succede that had place before And if our Aduersaries wil cauil neuer so much expounding the pure Oblation that Malachie speaketh of Against the B. of Vvinster lib. 3. fol. 99. of some other thinge as Cranmare in one place expoundeth it in general of al the workes that Christian people doo to the glorie of God the same shal be auoided by that it is restrained vnto that Oblation which is made as S. Hierom declareth in Ceremonijs ChristianoruÌ„ in the Ceremonies of the Christians For al these spiritual and internal sacrifices be done inwardly in the harte of man and what other workes can they name done to the glorie of God in the publike Ceremonies of the Christians Ceremonies of the Christians which the prophete may reasonably seme to haue meant And what meaneth S. Hierome by the Ceremonies of the Christians but the Ceremonies of the Church vsed through al the worlde in the celebration and solemnitie of the Masse wherein the Sacrifice of the Body and bloud of Christ is made and offered by the Priestes touching ministerie by the faithful people also touching vowe Which Ceremonies be the chiefe the most auncient the most reuerent the most mystical and most holy Ceremonies that Christians haue Wherefore whereas Malachie and likewise S. Hierome expounding his wordes speake of two thinges of prayer and of the pure OblatioÌ„ the same being that Oblation which is offred euery where from the East to the west in the Ceremonies of the Christians by his interpretation now it appeareth how falsly M. Iuel demeaneth him selfe in this point who maketh S. Hierome so to vnderstand the place of Praier as though he vnderstode the whole saying of Prayer only and not one parte of it of Prayer and an other parte also of the Sacrifice of the Church whereas in deede he vnderstandeth it of both and most expressely speaketh of both as I haue now declared Thus he neuer leaueth to iustle away one truth with an other truth NOw to come to Eusebius let vs see whether you entreate him with more truth then you haue entreated Tertullian and S. Hierom. He knoweth say you likewise of me that Eusebius calleth the same sacrifice of Malachie the sacrifice and the Incence of prayer And for some shewe of proufe for that you say you put in the margent of your booke this peece of a Greke senteÌ„ce out of Eusebius Euseb. De Demonst. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much to say the incense or perfume that is made through prayers For answer here vnto It is to be remembred as I said before that Malachie speaketh of two thinges to be offred vp vnto God in al nations from the East to the west Incense Incense Pure Sacrifice and the pure Sacrifice Eusebius where he allegeth this place of Malachie to proue that Moses Lawe is ended and that the new Lawe of the new Testament is come in place by Incense vnderstandeth Prayer as S. Hierome M. Ievvel falsifieth Eusebius and other olde learned Fathers doo As for the Pure Sacrifice whereof now we speake that he calleth it the Sacrifice and the Incense of Prayer it is vtterly false In that very place which you allege Eusebius doth so expounde Malachie as to any man of iudgement it shal euidently appeare how vntruly you reporte of him and how aptly he maketh for the catholike doctrine and against you Euseb. De Demonst. lib. 1. The beginning of the sentence is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In English the whole truely turned worde for worde soundeth thus That in euery place Incense and Sacrifice is offred vp vnto God what other thing doth it signifie then that the time shal come when they shal offer vp vnto God that is aboue al the Incense which is made by Prayers and that which is called the Pure Sacrifice that is made not by bloude but by Godly actions not in Ierusalem neither in this or that determinate place but in euery countrie and in al nations Beholde Reader how he expoundeth the Incense or perfume whereof Malachie speaketh of the Incense that is made by Prayer as afterward in the ende of that first booke to that meaning he allegeth
Cyprianus De vnctio ne Chrismatis vera synceritas exponeret Gentibus quomodo vinuÌ„ panis caro esset sanguis et quibâ— roÌ„ibus causae effectibus coÌ„uenireÌ„t et diuersa noiÌ„a vel species ad vnaÌ„ reducereÌ„tur essentiaÌ„ et significaÌ„tia et significata eisdeÌ„ nacabulis ceÌ„serentur That the sincere truth and true sinceritie being secretly imprinted in th'Apostles might expouÌ„d vnto the GeÌ„tils how wine and bread should be his flesh and bloud and by what meanes the causes should be agreable to the effectes and diuers names and kindes should be brought vnto one substance and the thinges signifying and the thinges signified should be called by the same names Lo here it is declared what bread and wine it was as much to say the flesh and bloud of Christe which S. Cyprian saith he gaue at his last Supper vnto his Apostles This cleare and syncere truth or true synceritie so he calleth either the true doctrine of this Sacrifice or the Sacrifice it self in respect of the sundry impure and typical sacrifices of Moses Lawe he would secretly that is with th' inward knowledge of these secret mysteries to be imprinted and digested in th'Apostles to thinteÌ„t they should expound vnto the Gentils the Iewes with their olde sacrifices being now reiected how at this heauenly banket the bread and wine is flesh and bloud how the causes and effectes be agreable that is to say how the wordes of CoÌ„secratioÌ„ duely pronouÌ„ced by the Priest and the power of the holy Ghoste which are the causes doo produce and make the body and bloud of our Lord which be the effectes how thinges of diuers names and diuers in nature and therfore diuers kindes be brought vnto one essence or substaÌ„ce to wit bread and wine vnto the substance of Christes flesh and bloude TransubstantiatioÌ„â— whereby Transubstantiation is wrought briefly to conclude how wheras bread signifieth the body and wine the bloud the thinges signifiyng and the thinges signified be called by the same names Which thus appeareth to be true bicause that which before CoÌ„secration was and afterward semeth to be bread is called the flesh and in like case wine is called the bloud and so coÌ„trariwise sometimes the flesh is called the bread and the bloud is called the wine What can be said more directly against M. Iewels Sacramentarie Heresie and more piththily for coÌ„firmation of the Catholike doctrine touching this point And al this M. Iewel hath leaft out The same very thing S. Cyprian doth vtter more plainely in other places Cyprianus De coena Domini In his Treatise of the Supper of our Lorde he hath these most euident wordes Panis iste quem Dominus Discipulis porrigebat non effigie sed natura mutatus Omnipotentia Verbi factus est Caro. This bread Lib. 2. Epiâ—stola 3. which our Lorde gaue vnto his Disciples at his supper being changed not in shape but in nature by the almighty power of the Worde was made flesh Againe writing to Caâ—ilius he saith Qui magis sacerdos â— Dominus noster Iesus Christus qui sacrificiuÌ„ obtulit et obtulit hoc ideÌ„ quod Melchisedech id est paneÌ„ et vinum suuÌ„ scilicet corpus et sanguineÌ„ Who is more a Priest then our Lorde Iesus Christ who offred vp a Sacrifice and offred the very same that Melchisedech did that is to say bread and wine as much to say his owne body and bloude By these places S. Cyprian declareth his minde plainely what he meaneth by the bread and wine that Christe either gaue at the Supper vnto his Disciples or offered vnto his Father to render thankes for the great benefite of his passion soothly none other bread and wine then that which was made by the almighty power of the Woorde his body and bloude And behold Reader how vniforme his vtterance is and how he agreeth with him selfe In the Sermon De vnctione Chrismatis by M. Iewel with false leauing out that whiche made for the truth alleged he saith that diuers kindes are reduced into one substance in his Sermon De coena Domini he saith the bread by the omnipotencie of the Woorde is made flesh so bread and flesh being diuers kindes are brought to one substance There the thinges signifying and the thinges signified saith he be called with the same names as how I haue before declared In his Epistle to Cecilius naming bread and wine he expoundeth him selfe thus suum scilicet corpus sanguinem as much to say his owne body and bloude Where the body and bloude beare the names of bread and wine By this it is clearly seene what an impudent and wicked glose is that which M. Iewel incloseth in his parenthesis added by way of exposition vnto the maimed sentence of S. Cyprian wherewith to exclude the body and bloude of Christe the true bread and wine What haue you wonne here by S. Cyprian M. Iewel Who cutteth and maimeth the Doctours Who is now to be asked whether he haue the chynecoffe M. Ievvels Coffe which in a place of your Reply with out cause you twite me of What kinde of coffe I shal cal this I wote not I feare me the il mater of it lyeth not in your chyne a place so farre from the harte but in the harte it selfe For were not the same by Satans worke festred with the corruption of heresie you had not ben letted as with a coffe from bringing forth the later parte of S. Cyprians saying whose beginning you falsly abuse to obscure the cleare truthe Who so euer thus coffeth I wil not say he hath the chynecoffe as you ieast but verely sauing my charitie that he coffeth as like an heretique as a rotten yew cofâ—eth like a sheepe Laste of al whereas he saith that I am reprooued of vntruth and folie by S. Paule for saying Three lyes made by M. Iewel within three lines that Christe really sacrificed him selfe at two seueral times and twise really shed his bloude only vpon myne owne warrant he maketh no lesse then three lyes within three lines For neither said I in this place that Christe twise really shed his bloude nor onely vpon myne owne warrant said I that Christe sacrificed his body and bloud twise bicause I had the authoritie of Hesychius here as the authoritie of other Fathers before namely Gregorie Nyssen and Theophylacte for my warrant Nor for so saying am I reproued of any vntruth or folie by S. Paule For my assertion is true notwithstanding any thing that S. Paule saith What though S. Paule say Heb. 9. M. Iewel Christus semel oblatus est ad multoruÌ„ exhauriendâ— peccata Christ was once offered Heb. 10â— to take away the synnâ—s of Many Againe with one Sacrifice he hath made perâ—ite for euer them that be sanctified Bicause in these twoo sayinges you finde the termes one and once therefore suppose you that needes they must reprooue my assertion auouching that Christ was twise really
the Sacramentes of the Olde Testament promised the Sauiour Suche signes as geue saluation be meete Sacramentes of the Newe Testament of such kinde of signe or figure speaketh S. Dionyse where he vseth the terme Symbolical speaking of the Sacrifice of the Body and Bloude of Christe Ansvver to Pachymeres As for that M. Iewel allegeth out of Prchymeres the Paraphraste who saith The Priest commeth to the Bread and the Cuppe whereof he would faine conclude that the inuisible substance of the Sacrifice is not the body and bloude of Christe it standeth him in litle stede For in deede it is bread and wine when the Priest first commeth vnto them to celebrate the Sacrifice But when the wordes of Christe be comme vnto them as S. Ambrose saith that is to say Ambros. de Sacramēt lib. 4 cap 5 when the Priest hath duely pronounced the wordes of Consecration then are they made the body and bloude of Christe and so the Sacrifice of Christe And that Pachymeres was of this beleefe it is cleare by his owne woordes whiche M. Iewel either knewe not and so speaketh ignorantly or knewe wel yenough yet dissembled and so doth maliciously Bicause for some credite of his purpose he cited his woordes in Greke though by casting in one woorde of his owne which he founde not in the texte after his common woonte he hath some deale falsified the sentence I wil also here truely cite the woordes in Greke by which Pachymeres sheweth him selfe to be Catholique in this point and quite contrary to M. Iewels Sacramentarie doctrine They be these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pachymee in Dionys. Eccles. Hierarch cap. 3. pag. 136. As muche to say in English There be many that cast their eye vpon the holy signes onely as they who are not hable to conceiue any higher thing But the Bishop him silfe is caried vp vnto those first samplers or natural thinges to wit the pretious body and bloude it selfe of our Lorde beleuing that the thinges which are set forth that is to say the bread and wine be changed into them by the holy and almighty Ghoste Lo M. Iewel here haue you the cleare testimonie of Pachymeres him selfe for his true and Catholique beleefe touching the truth of Christes body and bloud in the Sacrament Which beleefe is not onely that the pretious body and bloude of our Lorde are of a right beleeuer beholden and conceiued in the Sacrament verely present which the Lutherans do acknowledge but also that the bread and wine are by the power of the holy Ghoste Transubstātiation into the same conuerted and changed whiche neither ye nor Luthers scholers doo beleeue and so by Pachymeres transubstantion is auouched After al this M. Iewel disposeth him selfe to dally at an Argument of his owne mery heads forging M. Ievvel forgeth Argumēt◠bearing the Reader in hand it is myne And this Argument forsooth is such and so vnskilful as a yong Sophister saith he would neuer haue framed it What any yong Sophister would doo I knowe not But now certaine it is that be it wel or otherwise it is framed by as olde a Sophister as your selfe are M. Iewel If it be vnskilfully framed the blame is yours for yours it is not myne Here that you be so ful of your Argumentes which vntruely you father vpon me and so busy with your Logique I answer you as S. Augustine answered Iulian the Pelagian Heretique dealing with him as you doo with me not onely in this place but in manner in your whole booke Quantùm tibi places tantùm grauibus Lectoribus displices Augustin contra Iulian lib. 3. cap. 7. quod peius est fingis me dicere quod non dico concludere sicut non concludo caet Looke saith he how much you stande in your owne conceite so muche you are out of conceite with the graue Readers and which is worse you feine me to say that which I say not to conclude so as I conclude not If you would needes shewe your cunning in Logique and dispute after the rules of that arte why rehersed you not the whole Antecedent Though in this place I frame no Argume at al but onely recite the saying of S. Dionyse applying it to my purpose yet if the whole should be disposed in fourme of an Argument this is the Argument that thereof might be concluded the circumstance of the place considered The Bishop or Priest by reporte of S. Dionyse standing at the holy Aulter An Argument gathered out of S. Dionyse for the Sacrifice after he hath geuen praises to God for his Diuine workes commeth vnto the mystical Sacrifice excusing him selfe for that he taketh vpon him to offer vp the healthful hoste or Sacrifice that is farre aboue his worthinesse whereof Christe at his last Supper hauing consecrated his body and bloude said by way of commaundement and commission Luc. 22. Doo ye this in my Remembrance But this healthful Sacrifice whereof Christ so said and which he required to be offered is the Sacrifice of his body and bloude vnder the formes of bread and wine Ergo by witnesse of that Auncient and most worthy Father the Bishop or Priest offereth vp Christes body and bloude and consequently Christ him selfe For where the body of Christe is there also is whole Christe bicause of the inseparable vnitie of both natures And if Christe be thus offered to whom is he offred but to the Father Albeit I confesse that Christe is offered to him selfe also as being God and to the holy Ghoste to the whole most blessed Trinitie If you had thus set forth the Argument M. Iewel and dealt simply and truly you should not haue needed to trouble the reader with so much Sophistrie and Logique as here for confutation of your owne forged reason you haue bestowed Bicause you knewe your selfe not hable to auoide the force of the whole Antecedent slyly you answer to that parte of it onely where it is said the Priest excuseth him selfe as though I had layd the chiefe grounde of the authoritie in that clause onely And thereof you take occasion to enter into a needelesse common place proouing by certaine testimonies which no man euer denied that sundry holy thinges are to be done not presumptuously and rashly but reuerently and with feare and trembling as namely when we offer vp the Sacrifice of Praise when we baptise when we preache or heare Gods holy worde when we pray and cal God our Father For the reuerent and hūble demeanour that we ought to shewe in doing these holy thinges you allege S. Basil S. Dionyse S. Paule S. Cyprian But what of al this wil it thereof folowe Ergo though the Priest standing at the Aulter and comming to offer the Mystical Sacrifice excuse him selfe not for praying preaching praising or baptizing but for offering the healthful hoste that farre passeth his degree euen the same that Christe offered at his laste Supper whereof he said This is my Body
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
by a figuratiue speache onely as it is said the rocke was Christe For though the Fathers vse sometimes figuratine speaches yet thereof it foloweth not that S. Cyprian in this place of his Epistle to Cecilius spake figuratiuely in saying that Christe is the Sacrifice That he spake truly and meant according to the proprietie of the speach it is cleare by his owne wordes in the same Epistle For els hauing mencioned the Sacrifice of Melchisedech which consisted of bread and wine he would neuer haue said these wordes Quam rem perficiens adimplens Dominus panem calicem mixtum vino obtulit Cypria ad Cecil lib. 2. epâ—â—stola 3. qui est plenitudo veritatem praefiguratae Imaginis adimpleuit Our Lorde offered bread and cuppe mixte with wine perfiting and fulfilling the thing that Melchisedech did Christe his suppâ—â— fulfilled the figuâ—â— of Melchisedeâ—â— and he that is the fulnes fulfilled the truth of the forefigured Image Now if Christe at his Supper for thereof S. Cyprian speaketh offered not a true Sacrifice of his body and bloude in deede and therefore a true and real Sacrifice vnder the formes of bread and wine but onely a signe and figure or an Image representing his body and bloude How then was he the fulnesse How did he fulfil the truth of the forefigured Image For if al were but a signe and token Fulnes 〈◊〉 perfourmance memorie or representation that he offered then was not he the fulnesse neither fulfilled the truth For signes if they be onely signes be empty and void of the truth neither is fulnesse but where the very thinges be present And by such interpretation S. Cyprian should make the Sacrifice of Christe at his Supper no better then that of Melchisedech was and which is absurde the truth of a forefigured image should be but a figure and fulnesse should be voide of the thing fulfilled How be it to proue the Sacrifice by witnesse of S. Cyprian I stayed not my selfe vpon these wordes In Sacrificio quod Christus est M. Ievvel aÌ„svvereth as he thinketh good to a word or tvvo aÌ„d leaueth the chiefe substance vnaÌ„svvered specially but vpon the large processe of that whole Epistle Whereof I tooke what seemed to make good proufe of that I entended And I pray you Sir why answer you not to the other manifest wordes What Sacrifice is that which as S. Cyprian saith Christe first of al offered vp vnto his Father and coÌ„maunded the same to be offered in his remembrance What Sacrifice is that in doing whereof the Priest doth the office of Christe truly What Sacrifice is that in offring vp whereof the Priest doth by imitation the same thing that Christe did What is that true and perfite Sacrifice that he offreth vp to God if he beginne to offer right so as he seeth Christe him selfe to haue offered If you could haue named vs any other besides the Satrifice of the body and bloud of Christe is it to be thought you would haue conceeled it to so great hinderance of your cause That whereby your Chalenge is fully answered and the Catholique Doctrine plainely auouched you ouerhippe and dissemble and vppon a peece of a sentence by your selfe falsified and by your wrong translation wreathed from S. Cyprians meaning you bestowe many woordes and muche of your common stuffe which consisteth of your Phrases pyked out of your Notebookes and here without trueth or iudgement shuffled together Iewel And that the vveaknes of M. Hardinges gheasses may the better appeare vnderstande thou good Christian Reader that the Holy Catholique Fathers haue vsed to say that Christe is Sacrificed not only in the Holy Supper but also in the Sacrament of Baptisme S. Augustine saithe August expositioÌ„ inchoatâ— ad Rom. Holocaustum Dominicae Passionis eo tempore pro se quisque offert qno eiusdem Passionis Fide dedicatur The Sacrifice of our Lordes Passion euery man then offereth for him selfe when he is Confirmed in the Faithe of his Passion And againe Holocaustum Domini tunc pro vnoquoque offertur quodammodo In eod cùm eius nomine Baptizando signatur Then is the Sacrifice of our Lorde In a Manner offered for eche man In eod when in Baptisme he is marked with the name of Christe And againe Non relinquitur Sacrificium pro peccatis Chrysost in epist. a Hebraeos hom 16 Ambros. de poeniâ— li. 2. ca. 2 id est non potest denuo Baptizari There is leafte no Sacrifice for Sinne that is to say He can be no more Baptized And in this consideration Chrysostome saithe Baptisma Christi Sanguis Christi est Christes Baptisme is Chtistes Bloude And likevvise S. Ambrose In Baptismo Crucifigimus in nobis Filium Dei In Baptisme wee Crucifie in our selues the Sonne of God Harding Concerning the Sacrifice made in Baptisme August iâ— expositioÌ„e inchoatae in epistol ad Rom. whereof you tel vs out of the Auncient Fathers That euery one at that time for his synnes offereth vp the Burnt sacrifice of our Lordes Passion when in the faith of the same Passion he is dedicated as S. Augustine saith and that in Baptisme we crucifie in vs the Sonne of God as S. Ambrose saith Ambros. de poenit li. 2. ca. 2. by their owne woordes they teache vs to vnderstande this spiritually and not as the woordes sounde in proper speache For S. Augustine in that place qualifieth the manner of his vtterance and calleth his reader backe from absurde imagination by this woorde quodammodo Quodammodo asmuch to say in a manner And S. Ambrose likewise saith not simply that in Baptisme we crucifie Christe but that we crucifie him in vs. Crucifigimus in nobis Filium Dei We crucifie in vs the Sonne of God saith he Whereby they meane that in Baptisme we put on Christe that to sinne we die with Christe and are buried with him into death and are made conformable to the similitude of his death and that the effecte vertue and benefite of his Passion by Baptisme is applyed vnto vs. And bicause as Moyses sprinckled with bloude the booke of the Olde Testament Leuit. 4. the Tabernacle Hebr. 9. and the Vessels of Ministerie right so Christe with his owne Bloude cleanseth our myndes which be the bookes of the Newe Testament by interpretation of S. Chrysostome Chrysosto in epist. ad Hebraeos Homi. 16. and with the same bloude sprinckleth vs who are his Tabernacle for him to dwel in and to walke in as he saith him selfe and his Vessels to serue him in holy Ministeries which great benefite is chiefly deriued vnto vs in Baptisme In consideration hereof forasmuch as vpon the Crosse onely his pretious bloud ranne out of his body and then was he in him selfe sacrificed these Fathers feared not to say * Ambros. the one that in Baptisme we crucifie in vs the Sonne of God * August the other that when we are baptized we offer
exhortation the saying is not to be pronounced indicatiuely but exhortatiuely Let wedlocke be honorable in al maried persons and let their bedde be vndefiled Heb. 13. Thus it is made cleare how litle reliefe S. Paule by this sentence bringeth to the defence of your sacrilegious Apostates incestuous and abominable yokingesâ— beare with your owne terme for Matrimonie or wedlocke it is not neither is the same a conuenient terme for such filth But S. Paule say you 1. Tim. 4. calleth the forbidding of Matrimonie the doctrine of Diuels I answer To forbid Matrimonie in general In vvhat sense S. Paule calleth the forbiddiÌ„g of Mariage the doctrine of Deuils and to condemne mariage in al persons of what estate or degree so euer they be as Tatianus the Heretique did and the Eucratites that folowed him who said that Mariages were of the Diuel and were no better then fornications and therefore admitted none to their Communion that were maried men or wemen this is the doctrine of Diuels Of these and such others as the Manichees and Marcionites S. Paule is to be vnderstanded To forbyd the Mariages of Votaries as Monkes Friers Priestes and Nonnes who by solemne vowe for Gods sake haue bereued them selues of the common libertie this is not the doctrine of Diuels but of God and the permitting of Mariage to such persons is the doctrine of Beelzebub the Prince of Diuels Lastely if no man euer sayd that honest and godly Matrimonie displeased God if the same were neuer thought vncomely for a Martyr whome charge you with that odious saying As certaine it is that many a good maried man and woman is a holy Saint in heauen so ye wil neuer be hable to shewe vs that your yoking of Votaries vnto such as ye cal Sisters was euer in Christes Churche accompted for godly or honest Matrimonie or that a Vowebreaker was euer taken before God or good man for a comely Martyr or witnesse of Gods truth onlesse hauing loosed him selfe from his vnlauful yokefellow he repented truely of his synne and so by penance were restored vnto the state of grace Iewel Ignat. ad Philadelp Euseb. lib. 3. cap. 30. Clemens Stromat lib. 7. S. Paule vvas Maried as it appeareth by Ignatius Clemens Eusebius and yet neuerthelesse vvas a martyr S. Peter the chiefe of the Apostles had a vvife and yet neuerthelesse stoode by and gaue her comforte and constancie at her Martyrdome The tvvelue Apostles saith S. Ambrose onely S. Iohn excepted vvere al married and yet neuerthlesse the same S. Iohn onely excepted as it is thought vvere al Martyrs Spiridion vvas a married Bishop and yet as Sozomenus vvriteth he vvas thereby nothing hindered Euseb. liâ— 3. cap. 30. Ambros. in 2. ad Cor. ca. 11. Sozomen lib. 1. ca. 11 Ad res diuinas nibilo deterior neither to discharge his duetie nor to any other godly purpose Tertullian vvas a Prieste as appeareth by S. Hierome and Married as appeareth by his ovvne Booke vvritten to his VVyfe and yet notvvithstanding as some reporte vvas a Martyr S. Hilarie vvas a Reuerende Father and Bishop of Poitiers aud yet Married as may be gathered by his Epistle vvritten to his daughter Abra. Harding Softe M. Iewel doubteful pointes flatte lyes and true tales must not be so shuffled together First touching S. Paule that he was a Martyr true it is but that he was married if it be not vtterly false yet it is very vncertaine vvhether S. Paule were maried and more then vnlikely Very probable it is that he was not married for so to thinke of him his owne wordes doo leade vs where he saith Volo omnes homines esse sicut meipsum 1. Cor. 7. My wil is that al men were Ibidem as I am my selfe And againe I say vnto the vnmarried and vnto the widowes it is good for them if they continue so as I doo Of these later wordes how can you make any literal sense probable Epiphan coÌ„tra Valesios haere si 58. except S. Paule absteined from marriage or els were a wydower Truly Epiphanius allegeth them for proufe that S. Paule was a Virgin It is cleare by S. Ambrose Ambros. in exhortatione advirgines that he was neuer married For thus he saith speaking to virgins and exhorting them to the continencie of S. Paule Volo vos imitatrices esse tanti Apostoli vt vitam eius sequamini qui coniugij vinculum refugit vt vinctus esset Christi Iesu. Non potuisset ad tantam Apostolatus sui peruenire gratiam si fuisset alligatus coniugij contubernio I wil you to be the folowers of so great an Apostle that ye folow his life who eschewed the band of wedlocke that he might be the bounde prisoner of Christe Iesus He could not haue come vnto so great grace of his Apostleship if he had ben tyed vnto the felowship of wedlocke S. Augustine semeth to be of the same opinion August de gratia lib. arbit cap. 4. whose woordes these be Doctor Gentium pudicitiam coniugalem per quam non fiunt adulteria perfectioreÌ„ coÌ„tinentiam per quam nullus concubitus quaeritur sermone suo commendans hoc donum Dei esse monstrat scribens ad Corinthios admonens coniuges 1. Cor. 7. ne se inuicem fraudent quos cùm admonuisset adiecit Vellem autem omnes homines esse sicut meipsum quia vtique ipse ab omni concubitu continebat S. Paule the Doctor of the Gentiles coÌ„mending with his worde both the chastitie of wedlocke through whiche aduoutries be not done and the perfiter continencie by whiche no carnal acte is sought sheweth this also to be the gifte of God writing to the Corinthians Vide Augustin in lib. De bono coÌ„iug ca. 10. and admonishing maried persons that they withdrawe not dewtie the one from the other And hauing admonished them he saith further but I would faine al men were as I my selfe am Ambros. de virgin lib. 3. ad fineÌ„ bicause certainely he absteined from al carnal acte S. Ambrose in an other place acknowlegeth S. Paules virginitie saying thus vnto Virgins Viuificet vos Paulus qui vos praecepit honorari qui ait bonum est si sic maneant sicut ego honore prouocat magisterio docet inuitat exâ—emplo Let Paule quicken you who commaunded you to be honoured who saith It is good if they contitinue so as I doo He stirreth you thereto with honour he teacheth with his doctorship he inuiteth you by his example What shal we say then to S. Ignatius Eusebius and Clemens Alexandrinus by whom it appeareth that S. Paule was maried S. Ignatius is corrupted by them that would al votaries and religious persons to marie For the olde written copies haue not S. Paules name in the Epistle ad Philadelphienses which for that purpose is alleged For sufficieÌ„t credite hereof I report me to the auncient copies that be in sundry places and specially
Nettes neither forsake the great House that is to say the Churche for their sakes who be Vessels made to dishonour Now in case ye also by like rule wil say that they at whose handes the Catholique Churche suffereth suche thinges be not of your side then trie your owne mynde amend your errour imbrace vnitie of sprite in the band of peace Iewel Certainely the holy Fathers and Martyrs of God vvil say unto you VVee knovve not your Priuate Masses vvee knovve not your Halfe Communion vvee knovv not your Strange Vnknovven Praiers vvee knovve not your Adoration of Gorruptible Creatures vve knovve not this Sacrificing of the Sonne of God vvee knovve not your Nevve Religion vvee knovve not you God open the eyes of your Hartes that ye may see the miserable state ye stande in and recouer the place that ye haue loste and finde your Names vvritten in the Booke of Life Harding In the ende of this Diuision by a Rhetorical fiction you make the holy Fathers The holy lerned Fathers tale to M. Ievv and hi◠Cōpanion◠and Martyrs of God to say vnto vs as your blasphmous harte doth phontasie But as we feare not that any suche thing by them shal be tolde vs so were they now lyuing doubtelesse thus would they saye vnto you and them of your sectes as neuerthelesse in their bookes and learned workes they also doo now in effecte say vnto you daily We knowe not your strange state that is without external Sacrifice and Priesthod and consequently without a Lawe We knowe not your eating of common bread and drinking of common wine at your newe founde Suppers in steede of receiuing the true body and bloude of Christe We knowe not your Iustification by your special Faith onely We knowe not your perilous doctrine of Predestination We knowe not your new manner of baptizing without holy oile and other auncient rites and Ceremonies We knowe not your chaungeable new deuised Cōmunions We knouwe not your monstrous Supremacie of Princes in Ecclesiastical maters that is to say the keyes of the kingdom of heauen the supreme Cōmission to feede Christes lambes and shepe and the whole auctoritie that Christe gaue to S. Peter and his Successours so to be vnited by a forced Parlament to the Crowne of a laye Prince that it be made a mater of inheritaunce so that the Prince for the time being be head of the Churche and supreme gouernour in al thinges and causes as wel spiritual as temporal be it man or woman or childe sucking at the Nourses breste We condemne your negatiue Diuinitie which denieth mannes freewil merites of good workes done in grace Prayers made to our blessed lady the Apostles Martyrs and other Saintes to be intercessours for vs to God Prayers for the dead We deteste your wicked and incestuous mariages of Priestes Monkes Friers and Nonnes and of al such as haue made solemne vowe to liue without the vse of wedlocke We deteste your impietie in that ye refuse to adore and doo godly honour to the body and bloude of your Creator in the Sacrament of the Aulter We detest your pulling downe of Aulters your robbing of Churches your schismes and heresies and rebellion against your lawful Princes we detest your prophane contempte of al good religion and godlynes we detest your wickednes we detest you As for you M. Iewel I pray God to touche your harte so as you may be induced rather with some shame of the worlde to recant your heresies and repent to saue your soule then with desperat continuing in that you haue taken vppon you by your foolish and arrogant Chalenge to keepe the vaine estimation of deceiued men and finally to lose your foule for euer The .12 Diuision The Ansvver LEauing no smal number of places that might be recited out of diuerse other Doctours I wil bring two of two woorthy Bishops one of Chrysostom the other of S. Ambrose confirming this Trueth S. Chrysostomes woordes be these Chrysosto in epist. ad Heb. homi 17. Pontifex noster ille est qui hostiam mundantem nos obtulit ipsam offerimus nunc quae tunc oblata quidem consumi non potest Hoc autem quod nos facimus in commemorationem fit eius quod factum est Hoc enim facite inquit in mei commemorationem He is our Bishop that hath offered vp the Hoste whiche cleanseth vs. The same doo we offer also nowe whiche though it were then offered yet can not be consumed But this that we doo is done in Remembraunce of that whiche is done For doo ye this saith he in my Remembraunce S. Ambrose saith thus Ambros. In Psal. 38. Vidimus Principem Sacerdotum ad nos venientem vidimus audiuimus offerentem pro nobis sanguinem suum sequamur vt possumus sacerdotes vt offeramus pro populo sacrificium etsi infirmi merito tamen honorabiles Sacrificio Quia etsi Christus non videtur offerre tamen ipse offertur in terris quando Christi Corpus offertur We haue seene the Prince of Priestes come to vs we haue seene and hearde him offer for vs his Bloude Let vs that be Priestes folow him as we may that we may offer Sacrifice for the people being though weake in merite yet honourable for the Sacrifice Because al be it Christe be not seene to offer yet he is offered in earth when the Body of Christe is offered Of these our Lordes woordes which is geuen for you and which is shedde for you and for many here S. Ambrose exhorteth the Priestes to offer the Body and Bloud of Christe for the people and willeth them to be more regarded then cōmonly they be now a daies for this Sacrifice sake though otherwise they be of lesse desert Iewel This allegation argueth no greate abundance of stoare For Chrysostome in these vvoordes bothe openeth him selfe and shevveth in vvhat sense other Ancient Fathers vsed this vvorde Sacrifice and also vtterly ouerthrovveth M. Hardinges vvhole purpose touching the same For as he saithe wee offer vp the same Sacrifice that Christe offered so in most plaine vvise and by sundrie vvordes he remooueth al doubte and declareth in vvhat sorte and meaning vvee offer it He saithe not as M. Hardinge saithe wee offer vp the Sōne of God vnto his Father and that verily and in deede but contrary vvise thus he saithe Chrysost. in Epist. ad Hebr. Hom. 17. Offerimus quidem sed ad Recordationem facientes Mortis eius Hoc Sacrificium Exemplarillius est Hoc quod nos facimus in commemorationem fit eius quod factum est Id ipsum semper offerimus Magis autem Recordationem Sacrificij operamur VVe offer in deede but in remembrance of his Death This Sacrifice is an Examlpe of that Sacrifice This that we doo is donne in remembrannce of that that was done VVee offer vp the same that Christe offered Or rather wee worcke the Remembrance of that Sacrifice Thus vvee offer vp Christe That is to say an
these plaine woordes he describeth it Ephes. 5. Est primum Sacrificium Spirituale illud mysticum donum de quo Paulus ait Imitatores estote Dei c. The first and chiefe Sacrifice is that spiritual and Mystical gifte whereof S. Paul speaketh Be ye the folowers of God as beloued children and walke in loue euen as Christe hath loued vs and deliuered him selfe vnto God for vs a sacrifice and oblation into a swete sauour By which wordes he geueth vs to vnderstand that among al the kindes of Sabrifices whiche we haue being ten in number as there he reckeneth the first and chiefe of al is Christe him selfe who gaue him selfe to be sacrificed bloudily for vs vppon the Crosse and nowe in the Mystical Table offereth him selfe and is offered vnbloudily In consideration whereof he calleth it the spiritual and mystical gifte the pure healthful and vnbloudy hoste of the Mystical Table If there were none other proufe for this Sacrifice M. Ievv by false and crafty silence bevvraieth his syde and iustifieth the catholique doctrine the onely consideration of M. Iewels dealinge with S. Chrysostome in that he conceeleth and suppresseth the manifest mencion of it in that place from whens he taketh testimonies for proufe of the mere spiritual Sacrifices were yenough to persuade a man who is not desperately addicted to thopinions of his priuate lyking the doctrine of the Churche touching this point to be true and M. Iewels to be false If he would haue wrought directly to the purpose he should haue prooued that the vnbloudy Sacrifice of the Mystical Table were nothing elles but Prayers Thankesgeuing Praises and a remembraunce of Christes Death For we graunt that al these doo concurre vpon that Table But that they be there onely that is to say without the Sacrifice of the Body and Bloude of Christe we denie vpon S. Chrysostomes auctoritie who annumbreth this Sacrifice distinctly and alone from the reste Againe if he would fully haue acheeued his intent it stode him vpon to proue that they onely are vnbloudy Sacrifices and that this is not For otherwise wee wil alwaies stande to this trueth that both be vnbloudy Sacrifices and so this is an vnbloudy Sacrifice yea this more properly then the other For those mere spiritual Sacrifices be of them selues neither bouddy nor vnblouddy but in mere respecte of certaine external Sacrifices whiche were offered in the olde Lawe with shedding of Bloude But the Sacrifice of the body and bloude of Christe offered in the Churche is so called in consideration of the one and the same substance whiche once was bloudily offerred and is now offered without Bloudshed in a Mysterie In the Councel of Ephesus Cyrillus calleth it Ephesin Concil in Epist. Cyril ad Nestor incruentam Sacrificij seruitutem the vnbloudy worship of the Sacrifice Nowe good Reader wilt thou see how M. Iewel doth alwaies like him selfe and what smal shifte of reasoning he hath Marke whether of the affirmation of the mere spiritual Sacrifices of the mynde he inferre not the Denial of the external and real Sacrifice of Christes Body and Bloude that is to say whether he make not one trueth to put away an other truth The thing he taketh in hande to prooue is this That the Sacrifice offered at the Mystical Table is not the vnbloudy Sacrifice of the Churche Remember wtihal that his conclusion should be this that by the vnblouddy hoste of the Mystical Table S. Chrysostome meant not the Vnblouddy Sacrifice of the Body and Bloude of Christe His reason then is this The Holy learned Fathers doo applie the terme M. Iewels argumeÌ„t against the vnbloudy Sacrifice as the Catholikes take it Vnblouddy to Prayer to Thankes geuing to Praises to the Melodie of Angels praysing God in heaueÌ„ yea to faith hope and charitie and to other vertues Ergo S. Chrysostome meant not the pure and vnbloudy offering of Christes Body and Bloude by the Vnblouddy Sacrifice at the Mystical Table This is the whole effecte of his prooufe and this is his Argument Let it be lawful forme that the force of this reason be opened to vse the like forme of Argument in an other mater that by comparison the lewdnes of his Argument may appeare The holy learned Fathers do applie this terme Necessarie to Faith hope penaunce pacience fasting praying and to almose deedes saying they be necessary for a Christian man Ergo the same Fathers thought not that Charitie was necessary for a Christian man Is not here a denial of a trueth inferred vppon the affirmation of an other truth Right so doth M. Iewel prooue that Christes Body and bloude is not the Vnblouddy Sacrifice of the Churche bicause other spiritual Sacrifices be called Vnblouddy As thoughe the Terme might not or were not by the Fathers applied to both Euery childe may sone espie this absurditie and follie Bicause there is no pith in this confuse number of authorities that be here by heapes layd together neither prooue they any thing contrary to that we defende I thinke it better to passe them ouer as altogether impertinent and superfluous then by discussing of them to be tedious vnto the reader And that which foloweth to the ende of this Diuision is no better stuffe then the other before Thus he saith Iewel This Kinde of Sacrifice bicause it is mere Spiritual and grovveth onely from the Minde therefore it needeth not any material Aultar of Stoane or Timber to be made vpon as doth that Sacrifice that M. Harding imagineth in his Masse Chrysostome saith Chrysos in Psal. 95. Munus Euangelij sine Sanguine sine Fumo sine Altari caeterisque sursum ascendit The Sacrifice of the Gospel ascendeth vp without Bloud without Smoke without Aultare and other the like In the Sâ—cond Councel of Nice it is vvriten thus Nos Christiani propemodum quid sit Ara quid sit Victima nescimus VVhat Sacrifice or Aultar meaneth we beinge Christian people in a manner can not tel Hieron in Psal. 26. August de Tempore Serm. 125. S. Hierome saith Vnusquisque Sanctus Altare Domini in se habet quod est Fides Euery Holy man hath in him selfe the Aultar of God which is Faith To be shorte S. Augustine saith Sacrificium Noui Testamenti est quando Altaria Cordis nostri munda pura in conspectu Diuinae Maiestatis offerimus The Sacrifice of the Newe Testamente is when we offer vp the Aultrrs of our hartes pure and cleane in the sight of the Diuine Maiestie In these respectes our Praiers our Praises our Thankesgeuinge vnto God for our Saluation in the Death of Christe is called an Vnbloudy Sacrifice Hereof the sclendernesse of M Hardinges gheasses may soone appeare For thus he vvoulde seeme to reason The Ministration of the Holy Communion and our humble Remembrance of the Death of Christe is called an Vnblouddy Sacrifice Ergo The Priest hath power to offer vp the Sonne of God in sacrifice vnto his Father Harding If
this Sacrifice he maketh this Prouiso M. Ievvels prouiso and putteth in as it were a Caueat that it be not vnderstanded of the Ministration of the Sacramentes For that perteineth saith he onely to the Minister but onely of the Oblation and making of this Spiritual Sacrifice Verely I doubte whether this Minister vnderstandeth what he speaketh 1. Tim. 1. and whereof he affirmeth So confuse is his tale Euery Christian man by him may make this Sacrifice But none can minister the Sacramentes but a Minister I can not wel reason with him onlesse I knewe where to haue him what he meaneth by This Sacrifice what by making what by his Minister what by Ministration what by Sacramentes For our whole Religion by these men now turned vpside doune and the olde termes being of them abused to signifie other thinges then before they did al Disputation with them must needes be obscure Concerning the Sacrifice he nameth it This Spiritual Sacrifice If he had spoken indefinitely of Spiritual Sacrifice euery Lay faithful person may I graunt and ought to make and offer vp vnto God Spiritual Sacrifice For besides other Contrite harte a Contrite hart by report of Scripture is such a Sacrifice that al are bounde to offer vp vnto God But calling this Sacrifice whereof our controuersie is spiritual he semeth to vse sutteltie and to prouide him selfe a starting hole if he happen to be chafed and pursued In respecte of vnderstanding it is spiritual for that whiche is hid vnder the formes of bread and wine with vnderstanding it is conceiued and is not with bodily sense perceiued But in respecte of the substance of it whiche is the Real body and bloude of Christe it is not properly and altogether spiritual specially as Spirite doth exclude the vetitie of Body Affirming then that euery faithful man hath authoritie to make and offer this Sacrifice what sowndeth this tale but that euery suche hath authoritie to make and consecaate and offer vp the body and bloude of our Lorde whiche belongeth onely to them that properly be Priestes as now I haue proued This is bothe a Sacrament and a Sacrifice If none may minister this Secrament but the Minister for he speaketh of Sacramentes generally how muche lesse may any make that is to say consecrate or outwardly offer this Sacrifice but he that is duely made Priest by Bishoply Consecration External oblation propre to Priestes internal ê‘teineth also to the faithful peple and laying on of handes Outwardly offer I say whereby I meane the actual external and ministerial offering For els I acknowledge that by vowe affection and deuotion of harte the faithful and godly people doth also offer vp vnto God this Sacrifice Touchinge the testimonies here alleged where S. Cyprian saith Cyprian de vnct Crismat Al that of Christe be called Christians doo offer vnto God Daily Sacrifice ordeined of God Priestes of holines he meaneth it of the common spiritual sacrifices of our deuotion whiche of bounden duetie we offer vp daily and not of this Singuler Sacrifice whiche bicause it is daily offered for that we daily sinne that a remembrance of Christes Death be renued being the chiefe of al the Sacrifices that we daily offer vp vnto God the learned Fathers oftentimes haue called Quotidianum Sacrificium the daily Sacrifice Wherefore M. Iewel doth very vntruly The daily Sacrifice and A daily Sacrifice and contrary to his owne knowledge in this place to turne it The Daily Sacrifice as though S. Cyprian had meant of this Sacrifice of the body and bloude of Christe Of what Sacrifice it is to be vnderstanded it is soone iudged by that he maketh al Christians the offerers of the same Therefore in his translation he shoulde haue called it not The daily Sacrifice but a daily Sacrifice That he allegeth here out of Origen Origen in Leuit. Homil. 9. maketh nothing against the Catholique Doctrine touching this Sacrifice Origen onely teacheth whiche we also doo teache that al good Christian folke are spiritual Priestes Suche Sacrifices Spiritual sacrifices spiritual Priesthod suche Priesthode and suche Priestes The Christians common sacrifices be mere spiritual for they offer vp them selues Praises thankes Confession a contrite harte a troubled spirite and suche other the like whiche are mere spiritual Of the same rate is their Priesthode The peeces of sentences cut out of S. Augustine S. Ambrose and S. Chrysostome as they doo nothing relieue M. Iewels cause so doo they nothing hinder ours And bicause they be idlely and to no directe purpose alleged but as it seemeth onely to increase the heape it is not worth labour in setting forth the large circumstance of them to spende time and to answer vnto them Yet be the two last in my Reioindre to the first Article of M. Iewels Chalenge sufficiently answered Chrysost. in 2. Cor. Hom. 18. But as for S. Chrysostome he is by M. Iewel so impudently falsified in this place that I should iniurie the Truth if I dissembled it He maketh S. Chrysostome thus to say In Mysterijs nihil differt Sacerdos à Subdito In the holy Mysteries the Priest differeth nothing from the people whereby he would persuade M. Ievv fovvly falsifieth S. Chrysostom that touching the Sacrifice duly to be made beside the Ministration by which he meaneth only his Ministers geuing of bread and wine at the newe found communion the priest doth no more then the people whereas S. Chrysostome saith farre otherwise Est vbi nihil differt Sacerdos a subdito vt quando fruendum est horrendis Mysterijs There is a time saith he when the Priest differeth nothing from the subiecte that is from one of the Laietie as when they must receiue the dreadful Mysteries Is there no difference whether one say there is a time or place where the Priest differeth not from the people whiche exception negatiue manifestly includeth an affirmation of a differeÌ„ce in a certaine time or place or generally the Priest differeth nothing from the people Out vpon suche shamelesse corruption Touching the true vnderstanding of the place when the Sacrifice is to be receiued whiche is the body and bloude of Christe the subiecte that is any Laye person what so euer Leuit. â—â— 22. hath as good parte and receiueth as worthy a thing as the Priest For it is not now as it was in the olde Lawe so muche S. Chrysostome saith there when the Prieste receiued one peece of the Beastes sacrificed and the people an other peece but when we come to receiue the Mysteries we al participate of one heauenly breade to al is proponed saith he one body and one cuppe Bothe Priest and people offereth and how eche That thus we pray in the Canon of the Masse Remember ô Lorde thy Seruauntes and al them that stande aboute for whom we offer vnto thee or elles who doo offer vnto thee this Sacrifice of praise al this gladly we graunt For not onely the
Sacrifices of Abel Abraham and Melchisedek whiche were acceptable to thee not for their owne worthines but for the worthines of that Sacrifice which they prefigured and for the faith and deuotion of them that offered the same Gen. 4. for the Scripture saith God looked vpon Abel and vpon his giftes Euen so that our Sacrifice may be made acceptable vnto thee besides that of it selfe it pleaseth thee alwaies let it also please of our parte that offer it that is to say make vs that doo offer it by faith and deuotion suche as Abel Abraham and Melchisedek were He that calleth this blasphemie sheweth him selfe to be without al sense of pietie and godlines Iewel But God vvil ansvveare suche a Blasphemous rashe Sacrificer I know my Sonne In him my harte is pleased But what art thou VVho bade thee thus to praie VVho required suche Sacrifice at thy hande Harding God graunte that he accepte vs and this Sacrifice at our handes vntil he answer thus vnto vs. This is not ne shal neuer be Gods answer It is the answer of an heretique the ennimie of God and of the Sacrifice God knoweth his Sonne in him he is pleased therefore this Sacrifice being the Body and Bloude of him can not be to him but of al other most pleasant Thus to pray we haue bene taught by the Apostles their Successours and by the Churche alwaies gouerned by the holy Ghoste If by prayer Consecration of the Hoste be meant whiche as I haue shewed before is not seldom called by the name of Prayer the same as the Sacrifice it selfe we haue bene taught of Christe who at his last Supper tooke bread gaue thankes blessed brake Luc. 22. gaue to his Disciples saying Take eate this is my body c. Likewise it is to be said of the Cuppe By doing this he taught vs the newe Oblation of the newe Testament Iren. lib. 4. cap. 32. which the Churche receiued of the Apostles and offereth it vnto God through the whole worlde as S. Irenaeus saith Neither hath he onely taught vs this in and by his Apostles Christ coÌ„maunded this Sacrifice to be made but hath also commaunded them and vs their Successours in this office to doo the same Whiche I shewe the rather for that M. Iewel asketh who requireth this Sacrifice at our hande S. Chrysostome calleth it plainely a Commaundement where after consecration of the bloude he saith Memores igitur salutaris huius mandati Chrysost. in Liturgia c. te laudamus te benedicimus tibi agimus gratias Being therefore mindeful of this healthful Commaundement c. we praise thee we blesse thee we geue thankes vnto thee and beseche thee our God Therefore S. Germanus Archebishop of Constantinople writeth thus Ipse dixit Hoc est Corpus meum hic Sanguis meus Germanus in consideratione rerum Ecclesiast Ipse Apostolis inssit per illos vniuersae Ecelsiae hoc facere Hoc enim art facite in meam commemorationem Non sane id facere iussisset nisi vim inditurus fuisser vt id facere liceret He him selfe said This is my body this is my bloude He him selfe bothe gaue commaundement to the Apostles and through them to the whole Churche to doo this For doo ye this faith he in my remembrance Verely he would not haue commaunded them to doo it excepte he woulde haue geuen them power that it might be lauful for them to doo it Let M. Iewel demaunde of S. Chrysostome who required him to make this Sacrifiee who saith thus in an other place Chrysost. in 1. Cor. hom 24. In the time of the olde Testament when men were more vnperfite the bloude that they offered vp vnto Idols God would take him selfe that he might so turne them away from Idols whiche was a signe of an vnspeakeable loue But nowe in the newe Testament he hath prepared a farre more wounderful and honorable Sacrifice bothe whereas he changed the Sacrifice and also commaunded seipsum offerendum him selfe to be offered in place of the slaughter of brute beastes Let him demaunde of S. Cyprian how he durst to be so bolde as to write Iesus Christus Dominus Deus noster Cyprian li. 2. epist. 3. Sacrificium Deo Patri ipse primus obtulit hoc fieri in sui commemorationem praecepit Iesus Christe our Lorde and God offered the Sacrifice first him selfe vnto God his Father and commaunded this to be made in remembrance of him And that this Sacrifice is his body and bloude there he declareth M. Iewel should doo wel for his credites sake to allege vs but one so plaine a place as these places are where any Catholique learned Doctour olde or newe euer said that this Sacrifice is not to be made Were there any suche it should not haue bene kepte in silence al this while we may be wel assured Iewel O M. Hardinge God open the eies of your harte that you maie seâ— the miserable nakednes of your side Deceiue not your selfe Mockâ— not the vvorld Consider better of your Authorities Of al the holy Learned Fathers of vvhom ye tel vs ye haue suche stâ—are ye are not yet hable to shevv vs one either Greeke or Latine or Heritique or Catholique from the risinge of the Sonne to the Sonne goeinge dovvne that euer saide as you saie A mortal man hath Authoritie and power to offer vp in Sacrifice the Sonne of God Talke of your stoare vvhen ye haue tried it better Thrasâ— vvil talke of that he hath not And somevvhat it maie serue to fraie the simple But the vvise vvil thinke it folie Harding O M. Iewel God geue you a simple and an humble harte that grace may entre God open your eyes to see the wretched malice wherwith your harte is fraught against the Churche of Christe Beware you continue not in this desperate minde and purpose least you caste your selfe and so many as by you shal be deceiued into euerlasting damnatioÌ„ If that moue you not yet let not the fillie folie of this vaine worlde amaze your senses Let not the pleasure of this fickle felicitie which presently you enioye wholy withdraw your minde from consideration of that which is to come hereafter Take heede your deceiued fauourers with their light praise and fawning flaterie make not a foole of you Kicke no more against the pricke go not obout to darkeÌ„ the bright Sunne with smoothering smokes Touching the Sacrifice of the body and bloud of Christe what stoare of testimonies whereat you cease not to skosse I haue brought for it how litle you haue to say against it and al that you haue said of how litle pith and substance it is al may see that haue eyes to see The learned and al they that can iudge doo see it and consider of it I doubte not And that is ynough touching my parte and the defence of the Catholique doctrine Would God it were ynough also touching the holesom persuasion of
falsifieth Martialis 143. a. M. Iewel falsifieth S. Irenaeus 146. a. b. 149. a. M. Iew. must yeelde by reason 153. a M. Iewels open subscription at Oxford 182. b. M. Iewels wrangling 193. a. M. Iew. falsifieth S. Ambrose 198. a How M. Ievv acknowlegeth Christes presence in the b. Sacrament 199. b. sequent M. Iew. nipping of senteÌ„ces 211. a. M. Iewel speaketh directly against his owne knovvledge touching Oecumenius 215. b M. Ievvel dissembleth great pointes in Oecumenius 217. b. seq M. Ievvel vttereth manifest heresie 221. a. sequent M. Ievvels promise in his last SermoÌ„ at Paules Crosse. 222. b M. Ievvels trustines 226. b M. Ievvel by his false and crafty silence iustifieth the Catholique Doctrine 227. a M. Ievvel craueth helpe at the secoÌ„d Nicen Councel whiche otherwheres he despiseth 231. a M. Ievvels best Argumentes against the Sacrifice 233. a M. Ievv ioyneth together woordes that be thirty lynes a sunder and thereof frameth a sense to his owne purpose 146. a M. Iew. maketh false gloses and additions and setteth them foorth with that letter in which the doctors sayings be printed 146. a. b. 236. a. That whiche the authour speaketh to one effect he bringeth to another 147. a. 151. a. b M. Ievvel ioyneth together doubtful pointes flatte lyes and true tales 169. b M. Iew. commonly bringeth in pieces and maymed sentences of the Fathers 193. a. b. 211. a M. Ievvel leaueth out the nominatiue case and changeth the first person singular into the third person plural 138. a. b M. Ievv heweth away the principal membre of a sentence 138. b M. Ievv deuiseth a new fallacie 139. M. Ievv confuted by the places he bringeth 145. a. b. 160. a. 191. a. b M. Ievv graueled with Ireneê° 150. b M. Iew. coÌ„fidence in lying and deniing most manifest Truthes 155. b M. Iewel inconstant in his termes 159. a. M. Iew. allegeth S. Augustin wher he hath no such thing at al. 159. a M. Ievv craueth helpe of the glose vvhich he calleth barbarous 159. b M. Ievv groundeth him selfe vppon the false traÌ„slation of the English Bible 166. b M. Ievv a scholer of Ihon Fox 178. b M. Ievvel vvould the ciuil Magistrates iustice to be estemed the Catholik Clergies crueltie 179. a The ende of M. Iewels doctrine against the blessed Sacrifice 248. b Image vvhat it signifieth and hovv it excludeth not the Truth 161. a 197. b. Image and likenes hovv they signifie being spoken of the Sacrament 238. a Incense pure Sacrifice 59. b Prayer signified by Incense 57. b 58. a. 62. a Insinuation of Christes Death what it meaneth in S. Augustine 219. b Internal priesthod 241. b Internal oblation perteineth to al faithful people 249. b K KAterine the Nonne of Metz Peter Martyrs wyfe 175. a Christen men in general how they be Kinges and Priestes 12. b L LAvves to punish Heretikes by death Henrici 5. an 2. 178. b. sequent Lyes impudent in M. Iewel 30. a 118. b. 141. a. 147. a. 155. b. 171. a. Three lyes made by M. Ievvel vvithin three lines 113. a. A notorious and sclaunderous lye 177. a M MAN mortal and miserable admitted by God to great dignitie 3. b. seq In Manna Christ vnderstode 24. b Margaret wife of Dulcinus an Adamite 186. a Mariage of Priestes 165. b. seq Mariage not lawful for al without exception 168. b The State of the question betwene vs and the Protestants for mariage 174. a In what sense S. Paule calleth forbidding of Mariage the doctrine of Deuils 169. a Martyrdome not argued by patieÌ„ce in dying 186. a. Martyrs of two sortes 180. b The holy Martyrs of Iohn Fox 181. a Tybourne Martyrs 185. b. The prophecie of Malachie foresignifieth the sacrifice of the Masse 50. b. 52. a Chrysostom in his Masse prayeth for the pretious giftes 255. b. Melchisedech a figure of Christeâ— 50. a. 203. b. 208. b The Sacrifice after the order of Melchisedech was not onely vpon the Crosse but also at the Supper 157. b. Christe at his Supper fulfilled the figure of Melchisedech 162. a Mechisedek offred bread and wine 47. b. 133. a. 203. a. 204. b. 206. seq Melchiedeks Sacrifice and Christes both diuerse and the same 204. b Melchisedech in dignitie aboue Abraham 208. b. MeÌ„ helpers of God and how 120. b. Men offer this Sacrifice and be Priestes after Melchisedeks order vnder Christe 126. b Michael Seruetus procured to be put to death for heresie by Caluin and Beza 179. a Ministers of this Sacrifice be al the people by M. Ievvel 88. b The Ministration of the new Communion a new Sacrifice by M. Ievvel 95. b Mysteries of the olde testament not equal in dignitie truth c. to ours of the newe testament 22. b VVherein consisteth the memorie of Christes Death in our Mysteries 160. a. seq Hovv Christe dyeth againe in this Mysterie 161. b Our Mysteries not significatiue only 197. a Mysteries kept secret and for vvhat cause 207. b. in the preface 33. a N NIcolas Marsh of Dednam hanged for felonie made a Martyr by Foxe 181. a O OBlation double one in spirite onely and the other in the Sacrament 143. b Foure conditions of the Mystical Oblation 58. b Tvvo Oblations of one body 113. b VVordes of Oblation vvithout termes of Oblation 63. b Oecumenius 4. 1. a. 215. a. seq Sir Ihon Oldecastle and Sir Roger Acton traytours by Foxe made Martyrs 181. a Of the terme Onely 103. sequ Onely in a Mysterie hovv it is meant by M. Iew. 103. b. 104. a. Onely figuratiue Sacrifice ouerthrowen 133. b. Optatus for the real presence 92. Origen alleaged to haue woordes vvhich he hath not 17. a. Origen for the sacrifice 27. b Origen belied of M. Ievvel and reasons vvhy 71. a The Origenians heresie 177. a Holy Oile 34. b P PAchymeres proueth not M. Ievvels purpose 14. b Patience in dying argueth not Martyrdom 186. a Pachymeres ansvvered 135. b. seq Paratine of Garnesey 184. seq Paulus tertius godly purpose 177. a S. Paule vvhether he vvere maried 169. b. S. Paule his Pristhod consisted not altogether in preaching 18. a. Of vvhat Sacrifice S. Paule speaketh Heb. 9. 10. 113. b. Persecutions of tvvo sortes 180. b. Peter Martyrs Euangelical wedlocke 175. a Peter the Germaine Foxes Martyr 181. a. Prayer 5. b. VVhat is signified by the name of Prayer 6. a Prayer takeÌ„ generally for the seruice of God Ibid. Pure Prayer what it signifieth by Tertullian 55. a. by Euseb. 62. a. Simple Prayer 55. b The Prayer of the Canon defended 123. b The Prayer of the Canon expounded 255. b The Prayer of the Canon of the Masse defended 123. b. c. 254. b sequent The Sacrifice of Praise how general it is 144. b. seq Christe a Priest at his last Supper 73. b. Priestes novve by ordination and election not by succession 86. a. Christe made the Apostles Priestes 87. a. The Priesthod after Melchisedechs order farre passeth the Leuitical