and your felowes that diuide your selues from the Vnitie in whiche the whole worlde was ioined and knit together We remaine in that Faith which we founde the worlde in when we were borne and in whiche the worlde hath continued sithens the Apostles time You shal neuer be hable to shewe that Orbis terrarum the round world is at this day or euer was of your side Wil ye haue it appeare euidently howe ye deuide yourselues from the Vnitie of the worlde Your selues do confesse it in the Apologie of your English Synagogue more then seuen times There ye affirme that Frier Luther and Zuinglius were the firste that beganne to set abroade the Gospel and that al the light was quite extinct and that al the fonteines of the pure water of life were vtterly dryed vp before they came Thus it is cleare to the simplest wittes that are forasmuche as ye condemne the vniuersal Churche dispersed ouer the whole worlde departe from it and ioyne your selues to Luther Zuinglius and Caluine that ye make breache of the Vnitie Of al this it is concluded that you lacke Charitie and therefore though ye haue neuer so much Faith by S. Augustines doctrine wel may it be that ye beleeue Christe but in Christe ye beleeue not If it be so then that ye beleeue not in Christ whiche neuer the lesse S. Augustine declareth to be vnderstanded in respecte of deedes not of wordes for many confesse Christe vvith mouth Tit. 1. and denie him vvith deedes as S. Paule saith and that therefore chiefly ye beleeue not in him bicause ye are voide of Charitie as being gone from the Vnitie of the whole worlde so many as loue Christe and feare to lose the parte they hope to haue with Christe wil study how to kepe them selues like sounde wheat in the safe Floure of Vnitie and wil not by the puffes of any your preachinges Ephes. 4. or writinges seme they neuer so sweete and pleasant suffer them selues like light Chaffe to be scattred into your damnable sectes and diuisions Neuerthelesse if ye glorie and crake of the multitudes that ye haue in our countrie of England where the trompettes of your pleasant Gospel haue ben sounded and twite vs of our smal number smal I meane in respect of such as make open profession there to be Catholikes for otherwise Gods secret and vnknowen nuÌ„ber doubtelesse is right great we tel you a Pecke of wheat is more worth then a Sacke of Chaffe Then remeÌ„ber ye withal Math. 3. that when the Winower shal come with his Fanne the wheat shal be layd vp in his Garner the Chaffe shal be cast away into vnquencheable fyre God send you grace to see the perilous state ye stand in and both to beleeue in Christ rightly and otherwise as to saluation is behooful that so the people for whom Christ hath shed his bloud be no more with most certaine lossé of their soules seduced by you and so to ioine in vnitie with the Catholik and Vniuersal Church Which when I shal vnderstande I shal right hartily reioise in you as nowe I am right sorry for you and with good wil if euer I write vnto you say whiche nowe I may not say Farewel 2. Ioan. Thomas Harding August Contrà literas Petiliani Donatistae Lib. 2. Cap. xcij. An non est ista vestra fallacia sed error humanus est Vtinam ita sit emenda ergo non inde eris minor imò verò maioris ingenij est animositatis flammas confitendo extinguere quà m falsitatis nebulas intelligendo vitare Say ye that this is not a false parte plaid by you but humaine errour I pray God it be so amende then sticke not at it thou shalt therefore be neuer a whit the worse man nay it is a point of greater wit to quenche the flames of stourdy conceite by confessing that is amisse than by sharpenes of vnderstanding to auoide the clowdes of falshode The Preface to the Catholike Reader touching the Sacrifice of the Masse IT can not be vnknowen vnto thee Christian Reader what a do there hath ben in these daies about the Masse Many scoffe and skorne at it and after most vnworthy wise reuile it Some make Argumentes against it and labour to bring it in contempte with written treatises Others haue gone about to ouerthrow it with a penal Lawe whiche punisheth them that heare Masse or be present at it with imprisonment of their persons and with losâ—e of great summes of money The dispysers of the Sacrifice not to be regarded But if it be certaine that the most worthy Sacrifice of the Masse is of Christes Institution most acceptable to God and the thing sacrificed Christ him selfe as in this Reioindre thou shalt finde it prooued what is there why thou shouldest regard the first sorte more then the Iewes that passing by our Sauiour Christe as he hoong vpon the Crosse reuiled him Math. 27 wagging their heades and saying Vaâ— asmuche to say Phy on thee or out vpon thee The seconde more then the two false Witnesses Math. 26 who deposed against Christe as he was conuented before Caiphas The thirde more then Caiphas himselfe and the Aldermen of the Iewes Math. 27 that brought Christe bounde and deliuered him vnto Ponce Pilate to be condemned to death Concerning the Ciuile Iusticers the Executours of this Lawe as it becommeth me not to say muche so yet I may be so bolde as to put them in minde that what Lawe so euer is vniust God shal iudge the Promotours the Makers and the Ministers of the same I wish hartily they would deepely consider of that God saith by his Prophete Esaie which among other thinges he commaundeth to be cryed out alowde as with the sounde of a trompet Esai 58. Dissolue the bandes of impietie loose the burdens wherewith men are ouercharged let go free them that be oppressed c. Certainly it is such a Lawe as the like was neuer before heard of in any Christian Realme As for the Argumentes and whatsoeuer other deuises our Aduersaries haue inuented against this Sacrifice bicause al procedeth of falshoode malice and ignorance by reading this Preface and my Reioindre the truth being declared I trust al shal vanish away and seeme worthy of no credit in their iudgementes whom the loue of Heresie hath not bewitched bereued of wit and vnderstanding And as touching them that mocke skoffe and raile at the Masse As Moyses and Aaron standing before King Pharao Exod. 5. said The God of the Hebrewes hath called vs that we go foorth into the wildernesse three daies iourney and sacrifice vnto our Lord least perhaps the pestilence and sworde come vpon vs Euen so if we Priestes and Catholike men be mocked euil reported and euil iudged of for that which we doo at the Masse we confesse plainely for so much as we ought not to be ashamed of it that according to Christes commaundement we offer vnto our Lorde
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
sanctum hoc vnguentum non amplius est vnguentum nudum neque si ita quis appellare malit commune post quà m iam consecratum est c. As the bread of the Sacrament after the Holy Ghoste is called vpon it is no lenger common bread but is the body of Christ so this holy ointment also is no lenger a bare ointment nor if any man had rather so to cal it a common ointment after that it is now consecrat The wordes which you abuse to gyle simple bread bare bread only bread be not there vsed of S. Cyrillê° as you of purpose haue falsified him Mary speaking of the holy Oile whose substaÌ„ce is not changed into an other substaÌ„ce and remaineth Oile stil after it is coÌ„secrate he saith it is no lenger after consecration bare Oile But of the breade he saith that after consecration it is not coÌ„mon breade As if it were done of a great foresight and of very purpose to stoppe the wrangling of such false Sacramentaries and corrupte teachers in consideration that after consecration it is no lenger breade that is to say Ioan. 6. common breade but the body of Christe the breade of life M. â—ewels â—alshode plainely detected that came downe from heauen The like is to be iudged of the cup. What wilt thou haue more good Reader Christe faith of the one Math. 26. it is his body of the other it is his bloud Saint Cyrillus here saith Luc. 22. it is not breade it is not wine but the body and bloud of our Lorde And to declare his meaning plainely against al cauillation of heretikes he biddeth vs not to cal our senses as sight taste or any other sense to geue vs accompt what it is but to stay our hartes vpon faith and to beleue the wordes of our Sauiour M. Iewel contrariwise forging a saying of his owne and falsly fathering it vpon S. Cyrillus as though he had said it is not bare simple or only breade which that auncient Father saith not concludeth his Sacramentary doctrine that it is bread If thou hadst rather go out of the way and be deceiued then go right thou hast whome to followe But howe false a guide he is these thinges considered thou canst not be ignorant If after this large proufe of the being of Christes body and bloude in the Sacrament vnder the formes of bread and wine whiche forme of wordes you would your Reader thinke to be myne only and neuer to haue ben vsed before by any of the auncient Fathers if I say after al this least you should seme fully confuted you wil yet reply and say that I haue nothing wherby to auouche the true and real Sacrifice of Christe for so much also do your wordes importe then omitting here an infinite number of other testimonies for proufe that Christ is truly That Christe iâ— truly and in deede offered and in deede offered vp of the Priestes in Sacrifice I wil in this place allege onely the testimonie of the first Nicene Councel The auctoritie wherof is and hath euer ben estemed very great as that which declareth not the opinion of one man but the faith of the whole Church of that time vttered by the mouthes and after mature and long deliberation confirmed with the subscription of .318 the best learned and most holy Bishops then lyuing The holy Ghoste by them published to the whole Church of God this doctrine Conc. Nic. Exaltatamente fide consideremus situm esse in illa sancta mensa Agnum Dei qui tollit peccata mundi qui a Sacerdotibus sacrificatur sine â—ruoris effusione Lifting vp our mynde let vs consider by faith the Lambe of God that taketh away the sinnes of the worlde to be layed vpon that holy table which is of the Priestes sacrificed without the sheddinge of bloude that is to say not after the manner of other sacrifices where the hoste is slain for so signifieth the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Real and true Sacrifice and Sacrifice in deede What other thing doth this addition without the shedding of bloude importe but a true and real sacrificing of one and the same substance that was before sacrificed with bloud shedding For these two contrary Accidentes be referred vnto one substance and haue their being in one substance Seinge then it was the substance of Christes most pretious body and bloude that was offred bloudily truly and in deede vpon the Crosse it wil folow by necessary sequele of reason that it is the same self substance of Christ that is sacrificed vnbloudily onlesse perhaps you wil imagine there be two Christes offered the one bloudily the other vnbloudily If then it be the substance of Christ that is offred it is a true and real Sacrifice For where so euer Christes substance is offred there is a true Sacrifice and a Sacrifice in deede And thus is your vncourteous reproch of my vndue boldenes and presumption in vttering the true doctrine of the Churche with the foresaied woordes answered and clerely discharged Now let vs see what other greater fault or ouersight you finde in my Answer Thus it foloweth in your Replie Iewel But vvhere as he addeth further That Christ is in deede and verily offered by the Priest al be it as he saith not in respecte of the manner of offeringe but onely in respecte of the presence of his Bodie Either he vnderstandeth not vvhat him selfe meaneth or els vvith a vaine distinction of cloudie vvoordes vvithout sense he laboureth to dasle his Readers eies For vvhat a fantasie is this to saie Christ is offred Verily and in deede and yet not in Respecte of the Manner of offeringe VVhat Respecte VVhat Manner is this VVherefore comme these blinde Mysteries abroade vvithout a glose VVhiche of al the Olde Doctours or holy Fathers euer taught vs thus to speake Certainely as he saith Christ is Really offered and yet not in Respect of the Manner of Offering So maie he also saie Christ died vpon the Crosse and yet not in Respect of the manner of dieinge By suche manners and suche Respectes he maie make of Christian Religion vvhat him listeth Yf he thinke Conc. Nic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somevvhat to shadovve the mater vvith these vvoordes of the Councel of Nice Sine Sacrificio Oblatus Let him consider a fore hande it vvil not healpe him For the holie Fathers in that Councel neither saie that Christ is Reallie Offered by the Prieste nor seeme to vnderstande these strange Respectes Contra Faustum lib. 20. ca. 21. Chrys. in Epist. ad Hebrae homil 17. and Manners of Offeringe They agree fullie in sense vvith that is before alleged of S. Augustine In this Sacrifice the Death of Christe is solemnized by a Sacramente of Remembrance And vvith that S. Chrysostome saith Hoc Sacrificium Exemplarillius est This Sacrifice is an Example of that Sacrifice Thus the Death of Christe is renued before our eies Yet Christe in deede neither is Crucified
was incarnate which is against our Faith Now if Christe touching his Godhead coulde do that which the Father and the Holy Ghoste should not do the Godhead were diuided and peaces or partes were made thereof it being immutable indiuisible one and most excellently perfect so that touching that parte of the Godhead whiche were in Christe Sacrifice might be made but touching that which were in the Father and the Holy Ghoste sacrifice might not be made Here we shal trie how this nowe broched Arian wil purge him selfe Here shal we see whether this Heresie shal also be soothed bolstered and shouldered vp as your other Heresies are or no. Last of al here shal we see whether you wil recant and retract this abominable Heresie as in your Sermon of the .15 of Iune last at Paules Crosse you promised and protested to doo if you could be conuinced of any Of this I say no more But if this blasphemie may be mainteined in this newe English Churche vndoubtedly this English Churche ô pitiful case wil proue a professour of Arianisme yea I feare at length of worse if worse may be Certainely our Christe neuer taught this doctrine neither was euer any such thing attributed vnto Christe by Gods worde nor by the Catholike Churche wherefore you seme not to beleeue in our Christe Christ said of the Spiritual Rewlers Luc. 10. he that heareth you heareth me he that despiseth you despiseth me and so taught obedience vnto his Church and also vnto that chiefe Gouernour whom he instituted Head of the same and appointed to be his Vicare For wheras he said Ioan. 21. feede my shepe he meant that the sheepe should obey him whom he ordeined their feeder or Pastor Whereof it foloweth that who so euer refuseth to be fed that is to say to be gouerned and taught by that general Shepeherd he forsaketh the state and order of a sheepe Math. 25. and becōmeth a Goat and therefore to be placed at the lefte side when the great Shepeherd of al Shepeherdes shal come to sorte his flockes Christ commendeth vnto vs the Sacrament of Penaunce in which if we sinne after Baptisme we are reconciled to God by a Priest whereunto Confession of sinnes belongeth Christ also requireth perfourmance of Vowes This doctrine you receiue not you teache it not You beleeue not our Christe Christ saith S. Irenaeus at his last supper tooke into his handes the creature of bread blessed and gaue thankes Iren. li. 4. cap. 32. saying This is my body and taking the Cuppe likewise he confessed it to be his bloude and taught the nevve Oblation of the nevve Testament vvhich the Churche receiuing it of the Apostles offereth vp to God in the vvhole vvorlde Christian people hath euer bene taught from the Apostles time to this day that to be his true Body and his true Bloude whiche are offered an vppon credit of Christes saying doo adoure and worship the same You teache not this doctrine You beleeue not that Christes wordes do implye this much you teache the contrary Thus you beleeue not in our Christe That Christe sitting at the right hande of his Father in heauen is at the same time in the handes of them who receiue the Sacrament of the Aulter bothe Sacrifice and Sacrificer as S. Chrysostome teacheth and the Church beleeueth you teache not you receiue not you beleeue not Whereas Christ consecrateth the hoste by the ministerie of the Priest saying this is my body this is my bloude his saying being true and you not beleeuing how beleeue you in Christe Christ said Math. 5. A Citie built vpon a hil can not be hidde meaning it of his Church built vpon him selfe You teach that the true Church of Christ hath hen hidde these almost a thousand yeres and so hidde that before Luthers time al Christians were in palpable darknes How then beleue you in Christ Christ said to his Disciples bearing the person of al the Church Math. 28. Behold I am vvith you al daies vntil the end of the vvorld And againe Ioan. 14. I vvil pray my Father and he vvil geue you an other cōforter to remaine vvith you for euer the Spirite of Truth Marke wel good Reader Al daies For euer and The Spirit of Truth But you M. Iewel and your good felowes do teache plainely that the whole Churche of Christ was guided in Truthe by the Holy Ghost only for the space of .600 yeres and therefore you limit and prescribe the trial of Controuersies to that age onely As for these later so many hundred yeres you say the Pope hath blinded the whole worlde You beleue then in a Christe of .600 yeres only not in our Christe and Sauiour which promised to remaine with his Churche Al dayes no daye or yere intermitted euen to the vvorldes ende August in epist. Iohan tractat 6. Nay beleeue you in Christ at al S. Augustine teacheth that Heretikes beleeue not that Christ came in flesh Charitie saith he brought him vnto flesh VVho so euer therefore thus he concludeth hath not Charitie he denieth that Christ came in fleshe And to proue that an Heretike hath not Charitie thus he reasoneth Tu non habes Charitatem quia pro honore tuo diuidis vnitatem Thou hast not Charitie bicause for thine owne honours sake thou diuidest vnitie There for sure trial of Preachers whether they haue the spirite of God or no comparing them as S. Paule doth to earthen pitchers he biddeth men to prooue them by the sounde Pulsate tangite vasa fictilia ne fortè crepuerint male resonent Knocke the earthen pitchers saith he tinke them with your fingers least perhaps they be crackte and geue a broken sounde You are crackte you are crakte M. Iewel We haue knockte you and we finde that your sound is not whole How so Bicause you haue not the Charitie and loue of vnitie You say I knowe wel that you haue Charitie and that ye diuide not the Vnitie but that we the Papistes for so ye cal the Catholiques be they by whom the Vnitie is diuided No no M. Iewel It wil not serue you so to say For when men were once One and in one Auncient felowship or Communion as ye and we were in One Auncient Church before Luther brake the knot he diuideth Vnitie which departeth from his felowes and former godly companie to ioyne him selfe with a newe companie not he who abydeth stil in the former Auncient companie Say therefore what ye wil S. Augustine plainely prooueth that ye are they which haue broken the Vnitie For this can not be denied which by him is spoken as it were to your person Tollis te ab vnitate Orbis terrarum c. Tract 6. in epist. Iohan. You vvithdravv your selfe from the vnitie of the vvhole vvorlde You diuide the Church by Schismes you rent the bodie of Christ. He came to gather together you crie out to the ende to set a sundre It is you M. Iewel
accedat Caluin acknovvlegeth the Sacrifice vvas in the ancieÌ„t Churche M. Ievvel denieth nec Domini institutioni consentaneum sit minimè probo That the olde Fathers called the Supper a Sacrifice it is knowenâ— neither can I excuse the custome of the auncient Churche for that with gesture and outward rite they did set forth a certaine fourme of a Sacrifice with the same Ceremonies in a manner Caluin alloweth not the olde Churche yet must vve needes allovv Caluin that were in vse in the olde Testament saue that they vsed the hoste of Bread in place of a beast Whiche thing sith it commeth to nigh to Iewishnes neither is agreable vnto the Institution of the Lorde I doo not allow Thus M. Iewel should haue tolde his tale if he had folowed the chiefe Inuentour and founder of his Geneuian Gospel for so besides heresie he had offended but in pride But now he hath so proclaimed his Chalenge that besides heresie and pride he hath also proued him selfe ignorant rash and impudent And thus is he confuted by his owne chiefe Doctor who being conuicte with euident truth with some modestie confesseth that he could not denie though with intolerable pride he disallowed that whiche he was not hable to disproue So Lucifer knew that his Creator was aboue him yet not lyking wel of it Esai 14. he said I wil be like vnto the highest As concerning the Institution of Christe that by a cleare declaration of it The institution of Christe declared it may appeare by the acte of Christe that at his Supper he offered vp to his Father his body and bloude it is to be considered what he did Doo ye this said he in my remembrance What this This very thing that I now haue done He tooke bread into his handes and lifting vp his eyes vnto heauen as by assured tradition the Churche hath receiued Ambrosius De sacrament li. 4. cap. 5. and S. Ambrose reporteth it as a thing vndoubted and shewing it vnto the Father as we read in S. Iames Masse he gaue thankes vnto him as being the author almighty of al thinges Iacobus in Liturgia from whom al that good is procedeth and as it was accustomed to be done in Sacrifices with a certaine rite of Religion he consecrated the bread blessing it he brake it and gaue it vnto his Disciples to eate saying This is my Body that is geuen for you To whom is it geuen To my Father almighty to whom as being Lorde of al I haue geuen thankes It is geuen I say to my Father presently without bloudshed and in a Mysterie but anonne for his willes sake to be rent and torne and to be put to death Euen so a litle after he said lifting vp his eyes also into Heauen as it is in S. Iohn Iohan. 17. Pro illis ego sanctisico meipsum I sanctifie my selfe for them fulfilling that olde Lawe in deede it selfe Exod. 13. whiche required Num. 8. that euery first begoten should be sanctified vnto our Lorde Luc. 2. that is to say be offered and appointed vnto Gods holy seruice Likewise he tooke the Cuppe after that he had supped saying Mat. 26. This is my bloude of the new Testament that for you and for many is shed Luc. 22. in remission of sinnes This is the visible worke whiche we doo according to the instruction of Christe with which by publique auctoritie bicause Christe so ordeined and commaunded we professe God to be not onely the beginning and end of al thinges the founteine of al felicitie and ende of our desires but also through the Death of his owne Sonne the redemer of al men and the repairer of al thinges which through sinne we had lost That this commemoration ought to be celebrated externally with outward worke S. Paule plainely signifieth saying to the Corinthians So ofte as ye eate this bread 1. Cor. 1â— and drinke of this Cuppe ye doo shew forth the Death of our Lorde vntil he come For that shewing forth can not be made with the internal commemoration of the minde Whiche sense is also signified by the verbe of the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye doo shew forth our Lordes death for so in the Greke S. Paule speaketh Touching testimonies that may be alleged for further proufe of this Sacrifice bicause it is declared and set forth at large bothe in my Answer to M. Iewels 17. Article and in this Reiondre and for so much as the coÌ„uenient breuitie of a Preface wel beareth not so large a treatie as the dew opening of this point requireth and furthermore least by treating of it here I should withdraw thy desire Reader from perusing that wherewith I haue fortified and made good my Answere for these considerations I referre thee vnto my Reioindre it selfe Now let vs see how the foure thinges whiche after the doctrine of S. Augustine be required in euery Sacrifice August de Trinit lib 4. c. 14. be found in the most blessed Sacrifice of the Aulter 1 To whom oblatioÌ„ is made 2 by whom it is made 3 what is that whiche is offered 4 and for whom it is offered To vvhoÌ„ is OblatioÌ„ made in the Sacrifice of the Churche Concerning the first This doctrine of the Sacrifice of the body and bloude of Christe whiche now we are driuen to defende against the Professours of this newe deuised Gospel was so certainely knowen and generally holden of al men in the first times of the Church that the very Arians who were Heretiques and enemies of Christe thought they had founde an inuincible Argument against the Equalitie of the Sonne of God with the Father bicause in this Sacrifice the Sonne is offered vp vnto the Father For it is certaine said they that he which is offered is lesse then he to whom he is offered To whiche Argument that which Fulgentius an auncient Father writeth may serue for answer who sheweth learnedly writing to Monimus that this Sacrifice is not offered to the Father onely but to the whole Trinitie If â—here be any Catholique beleuers saith he that seemed hitherto to be ignorant of this Sacrifice Fulgenâ—tius lib. 2. ad Moninum from hence forth they ought to knowe that al seruice of euery wourship and healthful Sacrifice OblatioÌ„ is made to the most blessed Trinitie is of the Catholique Churche exhibited both to the Father and to the Sonne and to the Holy Ghoste that is to say to the Holy Trinitie in whose onely name it is manifest that the Holy Baptisme also is celebrated Neither is preiudice goten vnto the Sonne or vnto the Holy Ghoste whiles prayer by him that offereth is directed vnto the person of the Father the ending of which prayer whereas it hath in it the name of the Sonne and of the Holy Ghoste sheweth that no * discrimeÌ„ oddes is in the Trinitie bicause whiles the wordes of honour be directed vnto the person
of the Father onely with the Faith of him that wel beleueth the whole Trinitie is honoured and when the intention of him that sacrificeth is directed vnto the Father the gifte of the Sacrifice with one and the same dewtie of the offerer is offered vnto the whole Trinitie Thus Fulgentius When Christe the Sonne of God is offered vp according to his body and bloude that is to say according to his humaine nature according to whiche he is lesse then the Father then him selfe then the holy Ghost he is consecrated vnto the holy Trinitie And so much doth the Churche in the lesser Canon and specially in the ende of the Masse professe August de Ciuit. Dei li. 10. c. 20 with expresse wordes naming the Trinitie it selfe Therefore S. Augustine saithâ— that whereas Christe Iesus in the forme of God taketh sacrifice with the Father Christe is sacrificed in the forme of a seruauÌ„tâ— with whome he is one God yet in the forme of a seruaunt he had rather be a Sacrifice then take Sacrifice least by this occasion some man should thinke that Sacrifice were to be done to any creature By this he is a Priest him selfe both the offerer and him selfe also the offering Of which thing he willed the daily Sacrifice of the Churche to be a Sacrament which Church whereas it is the body of him selfe the head is taught through him to offer vp it selfe Masses in honour and memorie of Sanctes Although sometime the Churche do celebrate certaine Masses in the honour and memorie of Saintes yet it doth not offer Sacrifice vnto them but vnto the Trinitie only that hath crowned them and geuing thankes vnto God for their victories sueth for their aides and desireth to be holpen by their merites and prayers Wherof S. Augustine treateth Lib. 8. De Ciuitate Dei cap. vâ—t lib. 20. Contrà Faustum cap. 21. Concerning the second point which is by whom this Oblation and Sacrifice is made By vvhoÌ„ is this Sacrifice made among some men there is some doubte thereof For some say that Christe offereth not but that we only do offer Others there be that wil Christe here also to be the Priest who wil seme to leane to the authoritie of S. Ambrose Ambr. lib. 1. Officiorum c. 48. De SuÌ„ma Trinit fide Cath. cap. firmiter and of the Laterane Councel Now Christ is offered saith S. Ambrose but he is offred as man as receiuing passion and he offereth him selfe as a Priest to forgeue our sinnes The Councel hath thus There is one vniuersal Churche of the faithful in which the selfe same Priest is the Sacrifice Iesus Christe If our Lorde bicause he is a Priest for euer according to the order of Melchisedeck haue an euerlasting Priesthode Heb. 7. as S. Paul saith although he offered him selfe vnto the Father with death in the Aulter of the Crosse to pay the price of mannes redemption yet his Priesthode was not extinquished by death Wherefore as in the Epistle to the Hebrewes S. Paule concludeth Heb. â— it is necessary that he haue also that which he may offer But whereas it is not Christe him selfe in his owne person but a man Priest that standeth at the Aulter who with the wordes of Christ doth consecrat and offer this Sacrifice as to this purpose he is assumpted the learned Fathers of the Councel of Trent Concil Trident. Sessi 22. cap. 2. haue discussed this controuersie with three wordes For the Hoste say they is one and the selfe same He the same now offereth by the ministerie of Priestes that offered himselfe vpon the Crosse with a diuers way onely of offering Whereof it foloweth that both Christe and also we here are Priestes he bicause he consecrateth by our ministerie we bicause we consecrate in his person and with his woordes For whereas he said to his Apostles Luc. 22. Doo ye this in my remembrance after that he had offered him selfe vnbloudily at the Supper as he is now offered in the Aulter the Apostles so vnderstoode him the Holy Ghost geuing them suche sense or Christe by expresse wordes so teaching them that they should consummate and make perfite this Mysterie in the person of him and with his wordes Which of an assured tradition of the Churche that can not be deceiued the auncient Fathers haue alwaies taught and the Churche to this day obserueth This doctrine S Chrysostome confirmeth with these wordes Chrysost. homil De prodiâ—ione Iudae Now the time inuiteth vs to come vnto that dreadful Table with due reuerence and agreable watchefulnes Let no Iudas there be found let no euil disposed person thither come For it is not man that of the CoÌ„secratioÌ„ of our Lordes Table maketh the thinges set forth the body and bloude of Christâ— The wordes be vttered with the Priestes mouth and with the power of God and his grace they are consecrated This is my body saith Christ with this worde the thinges set forth be consecrated And as that worde Gen. 1. which saith Grow ye and be ye multiplied and fil the earth was once spokeÌ„ but at al time feeleth his effect nature working vnto generation EueÌ„ so that worde was once spoken but it geueth strength vnto the Sacrifice through al the Tables of the Church vntil this day and vntil his comming Againe he saith in an other Homilie Idem Homil 2. I wil tel you further of a maruelous thing and woonder not at it let it not trouble you In 2. ad Timoth. What is that The holy Oblation it selfe be it Peter be it Paule or of what so euer merite the Priest be that offereth it is the very same that Christ him selfe gaue vnto his Disciples and that Priestes now also do consecrate This hath no whit lesse then that Why so Bicause they be not men that sanctifie this but Christe which consecrated that before For as the wordes that Christe spake be the same which the Priestes now also do pronounceâ— so the Oblation is the same Chrysost. Homil. 60 ad popul Antioch Therefore he saith in an other place Ministrorum nos ordinem tenemus qui verò ipsa sanctificat transmutat ipse est We are but in the order of Ministers but he that sanctifieth the thinges brought forth and changeth them into the body and bloude of Christe is he him selfe that is to say Christe Concil Florentinum Hereunto agreeth the Councel of Florence The Priest say those learned Fathers doth consecrate this Sacrament speaking in the person of Christe in the person of Christe they meane sitting and offering vp him selfe at his Supper For the Churchâ— teacheth not that the woordes of consecration be spoken by way of rehersal only and that the body and bloude of Christe is made at euery pronounciation of them as by a couenaunt made by Christe with vs. But as the brothers of Ioseph in Egypte fearing least he would beare in minde the iniuries which he
al forasmuche as we present the body and bloude of Christe vnto the Father in his person and by his commission and beseche his goodnes that in regarde of his body and bloude he wil haue mercie vppon them But we doo not presente these giftes for al as a Price that is exhibited for them whiche thing the propre nature of this oblation comprehendeth in respecte of release of the paines bicause al be not capable that is to say not apte vessels to receiue suche benefite As touching other thinges whiche profitably be asked in the Masse Benifites redounding to vs by the Masse as victorie peace health ceasonable wether and such other the like wherewith mannes miserie is releeued and holpen the Sacrifice of the Masse is auaileable for them according to the order of Gods eternal disposition not onely by reason of the merite of the Priest and of the Churche that offereth but also and that more amply by reason of the qualitie and vertue of the Sacrifice whiche is consecrated in the person of Christe and by his commission But this is by way of Prayer whiche Prayer bicause it is not sitting the wordes of Christe to be frustrate by whiche he committed this Sacrifice vnto vs the Father very oftentimes heareth And whereas he heareth it not the iudgementes of God be secrete For great is the vertue of the signes and Sacramentes of the name of Iesus Christe vnto whose honour the very powers of the Aier are commaunded to yelde and geue place though it be called vppon by euil and for euil persons as S. Augustine very learnedly teacheth in his booke of .83 questions Augu. lib. 83. quaest quaest 79. or who els so euer is author of that booke For in no wise dare any sprites saith he to contemne these signes For they tremble at these where so euer they beholde them but men being vnwitting of it by God an other thing sometime is commaunded For whereas they geue not place vnto these-Signes God him selfe forbiddeth when he iudgeth it iuste and profitable Thus S. Augustine To this very aptly serueth that he writeth in his .22 booke De Ciuitate Dei Where he telleth of a house deliuered from euil Sprites by the Prayers and Sacrifice of the Masse August de Ciuit. Dei lib. 22. c. 8. Hesperius a noble maÌ„ saith he who dwelleth in our countrie hath in the Lordship of Fussala a Ferme called Cubedi Where when he vnderstoode that his house which he hath there susteined great hurte by euil Sprites and that his catail and his Seruauntes were much troubled he besought our Priestes in my absence that one would go thither that by his Prayers they might be driuen away One went and offered vp there the Sacrifice of the body of Christe praying as muche as he was haâ—le that the vexation might ceasse Forthwith by the mercie of God is ceassed S. Gregorie sheweth by many examples that through the Sacrifice of the Masse diuers receiued temporal benefites Grego in Dialogis who neither were present when Masse was said for them nor thought at al of it Also certaine special helpes by this Sacrifice be obteined which of the Diuines are called prima gratia for with these God doth oftentimes helpe them for whom the Sacrifice is offered that the motion of faith and deuotion and desire of the medicine of the Sacramentes be stirred vp in them Thus thou seest Reader what power the Sacrifice of the Masse hath And as this Sacrifice hath vertue to remoue al manner euils from vs so it hath vertue to get and procure al good thinges vnto vs according to the disposition of Gods Prouidence VVhat force the Sacrifice of the Masse hath â—ouching the remissioÌ„ of mortal sinnes Wherefore that also may easily be conceiued which of many men is called in question touching the remission of mortal sinnes Verely the blessed Martyr S. Alexander fifth in the Regester of the Popes saith in his firste epistle that Crimes and sinnes be put out by these Sacrifices offered vp vnto our Lorde And againe that our Lorde is delited and appeased with such Sacrifices and that through them he forgeueth great sinnes Alexander epist. ad oâ—Ì„s orthodoxos For nothing saith he can be greater in Sacrifices then the body and bloud of our Lorde Iulius speaking likewise of the Sacrifices saith that by them offred to God al crime and sinne is quite put out S. Gregorie also saith Iulius De Cons. Distinct. 2. CuÌ„ omne Gregor Dialog 4. Cap. 58. that this Sacrifice singularly saueth the soule from euerlasting destruction Al whiche and sundry other the like sayinges of certaine Fathers are so to be vnderstanded not as though we might obteine remission of such sinnes after Baptisme committed without Absolution of the Priest who is the Ministre of the Sacrament of Penaunce but that this blessed Sacrifice doth geue such grace and worketh so together with the infirmitie of the Penitentes that they may by the Priests be reconciled vnto God And it is so acceptable in the sight of God Sess. 22. Cap. 2. that as the CouÌ„cel of Trent teacheth being appeased by the Oblation of it graunting grace and the gifte of Penaunce he forgeueth Crimes and sinnes yea that be right great As concerning them The Sacrifice of the Masse profitable for the dead 2. Mac. 12 Ioan. 11. August in Enchirid. cap. 110. that with godlinesse are departed this life and haue taken their slepe as the Scripture speaketh and haue not as it behooued them made ful satisfaction whom we beleeue to remaine in Purgatorie although now they be not in state to merite any thing by any operatioÌ„ of their owne wil or to do holesom Penaunce for their sinnes yet bicause they be the members of Christ and felow citizens withal the Saintes felowes and brothers with them the Sacrifice of the Masse profiteth them as it doth the other iuste persons here but that their owne propre deuotioÌ„ caÌ„ helpe them nothing â—s now depending wholly of Christ and of the Church For although God in the day of our departure hence as it is said of the wise man do rendre to euery man according to his waies Eccle. 11. yet after the doctrine of S. Augustin this much by their good workes they haue deserued at Gods hand whiles they lyued here August in Enchirid. ad LaureÌ„ti cap. 11â— that these common dueties of Christian felowship might profit them also after their departure hence For els it should seme very vniuste and iniurious vnto the body of Christe if there were any members of it to which being in distresse it could not procure succour The motion of contrition and charitie with whiche they departed hence for els they remaine not in Purgatorie is a disposition Athanas. in quaest ad AntiochuÌ„ q. 34. Chrysost. ad pop Antioch Homil. 69 Sermo 3. in epist. ad Philip. Damas. in Oratione de ijs qui hinc in fide migraâ—â—nâ— whiche
may suffice in their behalfe that Sacrifices and other godly workes offered and done for them may helpe them Wherefore as S. Athanasius S. Chrysostom Damascen and the more parte of the auncient Fathers doo witnesse it descended by Tradition from the Apostles that this vnbloudy Sacrifice be continually offered for them Now then Christian Reader thou hast here declared vnto thee those pointes that I promised in the beginning what is Sacrifice being considered either as it is taken for the Action of offering or for the giftâ— offered for what consideration it is due vnto God that it is most conuenient for our nature that it be visible that the rite of sacrificing hath ben by God bothe engraffed in the mindes of men before the Lawe and commaunded in the Lawe That for loue of his Churche our Lorde Instituted the singular Sacrifice of his body and bloude at his last Supper How those foure thinges be in this singular Sacrifice whiche S. Augustine teacheth to be required in euery Sacrifice lastly for whom this Sacrifice is offered by what waies it is auaileable for man what effectes it bringeth forth Some here perhaps do wish that I said somewhat in defence of the Prayers that be commonly said in the Masse about the Oblation of this vnblouddy Sacrifice The Praiers of the Masse godly and without superstition and of the Ceremonies whiche the Churche vseth in the celebration of the same for our Aduersaries by diuers waies labour to bring them in contempte As touching the Canon of the Masse what parte of it M. Iewel reproueth as blasphemous in this Reiondre I doo sufficiently defend Pag. 123. b. item pag. 254. b. c. Ambro. de SacrameÌ„t lib. 4. c. 4. as godly and holy and such as may worthily seme meeâ—e to be said at the celebratioÌ„ of these Mysteries As for al the rest that is said for so much as therein as S. Ambrose saith Praise is deferred to God prayer is made for the people for Kings and for al men and for al our necessities briefly â—ith nothing is done but that which S. Paule exhorteth to be done in his epistle to Timothe 1. Tim. 2. whereof we spake before what is there that M. Iewel or any of that side or Sathan him selfe the great enemie of this Sacrifice can finde fault withal Concerning the Ceremonies vsed in the Masse Ceremonies vsed in the celebration of the Masse which consiste in the behauiour Gesture Mouinges and Signes of the Priest whereat also these men beare great spite they be void of superstition and free from al iuste reproche bicause they be onely such as put vs in minde of some special thing touching the Incarnation Birth Life Preaching Death and Resurrection of Christe which perteineth to the stirring vp of Deuotion and to the commaundement of Christe the more conueniently to be obserued For whereas he commaunded vs Luc. 22. that what he did we should doo the same it may reasonably seeme to be our duetie that as he did and after what manner he did we also doo likewise Verily the Ceremonies which we vse be of more antiquitie represent thinges of more excelleÌ„cie and through the practise of the whole Churche of Christe be of more auctoritie then that by the doctrine of any new Gospel it may now towarde the time of Antichriste seeme either necessarie or conuenient that they be changed And to thintent these ouerthrowers of al auncient Religion and setters vp of their owne Nouelties haue ceremonies in lesse contempte let vs consider whether Christe him selfe who first of al celebrated Masse at his last Supper 1. Tim. 2. and did those things which S. Paule requiteth in his epistle to Timothee obserued not certaine Ceremonies Ceremonies vsed by our Sauiour him selfe muche like to ours He layd downe his garment he girded him selfe he kneeled or stooped downe he washed his Disciples feete he gaue thankes to his Father he consecrated and offered vp vnto him his Body and Bloude Iohan. 17. he spake vnto his Disciples he admonished he taught he comforted them he lifted vp his eyes vnto heauen he prayed vnto the Father for them and for vs. 1. Cor. 11. S. Paule straitly forbiddeth a man to pray or prophecie in the Churche with coouered head If the Catholikes without expresse Scripture though moued with the like reason that moued S. Paule had so ordeined these men would haue cried out that it had bene superstitious Touching this mater here to speake of al it were very long and a thing meete for a special booke to be written thereof rather then for the breuitie of a Preface Therefore I let passe much that might wel be recited out of S. Dionyse the Areopagite S. Iustine the Martyr Tertullian Innocentius the firste and others that of these thinges haue written Hovv ceremonies may be vsed with out superstitioÌ„ Certaine it is that the Ceremonies we vse be not superstitious For that we iudge to be superstitious whiche being vsed in place of Gods seruice perteineth not to the wourship of God nor to the loue of our neighbour And whereas the worship of God is double for so muche as we haue from him both thâ— inward and the outward good thinges then is it duely and lawfully and without al superstition done when the outwarde thinges by some publique auctoritie as from God for al power is of God or by a certaine leading of nature be ordeined vnto an inward reuerence and a duetiful kindnes towardes God to be stirred vp nourrished and continued For the mouing it selfe of the soule as saith S. Augustine so long as it is yet lapped within earthly thinges August ad Ianuar. epist. 119. is but slowly inflamed but if it be carried vnto bodily likenesses and thence be carried vnto the spiritual thinges that by those likenesses be figured with the passing it selfe as it were from the one to the other it is quickened and being stirred as fyre in a fyrebrande it is enkindled and with a more ardent loue it is pulled vnto her rest and quiet Therefore the vse of comely Ceremonies moueth the minde more then if the thinges by them signified were vttered naked and without similitudes of Sacramentes as there also he saith And this is the meaning of al the outwarde Rites The meaning of the Ceremonies vsed in the celebration of the Masse that be obserued in the Masse As for example the Priestes Vestimentes doo signifie either the garmentes of Christe with which he was mockt either the new condition of the new man or the Incarnation of the new King His comming vnto the Aulter betokneth Christes appearing whiche was receiued with great ioye and singing of Angels Math. 27 the going from the one side of the Aulter to the other Luc. 2. sheweth the translation of the Gospel vnto the GeÌ„tiles and the returning of it vnto the Iewes by the washing of handes the Priestes cleannesse of life by his bowing downe humilitie by
to knocke him againe with the weapons that I was accustomed vnto lyuing in Papistrie and I laid for me the Intention and 16 faith of the Churche to wit that I had celebrated priuat Masses in the faith and intention of the Churche Albeit ê™ I 17 that I haue not beleeued or thought rightly yet in this point the Churche beleueth and thinketh rightly But then Satan laying at me more mightily and more vehemently Go too ê™ he bring me forth 18 where it is written that a man which is wicked and vnbeleeuing may stande at the Aulter of Christe and consecrate in the faith of the Churche Where hath God bid or commaunded this thing How wilt thou prooue that the Churche doth imparte vnto thee Intention to this thy priuate Masse 19 If now thou haue not the worde of God for thee but if men haue taught thee this thinge without the worde then all this Doctrine is a lye Beholde your boldnes c. 15 VVhy didst thou not blesse thee and arme thy selfe vvith the signe of the Crosse VVhy didst thou not cal vpon the name of Iesus Thoughtest thou thy selfe hable to matche the Deuil vvith vvordes 16 If thou hadst the Faith of the Church vvhy vventst thou from it And if thou hadst this Faith then hovv beleuest thou not Christe saying Doo this in my remembrance 17 By this thou impliest that the rest of the Churche before thou brochedst thy fifth Gospel beleued not Rightly wherin thou folowest Satan and beliest thy selfe and the Churche For the common profession of the Faith was â—hen right and sounde 18 To confounde this Frier the Deuil ioyneth a vvicked man and an vnbeleeuer together in the case of ConsecratioÌ„ and requireth Scripture of him for that which neither was ne neuer shal be done An euil Priest notwithstaÌ„ding his wickednes of life may consecrate though to his damnation as he may baptise and absolue but an vnbeleuing man that is to say an Infidel can not consecrate And what absurditie is it to say an vnbeleeuing maÌ„ to consecrate in the Faith of the Churche If in the Faith of the Churche how is he vnbeleeuing If vnbeleeuing how in the Faith of the Churche 19 For this Oblation and Sacrifice we haue the worde of Christe Do ye this in my remembrance And after this in the ende of the Disputation for it were to long to recite al thus it foloweth Fol. 230. Confessus quideÌ„ sum lege Dei coÌ„uictus coram Diabolo me peccasse me damnatum esse vt Iudam sed verto me ad Christum cum Petro c. 20 Being caste by the law of God I was faine to confesse before the Deuil that I had sinned and that I was damned like Iudas 21 But I turne my self vnto Christe with Peter c. 20 Say not foolish Fryer thou were caste by the lavv of God but by the Deuil for desert of thine ovvne iniquitie Thou makest Satan thy Ghostly Father vvho aftervvard taughtst that confession ought not to be made to a Priest for benefite of absolution 21 No no thou turnedst thy self from Christ vnto the Deuil vvith Iudas vvith SimoÌ„ Magê° and vvith other Heretiques And so do al that folovv thee and thy doctrine This is the Summe of the conference and disputation that Satan had with Frier Luther against the Sacrifice of the Masse by which Luther was persuaded not only to say Masse no more but also to write preach and worke against it in suche wise as became Satans scholer And thus thou seest Reader that this is not a tale maliciously and sclaunderously blased abroade by Pighius Hosius and Staphylus as M. Iewel saith but that it is in great sooth reported and in printed bookes published to the worlde by Luther him selfe Though M. Iewel be ashamed to heare of it yet he alloweth Satans Conclusion against the Masse The person of such a Schoolemaster he commendeth not but the Scholer he praiseth calling him In M. Ievvels Replie pag. 2. that godly man Doctor Luther and the doctrine he imbraceth By this we may conceiue what resistence the professours of this new Gospel wil make against Antichrist when he shal come among whoÌ„ the doctrine of the Deuil him selfe is so soone receiued so wel liked so boldly defended But ô foolish Frier whose vnstedfast harte was so soone ouerthrowen by Satans wicked suggestions false lyes and vaine reasons And ô light and miserable soules that sithens with the winde of that lewd Friers doctrine haue ben carried away For what is there in al Satans tale in Luthers bookes in the treatises of al his Scholers of Germanie of Cranmare Peter Martyr Zuinglius Oecolampadius Caluine Beza of al the other Sacramentaries briefly in the whole Replie of M. Iewel whose Puddel is filled with their Sinckes that ought to withdraw any learned wise or godly man from that beleefe touching the Sacrifice of the body and Bloude of Christe whiche the Catholique Churche hath alwayes taught from the beginning What so euer they haue said and what so euer they can say against this blessed Sacrifice assure thy selfe Christian Reader the effecte of al here shalt thou finde laid together in M. Iewels Replie Al whiche of how litle force it is consideratly perusing and weghing this Reioindre thou shalt perceiue Although the authoritie of the Churche be ynough to stay thee yet if thou desire to see the Aduersarie encountred and his Obiections answered reade what I haue here written and iudge not forgeting to cal to God for the assistence of his holy Spirite to illuminate thy vnderstanding and to purge thy affection that thou maist see what is true obserue the same and haue a ful wil to perfourme what is good and acceptable before God The chiefe and most common Argument that the Protestantes make against the Sacrifice of the Masse S. Paule declareth in the Epistle to the Hebrewes Heb. 9. that Christ was but once onely offered and that he offereth not him selfe oftentimes Cap. 9. By his ovvne bloude saith the Apostle he entred in once into the holy place and founde eternal redemption Againe He vvas but once offred to take avvay the sinnes of many And in an other place VVith one oblation he hath made perfite them that are sanctified for euer Heb. 10. Ergo to what purpose is it that Christe is thus daily offred vp vnto God in the Masse Solution This Argument is soone solued if a man consider the scope marke and purpose wherevnto S. Paule directeth him selfe in that Epistle This muche therefore is to be weighed There were many of the Hebrewes that although through the preaching and miracles of the Apostles were persuaded to beleue in Christe yet remained in great estimation and zeale of the Law stickte vnto their olde customes and ordinances of Moyses and specially vnto their Sacrifices whiche they were desirous to retaine for their sinnes And therefore they founde them selues agreeued with the Apostle for that whereas he tooke away their olde
Christ is offered vp to his Father in the daily Sacrifice of the Churche vnder the Forme of Bread and Wine truely and in deede not in respect of the maÌ„ner of offering but in respect of his very Bodie and Bloude really that is in deede present as it hath ben sufficiently proued here before M. Iewels Replie The greatter and vvoorthier the vvork is that our Aduersaries haue imagined that is for a Mortal and a Miserable man to offer vp the Immortal Sonne of God vnto his Father and that Really and in deede the more ought the same either by manifest vvoordes or by necessarie collection expressely and plainely to be prooued Hebr. 5. For noman taketh honour and office vnto him self but he that is called and appointed thereto by God But for ought that may appeare by anie clause or sentence either of the nevve Testament or of the olde God neuer appointed anie such Sacrifice to be made by anie Mortal Creature And Theophylacte saith Iesus eiiciendo boues columbas Theophyl in Matt. cap. 21. praesignauit non vltra opus esse animalium Sacrificio sed Oratione Iesus throvving the Oxen aÌ„d Dooues out of the Temple signified that they should no lenger haue nede of the Sacrifice of beastes but of prayer Harding WOVLD God M. Iewel that either your modestie were more or that you had the grace to see howe euil your saucinesse becommeth you As at the first by open Chalenge you prouoked all the learned men that be alyue as it were to trye maisterie with you so in the entrie of your Replie against my Answer to your seueÌ„tienth Article you beare al men in hand that vntil you came froÌ„ the schole of Rhetorike to reach the world this new Gospel no priest euer coÌ„sidered how great and worthy a worke it is to offer vp Christe vnto his Father which apperteineth to Priestly office Wherein you charge the blessed Apostles their successours al the holy Fathers of the Church so many as were Priestes al that haue ben to your time briefly the whole Church it self with the crime of wicked presumptioÌ„ for making this sacrifice How caÌ„ you seme otherwise to doo For whereas you say it may not appeare by any Clause or senteÌ„ce of the olde or new Testament that God euer appointed any such Sacrifice to be made by any Mortal maÌ„ and most certaine it is that by the Apostles and the holy Fathers of the Church and by the priestes of God in euery age it hath ben made what coÌ„clude you hereof but that they haue traÌ„sgressed the Scripture and presumptuously takeÌ„ honour and office vnto them selues Hebr. 5. not being called nor appointed thereto by God And so what may Christ be thought to haue meant in suffering such a heinous errour so long to continue in his Church Esai 59. which he loueth so derely Iohan. 14. to which he promised the assistance of the holy Ghoste the spirite of truth for euer Matt. 28. But consider M. Iewel against whom and how many you striue Wil it do your hart good to heare that spoken of Iewel which by the Angel of God was spokeÌ„ of Ismael Manus eius coÌ„tra oeÌ„s â—â—n 16. et manus oiÌ„m contra cuÌ„ The hand of him against al and the hand of al against him Stande you so farre in your owne conceite as to thinke you shal be able to stand against al RemeÌ„ber you not what is said of the Church Cant. 6. that it is terribilis ut castroruÌ„ acies ordinata terrible like the foreward of an Armie set in battaile raie But leauing to put you in minde of that which might withdraw you froÌ„ your wicked doctrine either for feare of God or for shame of meÌ„ hauing litle hope by wordes to do good with you to th' intent the weakenes of your part laid forth to be coÌ„sidered the vnlerned Reader that perhaps is seduced by you may be admonished to beware of you and to geue no more credite vnto you then a professed enemie of the Church and a teacher of falshod deserueth I wil come to the examinatioÌ„ of your Replie You seme to deduce an argumeÌ„t against this Sacrifice made by a priest of the basenes and vilenesse of humaine coÌ„dition as though maÌ„ who in dede is mortal aÌ„d miserable aÌ„d a mortal creature as you terme him were not worthy ne could not be made worthy to offer vp the Immoral SoÌ„ne of God vnto his Father True it is Man of him self is very vnworthy of that high office neither caÌ„ he by any his owne power or vertue reache vnto the worthines of that soueraine honour But if it please God of his great loue towards his owne dere creature to admit maÌ„ to that dignitie notwitstanding he be neuer so vnworthy of him self so he is made worthy Neither Anna nor Elizabeth nor blessed Marie her selfe nor any other woman was euer worthy of her self to coÌ„ceiue and bring forth th' Immortal SoÌ„ne of God yet the virgin Marie through grace of him whom she bare was made worthy to beare him aÌ„d therfor she said fecit mihi magna q poteÌ„s est he hath don me great thinges Luc. 1. that is mighty Els if coÌ„sideration of the mortal and miserable coÌ„ditioÌ„ of man might be brought in argumeÌ„t for the coÌ„trary what a wide dore were opened vnto the scholers of MarcioÌ„ Manichaeus Apollinaris and to other Heretikes to rush in and to thrust in againe their old heresies against the truth of the Flesh assumpted and the Incarnation of Christe Gene. 18. Abraham was a man mortal and miserable as we are dust and asshes To hovv great dignity a man mortal and miserable hath ben admitted by God as he said himselfe yet was he made worthy to haue talke with God and to vnderstaÌ„d his purpose touching the destruction of Sodoma Moyses like wise though he were but a mortal and miserable man was accoÌ„pted worthy with whom God spake mouth to mouth and as the Scripture saith face to face as a man is woont to speake vnto his frend to see our Lorde opeÌ„ly without obscure signes and figures Num. 12. to be Gods Ambassadour vnto Pharao Exod. 33. Exodi 3. Exod. 19. and the people of Israel to enter into the Cloude vpon the hill where God was and there to receiue the Lawe written with Gods owne finger And to come againe vnto the newe Testament what a dignitie is it for Iohn the Baptist to baptise Christe Mat. 3. Mat. 28. for the Apostles and their successours to carrie his name Ioan. 20. and his worde through out the whole worlde to remit and retaine sinnes Shal we denye or so much as cal in question these great thinges because they be mortal and miserable men to whom they are committed Notwithstanding the mortalitie and miserie of mankinde yet beholde what a high dignitie men are called vnto by testimony of S. Iohn Ioan. 1. Dedit eis potestatem
holy Doctours Remembreth he not they were for the more part such Act. 20. as by report of S. Paule the Holy Ghost hath made Bishops to gouerne the Churche of God which he hath purchased with his bloud If thei haue beÌ„ made gouernours of the Church by the holy Ghost may we not boldly say they haue ben taught the truth by the holy Ghost wherewith they might instruct the Church Either the Fathers vvere deceiued or the holy Ghost dissenteth froÌ„ him selfe by M. Ievvel Verily of this doctrine one of these two must folowe That either al the olde learned Fathers were deceiued and taught false doctrine or that the holy Ghost who ruled the penne of them that endited the Scriptures dissented from himselfe speaking in their Successours the learned Fathers For that the Fathers either of their own heads or of priuat inspiratioÌ„ without al warrant of Gods worde instituted this Sacrifice neither M. Iewel saith it nor is it so much as to be suspected The second that is that any dissension or contrarietie be ascribed to the holy Ghoste is hainous blasphemie The first that al the learned Fathers should be deceiued and also deceiue the Churche is not to be graunted For in asmuch as they receiued the spirite of truth which Christe promised to the Apostles Ioan. 14. and were gouerned by the spirite of God and by the same were lead into al truth it ought not to be thought of them in general that they haue inclined vnto falshod specially in so weighty a mater Wherfore it standeth M. Iewel vpon either to deny that the olde learned Fathers haue by their ofte mention of Priestes Aultars and Sacrifice acknowleged the singuler Sacrifice of the Churche or recant what he said of the Scriptures that by any clause or sentence of them it cannot appeare where God appointed any such Sacrifice to be made at al. If he wil say as he semeth to say The Fathers confesse not ne acknowledge not in dede the Sacrifice it selfe but yet ofte tymes they vse the woorde of Sacrifice that is to say they speake of it as also of the Priestes and Aulters to that may be answered that by their woordes we vnderstande their meaning Forasmuch as they confesse it with words and that very oft how can we iudge otherwise of them but that they beleued it also in harte What maketh he the auncient holy Fathers Gods dere frendes placed in authoritie by the holy Ghost to gouerne the Church of God to be double men such as say one thing and thinke an other Why taught they so but that the Churche should beleue so If they would al men to beleue it shal we say they beleued it not them selues When M. Iewel minding to mainteine his Chalenge A shifte deuised bi the schole of this nevve Gospel against the manifold testimonies of the Fathers for the Sacrifice had with him selfe considered this much knowing right wel as thereof he could not be ignoraÌ„t how easy a thing it were for the Catholikes to allege infinite places out of the olde learned Fathers for witnesse and proufe of their faith and of the Churches faith coÌ„cerning this Sacrifice for some shew at least of a colorable answer to be made he deuised this shift or rather vseth a shift inueÌ„ted by the deuisers of this newe Gospel in whose schoole he hath learned his newe diuinitie As the Fathers saith he delited themselues with the wordes Sabbatum Parasceâ—e Pascha Pentecoste and other termes of the olde Lawe notwithstanding the obseruation and Ceremonie thereof were then abolished so they delited themselues oftetimes with these wordes Sacerdos Altare SacrificiuÌ„ Sacrificer Aulter Sacrifice notwithstaÌ„ding the vse hereof were theÌ„ clearly expired This great mater is not so lightlye carried awaye M. Iewel Although with force of your sworde with your mattockes and pickaxes ye haue cut hewed and throweÌ„ downe al the holy Aulters of the Churches of Englande and therefore of the Churches of Christe haue made the Synagoges of Antichrist yet with this sclender worde of yours ye caÌ„ not bereue the whole Church of God of the priesthod of the Aulters of the Sacrifice apperteining to the newe Testament M. Ievvel maketh the Fathers to speak one thing aÌ„d to meane an other If there be no vse of Priestes Aulters and Sacrifice is it to be thought the olde learned Fathers hartes could serue them so ofteÌ„times to speake and write of theÌ„ aÌ„d to deceiue the people coÌ„mitted to their charge for their delite and pleasures sake BeloÌ„ged it to their grauitie holinesse and loue of truth to delite and solace them selues with falshod to vse hypocrisie and as it were legiérdemaine by speaking one thing aÌ„d meaning another to serue Gods people with voide and empty words as it were with pipt nuttes Whiles they teach theÌ„ a doctrin of great importaÌ„ce to vse words that coÌ„tein not the mater which their proper significatioÌ„ reporteth This were crafty cifring it were not right aÌ„d plaine teaching Verely we ought to iudge better of the holy Fathers aÌ„d to thinke that men endued with so great grace swarued not froÌ„ the vpright coÌ„science touching the vse of termes which one of the best lerned of theÌ„ speaketh of Whose words be these wherby it appereth how rightly warely aÌ„d circuÌ„spectly they vsed to speake Aug. de Ciuit. Dei libr. 10. cap. 23. Vse aâ—d obseruatioÌ„ of SabbatuÌ„ Pascha Altare etcâ— is double olde and nevve Nobis ad certaÌ„ regulaÌ„ loqui fas est ne verboruÌ„ liceÌ„tia etiaÌ„ de rebê° quae his significaÌ„tur impiaÌ„ gignat opinioneÌ„ It is right saith he that we speak after a certain rule least the ouermuch libertie of words ingeÌ„der an opinioÌ„ of the thiÌ„gs which by theÌ„ be signified But for a ful answer to you M. Iewel where as you affirme the ObseruatioÌ„ and vse of that is signified by these wordes SabbatuÌ„ Parasceue Pascha PeÌ„tecoste Sacerdos Altare SacrificiuÌ„ to be vtterly abolished and clearly expired in the newe TestameÌ„t you seme either of ignorance not to vnderstand or of malice to disseÌ„ble that the obseruation and vse of these things is of two sortes old and new Legal and Euangelical Iewish and Christian. The olde Legal or Iewish Obseruation and vse of these was clearly expired in right by the comming of Christ specially at what time hanging on the Crosse and now geuing vp the ghoste Ioan. 19. he said Consummatum est It is finished The newe Euangelical and Christian obseruatioÌ„ and vse hereof remaineth in the Church and shall remaine so long as the Church continueth The Iewish Ceremonie of these is quite abolished we grauÌ„t neither be they now in Christs Catholike Church vsed as the Iewes vsed them But the faithful ChristiaÌ„s now kepe vse and celebrate their Sabboth that is to say their restingtide their Parasceue or preparingtide coÌ„monly called Goodfriday their Pascha or Easter their Pentecost or Whitsontide their Priesthod their Aulter their Sacrifice in
And so were they by the Fathers inuited either to returne againe to their olde Iewishnes and Paganisme or at least to conceiue of their manner of speache they knewe not what those termes signifying nothing properly that is extant or put in practise This being supposed whiche M. Iewel supposeth that there is no real Priesthoode no real Sacrifice no real Aulter proper to the newe Testamente againe this being graunted as it is an vndoubted truth that the Priesthoode Sacrifice and Aulters of the olde Lawe be abrogated and those of the Heathens detested what thing doth remaine for these termes properly in the newe Testamente to signifie I say properly For if any will replye saying that euery Christian man and woman is a Priest and that contrition of harte thankes geuing praises and such other the like be sacrifices and our hartes be Aulters to offer these sacrifices vpoÌ„ it may be answered that these termes applied to such thinges be not taken in their first and proper signification but in a second and improper or rather metaphorical meaning And the thinges be so called more for a similitude then for any proprietie That the terme Sacerdoâ— Priest is vsed of the Fathers in proper signification for a Priest of the nevv TestameÌ„t August de ciuit Dei lib. 20. ca. 10. If M. Iewel say that when so euer the old learned Fathers speake of these thinges in expresse termes they are to be vnderstanded metaphorically onely he is sone coÌ„futed For auoiding tedious prolixitie it may suffice here to proue the contrary in the terme Sacerdos Priest only Which being proued the like may be iudged of the rest for the mutual respecte and relation which either of the two other termes hath to the other For this the authoritie of that excellent learned Father S. Augustine may stande vs in stede of many Thus he saith Quod autem cùm dixisset In istis secunda mors non habet potestatem adiunxit atque ait Sed erunt Sacerdotes Dei Christi regnabunt cum eo mille annis non vtique de solis Episcopis Presbyteris dictum est qui propriè iam vocantur in Ecclesia Sacerdotes Apoc. 20. sed sicut omnes Christianos dicimus propter mysticum Chrisma sic omnes Sacerdotes quoniam membra sunt vnius sacerdotis De quibus Apostolus Petrus 1. Pet. 2. Plebs inquit sancta Regale Sacerdotium As touching that when the Apostle had saied In these the second death hath not power he added and saied But they shal be the Priestes of God and Christe and shal reigne with him a thousand yeres that is not spoken of the Bisshops and Priests who properly are nowe called in the Churche Sacerdotes Priestes But as we doo cal al men Christians for the mystical ointement likewise al men Priestes because they be members of one Priest Of whome the Apostle S. Peter saith Real Priesthod is in the Churche novv ergo real Sacrifice a holy people a kingly Priesthood Beholde Reader S. Augâ—stine by expresse terme auoucheth that Bishops and Priests are they who be properly now in the Church of God called Sacerdotes Priestes or as M. Iewel commonly for spite translateth Sacrificers Whereby it foloweth clearely that the terme Priest being applied to al men and wemen who be not by a solemne sacrament ordered not specially called and chosen to the office of a Bishop or Priest is taken in an improper or mystical signification In that S. Augustin acknowlegeth the order of those to remaine nowe in the Churche which be called Sacerdotes Priestes properly he excludeth al metophorical metonymical and mystical signification of the woorde So then folowing the doctrine of S. Augustine a very sufficient witnesse of the saith of Christes Church of and before his tyme we may boldly say that in the Churche we haue Priestes and Priesthood speaking properly that is to say a real Priesthoode and therefore a real Sacrifice which M. Iewel denieth This then being proued that in the state of the newe Testamente there be Priestes in the proper signification of the terme beside that mystical signification whereby al Christians be termed Priestes this also is clearely prooued withal that the other two termes Sacrifice and Aulter properlye taken muste remaine in the Churche of Christe and not be construed where so euer the Fathers make mention of them by a metaphorical or mystical vnderstanding as though there were neither real Sacrifice nor material Aulter For a Priest properly taken requireth a Sacrifice properly taken whiche he may offer and an Aulter properly taken wherevppon he maye make his Sacrifice Like as a Prieste metaphorically taken requireth onely Sacrifice and Aulter of like signification Christian meÌ„ in general be Priests after a metaphorical meaning not in proper speache as likevvise thei be Kings That this mater be made more manifest if it shal like thee Reader to returne againe to the place of S. Peter forementioned by S. Augustine wherein al faithful beleuers haue the name and title of Priestes ascribed vnto them in the same sentence shalt thou finde them called Kinges no lesse then Priestes But how are they called Kinges By a proper kinde of speache Not so but by a similitude or Metaphore And by the same kinde of speache euery Christian persons owne body and soule may be called his kingdom appointed him of God king of kinges to gouerne The iurisdiction and dominion of infinite such kinges we conceiue to be bordered and inclosed within the narrow limites of eche one person and the subiectes to be fewer then may make a perfite number Shal we hereof inferre that there is nothing els in the worlde that these termes kinge and kingdom may and do properly signifie Shal we hereupon dissolue Monarchies and plainely tell such whom the worlde calleth kinges that they haue but the Metaphoricall name of kinges and be no kinges in deede bereuing them of all auctoritie to rule their Subiectes and bidding them to be content as other meaner persons are with their Metaphorical kingdom In dede this were the rediest way to bring al to confusion and beastly enormitie in whiche state this new Gospel might sone be set vp or any other religion besides that the holy Ghost hath plaÌ„ted in the Church hitherto And this is that state that Luthers holy sprite would haue brought Germany vnto and had preuailed had not the Nobilitie resisted with al their force the rash and wiked stourdinesse of the vulgare people We might say and easy it were to proue that the like confusion must ensue in the Church if this opinion be once planted and rooted in the hartes of the Laitie that ech of theÌ„ is as truly and as properly a Priest as is his Curate his vicar his Person or his Bishop But bicause this perteineth not chiefly to the present purpose I wil not stand about it This which is now made euident by that is already saied may boldly be auouched That as there be
any other learned Fathers is a very false parte and such as must nedes much discredit you when it is detected against you And yet by such false dealing you and your felowes haue begyled many vnlearned and vnstable soules How be it if it were S. Augustines or any other auncient Doctours saying it forced nothing For true it is the signes or sacramentes of the newe Testament be diuerse from the sacramentes of the olde Testament the faith notwithstandinge is not changed bicause Christ signified by the signes or sacramentes of both being that which faith reacheth vnto remaineth one and the same Let vs see whether your other stuffe be any better Iewel But here hath M. Hardinge donne greatte and open vvronge vnto S. Augustine vvilfully suppressing and drovvning his vvoordes and vncourteousely commaunding him to silence in the middest of his tale VVherein also appeareth some suspicion of no simple dealing S. Augustines vvoordes touchinge this vvhole mater Aug. De Fide ad Petrum Diacon cap. 19. are these In illis carnalibus Victimis Figuratio fuit Carnis Christi quam pro nobis fuerat oblaturus Sanguinis quem erat effusurus in Remissionem peccatorum In isto autem Sacrificio Gratiarum actio est Commemoratio Carnis Christi quam pro nobis obtulit Sanguinis quem pro nobis idem Deus effudit In illis Sacrificijs quid nobis esset donandum Figurate significabatur In hoc autem Sacrificio quid nobis iam donatum sit euidenter oftenditur In illis Sacrificijs praenunciabatur Filius Dei pro impijs occidendus in hoc autem pro impijs annuntiatur occisus In those Fleashly Sacrifices of the Ievves there was a Figure of the Fleashe of Christ whiche he woulde afterwarde offer for vs and of the Bloude whiche he would afterwarde shead for the Remission of Sinne But in this Sacrifice of the nevve Testament there is a Thankesgeuinge and a Remembrance of the Fleashe which he hath already offered for vs and of the Bloud which he being God hath already shead for vs. In those Sacrifices it was represented vnto vs vnder a Figure what thing should be geuen vnto vs But in this Sacâ—ifice it is plainely set foorth what thing is already geuen vs. In those Sacrifices it was declared that the Sonne of God should be slaine for the wicked But in this Sacrifice it is plainely preached vnto vs that the same Sonne of God hath already benne slaine for the wicked Likevvise againe be saith Huius Sacrificij Caro Sanguis ante Aduentum Christi per Victimas Similitudinum promittebatur Aug. Contrae Faustum lib. 20. ca. 21. in Passione per ipsam Veritatem reddebatur Post Ascensum verò Christi per Sacramentum Memoriae celebratur The fleashe and Bloude of this Sacrifice before the comming of Christ was promised by Sacrifices of Resemblance The same in his Passion vpon the Crosse was geuen in Truth and in deede But after his Ascension it is solemnized by a Sacramente of Remembrance This is the Difference that S. Augustine noteth bitvvene the SacrameÌ„tes of the Olde Lavve and the Sacramentes of the Nevve Therefore the vvoordes that M. Harding hath herevnto added Christe is offered vp vnto his Father and that vnder the Formes of Bread and VVine yea and that truely and in deede are his ovvne onely vvoordes confidently and boldely presumed of him selfe neuer vsed neither by S. Augustine nor by any other Ancient godly Father Harding Ful euil doth it become you to charge me with wrong done vnto S. Augustine wheras in the very next sentence before your self did him so much wrong as to father a saying vpon him in that place where he hath none such at al. If he be to be burthened with doing wrong vnto the Doctours that in alleging their sayinges doth not with al circumstances of the place that serueth to the present purpose set them forth then is there no man so much to be reproued as your selfe M. Iewel For of al that euer wrote we finde none that so much and with like falshode and to so euil meaning cutteth pareth and nippeth their sentences as you commonly doo Truly in laying this to my charge you haue not so clearly proued me to haue donne wrong vnto S. Augustine as you haue with the scornful vtterance of your wordes declared your owne spite Concerning the thing it selfe I haue donne S. Augustine no wrong at al. For what needed me to reherse his whole processe to the ende of the Chapter M. Iewels charge discharged I recited faithfully so muche as apperteined to the proufe of the mater for which I alleged his authoritie The sentence that foloweth belongeth to an other mater whereby is declared which no catholike man euer denied that the Sacrifice of the newe Testament is a thankes geuing and a commemoration of Christes flesh and bloude which he hath offered for vs. But that member of the diuision which I went about to establish by S. Augustines authoritie speaketh onely of the Sacrifices of the olde Lawe that they prefigured the flesh of Christ which he would afterward offer and the bloude that he would shed for remission of sinnes If I had rehersed al that you blame me for leauing it out I had but made the booke bigger and wearied the reader with a long superfluous saying superfluous I say bicause the same was in effect vttered in the next sentence before taken out also of the same S. Augustine For al that you force out of the longe processe there folowing is only the coÌ„memoration of Christes flesh and bloud offred and shed which though in fewer wordes was expressed in the former sentence out of the bookes against Faustus the Manichey as the reader by conference may sone perceiue The place of S. Augustine for leauing out whereof you so much reproue me and wherein you repose the coÌ„fidence of your doctrin helpeth you nothing at al. For there he saith not what is the substance of our Sacrifice wherein lyeth the questioÌ„ but what thing is done in our Sacrifice to wit geuing of thankes and the coÌ„memoratioÌ„ of our Lordes flesh and bloude which he offred and shed for vs and likewise what thing is shewed and declared in the same that is to say his death and passion Al which we denye not But that S. Augustine ascribing vnto the Sacrifice of the Church thankes geuing and commemoration of the flesh and bloude of Christ doth exclude the real Sacrifice of his fleshe and bloude by vertue of his woorde through the holy Ghost made substantially present that we denie vtterly And that was your parte to proue els you proue nothing againste the auncient doctrine of the Church M. Ievvel citeth one truth against an other truth But seing your selfe not hable to performe so muche you thought it an easier mater after your common woonte to set one truth against an other truth to wit the commemoration or memorie of the bloudy Sacrifice of the
nor dieth nor sheaddeth his bloude nor is Substantiallie Presente August De Ciuit. Dei lib. 10 cap. 5. nor Reallie Offered by the Prieste In this sorte the Councel saith Christ is offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Sacrifice So Saint Augustine saithe Quod ab omnibus appellatur Sacrificium Signum est Veri Sacrificij The thinge that of al menne is called a Sacrifice is a Token or a Signe of the True Sacrifice Likevvise againe he saith Vocatur ipsa Immolatio quae Sacerdotis manibus fit De Conse Dis. 2. Hoc est Christi Passio Mors Crucifixio non rei veritate sed Significante Mysterio The Sacrifice that is wrought by the handes of the Priest is called the Passion the Death the Crucifieinge of Christ not in deede but by a Mysterie Signifieinge And vvhere as M. Hardinge saith further Christ is offered onely in respecte of the presence of his Bodie Neither vvould the Real Presence beinge graunted importe the Sacrifice for Christ vvas Really Presente in his Mothers VVombe and in the Cribbe vvhere notvvithstanding he vvas no Sacrifice nor hath M. Harding hitherto any vvaie prooued his Real Presence Hardinge That the Sacrifice of the Aulter is a true and real Sacrifice The witnesse which I alleged out of the Nicen Councel doth declare sufficieÌ„tly what I meant by saying that Christ is sacrificed in the daily Sacrifice of the Church truly and in deede not in respecte of the manner of offering but in respect of his very body and bloude really that is in deede present For the Sacrifice that was true and real in al respectes both of the inward substance and also of the outward manner was not made without bloudshed and killing This Sacrifice therefore of the Church being made without shedding of bloude or killing lacketh that one point of that most perfite and true Sacrifice Neuerthelesse for that it hath the substance of the bloudy and moste absolutely perâ—ite Sacrifice that was offred vpon the Crosse it is in that consideration a true and real Sacrifice And right wel did I vnderstand what I meant by these wordes M. Iewel and so do you too what so euer you say but of a wilful and peruerse frowardnesse you would seme not to vnderstand them that in worde you might reproue me where in dede you found nothing to be reproued Yet who marketh you shal perceiue how you bewray your owne knowledge by thobiection you make against yourself of the wordes of the Nicen CouÌ„cel M. Iewel falsifieth the CouÌ„cel of Nice which you translate falsely into Latin not englishing them least they should seme to make as they doo for the Sacrifice which ye denie The Greke wordes be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your vntrue translation hath for them thus sine sacrificio oblatus as much to say offred vp without a Sacrifice Which translation conteineth in it a contradiction For if Christ the true Lambe of God as the Councel calleth him be offered vp how is there not a Sacrifice Therfore the true translation of these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had ben incruentè sacrificatus sacrificed vnbloudily or without bloude shedding Oecolampadius or as a chiefe founder and mainteiner of your Sacramentarie doctrine hath turned non victimarum more sacrificatus sacrificed not after the manner of hostes which be sacrificed with killing And thus the place hath ben of learned men hitherto translated neither was there euer any so shamelesse as to swarue so farre from the right and natural sense of the wordes as you doo were he neuer so spiteful an enemie to that blessed Sacrifice This terme of the Nicen Councel doth expresse the respect of the manner of offering which I spake of to put a difference betwene the Sacrifice of the Crosse and the daily Sacrifice of the Church bicause the one was with shedding of bloud and with death the other without shedding of bloude or death The same respecte of the manner of offering is vttered by the first Councel of Ephesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incruentum celebramus in Ecclesiis sacrificij cultum we doo celebrate in our Churches the vnbloudy seruice of the Sacrifice Concil Ephes. in Epist. ad NestoriuÌ„ Aug. CoÌ„t Faustum Manich. lib. 20. ca. 21. The same doth Saint Augustine meane writing that the flesh and bloude of the Sacrifice is celebrated by a Sacrament of remembrance The same doth S. Chrysostome vnderstand where he saith Chrysost. in epist. ad Heb. Homil 17. Non aliud Sacrificium sicut pontifex sed id ipsum semper facimus magis autem recordationem sacrificij facimus We make not a diuers sacrifice as the high bishop did but alwaies the selfe same yea rather we celebrate a memorial of the Sacrifice Here is plainely expressed both the truth and realitie if I may so cal it of the Sacrifice alwaies and continually offered and also the manner of offering bicause it is done in remembrance of the Sacrifice that was made vppon the Crosse. To be shorte these termes remembrance token signe sampler mysterie sacrament and suche like be oftentimes vsed of the Fathers to expresse this manner of offering and in no wise to exclude the truth of the substance of the thinge offered This notwithstanding M. Iewel you are not ashamed to pronounce that the Councell of Nice and the olde Doctours or holy Fathers neuer vnderstode these respectes and manners And whereas you charge me with dazeling the Readers eyes with a vaine distinction of clowdy wordes so it liketh you to control the doctrine of Christes Churche it is you that employe your whole witte and cunning to enuegle and blinde Gods people and to bereue them wandering in the wildernes of this world of the true Manna that came downe from aboue al the clowdes and to dazel their vnderstandinges so that they may not discerne the true body of our Lorde from bare bread and by your phantastical and vncertaine phrases applied out of place to vndermine and shake no smal number of great and necessarie truthes by the Holy Ghoste founded and so many hundred yeres susteined in Christes Churche As for the authorities which you bring either to weaken the doctrine of the Church touching the Sacrifice of the Aulter M. Ievv taketh aduantage of his ovvne false traÌ„slation or to strengthen your owne contrary opinion of how litle force they are it is sone opened First the Councel of Nice maketh clearely for vs which reporteth the Lambe of God that taketh away the synnes of the worlde to be situate vpon the holy table whereby is meant the Aulter and of the Priestes to be sacrificed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say without bloudshed and not after the manner of beastes appointed to be killed in Sacrifice Of these wordes you take a smal aduauntage and that only by false translation For whereas the Councel hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lambe is sacrificed of the Priestes vnbloudily or not after the manner
as I brought how aptely they serue to this purpose and how directely thei strike the marke it doth already I doubt not appeare to such as with an indifferent eye haue perused myne Aunswere to this your seuenteenth Article And more euidently it shal appeare with Gods grace by this processe when the weakenes and falshoode of your Replie shal be detected and thereby it shal be prooued that your vaine Chalenge being too malepertly and presumptuously made standeth neither vpon good nor conuenient termes but vpon a deuilish denial vnmeete to procede out of any Christian mans mouth The .3 Diuision The Ansvvere THe Scripture it selfe ministring euideÌ„t proufe for the OblatioÌ„ of Christ to his Father by the Priestes of the New Testament in the Institution of this Holy Sacrament in the figure of Melchisedech and in the Prophecie of Malachie the Prophete the authorities of the Fathers needed not to be alleaged were not the same Scripture by the ouerthwarte and false interpretations of our aduersaries wrested and tourned to a coÌ„trary sense to the horrible seducing of the vnlearned Iewel Alas vvhat toole is there so vveake that M. Harding vvil refuse to strike vvithal To prooue his imagined Kind of Sacrifice he hath brought vs forth out of his great stoare the example of Melchisedeck and the Prophecie of Malachie As if he vvould reason thus God saith vnto Christ Thou arte a Priest for euer according to the order of Melchisedek Psal. 110. Or God saith by the Prophete Malachie Malac. 1. A pure Oblation shal be offred vnto me in euery place Ergo The Priest hath Authoritie and power to offer vp the Sonne of God vnto his Father If he had not had good choise and stoare of Authorities he vvould neuer haue begonne vvith these But he addeth further as mater of greeuance That these plaine Scriptures by the ouerthwarte and false Interpretations of his Aduersaries are wreasted and turned to a contrary sense and that as he saith to the horrible seducing of the vnlearned Doubtlesse here is a very horrible accusation Hovv be it if vve happely had mistaken these places and our errour therein vvere fully prooued yet should not M. Harding in such horrible termes reprooue vs for doing that thing once that he and his felovves doo so often But by vvhat vvordes by vvhat false Interpretation into vvhat peruerse or Heretical Sense haue vve so horribly vvreasted these Scriptures M. Harding is vvise is eloquente is vvatcheful is circumspecte is fast addicted vnto his cause he dissembleth and leaueth nothing that any vvay may sexue his purpose If our Errours be so horrible he should not haue spared them If there be none he should not thus haue touched them If M. Hardinge vvinke at them vvho can see them If M. Hardinge knovv them not vvho can knovv them Harding Whether my tooles be weake as you ieast or of good strength let it be iudged by the strokes they geue with which doubteles the heresie that ye sustaine aganst the outward and sigular Sacrifice of the Churche is striken downe and quite ouerthrowen And the same tooles haue the chiefe Doctours and auncient Fathers of the Church vsed before me By the tooles I meane as you doo the Figure of Melchisedech and the Prophecie of Malachie by which the doctrine of the Church concerning the Sacrifice of the body and bloude of Christe is auouched And here to enter into that special point litle esteming your other impertinent talke which you thinke toucheth my person and wise men see helpeth not your cause directing my wordes to the Reader of whom I may conceiue better hope then I doo of you thus I say The Argument which M. Iewel here maketh as on my behalfe albeit to the learned who knowe and vnderstand the circumstances of the figure of Melchisedech and of the prophecie of Malachie concludeth sufficiently and fully yet thou maist be wel assured good Reader I would neuer my selfe haue proponed it so nakedly and without any declaration of the necessary circumstances Although there folow hereafter more proper placâ—s to open the figure of Melchisedech and the prophecie of Malachie where I bring them in for proufe of this intent yet bicause M. Iewel hath by preuention abruptly fallen into them and to the ende noman be deceiued by his cutted argument which in deede is good if the circumstances were not guilefully conceeled here I thinke good to vtter some of those circumstances To beginne therfore with Melchisedech It may please thee Reader to vnderstand that he is recorded in the Scripture to be a Priest of God the highest Gen. 14. Then being a Priest it behoued him to offer Sacrifice according vnto S. Paules doctrine Heb. 5. Euery Bishop or Priest taken from among men is for men appointed in those thinges that belong to God to offer vp giftes and sacrifices for sinnes What sacrifice then did he offer He offered vp bread and wine as Arnobius that auncient Father That Melchisedek offered bread and vvine beside sundry other Doctours doth witnesse notwithstanding the Scripture make plaine and expresse mention only of bringing forth bread and wine His wordes be these Christus per mysterium panis vinisacerdos sactus est secundùm ordineÌ„ Melchisedech Arnob. in Psal. 109. qui panem vinum solus obtalit in sacerdotibus dum Abraham Victor reuerteretur de praelio By the mysterie of bread and wine Christ became a Priest after the order of Melchisedech who onely among the Priestes offered bread and wine when Abraham returned conquerour from bataile Cyprian epist. ad Cecilium lib. 2. epistola 3. This order saith S. Cyprian speaking of the order of Melchisedech is here comming of that sacrifice he meaneth Melchisedeks sacrifice and descending from thens that Melchisedech was the priest of the highest God that he offered bread and wine that he blessed AbrahaÌ„ Here it is expressely affirmed that Melchisedech offered bread and wine and moreouer that Christ by doing the like was made a Priest according to the order of the same Melchisedek That Christe at his Supper shewed him selfe a priest after the order of Melchisedek But when and where did Christe beginne to shewe him selfe a Prieste in offering sacrifice after that Order Verely at his last Supper For of that he did vppon the Crosse whereof the Sacrifice of the Supper taketh his merite now I speake not And that he did so at his laste Supper S. Hierome in his Commentaries vpon the .26 chapter of S. Matthew is an euident witnesse where he saith thus Hieron in Mat. 26. Post quam typicum Pascha fuerat impletum Agni carnes cum Apostolis comederat assumit panem qui confortat cor hominis ad verum Paschae transgreditur sacramentum vt quomodo in praefiguratione eius Melchisedech summi Dei sacerdos panem vinum offerens fecerat ipse quoque veritatem sui corporis sanguinis repraesentaret After that the figuratiue Passeouer had ben fulfilled and
you swarue very much from the meaning and purpose of Tertullian For he saith not that the Preaching of the Ghospel is that cleane Sacrifice which Malachie prophecied of but farre otherwise Tertullian hauing spoken of the two kindes of Sacrifices of the two peoples the Iewes and the Gentiles foreshewed at the beginning in th' oblations of Cain Genes 4. and Abel demaundeth whereas Gods law geuen by Moyses required the carnal sacrifices to be made by the people of Israel in the land of promise and nowher els why the holy Ghost afterward notwithstanding by Malachie Psal. 95. and also by Dauid fortelleth that the Iewes earthly and fleshly sacrifices should ceasse and that spiritual Sacrifices should be offered vp to God ouer the whole world Vnto this question he answereth him selfe Tertulliae contra Iudaeos and saith Indubitatè quòd in omni terra exire habebat praedicatio ApostoloruÌ„ that is to say Vndoubtedly bicause the preaching of th'Apostles was to come forth ouer al the world This assuredly is the true abbrigement and meaning of Tertullians woordes there TertuliaÌ„s place truly declared And cleare it is he saith not that the Preaching of the Ghospell is the pure Sacrifice that Malachie speaketh of as you vntruly reporte of him but onely that the holy Ghoste foresignified by Malachie and by Dauid that the Iewes sacrifices being abolished pure sacrifices should be offered among al Nations of the earth bicause it should come to passe that the Apostles should preach ouer the whole worlde So that by Tertullians verdite the preaching of the Gospel was not that pure Sacrifice it selfe spoken of by Malachie but the Apostles preaching that then was to come was the cause why Malachie and Dauid enspired of the holy Ghoste fortolde the ceassing of the Iewes carnal sacrifices and the setting vp or vse of the Gentiles spiritual Sacrifices More then this which is nothing at al TertulliaÌ„ in that place maketh not for you Leaue leaue M. Iewel for your credites sake if nothing els can moue you to deceiue vnlearned soules whom Christe hath so derely bought with sayinges of your owne forging fathering them vpon the auncient Doctours It is a manifest token what litle good stuffe ye haue to defend your new ghospel withal whereas ye set forth your owne pelfe vnder the name of the auncient writer Tertullian Wherein ye folow false Lapidanies and Goldsmithes who sel Cristal and glasse for true pretious stoanes and gilted copper for pure golde Your other three places which you pretend to allege out of Tertullian S. Hierome and Eusebius be not with such forme of wordes by those Fathers set forth as you here reporte them The sleight of falsifiyng that you so coÌ„monly vse in this place for your purpose maketh but only a colourable shew to the ignoraÌ„t who beleue what so euer you say to the learned who by diligent examition wil serch what you say a substantial proufe in dede it maketh not Thymiama oblatio munda Al be it I graunt wheras the Prophecie of Malachie speaketh of two thinges thymiama incense and Oblatio munda the cleane Oblation or Sacriâ—ice that the best learned Fathers haue expounded the Incense of Prayer and the cleane Oblation of the Sacrifice of the Aulter that is now offered in the Churche through the whole worlde Where Tertullian disputing with Marcion the heretike expoundeth it of Prayer Contra MarcioneÌ„ lib. 4. either it is his priuate sense which bringeth no preiudice vnto the doctrine of the Catholike Churche VVhat Tertullian meant by pure praier or he meaneth it as the other Fathers doo of the Sacrifice of the Aulter which is coÌ„secrate with prayer For so the olde learned Fathers cal the wordes of Consecration Els if it should be expounded of al manner of prayer or of prayer in general as it is made of ech priuate man it can not alwaies seme to be the cleane Sacrifice prophecied of by Malachie bicause the same is made by those that be not altogether pure Prouerbior 20. and without spot of sinne For so the Scripture witnesseth who can say my hart is cleane I am cleane froÌ„ sinne But the Prayer wherewith the Sacrifice of the body and bloude of Christe is consecrate 1. Pet. 2. being the wordes of our Lorde Esai 53. who neuer did synne nor was guile found in his mouth is both in that respect pure and cleane and also for that it is pronounced by the Priest as the publike minister of the Churche whose priuate vncleannes what so euer it be in that behalfe impaireth not the worthinesse of the sacrifice nor of the prayer wherewith it is conâ—ecrate Who also at what time he offered that Sacrifice ought specially to be of a pure coÌ„science And therefore Tertullian hauing rehersed the woordes of Malachie though some what otherwise then either the seuenty Interpretours or the Hebrue bookes haue and otherwise then he him selfe rehersed them writing against the Iewes in euery place shal be offered vp in my name sacrifice Tertullia aduersus Marcion lib. 4. and the cleane Sacrifice might wel adde further by way of exposition scilicet simplex oratio de conscientia pura to wit simple or pure prayer from a cleane conscience In which prophecie the prophete fortelleth that God hath disposed a better Sacrifice to be offered vp vnto his name then the sacrifices were which the Iewes offered Simple Prayer By simple prayer he meaneth such as is not tempered and mingled with any sinneful infection of humane affections of which sorte is the prayer of coÌ„secration of this Sacrifice as that which is the worde of our Lorde and not the worde of man Whose prayer as al other his actions proceding out of his corrupte harte is steined with some spotte of synne wereunto oure nature corrupted in Adam is thral and subiecte The wordes of Consecration of the Sacrament called by the name of prayer If to any it seme strange the wordes wherewith the body and bloude of Christe are consecrate to be called a prayer by reading the olde learned Fathers he shal finde it so termed in sundry places Instinus martyr in 2. Apolog. S. Iustine the Martyr speaking of the blessed Sacrament nameth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foode which is made the Eucharist through the prayer of the worde that we haue of him he meaneth Christe Loe he calleth the consecration the Prayer of the woorde that Christ deliuered vnto his Apostles and consequently to their successours Priestes of the new Testament S. Augustine writing vnto Paulinus saith Precationes accipimus dictas Augustin ad Paulinum Epistol 59. quas facimus in celebratione SacramentoruÌ„ antequam illud quod est in Domini mensa incipiat benedici Orationes cuÌ„ benedicitur sanctificatur ad distribuenduÌ„ coÌ„minuitur We take PrecatioÌ„es to be called those praiers which we make in the celebratioÌ„ of the sacramentes before that which is on our Lordes table beginne to
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
this is my Bloud and gaue commission to doo the same yet he offereth not Christe vnto his Father This is the iust iudgement of God M. Iewel that you where you be so busy in scorning at other mens good Argumentes be founde your selfe to frame most fonde and childishe Argumentes by certaine phrases eluding weighty pointes of Christian Religion and alwaies impugning one truthe by an other truthe which way of reasoning is of al other the weakest Thus you see good Sir that I haue not prooued this Sacrifice only by the vnworthinesse of the Priest as you say but by other force clearly appearing in the foresaid testimonie of S. Dionyse Of al the authorities that here to litle purpose you haue alleged I had thought to touche neuer a one forasmuche as I yeelde to tbat by the same is reported had you not too shamefully falsified and corrupted a sentence of S. Gregorie Nazianzen M. Ievvel falsifieth and fowly corrupted S. Gregorie Nazianzene bothe with your false interlaced glose and by changing the whole purporte thereof Thus you make that learned Father to speake How can they or dare they offer vnto God he saith not the body of Christe really and in deede but the figure of these great Mysteries Gregor Nazian in Apologetico Nowe let vs see S. Gregorie Nazianzens owne woordes The whole sentence being long I wil recite onely the later ende of it which aunswereth to your allegation S. Gregorie Nazianzen acknovvledgeth the external Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As much to say Howe shoulde I dare to offer vp vnto him he meaneth God the external Sacrifice that is the sampler of the great Mysteries Compare this and your owne allegation together and you shal perceiue your vntrue dealinge and corruption of the sentence to be espied You haue changed the firste person singuler into the thirde person plural Whiche is an argument that your selfe neuer saw the place it selfe in the Author but receiued it of some that was appointed to gather notes for you such as you might frame to your purpose Your Note-gatherer espying as he thought some vantage in the later woordes of the Sentence wrote them out onely leauing out the beginning where the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressely founde And so both you and he were deceiued in the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which serueth indifferently to the first person singuler or to the third person plural you of ignorance as I suppose he of malice specially if he were learned Although this be no litle faulte yet is it not the greatest by many partes For you haue quite hewed away a principal member of the sentence to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the external Sacrifice for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Sacrifice is there to be supplied Whereby you shewe vnto vs that as you and your companions haue bannished the thing it selfe already out of the Churches of Englād so would you gladly also skrape the name and terme out of the bookes of the auncient writers if by any meanes ye could For this one clause the external Sacrifice External Sacrifice ouerthroweth al your doctrine against the Sacrifice of the Aulter and proueth your interlined Glose to be false and heretical For if it be an external Sacrifice it can not be but real and true and a Sacrifice in dede The addition that foloweth in S. Gregorie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing els but a declaration of what external Sacrifice he spake to wit not of that great external and open Sacrifice which Christe offered vpon the Crosse but of the true sampler of the same Which is the external Sacrifice of the Churche made by the ministerie of the Priest vpon the Aulter one with the other in substance but diuers in the manner of offering as we are driuen by your affectate and dissembled ignorance oftentimes to say Antitypō Fol. 82. b. 83. Of this terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sampler how it is to be taken I haue already declared before in the .4 Diuision Here to reherse the same againe it were superfluous Now I require thee to iudge indifferently gentle Reader whether M. Iewel be to be accompted a true and a faithful dealer in these weighty causes concerning our faith and whether he be not worthy to be suspected who hath so fowly falsified and corrupted this auncient and learned Father by changing one person into an other one number into an other by altering the true sense with his heretical parenthesis and by maiming the whole sentence with his cutting away of a principal member In the ende M. Iewel to leaue in the Readers mynde an opinion of his skil in Logique A nevv fallacie diuised by M. Iewel which is knowen to be very smal repeating againe the former Argument of his owne forging and falsly ascribed vnto me saith It is a fallax à meris particularibus a kind of fallacie of his owne inuention vnknowen to Aristotle and to al that haue writtē since of deceitful Argumentes For al skilful Logicians do knowe that of two premisses being both particular a good argument may be concluded although it be not directly in any of the three perfite Figures And if the Argument be not faulty for this cause yet it procedeth saith he A non distributo ad distributū Wel if it so procede and therefore be naught let him selfe amende it that made it As for my grounde it resteth vpon the authoritie of S. Dionyse the blessed Apostle S. Paules scholer An other faulte in this Argument is founde contrary to the rules of Logique Beholde reader the rare cunning this man hath in Logique for that it concludeth saith this great Logician affirmatiuely in the second Figure What Sir Haue you forgoten your selfe so quickly Said you not in the line before it was ex meris particularibus If it be so then is it neither in the first nor second nor third Figure So that either the first faulte is none and this later one or this later none and the first one or rather neither this nor that any at al. Beside this it is an Enthymema consisting onely of two propositions And then if it were myne Argument how knowe you to what Mode and Figure by a litle displacing of the termes I were hable to reduce it vnto if it should be denyed Thus I abuse thy leisure gentle Reader with standing vppon these trifles But I trust thou wilt consider how farre I was enforced thereunto by M. Iewels trifling in an ernest mater Prouer. 26 And as by the aduise of the wise man we may aunswere a foole according to his foolishnes least he seme wise in his owne conceit so sometimes it is profitable to answer a trifler according to his trifles that he may beholde his owne vanitie and trifling witte And thus standeth S. Dionyses saying in his ful force The .9 Diuision The Ansvvere IRenaeus receiued the same from S. Iohn
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
of Praise A Similitude a Resemblance a Likenes an Image a Remembrance a Token a Signe a Representation of a Sacrifice So Nazianzene calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Figure or Token of the Greate Mysteries To conclude S. Hierome saithe thus Hieron in Psalm 51. Tunc acceptabis Sacrificium vel cum te pro nobis offers Patri vel cum à nobis Laudes Gratiarum actiones accipis Then shalt thou receiue Sacrifice either when thou offerest thee selfe vpon thy Crosse for vs vnto thy Father or when thou receiuest of vs Praises and Thankesgeuinge Harding What this man lacketh in weight he maketh vp in nuÌ„ber If a controuersie might be decided by a multitude of forged peeced maimed corrupte and impertinent sentences shuffled together this mater were fully coÌ„cluded The Prentises the coÌ„mon deceiued people the Ministers comen of late from their shoppes and handy craftes and others that can not iudge of these pointes thinke perhaps that he hath acquitted him selfe like a great Clerke bicause they see such a number of authorities heaped together and beholde the Margent of his booke so painted with quotations But the wise who haue skil hereof whereas among so many places alleged out of the Fathers neuer a one proueth his purpose see wel ynough that he is vtterly destitute of good mater and that he onely setteth foorth an ydle shewe of wordes The two first authorities be not founde in the places by him quoted which causeth suspicion Notwithstanding the mater is not of great importance First what if S. Augustine say as here he is made to speake The Priesthod of Aaron is now to be founde in no temple The Priesthod of Christ coÌ„tinueth stil bothe in heaueÌ„ and in the Churche but the Priesthod of Christe continueth stil in heauen If he reason thus The Priesthod of Christe continueth stil in Heauen Ergo it continueth not in the Churche I denie the Argument For it continueth both in heauen and also in the Church though otherwise there otherwise here In heauen it continueth bicause he is a Priest by nature And what dignitie he hath by nature that hath he not loste ne put of by his entring into heaueÌ„ And therfore he coÌ„tinueth a Priest there not by passible renuing of his Sacrifice but by presenting him selfe to God and by his merciful interpellation and appearing for vs before God with that body that was once sacrificed for vs Heb 9. as S. Paule saith Christe is entred into heauen for to appeare now in the sight of God for vs. Againe Heb. 7 Euermore he liueth to make sute vnto God for vs. His Priesthod continueth in the Churche that is in earth by the ministerie of men that vnder him be Priestes of the newe Testament by meane of whom as Oecumenius before allegeth saith he sacrificeth and is sacrificed Eusebius declaring the Prophecie of Christes euerlasting Priestod after the order of Melchisedek saith The euent or ende of that Prophecie is maruelous to one that considereth Euseb. de Demonst. EuaÌ„g lib. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how our Sauiour Iesus Christe after the manner of Melchisedek doth by his Ministers euen to this time celebrate those thinges that apperteine to the Sacrifice which is among men And thus your false interlined glose denying Sacrifice to be done vpon an earthly Aulter which you haue impudently added by a parenthesis vnto your Doctour is controlled and confuted The second authoritie falsly quoted is this The Priest offereth vp the Sacrifice of praise not after the order of Aaron but after the order of Melchisedek What conclude you hereof Ergo he offereth not the real Sacrifice of the body and bloude of Christe The Argument is naught For he offereth vp bothe the Sacrifice of praise and also the body and bloude of Christe vnder the formes of bread and wine and therefore after the order and manner of Melchisedek This is very simple Logique If you had directed the Reader by a true quotation vnto the place where this authoritne is written you should haue sent him thither where S. Augustine maketh clearely against you And therefore of very falshod by wrong quotation you thought it policie to deceiue your Reader The testimonie is to be founde contra aduersarâ— legis Prophet lib. 1. cap. 20. Per Episcoâ—porum successiones certisâ—maâ— Where he saith thus The Churche coÌ„tinueth from the Apostles time to our time and so foreward by most certaine successions of Bishoppes and sacrificeth vnto God in the body of Christe the Sacrifice of Praise c. For this Churche is Israel after the spirite from whom that Israel after the flesh is distincted which serued in the shadowes of Sacrifices by the which was signified THE SINGVLAR SACRIFICE that Israel after the Spirite doth now offer vp The singular Sacrifice c. Out of this Israels House God taketh not Calues neither Goates from his heardes This Israel sacrificeth vnto God the Sacrifice of Praise not after the order of Aaron but after the order of Melchisedek Yet a litle after in the same place speaketh S. Augustine more plainely of this Sacrifice They whiche reade doo knowe saith he what Melchisedek brought forth when he blessed Abraham And now they be partakers of it and they see such a Sacifice now to be offered vp vnto God in the whole world He speaketh thereof as he is woont to speake when he commeth to this Mysterie making this preface before They knowe that reade As who should say This Mysterie is not to be reueled in open writing least the despite of Infidels and Heretikes reache vnto it but the beleuers that reade the place of Genesis where it is spoken of knowe what it meaneth And they are partakers of it by receiuing the Sacrament and see such kinde of Sacrifice to be offered now through the whole Churche that now is dispersed ouer the whole worlde Beholde he speaketh of a Sacrifice that is receiued of the faithful and seene euerywhere to be offered Which argueth the same to be an external and visible Sacrifice Al these properties can not reasonably seme to perteine to a mere spiritual Sacrifice but onely to the Sacrifice of the Euchariste Thus teacheth S. Augustine there Touching the first sentence if it be true that S. Augustine saith A marke to knovv the true Churche vvhiche these Gospellers do lackâ— in what ranke shal we place you and your felowes M. Iewel If ye wil chalenge vnto you the name and estimation of the Churche by S. Augustines doctrine ye must shewe vs your continuance from the Apostles time to these dayes and so foreward to the ende not by a fewe wrested falsified and misconstrued places of writers seming to blame thinges that ye like not but by most certaine Successions of Bishoppes But bicause ye shal neuer be hable to shewe vs Bishops that haue succeeded one after an other in profession of your strange Doctrines from the Apostles age to this present
prayeth not for the giftes considered in them selfe but for grace to be geuen to the offerers through the giftes and for the giftes sake This is one sense whereby the Prayer of the Canon is cleared of al reproche AN other sense there is The CanoÌ„ of the Masse defended by an other declaration according to whiche this Prayer of the Canon may reasonably seme to conteine nothing that is absurde For clearenes hereof this saying of S. Augustine is here to be considered Hoc est Sacrificium Christianorum Multi vnum Corpus sumus in Christo quod etiam Sacramento Altaris Fidelibus noto frequentat Ecclesia August de Ciui Dei lib. 10. c. 6 vbi ei demonstratur quòd in ea Oblatione quam offert ipsa offeratur This is the Sacrifice of the Christians saith he We being many are one body in Christe whiche thing the Churche also frequenteth in the Sacrament of the Aulter knowen to the Faithful In this Sâ—crifice the Churche is offred where it is shewed vnto the Churche that in that Oblation which it offereth the Churche it selfe is offered Marke good Reader in that oblation whiche the Churche offereth vp vnto God the Churche it selfe is offred bicause it offereth Christe in whom the Church that is to say the number of the Faithful is one body he being the head they the members And forasmuche as the head and members make one body that is not separated where Christe in the Sacrament of the Aulter is offered there also is the Churche offered According to this doctrine the prayer of the Priest pronouncing the Canon of the Masse may be referred to Christ being offered in respecte of the Churche whiche Church is offered vp whole that is to say the body with the Head So then thereof this sense redoundeth O heauenly Father looke mercifully vpon these giftes and vouchesafe to accepte them as touching the Churche whiche is offered Neither is it a strange thing in the Scriptures the wordes of Christe spoken as of Christe him selfe to be referred to the Churche as to the whole body yet so as sometimes the speache be vnderstanded of the head onely sometimes of the body only which is the Church For example may be alleged the wordes of the Psalme which our Sauiour Christe spake hanging on the Crosse. Deus meus Psal. 21. Deus meus quare me dereliquisti My God my God Math. 27 why hast thou forsaken me S. Augustine hauing rehersed Why hast thou forsaken me saith Quare dicitur nisi quia nos ibi eramus August in Psal. 21. expositione secuÌ„da nisi quia Corpus Christi Ecclesia Wherefore is this said but bicause we were there but bicause the Churche is the body of Christ Likewise there a litle after Dixit vtique de me de te de illo Corpus enim suum gerebat id est Ecclesiam He speake thus saith he meaning Christe of me of thee of him For he bare his dody that is his Churche Againe of certaine thinges spoken in that Psalme by Christe yet not truly vnderstanded of Christe but of the Churche he saith Illa vox membrorum ipsius vox erat non Capitis That voice was the voice of his members not of the head So the prayer of the Priest in the Canon of the Masse being referred to the Church whiche is the body of Christ and not specially to the person of Christe as he is considered besides and without the Church conteineth nothing whereat M. Iewel or any other such Scorner can skoffe or reproue Verely if there had ben any thing worthy of reprehension in those wordes of the holy Canon The praier of the holy CanoÌ„ found in S. Ambrose S. Ambrose that auncient and worthy Bishop would not haue alleged the same as he doth to set forth the greatnes and worthines of this Sacrament Thus he rehearseth the prayer that M. Iewel skoffeth at as it is before set forth Sacerdos dicit Ergo memores c. The Priest saith We therefore being myndeful of that most glorious Passion Ambros. de sacramentis li. 4. cap. 5 and resurrection from Hell and ascension into heauen do offer vnto thee ô God this vnspotted Sacrifice reasonable Sacrifice vnbloudy Sacrifice this holy bread and cuppe of life euerlasting and we beseche and pray thee that thou receiue this Oblation in thy hye Aulter by the handes of thy Angels as thou didst vouchesafe to receiue the giftes of thy iuste Childe Abel and the sacrifice of our Patriarke Abraham and that whiche thy highest Priest Melchisedek offered vp vnto thee Thus appeareth bothe the auncientie and the auctoritie of the Romaine Canon sithens it is brought in as of good auctoritie by S. Ambrose as if it were a thing in his time commonly vsed in the Church and reuerently estemed And therefore M. Iewel as I saide before your skornes and skoffes touche not me they touche al Priestes the holy people of God S. Ambrose and the Churche that was in and before his time The lesse cause haue I to be moued therewith and you the more to be ashamed of your selfe would God it were ynough to driue you to repent of suche wicked follies ALso whereas you say in great spite that in the prayer of the Canon I compare the Sacrifice of the Sonne of God with the Sacrifice of brute Cataile it is as false and slaunderous as the rest of your scorneful tale is We desire God that he vouchesafe to accepte these giftes at our handes as he vouchesaued to accepte the giftes and sacrifices of Abel Abraham and Melchisedek In whiche prayer Sacrifice is not compared with Sacrifice in them selues but Gods good acceptation of our doing is prayed for comparable to that wherewith God accepted the doing of Abel Abraham and Melchisedek in offering their Sacrifices The Aduerbe Sicuti Sicuti as in the Canon reporteth not equalitie but a likenes that is to say As in this prayer as in many other places signifieth not an equalitie but a likenes God forbid but we shoulde acknowledge and confesse this Sacrifice whiche is Christe to be infinitely more acceptable to God then the Sacrifice of Abel were it sheepe goate or calfe then the Sacrifice of Abraham whether it were his Sonne Isaac or the ramme that was tyed by the hornes in the brambles or the Sacrifice of Melchisedek Gen. 22. Gen. 14. whiche was bread and wine For there is no Sacrifice comparable to this this passeth al. And therefore for the right construction of the Canon we must consider similitude rather then equalitie suche similitude I meane as mought be of the figure towarde the truth Neither yet doth the Aduerbe Sicuti as note an equalitie of similitude or likenes according to the selfe same degree of likenes as touching the Sacrifices them selues but a certaine deegree of likenes as touching the offerers So then the sense shal be this Accepte these giftes ô God as thou didst accepte the giftes or