Aaron but Aaron him selfe was Priest only in his owne time and after him euery one in his time was priest aswel as he and therefore in that law were many Priests So that the old Testament was like to England since the Conquest hauing successiuely many kings But the new Testament is like to England during the time of one king who being but one yet hath many ministers as one might say so many ministeriall kings Your third argument The Apostle to the Hebrues teacheth vs cap. 10. Pur. 289.201.45.451 that Christ offering but one sacrifice for our sinnes that but once cap. 9. hath made perfect for euer those that are sanctified that our sinnes are taken away by that Sacrifice and therfore there is no more sacrifice for sinnes left Do you vnderstand the words that you alleage Do you know what he meaneth by those that are sanctified by their making perfect by Sacrifice for sinne Verely you do not as by by it will appeare The scope of that Epistle is to exhorte the Hebrewes that is the Christian Iewes who were sore assaulted of the other Iewes partly with obiections partlye with persecutions to perseuer in the faith of Christ He doth therfore tell them that in the old Testamēt there was not Remission of sinnes but continuall commemoration of them Heb. 10. But now that Christ hath offered him selfe vpō the Crosse Vna oblatione cōsummauit in sempiternum by that one oblatiō he hath made perfect for euer sanctificatos the sanctified Heb. 10. that is 1. Cor. 6 the baptized So that of their former sins there is now no more remēbrance Iere. 21· therfore no more any offering for the same Heb. 10. but if they dye they go straight to heauen So mightily and so graciously doth that one oblation work in baptisme But what if after baptisme they sinne againe For that S. Paule there doth not at the least The true meaning of the Epistle to the Heb. directely tell any remedie because his purpose there was no more but to exhorte the standing to perseuerance and therefore he doth rather terrifie them saying If they fall againe Iam non relinquitur pro peccatis hostia now is not leaste Sacrifice for sinnes that is to say Christes death will not worke with them in another baptisme This he telleth them but remedie he doth tell them none But we by his other Epistles by the other Scriptures and by Tradition of the Church do tell such also against the Nouations that the same one oblation of Christ hath prepared for them also a remedie though not another baptisme yet the Sacrament of Penance We magnifie it yet moreouer and say that it hath also prepared many other Sacraments besydes these to other singuler effectes and in one of these Sacramentes a Sacrifice also in which it worketh to sundrie purposes By this appeareth I say your ignorance in things which yet you feare not to affirme as that the Catholikes should saye Christ hath not made them that are sanctified Pur. 451. perfect by a Sacrifice once offered for all for the greatest parte is lefte to the Masse As though when one commeth to vs to be baptized we diuided the remission of his sinnes betwéene Baptisme and the Masse This is your blindnesse to think that to be against the honor of this one Priest and of his one Sacrifice which is highly for it to wit to haue vnder him many ministers and many ministeries as it were cōduites to deriue his purchase and redemption to his people If we ascribed ought to any man or to any thing but from that Priest and from that Sacrifice then you might well exclayme against vs. And we in the meane time worthily exclaime against you for Apostating from the ministerial Priesthood the mysticall sacrifice and gracious Sacraments which he by his death purchased and left to his Spouse the Church our mother for our saluation and she hath kept them to this day deinceps and will kéepe them as S. Augustine said hereafter euen to the ende at what time your vile tongue shall reape as now it soweth Now after your Scriptures let vs heare your Doctors against this Sacrifice to proue that there is none such or at the least not consisting in Christes body Pur. 316.292 That Augustine by this Sacrifice meaneth not the body of Christ is manifest in his booke De fide ad Petrum Diac. cap. 19. Because there he calleth it Sacrificium panis vini the Sacrifice of bread and wine The same writeth being Fulgentius and not Augustine in the very like place as you may sée here cap. 6. pag. 63. and calleth it Sacrificium Corporis Sanguinis Christi The Sacrifice of the body and bloud of Christ By the firste name for the matter by the seconde for the hoste But he sayth further you obiecte that In isto Sacrificio gratiarum actio atque commemoratio est carnis Christi quam pro nobis obtulit sanguinis quem pro nobis effudit In this sacrifice is Thankesgiuinge and commemoration of the fleshe of Christ whiche he offered for vs vppon the Crosse and of his bloud whiche hee shedde for vs. But what a commemoration In illis Sacrificijs quid nobis esset donandum figuratè significabatur In hoc autem Sacrificio quid nobis iam donatum sit euidenter ostenditur In the Sacrifices of the olde Testament was figuratiuely signified what should be giuen vs. But in this Sacrifice is not figuratiuely signified but euidently shewed what is alreadye giuen vs. In them praenunciabatur occidendus He was prenounced to be killed for vs in this annunciatur occisus he is announced already killed In such maner as in Rome the martyrdoms of S. Peter Paule are vpon their feast cōmemorated euidently shewed and announced by their very bodies and heads then sene and visited For which cause the Relikes of Martyrs be often in * Aug. de ci li. 22. ca. 8. antiquitie called The memories of the Martyrs And yet no Martyrs Relikes or body doth so expresse the very species of his martyrdome as the mysticall separation of Christes body and bloud in this diuine Sacrament doth expresse the species of his passion Ar. 55. But you haue one wonderfull place of S. Augustines For if it were well wayed it will you say interprete and answere all places of the auncient Doctors where mention is made of sacrificing the body of Christ at the time of the Communion In that place go first the words which I put here in the 22. Dem. pag. that he calleth it the one singular sacrifice of the Christians Then follow afterwards the words that you meane Ipsum vero sacrificium corpus est Christi And that same one singular Sacrifice is the body of Christ quod non offertur ipsis quia hoc sunt ipsi Which body is not offered to the Martyrs for this be they also This to wit the body of Christ Hereof
Psalme is it not a prayer for thē trow you or was not Purgatorie trauelled into Affrike neither when S. Augustine wrote as aboue because there also they caried their corpses with Psalmes In so much that soone after S. Augustines death Victor bishop of Vtica reporting the lamentable deuastations of the Catholike Churches there by the Arrian king Gensericus Victor de pers Vand. li. 1. fol. 3. b. saith among other things Quis vero sustineat sine Lachrymis c. And who can abide without teares to remember when he commaunded our deads corpses to be caryed vnto burying with scilence without the solemnitie of Psalmes Which lamentation you haue in England renewed to vs with addition also in that our Priests neither with scilence may burie the corpses of our Catholike brethren but your Ministers a Gods name with whom they would not communicate in their life must haue the laying vp of their bodies after their death a disordered folly in you Heretikes and the sinne of Schisme in suche Catholikes as geue consent vnto it Pur. 327. from .323 To these memories oblations and sacrifice for the dead doth belong also the place of Possidonius whiche you saye proueth plainly that it was the sacrifice of thanks giuing that was offered for the commendation of the godly and quiet deposition or putting off of his body Where he writeth of S. Augustine thus Nobis coram positis c. In our presence the sacrifice was offered vnto God Possid in vita Aug. cap. 31. for the cōmending of his bodies deposition and so he was buried Meaning by the bodies deposition not the putting off by death but the laying downe of it in the earth by burying as by leuatio corporis the taking vp againe of the bodies or Relikes of Saintes you might haue perceiued if you had beene skilfull in Antiquitie And by commending the deposition he meaneth the commendation of his soule to God vpon that day as I tolde you before Both which you might haue playnly vnderstoode by that which D Allen in the very same paragraph alleageth out of S. Augustine speaking of his mother Aug. 9. cōf ca. 12.14 Nam neque in eis precibus ego fleui quas tibi fundimus cum offeretur pro ea sacrificiū precij nostri iam iuxta sepulchrū posito cadauere priusquam deponeretur For neither in those prayers did I weepe which according to her request vpon her deathbed memoriam sui ad altare tuum fieri that memory of her might be made at thy altar we made vnto thee O God when the sacrifice of our price was offered for her the corpse nowe standing by the graue before it was laide downe Which place is so plaine that your selfe are faine to confesse that in the celebration of the Sacramēt the error of that time allowed prayers for the dead generally and speciall remēbraunce of some in the prayers namely because S. Augustine ther moreouer desireth God to inspire all his Priestes reading that booke Vt meminerint To remember at thy Altar Monica thy seruant and Patrike once her husband my Parents Repeating the same againe a litle after in these words In ministration of the Communion there was a speciall remembrance of her in the prayers as there was of all dead in the faith a generall memorie So that you vse indifferently these two prayers for the dead generally and a generall memory of the dead because you saw euidently that S. Augustine by remembring of his father mother at the Altar meant praying for them And yet such a cauiller you are Fulke the ansvverer Fulke the replier that D. Allen in saying memoriam sui a memory of her to be a memory for her must be charged with pseudologia as though she would haue her sonne to be a chauntrie Priest to sing for her not béeing able for all your gybing to deny but that he did both himselfe pray for her at the Altar if that be to be a Chauntrie Priest and procure other Priests to do the same Well by this practise about S. Monica the Reader perceiueth how properly you affirmed that it was only thanks giuing which Possidonius reporteth was done for S. Augustine But for al this you say although a memory or prayer was made for her in the celebration of the Sacrament yet was it not offered for hir as a Sacrifice and as a propitiation of hir sinnes No syr doth he not say expresly The sacrifice of our price was offered for her Yea but he expounded before in plaine words A friend of trust for Protestants August de verb. Apo. Ser. 34. that he meaneth thereby nothing els but the foresaid memorie Those plaine words neither you recite out of him nor no man els can finde in him as neither he nor any other reasonable man would vtter such a meaning in such words But these most playne words I find in him in another place Hoc a patribus traditum vniuersa obseruat Ecclesia vt pro eis qui in corporis sanguinis Christi communione defuncti sunt cum ad sacrificium salutare loco suo commemorantur oretur This as a Tradition of her Fathers the whole Church obserueth when they which are departed in the cōmunion of Christes body and bloud for the excōmunicate so were not be in their place mentioned at the healthfull sacrifice to pray for them What more Ac pro illis quoque id offerri commemoretur and to expresse that for thē also the sacrifice is offred Of particular Doctors Whether S. Augustine doubted of Purgatory Notwithstanding all this you will néedes haue fooles beléeue that S. Augustine was doubtfull in the matter of Purgatorie notwithstanding also that he so playnly prayeth for his mother Therefore O Lord God Aug. 9. confes 13. setting aside her good dedes for a while for which with ioy I do giue thee thanks Nunc pro peccatis matris meae deprecor te now I beseeche thee for my mothers sinnes for which at this day we also pray for the most Pur. 328. perfect excepting vndoubted Martyrs vntill by Canonization they be knowen to be Saintes Heare me for the medicine of our wounds that hung on the Crosse and sitting at thy right hand intreateth for vs c. So playnely Pur. 327. I say that you confesse this place to proue prayer for the dead vsed by S. Augustine and are fayne to saye It was all but superstition or will worship in him according to the corrupt motion of his owne minde Pur. 270.279.315 Au. ep 64. Enchi c. 110 de cur c. 18. Pu. 54.110 121.161.187 382. In another place also that he alloweth oblations for them that sleepe to profite somewhat Oblationes pro spiritibus dormientium vere aliquid adiuuare credendum est And yet for all this Augustine was very vncertayne you saye very often vnconstant and doubting of it so that Satan whose instrument you make that blessed Doctor was but then laying
Saxons were conuerted into Churches of the Christians Therfore these Churches forsoth had Pagane founders and not beleeuers of Purgatorie as likewise Pantheon in Rome As though that they which conuerted them to the Christian vse were not rather their founders as now also king Henry the eight is called of you a founder of many places that he did not buyld but only alter So then here is one ende of their Churches all one and of our Churches to wit to pray for the dead But they were all buylded in the honor of God of Christ Ar. 53. to 55. and the most of yours in the honor of creatures of Saints Mary well ymet The aforesaid Church of Constantinus was it not called The twelue Apostles Church And doth not S. Augustine De Ciuit Dei talke of Basilicae Martyrum Apostolorum Au. de Ciu. li. 1 ca. 1.4 The Apostles and the Martyrs Churches or Palaces calling thē also Christi Basilicas The Churches of Christ which you make to be opposite one to the other besides infinite like examples And therfore your places out of S. Basill and Didymus S. Augustine Bas ep 141 Did. de sp sanct Au. ep 174 Ench. c. 56. Cont. Maxim Ar. l. 1. Titul 11. De ver rae ca. 55. that a Temple is onely for God make no more against our Churches now then against theirs at that time But the places where S. Augustine answereth the matter for you to alleage them against it is most vayne impudencie He a Au. de ci li. 8. c. 27. li. 22. ca. 10. telleth you the Paganes for him selfe and for vs together But we do not to our Martyrs build Temples as to Gods but Memories as to dead men their soules yet liuing with God Nec ibi erigimus Altaria in quibus sacrificemus Martyribus sed vni Deo c. Neither in those memories do we erect Altars etiam super sanctum corpus Martyris Not so much as them that are made ouer the holy bodies of Martyrs vpon them to sacrifice to the Martyrs But to the one both ours and the Martyrs God do we offer the Sacrifice Although at that Sacrifice they as the men of God be in their place and order named and we honor the Memories of them as of holy men of God Ar. 55. Sozo li. 2. ca. 2. This is the meaning and none other of S. Peters Church S. Laurence Church of S. Peters Altar S. Laurence Altar And euen so of Angels Churches also Sozomenus telling of a Church in Constantinople called Michaelium S. Michaels in memorie of an Apparition of that Archangell there Pur. 344.345 But in the third end you pay vs home for the great grauntes that Constantine made to Syluester Byshop of Rome he made to marryed Byshops of Rome And that were so then crie on a Gods name Viuat Iouinianus Blessing vpon Iouinian and Anathema to S. Augustine who called him a monster yea and vppon all the Churche of Rome where not so much as one Priest would marrie for all his perswasions but so faithfully resisted him that out of hand they extincted his heresie here Cap. 8. pag. 149. Séeing this your impudent most false assertion of Rome who will maruell to heare you say as boldly of England Many of these Churches and Colledges yea the most notable Cathedrall Churches in Englande were buylded for Preachers of the Gospell and their wiues to * Then is the Q. Iniunction to blame dwell in and they were first inhabited of marryed Priestes Is it possible Our stories are plentifull in that poynt if you be skilfull in antiquitie you cannot be ignoraunt of this which is testified of Ranulphus Castrensis Matthaeus Westmonasteriensis the storie of Peterburghe and many other You talke sometymes of a Whetstone as bygge as a Mountayne You haue wonne it you must néedes haue it This our Stories tell that manye of our Priestes had néede sometymes of reformation and that also with violence suche was their obstinacie in that durte as also in other Countryes too often But that any Churches were builded for suche swine or first inhabited by such is a chicken of your owne hatching Ar. 55.56.57 After this wée haue to consider what you say of Chauncells and the Roode lofte of Altars of Chalices and Uestmentes The Churche of Tyrus Eusebius lib. 10. cap. 4. had Cancellos the Chauncell in the myddest and the Altar beyng but one Fulk driuen to confesse altars in the Church in the myddest of the Chauncell So also as the Priestes and Deacons stoode rounde about it Agayne Many Churches haue Crosse Iles. Belike you are sodainely become our Proctor For Chauncelles Altars and Crosses were not I trow in your fellowes late buyldinges which you mention Pur. 342. at Orleans Antwarpe and other places And therefore as sodainly you chaunge agayne and say that the Chauncelles are but additions buylded since the Churches of lykelyhood by the persons that disdayned to haue their place in the myddest of the people as the olde manner was Euen as likely as that it was of disdayne that Saint Ambrose by his Archdeacon commaunded the Emperour Theodosius senior Theo. li. 5. ca. 17. Sozom. li. 7. ca. 24. out of the Chauncell telling him that it was for the Cleargie onely solis sacerdotibus If you knowe that maruellous Storie you may better remember your selfe because you saye In the Orientall Churche as their Ceremonies are diuers from yours so no doubt the fashion of their Temples differeth from yours You may there perceaue that both in the East and West Churche the diuersitie was not in the Ceremonies nor Temples but in the Byshops for many were flatterers or vnskilfull euery one was not an Ambrose Howbeit some little differences are in the Temples also of one Citie but without iarre yea all very sightly becomming our Church Psal 44. as varietie in the Quéenes goodly garment But your Religion may not beare any Chauncels at all neyther in the myddest nor at the East ende It may not beare the length into the East which was and is the common and Apostolike fourme but will haue all rather to bée rounde accordyng to the example of those fewe which before were lyghtly Temples and Synagogues of the Paganes and Iewes as Sainct Maria Rotunda in Rome which was Pantheon and those two at London and Cambridge which you doo mention It may not bear the out Isles to make it in forme of a Crosse lying along vppon the ground No it may not beare any Crosse or Roode at all to be in the Church although Constātinus had a Eus in vi Cōst li. 2. c. 12. l. 4. c. 56 Soz. li. 1. c. 8. Tabernaculum Crucis a Tabernacle or moueable Church of the Crosse carryed about with him in the warres and also in Hierusalem b Eus or de laud. Cōst pag. 367. dedidicated an holy Temple Salutari Signo Crucis to the healthfull signe of the Crosse
yet to couer it as you hope Ar. 96. Pur. 423. For there were manye more Heresies at the firste preaching of the Gospell in and immediatelye after the Apostles time then at the laste restoring of the publike preaching thereof vnto the worlde in our dayes when the Gentiles continued constant and the Iewes without schisme in their errours This is iumpe as I saye in my 35. Demaund That you be not able to alleage anye excuse for your diuision into so many Sectes which the Arrians Donatistes and other olde Heresies might not as well alleage for excuse of their diuisions Aug. de agone Christi ca. 29. and so when S. Augustine noteth that as Donatus went about to diuide Christ euen so he him selfe is of his owne Donatistes diuided euery day into sundry pieces to tell him as you do vs that also in the Apostles time the professours of Christianitie were rent and torne into an hundred Sectes and Heresies You want but that whiche is soone had we know figures and prophetes of another olde Testament and miracles of healing the diseased of all sortes of raysing the dead and such other petite matters to make demonstration that Donatus then or Luther now is another Christ and then we must be forced to graunte that you are as the Apostles and they as you And yet for all that I thinke we should not be forced to graunt that you haue the trueth but rather it would folow per impossibile that the Apostles had not the truth But it is well that the Apostles were not the cause of those Sectes and Diuisions no more then we now their heires be cause of your Sectes and Diuisions Your owne Diuiding of Christ whiche is the Apostles and ours by Senioritie in right possession is the meritorious cause of them as S. Augustine told the Donatistes And the efficient cause is your denying of all Catholike Principles and holding of Onely Scripture and that but so much as you liste of your owne heades and to be interpreted by euery ones priuate fantasie which you call the Spirite Finally your Articles do fitte them all very well in so much that their Sectiones lightly be not made by going from any Article of yours but from some more Articles of ours as the Anabaptistes from baptizing of Infantes from lawfull swearing c. If the case had bene thus with the Apostles the world had neuer beléeued them Ar. 27. 40 They neuer afore now Next after this I note that the Protestantes were neuer in the world before our time Fulk saith With the Apostles Euangelistes and Prophetes we consent whollie in all pointes of Doctrine No not in one point at all vnles it be such a one as with vs also you consent in as I haue shewed cap. 8. and much lesse wholly in all pointes He saith further With Iustinus Irenaeus Cyprianus Athanasius Hilarius Ambrosius Augustinus c. Gildas we consent though not wholly in all pointes of Doctrine yet in the cheefe and most substantiall articles of faith Neither with them in any one pointe in maner aforesaid as I haue shewed cap. 9. Howbeit in this your owne saying you confesse my purpose For Vigilantius Iouinianus c. did muche more agrée with them in the cheefe and most substantiall Articles which you meane and yet were not of their Church could not be nor would not be If you say that you were then in those Heretikes Vigilantius and Iouinianus for I trow you will not say that you were in Aerius the Arrian nor in the Manichées nor Pelagians though they were your parteners in some pointes as we saw erewhile in the 38. Dem. that is a plaine confession that you were not in the Church of the Fathers Yet also that you were not in those Heretikes is plaine by this because they held no more of yours then the Fathers noted them for who would haue noted them also for denying prayer for the dead as they noted Aerius for it if they had denyed it as he did If you say that you were in that Church which went out of sight an 607. as you say here cap. 2. it is a chimera onely of your owne imagination you can not shewe any companie of Christians that departed from that Pope Bonifacius the thyrd and his adherents much lesse that they were Protestantes You come lower to Bertramus Marsilius de Padua Ar. 27.30.33.34.75.77.95.97 Pur. 420.341.344.345 Ioannes de Gauduno al. de Gaudano you call him Bruno Andeganensis Wickleue Iohn Hus and Hierome of Praga with their Bohemians c. as Berengarius Apostolici Waldo with his French Waldenses and Pauperes de Lugduno and Albigenses the Grecian Image breakers the maried Canons somtime in England and Emperours that defended their maried Priestes Of these you say as you did of the Fathers We consent with them in the chiefe and most substantiall articles of faith sauing that in one place where you passe some of them ouer with silence least we should obiect that they held with you but in some one or two pointes Wal. tom 3. ca. 7.8.9 Melan. epi. ad Fred. Micon there you say But Wickleue I wene you will not denie but he was of our Church and Religion Against this ignoraunt wene of yours the Catholike may reade Thomas Waldensis that excellent writer our Countreyman the Protestant may reade Philip Melancthon who report sundrie articles of Wickleues which you your selfe will detest namely humaine merites as Pelagius helde them in so much that Waldensis doth exhort Catholikes to say at euery worde the grace of God as nowe we sée vsed in our language because Wickleue did teache his to haue alwayes in their mouthes merita propria their owne merites And Melancthon saieth Prorsus non intellexit nec tenuit fidei iustitiam Verely he did not vnderstande nor holde the iustification of faith He nameth fiue other pointes of like weight and besides them all Deprehendi in eo multa alia errata ex quibus iudicium de eius spiritu fieri potest Looking in Wicklefe I found in him many other errors whereby one may iudge of his spirite Of Hus the like is written by Luther him self Luther apud Roffen ar 30. Non recte faciunt qui me Hussitam vocant Non enim mecum ille sentit They do not well that call me an Hussite For he is not of my iudgement as there he exemplifieth in the Popes Supremacie c. And how say you to the seditious article as Melancthon calleth it of both Wickleue and Hus Con. Constan Sess 8. art 15.17 touching ciuill dominion that it is lost immediately if the King doe fall into mortall sinne Hauing shewed this in them whom you thought your selfe most sure of I néede not to goe particularly through the rest which otherwise and if it were not too long I myght easilye doe to your confusion For what a poore and fowle shifte is this of yours Whether Apostolici in Bernardes time were sclaundered
vnproperly because he also saith our bodies by mortification to be made a liuing Sacrifice Rom. 12. To knowe what is properly or vnproperly called this or that you should sée to the natures of the things in them selues And then séeing in Christes death open separation of his body from his bloud and in Consecration mysticall separation of them because the words do worke that which they signifie you should say in both those Christes body to be properly a Sacrifice as I told you likewise before cap. 6. pag. 47. but in perpetuall virginitie and other mortification because there is no such separation of our substantial partes but onely of our affections from vs they be called Sacrifices not properly but onely by a metaphore and similitude Well then what obiections haue you now against this Priesthood and Sacrifice of the Fathers and ours Either that it is none at all or that it is not a Sacrifice in Christes body as S. Augustine said First Out of doubt Pur. 294.295 if the bringing foorth of bread and wine had bene anye thing parteining to the Priesthood of Melchisedech the Apostle Heb. 7. would not haue omitted to haue compared it with Christ But the Apostle comparing Melchisedech with Christe in all thinges in whiche he was comparable neuer teacheth it as any part of his Priesthood If it were no part of his Priesthood what was it then It is playne by the text that Melchisedech beeing both a king and a Priest as a king liberally enterteined Abraham and his armie and as a Priest blessed him The text in our vulgar Latine translation is this Proferens panem vinum erat enim Sacerdos Dei Altissimi In your vulgar English translation this He brought foorth bread wine For he was the Priest of the most highest God And in the Hebrew the poynting declareth that also the Rabbins thēselues take it in the same sort as also the very words do signifie specially standing in such order And all our Fathers do agrée Cyp. ep 63. S. Cyprian shall suffice for all who declareth the order of Melchisedech De sacrificio illo venire to come of that Sacrifice not of euery Sacrifice but of that Sacrifice And more distinctly to descende of these thrée thinges quod Melchisedech Sacerdos Dei summi fuit that he was not a common Priest but the Priest of the highest God as S. Iohn Baptists preeminence among al the Prophets is signified by this word Propheta altissimi the prophet of the highest Luc. 1. quod panē vinū obtulit hauing said afore protulit which two you thinke cannot stand together that he offered not as other Priests but bread and wine Quod Abraham benedixit that he blessed not euery body but Abraham the father of al the faithfull of Christ And in déede who is so blinde not to sée the corresspondence in Christ but you onely that are not Abrahams children We Catholikes his children in faith and souldiers in confession of the same do sée playnly before our eyes our true Melchisedech as first by him selfe at his last Supper so stil by his ministers to bring forth bread and wine and thereof as our High Priest to offer for vs this most acceptable Sacrifice and as our king of kings who with so few loaues fed many thousands to prepare for vs this most Royal feast which we can neuer inough admire Mat. 14. 15. so singularly by this blessing both God and vs that the sacrifice and feast it selfe is named Benedictio and Eucharistia Blessing and Thankesgiuing Which S. Cyprian doth there prosecute very swéetely saying For who is more the Priest of the highest God then our Lord Iesus Christ who offered Sacrifice to God the Father and offered the same against those Aquarij who offered water in the Chalice and not wine which Melchisedeth had offered that is bread and wine suum corpus sanguinem his owne body perdie and bloud Also that blessing going afore about Abraham ad nostrum populum pertinebat belonged to our people saith he as a Bishop minister of the true Melchisedech To * The end of bringing foorth vvas to blesse as also S. Augustine said aboue the end therefore that in Genesis the blessing about Abraham might by Melchisedech the Priest be duely celebrated there goeth afore an Image of Christes sacrifice an image I say consisting in bread and wine c. Where is now your argumēt ab authoritate Heb. 7. negatiuè with your out of doubt contrarie to your owne Logike here cap. 8. pag. 134. For besides all this I aske you whether Melchisedeth were a Priest without all sacrifice at all If you say yea your Diuinity is contrary to Heb. 8. For euery high Priest is ordeined to offer giftes and sacrifices Note Wherefore it is necessary hunc habere aliquid quod offerat this Priest also to haue somwhat to offer If you say he had some sacrifice tell vs I pray you how he was comparable to Christ in his Priesthood vnlesse he were also in his Sacrifice considering that his Priesthood consisted in his Sacrifice And so you sée that he was comparable to Christ in some thing to wit in his Sacrifice supposing also that it was not the sacrifice of bread wine in which the Apostle compareth them not What a blindnes is this in you not to sée Melchisedech in his bread and wine so expresly mentioned to be comparable vnto Christ whereas by the Apostle also the very omitting of his father and mother and genealogie is in Genesis a shadowing of Christ séeing also bread and wine so notably vsed in the world by the institution of Christ Such is either your ignorance in the Scriptures or also peruersenes against your owne knowledge Your second argument may be where you take on like Caiphas Mat. 26. and say it is a blasphemie Pur. 298.299 c. for the Fathers and vs to say that we haue the Priesthood after the order of Melchisedech confirmed vnto vs by oth Psal 109. For then you saye we must be Christ him selfe with his eternall diuinitie and euerlasting natiuitie and sitting on the right hand Why syr doth not the Scripture likewise say that there is one Baptizer Ioan. 1. Mat. 3. Hic est qui baptisat and he such a one as vpon whom the holy Ghost cōmeth and abideth and to whom the Father saith This is my naturall sonne Must we then be said to blaspheme VVhat a doctor Fulke is and take al that to our selues if we say that we are baptizers You are a great Doctor forsooth so to argue No syr we are baptizers and priests Aug. de ci li. 17. c. 17. but as his ministers we offer Sub Sacerdote Christo quod protulit Melchisedech Vnder Christ the Priest saith S. Augustine and therfore he singulerly is the one baptizer and the one priest So were not all the rest in the time of the olde Testament the ministers of