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
A REIOINDRE TO M. IEWELS REPLIE AGAINST THE SACRIFICE OF THE MASSE In which the doctrine of the Answere to the .xvij. Article of his Chalenge is defended and further proued and al that his Replie conteineth against the Sacrifice is clearely confuted and disproued By Thomas Harding Doctor of Diuinitie Luke 22. Doo ye this in my Remembrance Irenaeus lib. 4. Cap. 32. Christe at his last Supper taught the new Oblation of the new Testament which the Churche receiuing it of the Apostles offereth vp vnto God through the whole worlde LOVANII Apud Ioannem Foulerum Anno. 1567. CVM PRIVILEGIO REgiae Maiestatis Priuilegio concessum est Thomae Hardingo Sacrae Theâ—logiae Professori vt Librum inscriptum A Reioindre to M. Iewels Replie against the Sacrifice of the Masse per Typographum aliquem Iuratum imprimere ac impunè distrahere liceat Datum Bruxellis Callend Septemb. Anno. 1567. Subsig De La Torre TO M. IEVVEL BICAVSE this tale hath nowe oftentimes ben told you M. Iewel that in your bookes you corrupte and falsifie the holy Scriptures by priuate interpretation that you denye certaine General Councels as for lacke of age and yeres that you misconstrue other most Auncient Councels and Fathers partly by figuratiue Phrases lightly applied in very weighty maters partly by paring away their wordes yea sometimes by lopping of certaine their whole workes which and such other the like haue ben hitherto as it is wel knoweÌ„ your ordinary and shameles shiftes I thought good at this time writing particularly vnto you to touche briefly some other mater that might more edifie if not to cal you home againe vnto the Churche wherein you were baptized who seme to stande obdurate in that you haue once attempted yet to stay some and to reuoke others to the felowship of that Citie and coÌ„panie of God which was neuer hidde vnder the Busshel sithens the first erection and publication of it but stoode alwaies vpon a Hil Math. 25. and can by no meanes be at any time hidde as Christe him selfe hath warranted vs the Prophetes haue fortolde vs and the Psalmes haue sounded vnto vs. And thus to do I am the rather moued for that some of your Ministers and many of your deceiued fauourers as we heare say seing now your forgeries espied your corruptions detected your lies manifested your insufficieÌ„cie brought to light beginne to take an other way how to abuse the people kepe some credite and coÌ„tinue the course of your pleasant Gospel Yea for sooth they say now that these controuersed points be no maters of the Faith no Articles of the Crede but Schole points of indifferencie and that it sufficeth to beleeue in the Father in the Sonne in the holy Ghost and to beleeue the birth passioÌ„ and resurrectioÌ„ of Christ the rest at libertie They that teache this dangerous peece of dostrine seme to skimme of the froth of that olde NouatiaÌ„ Heresie not calling to remembrance Chore Dathan and Abiron who as S. Cyprian saith Cyprian lib. 1. epist. 6. beleued in one God worshipped one God called vpon him and lyued in like Law and Religion as Moyses and Aaron did Yet bicause they diuided them selues by schisme from the rest and resisted their Priestes and Gouernous Gods heauy hande lighted on them And touching this mater who seeth not that there be expressed in the Crede other Articles to be beleeued of them which wil be saued as to beleeue the Churche Remission of sinnes euerlasting life and that the beleefe in the Trinitie excludeth not these and that in these there is not one meaning among Heretiques and Catholikes not one and the same Lavve of the Crede as S. Cyprian calleth it For when they be asked beleeue you RemissioÌ„ of sinnes and life euerlasting through the Churche they answer not truly For they haue not the Church without the which there is no Remission and then can it not auaile them to beleeue in the Father the Sonne and the holy Ghoste as Chore Dathan and Abiron had a right beleefe of God which neuerthelesse were damned As touching Faith it is necessary besides the Article of the Trinitie to beleeue the other Articles that the Church holdeth so touching Vnitie it behoueth a man to ioyne him selfe vnto the whole body of Christ the Catholik Church from the obedience of whose Head that is the ministerial Head and gouerneth ouer al vnder Christe who so euer departeth he entreth Schisme and vntil he returne and be duly reconciled he remaineth a dead member as being cut of from the body The NouatiaÌ„s the PelagiaÌ„s the Donatists erred not in the Article of the Trinitie yet are they reputed Heretikes of condeÌ„ned memorie S. Augustine auouched that the beleefe of the Pelagians was not sufficient although they touched not the Manichees maladies For saith he there is mo then one kind of infection as of bodies so of mindes The Donatistes beleeued in the Trinitie vsed Baptisme read the Gospel kepte the feastes of Martyrs August in Psal. 54. and the soleÌ„nitie of Easter In these they vvere vvith me saith he and yet not altogether vvith me In Schisme not vvith me in Heresie not vvith me in many things vvith me in a fevve not vvith me In those fevv by the vvhich they were not vvith me the many could not helpe them in vvhich they were vvith me In al the Sacramentes vvith me in only Charitie not vvith me Marke wel this M. Iewel and consider of it aduisedly Be the pointes wherein ye dissent from vs I meane from the Catholique Church neuer so fewe and neuer so smal as they be many and great in dede if ye ioine not in charitie and vnitie with the Churche ye are not annumbred with the Church ye are not of the Church If not of the Churcheâ— then haue ye not parte with Christ whose Passion worketh the effecte of saluation only vpon the membres of the Churche Luther the Founder of this fifth Gospel geueth this Censure of you and of your felowes of Peter Martyrs Tom. 2. Fol. 263. and Caluines schoole Frustra illi in Deum patrem filium Spiritum sanctum credunt omnia inquam haec nihil illis prosunt quando hunc Articulum negant eumque falsi insimulant qui de Sacramento dixit Hoc est corpus meum They beleeue in God the Father and in the Sonne and in the Holy Ghoste in vaine Al these thinges say I profite them nothing forasmuche as they denye this Article he meaneth the Article of Christes real Presence in the Sacrament and make him a false reporter who said of the Sacrament This is my Body Gather then therevpon if Luther him selfe be in any credite with you that it sufficeth not to confesse the groundes of the Faith in general as Heretiques do commomly if there be contempte or breache in special mater implyed in the general and that to beleeue in the Father the Sonne and the holy Goste and to receiue the storie of Christes
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
be blessed and OratioÌ„es we take for the praiers that be said when that which is on our Lordes table is blessed and sanctified or consecrated and broken to be distributed Againe he saith there excepto nomine generali orationis ea propriè intelligenda est Oratio quaÌ„ facimus ad votum id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vouentur auteÌ„ omnia quae offeruntur Deo maximè sancti Altaris Oblatio c. Beside the general name of Praier that properly is to be vnderstaÌ„ded praier which we make at vowe And al thinges are vowed which be offred vnto God chiefly the OblatioÌ„ of the holy Aulter Sith then that is properly a praier which is made at vow that is to say when we vow ought vnto God and what thinges so euer we offer vnto God the same be vowed that is to wit by the seruice of our harte be geueÌ„ dedicated and rendred vnto God thereby to protest our faith in him to thanke him to praise him to honour him to shewe ourselues myndeful of his benefites among al thinges the Oblation of the Aulter being that which is chiefly vowed it foloweth that the Consecration is specially to be called and accompted prayer S. Hierome likewise called the wordes of Consecration by the name of Praier Hierony ad Euâ—grium where he saith in his Epistle to Euagrius Quid patitur mensarum minister vt super eos se tumidus efferat ad quorum preces Christi corpus sanguisque conficitur What aileth the minister of tables wherby he meanetha DeacoÌ„ to swel and aduaunce him selfe ouer them he speaketh there of Priestes at whose Prayers the body and bloude of Christe is consecrated What shal I neede to allege mo Fathers for proufe of a thing so wel knowen to them that be conuersant in their bookes Wherefore seing the worde of Consecration is the woorde of prayer whereby the body and bloude of Christe the Sacrifice of our Raunsom as S. Augustine calleth it Augustin Confess libro 9. cap. 12. is by vs offered vp and vowed vnto God that a remembrance of his death be celebrated of our parte and that mercie be extended vnto vs of Gods parte for that bodies sake represented and offered vp which hath dyed for vs and seing in the same we our selues are also offered vp dedicated vowed and rendred vnto God bicause therein Christe our head whereof we be members is offered the worde of Consecration in this consideration being most properly ond truly a prayer yea if I may so terme it an actual prayer bicause it is such a woorde as fulfilleth the acte of the Sacrifice it standeth with good reason and learning that Tertullian expounding the cleane Sacrifice wherof Malachie speaketh of prayer be vnderstanded to meane the oblation and Sacrifice of the Aulter as being that which is the highest kinde of prayer and of worshipping God that can be Thus that you bring out of TertulliaÌ„ maketh nothing for excuse of them of your side whom I noted for wresting the place of Malachie for that by their ouerthwart and false interpretations they racke it from the meaning of the Sacrifice of the Aulter offered vp vnto God in the new Testament in al places among the Gentiles by Priestes after the order of Melchisedek vnder Christe TOuching the two other Doctours S. Hierome and Eusebius whom you allege for you as expounding this place of Malachie of praier whereby though they so did you see the Sacrifice of the Aulter is not excluded let vs see whether in them you haue vsed a more truth and fidelitie then you haue in Tertullian Verily were you myne Aduersarie neuer so much yet for truthes sake I can not but geue you this commendation You shewe your selfe alwaies in your writing one manner a man which is a token of great constancie I meane that lightly you neuer recite any Doctour but you falsifie him The practise of falsifiers and corrupte his meaning by clipping away of parte or by changing of woordes or by adding of your owne or by keeping close some what that goeth before or commeth after or by conceeling the circumstances of the places alleged by one way or other He knoweth say you meaning of me that Saint Hierome expoundeth the same woordes in this wise Dicit orationes sanctorum Domino offerendas esse non in vna orbis prouincia Iudaea sed in omni loco The Prophete Malachie meaneth hereby so you interprete that the praiers of holy people should be offered vnto God not onely in Iewrie that was but one prouince of the worlde but also in al places For the right vnderstanding of this point I pray thee Reader peruse the place of S. Hierome thy selfe beleue thine owne eyes beleue not such false iugglers Which counsel I aduise thee to obserue not onely for trial of this one place but also for trial of other places which M. Iewel bringeth in defence of any his negatiue Articles Verily neither hath S. Hierom these very wordes in such order M. Ievvel falsifieth S. Hierome as they be here laid forth and the whole sentence vewed and considered together maketh directly for the Catholike doctrine which I defend and quite against that M. Iewel saith To thintent I be plainer though longer here I wil reherse the whole place as we finde it written in S. Hierome Thus he saith Hieron in Commen in Malac. cap. 1. Propriè ad Sacerdotes Iudaeorum sermo fit Domini qui offerunt coecum claudum languidum ad immolandum vt sciant carnalibus victimis spirituales victimas successur as Et nequaquam taurorum hircorumque sanguinem sed thymiama hoc est Sanctorum Orationes Domino offerendas non in vna orbis prouincia Iudaea nec in vna Iudaeae vrbe HierusaleÌ„ sed in omni loco offerri oblationem nequaquaÌ„ immundaÌ„ vt à populo Israel sed mundaÌ„ vt in Ceremoniis Christianorum Ab ortu enim solis vsque ad occasum magnum est nomen Domini in gentibus c. The worde of our Lord is nowe properly vttered vnto the Priestes of the Iewes who do offer that which is blind lame and sickely to be sacrificed to thintent they might know that spiritual sacrifices should succede their carnal Sacrifices And that the bloude of bulles and goates should no more be offered vnto our Lorde but Incense that is to say the Prayers of Holy men and that not in Iewrie only which is but one prouince of the world nor in Ierusalem only which is but one Citie of Iewrie but in euery place there is offered an Oblation not an vncleane one as was offered of the people of Israel but a cleane one as is offred vp in the Ceremonies of the Christians For from the rising of the sunne to the setting the name of our Lorde is greate among the Gentiles This Prophet speaketh of two things Tvvo thinges spoken of by Malachie the one don amoÌ„g the Iewes and now to be leafte of the
of the body and bloude being two thinges that are offered he calleth it the Sacrifices of Christes table as now the Churche coÌ„monly calleth it the Sacrifice of the Aulter Touching the third kinde of sacrifices he nameth them first in general by the terme of vnbodyly and spiritual sacrifices Afterward particularly he calleth them the sacrifice of praise of praiers of lifting vp the haÌ„des of a contrite harte The sacrifice of thankes geuing by these very termes he nameth not In dede I confesse that where he saith we sacrifice the memorie of the great Sacrifice meaning that of the Crosse celebrating it according to the mysteries deliuered vnto vs by Christe There he saith further that we offer vp vnto God by godly hymnes and prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eucharistiam pro salute nostra the Euchariste for our saluation whiche peraduenture M. Iewel had rather to cal the thankes geuing for our saluation To shewe that the first and chiefe kinde of sacrifice was prophecied of in the time of the olde Testament he allegeth the Prophete Dauid Psal. 39. saying Oblationem sacrificium noluisti corpus autem aptasti mihi Oblation and sacrifice thou refusedst and had framed me a body For the sacrifices of the third kinde Psal. 49. he allegeth the knowen scriptures offer vnto God the sacrifice of praise and render vnto the highest thy vowes and cal vpon me in the day of â—ribulation Psal. 140. Psal. 50. and I wil deliuer thee Againe The lifâ—ing vp of my handes is an euening sacrifice Item A contrite spirite is a sacrifice to God c. In this order is to be placed the sacrifice of thankes geuing which M. Iewel strangely and absurdly auoucheth to be that whiche Eusebius calleth by the name of the Sacrifices of Christes table Now concerning the second kinde of Sacrifice The Sacrifices of Christes table vvhat they are that Eusebius speaketh of which is the sacrifice of th'Aulter or as the termeth it the dreadful Sacrifices of Christes table whiles he allegeth the prophecies of Dauid and of Esay for it he sheweth clearely that he meant not thereby the sacrifice of thankes principally or praise for the Sacrifice once made vpon the Crosse nor the Ministration of the holy Communion of which M. Iewel confusely expoundeth Eusebius but the holy Mysteries of Christes table to wit the Body and Blounde of Christe vnder the formes of bread and wine offered at the table in remembrance of Christes death Which I confesse neuer the lesse alwaies to be offered not without the Sacrifice of thankes and praise and with that Sacrifice we doo thanke and praise God most principally The saying of Dauid propheciyng of the Sacrifices of this table Psal. 22. as Eusebius allegeth is this Parasti in conspectu meomensam aduersus eos qui tribulant me Impinguasti in oleo caput meum calix tuus inebrians me quà m fortissimè Thou hast prepared before mine eyes a table against those that trouble me thou hast anointed my head with oile and thy Cuppe maketh me dronke after a most stroÌ„g wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expressely and manifestly in these wordes saith Eusebius is signified the mystical Chrisme or ointment and the dreadful or honorable Sacrifices of Christes table Verely this soueraigne praise that Dauid after the mynde of Eusebius geueth vnto the mystical Cuppe of our Lordes table can not seme to be attributed vnto the Cuppe of the Sacramentarie Suppers which conteineth in it no better thing then common wine It is the bloud of Christe not a suppe of common wine that doth moist and inebriate a man in that most strong wise wherof Dauid prophecied The Hebrew worde importing signification of great abundance maketh muche for this sense and quite contrary to the Sacramentarie doctrine From Dauid he goeth to Esay the Prophete alleging among other thinges a saying out of him signifiyng that the Lorde of bostes should do maruelous thinges in al nations What those thinges are the prophete declareth They shal haue pleasant drinke saith he they shal drinke wine They shal be annointed with an ointment in this hil Vpon these wordes of Esay thus saith Eusebius These maruelous thinges that Esay speaketh of did promise not to Israel but to al nations the annointing of a good sweete smelle and of ointmeÌ„tes by reason whereof bicause of the annointing of the ointment they obteined to be called Christians that is to say the annointed Then folow the wordes which declare what he meant by the Sacrifices of Christes table Furthermore saith he this prophete prophecieth vnto the Gentiles of the pleasantnes of wine secretly signifying the Mysterie of the new Testament of Christe which is manifestly celebrated at this time among al nations Thus Eusebius in that place expounding the prophecies of Dauid and of Esay promising the inebriating Cuppe and gifte of wine vnto the Gentiles of the blessed Sacrifice of Christes table which as it is called a table for that the heauenly foode is thence ministred vnto vs so it is called also an Aulter in respect of the oblation and Sacrifice there made and solemnized doth plainely signifie what he vnderstode by the Sacrifices of Christes table soothly not the sacrifice of thankes geuing principally which semeth to the vnlearned to consist onely in wordes but the Sacrifices of the body and bloude of Christe and consequently Christe him selfe And therfore that place of Eusebius is in my Answer to the Chalenge rightly and aptly to my purpose alleged as the whiche proueth against M. Iewel that the Priest hath auctoritie to offer vp Christe vnto his Father Yet if M. Iewel wil not ceasse to cal for his owne termes August Epist. 174. not being content with termes equiualent I thinke good to answer him as S. Augustine answered Pascentius the Arian crying importunatly for the terme Homusion to be shewed him in the Scriptures Quid est contentiosius quà m vbi de re constat certare de nomine What is a more contentious parte then to striue about the name when the thing it selfe is certainely knowen But now M. Iewel bringeth in S. Augustine Eusebius and S. Gregorie Nazianzen to witnesse with him that the ministration of the holy Communion is called a Sacrifice bicause therein thankes and Praises be offered vp vnto God for the Sacrifice made vpon the Crosse. To this I answer that these Fathers can not be shewed so much as once to haue named the Sacrifice of the Ministration of the Communion nor that this Ministration of the CommunioÌ„ is in any of their workes expressely called a Sacrifice He should haue done wel if he had made it cleare what he meaneth by this holy CommunioÌ„ and what by the Ministration of the same That the Ministration of the Communion is a Sacrifice I trowe it is a speache neuer heard of in the Churche of God before these Ministring prelates came to teache vs a new faith If he vnderstand by the holy Communion the new deuise of
not any such Real Sacrifice of the Sonne of God nor may not in any vvise so be taken it is euidente by the plaine vvoordes that folovve touching the same For thus he saith speaking of the very same Sacrifice of the Nevve Testamente that is mentioned by Malachie Sacrificia non sanctificant hominem sed conscientia eius qui offert existens pura sanctificat Sacrificium The Sacrifice dooth not Sanctifie the Man but the Conscience of the offerer being pure sanctifieth the Sacrifice I trovve M. Harding vvil not saie The Prieste is not sanctified by the Sonne of God but the Sonne of God is sanctified by the Conscience of the Priest For that vvere Blasphemie And yet thus must he needes saie if Irenaeus meante the Real Sacrificinge of the Sonne of God Harding After al these allegations brought by M. Iewel against the Sacrifice of the Churche whereof not one ought at al helpeth his cause VVith vvhat sinceritie aÌ„d truth M. Ievv haÌ„dleth S. Irenaeus as I haue now proued he returneth vnto S. Irenaeus againe and by his accustomed craft of falsifying he would make his Reader beleue that S. Irenaeus expoundeth his owne meaning so as the Sacrifice of Christes body and bloude be quite excluded To bring this to passe it is a woonder to see what fowle shiftes he maketh Of this blessed Fathes sentences he snatcheth here a peece and there a peece taking the head without the taile the body without either dismembring the whole He ioyneth together wordes that be aboue thirty lines a sundâ—r and thereof frameth a sense sounding to his false purpose cleane contrary to the holy Doctors meaning What shal I say of his owne false gloses and additions set forth with that letter in which the Doctours sayinges be printed of corrupting the Latine of making his translation muche worse Briefly he demeaneth him selfe so as who so euer considereth and weigheth the wordes of S. Irenaeus and M. Iewels false sleightes together he wil thinke that he hath vtterly abandoned al truth simplicitie and shamefastnesse and putteth his whole truste in lying Touching then that he first bringeth out of S. Irenaeus I maruel what he meant here to recite it M. Ievvel Fovvly corrupteth S. Irenaeus If he had set forth the whole sentence as it lyeth in the Doctour euery simple man would soone haue perceiued that it furthereth his Chalenge nothing at al. Hauing spoken in the foreparte of the sentence of Oblation that we must offer vp vnto the Creator in pure meaning in faith without Hypocrisie infirme hope inferuent loue he commeth to the later parte whereof M. Iewel hath pyked out a litle peece with wyly falshod turning it to his purpose This it is Et hanc oblationem Ecclesia sola pura offert Fabricatori Iren. li. 4. cap. 34. offerens ei cum gratiarum actione ex creatura eius And this oblation the Churche onely offereth vp pure vnto our Creator offering vnto him with geuing thankes out of his creature that is to say out of that he hath created There it foloweth immediatly Iudaei autem non offerunt c. But the Iewes do not so offer for their handes be ful of bloude c. What maketh this for M. Iewel Mary were al true that he addeth to his Doctors text and in case that folowed immediatly which he adioineth hereunto and with such termes as he hath deuised of his owne and be not in S. Ireneus that is to say if blacke were white it were somewhat perhaps to his purpose But now he hath falsified altogether Fovvle corruption with these wordes falsly infarced into the sentence not his owne and onely Sonne but a natural thing Also by putting these wordes Est ergo Altare in coelo Illuc preces oblationes nostrae diriguntur next after the other as though euen there they folowed which do not folow but be found at the ende of the chapter 36. lines after Which neuerthelesse he traÌ„slateth also very falsly as the Reader may see For these wordes Neither is our Aulter here in earth be of his owne false addition and be not at al in the Doctourâ— and most true it is that we haue Aulters in the Churche to offer the Sacrifice of the body and bloude of Christâ— vpon which by vertue of his worde be made really present though we haue an Aulter also in heauen Where as S. Ireneus is brought in by M. Iewel in the next paragraph saying Sacrificia The sacrifices doo not sanctifie the man but the conscience of the offerer being pure sanctifieth the sacrifice in that place he speaketh not of the Sacrifice of the Aulter at al but of the Sacrifices of the olde Testament What so euer is offered vnto God it is not the thing offered that of it selfe sanctifieth him that offereth But the pure and cleane harte of the party that offereth sanctifieth the sacrifice that is to say as S. Ireneus expoundeth him selfe praestat acceptare Deum quasi ab amico causeth God to accept it as at the hand of a frend Els if a wicked synner saith the Scripture there also alleged kil me a calfe Esai 66. I had as leaue he killed me a dogge In that place therefore he speaketh against them onely that thought to please God with their outward Sacrifices whereof he hath no neede them selues inwardly being wicked and hauing impure consciences To make this clearer by examples and testimonies of Scripture he allegeth the example of Cain of the Scribes and Pharisees and certaine sayinges out of Ieremie and Esaye Now in the setting forth of this saying Tvvo lieâ— of M. Ievvel M. Iewel deceiueth his Reader but with two lyes at once The one is in that he saith it foloweth after the other before alleged For it foloweth not but goeth before it as it may be sene in the booke The other lye is in that he auoucheth this holy Father to speake this much of the newe oblation of the newe Testament which is vtterly false as I haue now declared Iewel But M. Harding hath diuised a greate many replies to the contrary First he saithe The offering vp of praier Praises and Thankesgeuinge can not be called a Newe Sacrifice for the same was made by Moses Aaron the Prophetes and other holy menne in the Olde Lawe This obiection serueth vvel to control Tertullian S. Augustine and S. Hierome and other learned Fathers that thus haue taken it vvho by M. Hardinges iudgemente vvrote vnaduisedly they knevve not vvhat Hereunto Irenaeus him selfe ansvveareth thus Irenae li. 4. c. 34 Oblationes hîc Oblationes illic Sacrificia in Populo Israel Sacrificia in Ecclesia Sed species immutata est tantùm Quippe cùm iam non à Seruis sed à Liberis offeruntur There were Sacrifiees in the Olde Testament There be Sacrifices in the newe There were Sacrifices in the People of Israel there be Sacrifices in the Church Onely the manner or forme is changed For nowe they
an other place Item In this Sacrifice saith he there is a thankesgeuing and commemoration of the flesh of Christe whiche he offered for vs and of his bloude whiche he shed for vs. But you wil say we graunt that a memorie is celebrated we denie the real Sacrifice And we tel you that the memorie or commemoration excludeth not the real Sacrifice It is bothe commemoratiue This Sacrifice is bothe CoÌ„memoratiue and Real and Real For there is bothe the memorie of Christes death and the thing it selfe that suffered death For prouse hereof it may please you to consider one sentence of S. Augustine in steede of many that it were easy to allege Thus he saith Augu contra Faust. lib. 20. ca. 18. Iam Christiani peracti eiusdem Sacrificij memoriam celebraÌ„t sacrosancta oblatione participatione corporis sanguinis Christi The Christians doo celebrate the memorie of the same Sacrifice that was made vpon the Crosse now done and paste by the holy oblation and participation of the body and bloude of Christe Lo M Iewel here you see it to be a memorie and neuerthelesse the body and bloude to be offered whiche are the thing and the substance it selfe of the Sacrifice The weakenes of your cause is suche that onlesse your Argumentes procede so as you may iustle away one truth by an other you haue nothing to say And thus alwaies you reason though to no purpose least ye should seme to say nothing and so to be without al defence of the Doctrine that ye deceiue Gods people withal For if that appeare openly ye stande in feare least ye should lose your lyuinges your Dignities your wiues your wanton fleshly pleasures and what els I knowe not Iewel S. Peter saithe Christe offereth vp vs vnto God his Father S. Paule saithe 1. Pet. 3. Through Christe wee haue accesse to the Throne of Glorie Heb. 4. VVhat then meaneth M. Hardinge thus to tel vs and to beare the vvorlde in hande that contrary vvise he hath Authoritie to offer vp Christe and to presente him before the Throne of Glorie Or hovve dareth he to desire God to receiue his onely begoten Sonne into fauoure and fauourably and fatherly to looke vpon him at his request For thus he biddeth his praier euen in his Canon euen in the secreteste and deuoutest parte of his Masse Super quae propitio ac sereno vultu c. Vpon these thinges that is to saie saithe Gabriel Biel vpon the Bodie and Bloud of Christe thy Sonne O Lorde looke doune with a merciful and cheereful countenance and receiue the same the Bodie and Bloude of thy Sonne as thou diddest in olde times receiue the Sacrifice of Abel and of Abraham vvhich vvas a vveather or a calfe or some other like thinge Thus he not onely taketh vpon him to praie for Christe but also compareth the Sacrifice of the Sonne of God vvith the Sacrifice of brute Cattaile Yf he denie any parte hereof his ovvne Canon his ovvne Massebooke vvil reproue him Yf this be not Blasphemie vvhat thinge can be called Blasphemie Harding To answer to al that is obiected in order first S. Peter saith not altogether as you reporte him But thus he saith 1. Pet. 3. Christe once died for our sinnes the Iuste for the vniuste to th ende he might offer vp vs vnto God Neither speaketh S. Paul as you haue set him to schoole and teache him to speake but otherwise Adeamus cum fiducia ad thronum gratiae eius c. Let vs go vnto the seate of his grace with confidence that we may obteine mercie and finde grace to helpe at neede Now Sir to iustifie that you haue here said Heb. 4. A priest to offer vp Christe vnto his Father in the Euchariste how can you proue it to be done contrariwise to ought that either S. Peter or S. Paule here saith Thus you reason your Allegations supposed to be iuste Christe offereth vp vs vnto God M. Ievvels ArgumeÌ„t Item Through Christe we haue accesse to the throne of Grace Ergo a Priest hath not auctoritie to offer vp Christe vnto God in the Sacrament O profounde Logique O sharpe witte O inuincible Disputer Here your owne skoffing Rhetorique might wel be returned vpon you It were harde to tel vs how this Antecedent and Consequent came together No man hath auctoritie thus to mince his Logique but M. Iewel Why Sir must it needes folowe that if Christe who is the head of his Churche vnder which name both he and the Churche be oftentimes conteined haue offered vp vs vnto God that we may not offer vp Christe vnto God I maruel that so learned a Minister as by purporte of your Arrogant fonde Chalenge it appeareth you take your selfe to be should be ignorant of that S. Augustine writeth notably in his tenth booke De Ciuitate Dei August de Ciuit. Dei li. 10. c. 20. where speaking of this very Sacrifice calling it the daily Sacrifice of the Churche he saith Ipsius Corporis ipse est Caput ipsius Capitis ipsa est Corpus tam ipsa per ipsum quà m ipse per ipsam suetus offerri Christe him selfe is the head of his body the Churche and the Churche is the body of that Head as wel the Churche by him as he by the Churche is wount to be offered vp Lo here you see a mutual Oblation Christe offereth vs to God and we offer Christe to God so farre of it is that his offering of vs should exclude our offering of him Thus appeareth the peeuishnes of your Argument Of like force and witte is the reason if it be deduced of the other scripture alleged as out of S. Paule For what though through Christe we haue accesse vnto the throne of grace Ergo may not a Priest offer vp Christe to the Father in the Sacrament You must deuise vs a newe Logique as you haue deuised vs a newe Diuinitie before ye shal proue these Argâ—mentes to be ought worthe A defence of the Canon of the Masse against M. Iewels scoffes YOV finde great faulte with the holy Canon of the Masse vttering the spite of your blasphemous harte against it with vile termes of skoffing as though in it the Priest desired God for these be your wordes to receiue his only begotten sonne into fauour and fauourably and fatherly to looke vpon him at his request And further to aggrauate the mater you say that he taketh vpon him not only to pray for Christe but also that he compareth the Sacrifice of the Sonne of God with the Sacrifice of brute Cataile For proufe hereof you referre your Reader to the Canon of the Masse and to the Masse booke Gabriel Biel also for colour of your better credite you bring in as a witnesse who wrote vpon the Canon Al this is a false and a slaunderous lye And albeit you directe your whole talke to my person yet with the same you inueigh not onely against me but