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
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
God this Sacrifice in remembrance of Christes death Luc. 22. and for our necessities and that according vnto the exhortation of S. Paule 1. Tim. 2. we make supplications prayers intercessions thankesgeuing for al men for Kinges and foral that are in auctoritie that we may liue a quiet and peaceable life in al godlines and chastitie For that saith he is good and acceptable in the sight of God our sauiour who wil al men to be saued and to come vnto the knowledge of the truth For there is but one God and one mediatour betwen God and men the man Christe Iesus that hath geuen him selfe a raunsome for al men These be the thinges that we do in the Masse What reproufe they deserue we see not Yet these be the thinges for which we susteine persecution This being so to th entent they finde cōfort according to the exhortation of Christe in the Gospel which suffer persecution for the Masse Math. 5. sith it is for righteousnes sake and that the persecutours seing them selues deceiued take better aduise repent and amende and that the truth of this point be more clearely knowen I thinke it good and profitable here to say somewhat of Sacrifice in general and of the Sacrifice of the Masse How be it this muche at the beginning I confesse that what is and euer hath ben in the Churche agreed vpon as a thing certaine and cleare thereof reason is we should not dispute least by disputing we make the thing doubteful that is most certaine Therefore here I meane in this Preface I intende not to bestow my labour to the intent by Argumēts I may seme to proue a thing that in the Churche is already defined but to this ende rather minde I to employ myne endeuour that as touching this point of Diuinitie I may confirme it not so much by way of reasoning as by way of expounding whereby it may come to passe that the truth being declared the darkenes of errours be put away VVhat thinges be intended in this Preface That I may procede orderly which I may not wel do in my Reioindre folowing the course of answering to M. Iewels cōfuse Replie I wil briefly declare first what Sacrifice is 2 Why Sacrifice is made as a thing acceptable and due vnto God 3 that a visible Sacrifice is most conuenient for our nature 4 that God hath bothe engraffed in the mindes of men the rite of Sacrificing and also by the Law commaunded it and for what cause 5 then that for loue towardes vs Christe hath instituted a Sacrifice for vs at his last Supper for larger proufe whereof I referre the Reader to this my Reioindre 6 Furthermore for so much as in euery Sacrifice foure thinges are to be considered according to the doctrine of S. Augustine August de Trinit lib. 4. cap. 14. To whom offering is made by whom it is made what is offered and for whom any thing is offered I wil shewe in what sorte these be in the Sacrifice of the Masse 7 After this by what waie this Sacrifice is auaileable 8 for what causes and persons it is auaileable 9 what effectes it worketh 10 Lastly that the Prayers and the Ceremonies of the Masse be good and godly and voide of al superstition Of these pointes some I wil but briefly touche of some I wil speake more largely as the mater requireth Whereas then M. Iewel and his felowes do so much abhorre and deteste the name of Sacrifice specially of the Sacrifice of the Masse as a thing iniurious to the Crosse of Christe whiche neuerthelesse so much setteth forth the merite and benefite of the Crosse as nothing more I would faine they had once plainely signified to the worlde that they them selues do rightly vnderstand what a Sacrifice is What new deuise they haue and what they imagin thereof it skilleth not Let vs see what the Scriptures teache vs. The blessed Apostle S. Paule going about to declare that Christe was a true Priest and that he offered a true Sacrifice for vs taketh vnto him selfe this definition Heb. 5. saying Euery Hye Priest taken from among men is ordeined for men in the thinges that apperteine to God to thintent he offer vp giftes and Sacrifices for sinnes And againe in the same Epistle Heb. 8. Euery Hye Priest is ordeined to offer vp giftes and Sacrifices Whereof it may be gathered what Sacrifice is VVhat is Sacrifice as it is taken for the thing that is offered specially the condition of these Correlatiues Priest and Sacrifice considered betwen which there is a mutual relatiō of the one to the other as it is betwen Father and Sonne Maister and Seruaūt verily that it is An Hoste whiche as a gifte and a present is offered by a publique Minister vnto God for sinnes And thus may Sacrifice be defined VVhat is Sacrifice as it is takē for the action of sacrificing as the woorde signifieth the gifte offered and the thing sacrificed For elles if we speake of Sacrifice as it betokeneth the action of sacrificing for the worde is common to both then we vnderstand a true Sacrifice and such as is conuenient for our nature to be made and offered when we doo consecrate any gifte to our Lorde God by which some rite and ceremonie according to publique ordinance about the gifte obserued we professe him to be supreme and chiefe of al the beginning and ende of our health and saluation so as by that we submit our selues and al that is ours vnto his diuine Maiestie Herein what is there that may seeme iniurious to Christe or by any meanes vnworthy VVhy is Sacrifice made Neither doo we thus offer giftes and Sacrifices vnto God for that he hath any neede of our thinges who in him selfe is most sufficient nor for that he desireth ought at our hands for cause of his owne pleasure as the carnal Iewes thought but bicause in such giftes and presentes the recognition of his supreme Maiestie is to him most acceptable And for so much as of his goodnes he hath created vs after his owne Image Gen. 1. and hath ordeined vs to atteine the fruition of his owne blessed presence where the true blisse is it is right on our behalfe and to him acceptable that to thintēt we may acheue this end which to vs is profitable and not to him we geue him wourship due vnto him and that by what meanes we can we stirre our selues duely to do it and that if by committing sinne we haue dishonoured and offended him and therefore deserue punishment so farre as our frailtie stretcheth we make some satisfaction and recompense Sacrifice is the propre vvourship of God And although he be truly wourshipped withe al good workes that be doone to his glory Yet properly that wourship is due vnto him whereby after the manner that is conuenient for vs we professe him to be Alpha and O asmuche to say the beginning and ende of al
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
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
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
Sacrifice of the Churche neither vnderstandeth he by a true sacrifice the chiefe and most true Sacrifice which is that of the Crosse but any spiritual sacrifice in general wherein the effect of loue toward God or our neighbour is performed And therefore he much abuseth the simplicitie of the vnlearned Reader by his futtel and false translation turning illud quod ab hominibus appellatur Sacrificium that which of men is called a sacrifice wherby S. Augustine vnderstandeth any of the Sacrifices of the olde Law into illud quod ab omnibus appellatur Sacrificiū c. The thing that of al men is called a sacrifice is a tokē or a signe of the true Sacrifice whereby he induceth the Reader to conceiue the Sacrifice of the Churche and to beleue the same not to be a true and real Sacrifice but only a signe of the true Sacrifice And in that he turneth signum veri Sacrificij a signe or token of the true Sacrifice he meaneth Christe offered vpon the Crosse otherwise then S. Augustine did whereas he should haue trāslated it thus A signe of a true sacrifice And what is there meant by a true sacrifice he could not be ignorant For it foloweth immediatly Porrò autem misericordia verum sacrificium est mercie is a true sacrifice Differēce betvvene a true ād the True Sacrifice And who perceiueth not a difference betwene these two whether we say a True Sacrifice or the True Sacrifice Any spiritual sacrifice is a true Sacrifice The true Sacrifice properly to speake is Christe him selfe Which S. Augustine after that he hath treated of Sacrifices at large calleth Summum verum Sacrificium the highest principal August de ciuit Dei lib. 10. cap. 20. or chiefe and the True Sacrifice whereof the Sacrifice of the Churche saith he is a sacrament The same Sacrifice of the Churche may also be called the True Sacrifice though not in respect of the olde commō maner of offering which was by killing the hoste offred yet in respecte of the thing offred which by vertue of the woorde is made really present which is the same flesh and bloude that was offered and shed vpon the Crosse. Here it is not so offred nor shed but that offering and bloud shedding that is to say the death of Christ is represented and recorded The Sacrifice of the Crosse is the True Sacrifice in respect both of the thing offered and of the common manner of offering for there Christ was killed the Sacrifice of the Aulter which is the Sacrifice of the Churche is also the True Sacrifice in respect of the thing offered which is the body and bloude of Christe as truly present in the Sacrament though inuisibly as vpon the Crosse where it was visibly albe it in respect of the olde common manner of sacrificing it is not a Sacrifice after that manner and therefore is it called sacrificium incruentum the vnbloudy Sacrifice An other manner there is singuler special and proper to this mystical Sacrifice after whiche it is made sacrificed and offered so as the Mysterie that Christ instituted requireth which they knowe that haue grace rightly to beleue Of which manner Oecumenius saith Oecum in Epist. ad Heb. ca. 5. Christus in Mystica coena modum illis tradidit huiusmodi Sacrificij Christe deliuered vnto Priestes the manner of such a Sacrifice This manner hath euer ben and is to this day obserued euen as the Apostles were taught it of Christe and as the Churche hath receiued it of the Apostles and offereth the new Oblation of the newe Testament in the whole worlde as S. Ireneus writeth Iren. lib. 4. cap. 32. Euseb. de demonst lib. 1. lib. 5. Eusebius speaking of the manner of this sacrifice calleth it Melchisedeks manner and saith in one place it is offered after the newe Mysteries of the newe Testament in an other place after the Ecclesiasticall ordinances As for that S. Augustine saith The Sacrifice that is made by the handes that is to say De Conse Dist. 2. Hoc est ministerie of the Priest is called the Passion the death the Crucifying not in truth of the thing but in Mysterie signifying I graunt it to be true and such as may wel serue for answer to certaine blasphemous obiections made by the Sacramentaries against this Sacrifice How this maketh any proufe for your doctrine I see not For though the Sacrifice be called sometimes by the name of the Passion the Death and crucifying of Christe as S. Cyprian saith Cyprian lib. 2. epist. 3. Passio est Domini sacrificium quod offerimus The Sacrifice that we offer is the Passion of our lorde bicause it representeth and renueth the memorie of the Passion once performed and done whereas in deede it is not the sensible Passion death or Crucifying but the same is signified in mysterie for that the body which suffred died and was crucified is truly exhibited yet this taketh not away the truth of a Sacrifice Such a great Logician as you would seme to be wil not make this childish Argument I dare say That whiche the Priest maketh signifieth the Passion and Death of Christe and is not the Passion and Death in deede Ergo it is not a Sacrifice That it be a true and real Sacrifice it is not necessary that Christe suffer againe and be slaine it is yenough the body of Christe that once suffred and was slaine be truly exhibited and offered vnto God Which is done in our Mysterie by them who haue commaundement to doo that Christe did when he said Doo this in my remembrance In the ende of this your first Diuision you say that Neither would the Real presence being graunted importe the Sacrifice nor that I haue hitherto any waie prooued the Real presence which after your scoffing custome you cal my Real presence as though it had not ben taught by the cleare scriptures by al the olde learned Fathers and vniuersally beleued of Christen people til the wicked generation of the Sacramentaries came But sir whether the Real presence of Christe where so euer it be do importe a sacrifice or no it is impertinent to our purpose here to dispute How be it I am not ignorant that there want not learned men who holde that Christes body from the time it was first fourmed in and of the body of the blessed virgin his mother neuer ceassed nor shal ceasse to be a sacrifice according as S. Paule to the Hebrewes alleging the prophecie vttered in the Psalme Hebr. 10. teacheth Ingrediens mundum dicit hostiam oblationem noluisti Psalm 39. corpus autem aptasti mihi Christe entring into the worlde saith Sacrifice and oblation thou wouldest not haue but a body thou hast made fitte for me To your position briefly I answer that although the Real presence of Christe in other places and times imported not a sacrifice yet the same in the Sacrament doth necessarily inferre a sacrifice bicause according to
barely cal it bread and a cuppe but this bread This breade◠this Cup. and this Cuppe as S. Paule calleth it likewise this bread and this Cuppe and that bread and the Cuppe of our Lorde 1. Cor. 11. By which manner of speach vttered with the Pronoune Demonstratiue not common bread nor a common cuppe but a singular a diuine a heauenly and the supersubstantial breade and the like cuppe in Saint Clement is signified euen that breade and cuppe which according to Christes Institution was before consecrated with the woordes of our Lorde Math. 26. This is my body This is my bloude Luc. 22. Iewel Neither did Christe by these vvordes Doo ye this in my Remembrance erecte any nevve Succession of Sacrificers to offer him vp Really vnto his Father nor euer did any Auncient learned Father so expounde it Christes meaning is cleare by the vvordes that folovve For he saith not onely Doo yee this but he addeth also In my Remembrance VVhich Doinge perteineth not only vnto the Apostles and their successours as M. Harding imagineth but also to the vvhole people And therefore S. Paule saieth not only to the Ministers but also to the vvhole Congregation of Corinth 1. Cor. 11 As often as ye shal eate this Bread and drinke this Cuppe Ye shal shewe foorthe and publishe the Lordes Deathe vntil he come Likevvise S. Chrysostome applieth the same Chrysost. ad popul Antioch Homil. 61 not onely to the Cleregie but also to the vvhole people of his Churche of Antioche Thus he saith Hoc facite in memoriam Beneficij mei Salutis vestrae Doo ye this in Remembrance of my Benefite and of your Saluation Of these vveake positions M. Harding vvithout the vvarrante or authoritie of any learned Father reasoneth thus Christe saith This is my Bodie that is geuen for you Doo this in my Remembrance Ergo The Prieste hath power to offer vp the Sonne of God vnto his Father Harding What M. Iewel meaneth by erecting a newe succession of Sacrificers Priestes novv b◠made by election and ordinatiō an contine◠not by right of successiō I know not but that he taketh pleasure in his owne skoffing wittte And whereas he was not hable with sounde reasons or good authorities to impugne the Priesthod of the new Testament it liked him to worke his spite against it with scorneful prophane and Iewish vtterance Who euer said that Christe by those wordes erected a new succession of Sacrificers If no man euer said it why chargeth he vs as though it had bene said Aarons Priesthode went by succession and belonged to one Tribe But Priestes of the newe Testamente enter not into their Priesthod by right of succession as they of the Leuitical Tribe did but by election and lawful ordination This Priesthod principally is Christes which continueth without succession for euer as he is a Priest for euer after the order of Melchisedek Psal. 109. Neither be we that are Priestes the Successours of Christe and much lesse of Aaron we be the ministers of Christ in the function of this Priesthod and that which we do we do it by vertue and power of Christe and in the person of Christ yea rather Christ is said to doo it through vs. Oecum in epist. ad Heb. ca. 5. For Oecumenius speaking of the daily execution of our Priesthoode and of Priestes that daily do sacrifice saith per quos medios Christus sacrificat sacrificatur Christe by the meanes or mediation of the Priestes that be now of whom there he spake before sacrificeth and is sacrificed Euseb. De Demonst. lib. 5. Eusebius declaring the euerlasting priesthod of Christ after the order of Melchisedek saith likewise Et sanè oraculi exitus admirabilis est ei qui comtempletur quomodo Seruator noster Iesus Christus Dei ipsius Melchisedech ritu ea quae sunt Sacrificij inter homines faciendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam adhuc per suos ministros perficiat And verily the accomplishment of the oracle which is thou art a Priest for euer after the order of Melchisedek is maruelous to him that beholdeth Psal. 109. how our Sauiour Iesus the Christ of God doth performe euen vntil this day those thinges that be of the Sacrifice which is to be done amonge men Marke Reader how is that accomplished which the Father in the Psalme is reported to haue said vnto Christ Thou art a Priest for euer after the order of Melchisedech How remaineth he a Priest for euer sith cōcerning that Oblation and sacrifice which was once offered by him saith Oecumenius meaning the sacrifice of the Crosse he would not haue said in aternum for euer To this question that might be moued both Oecumenius and Eusebius do answer that euen now Christe doth the thinges that belong vnto the Sacrifice which is to be made among men Which is asmuch in sense as Oecumenius saith that now by the mediation of Priestes ministerie Christe sacrificeth and is sacrificed And so he remaineth a Priest for euer But leauing these skorneful termes of erecting a newe succession of Sacrificers to the schoole of Heretiques and vsing the common wordes of the Churche If M. Iewel meane therby to say that Christe speaking these wordes Doo ye this in my remembrance did not ordeine the Apostles Priestes nor therby gaue them auctoritie to ordeine others that for tyme to come should succede them in that order and that so saying he gaue not them power auctoritie and cōmission to offer vp his body and bloud I say his meaning is vtterly vntrue And this also which he saith further that neuer any learned Father so expounded those wordes of Christe I affirme to be very false as here it shal appeare First let S. Clement be heard in this point whom M. Iewel in a false cause doth here take holde of That Christe made the Apostles Priestes Bicause the place is somewhat longe it shal be sufficient to reporte it in English truly translated Thus he saith Of Moyses most derely beloued of God Clemens◠Constitut. Aposto li. 8. cap. vlt. were instituted Bisshops Priestes and Leuites◠Of our Sauiour we thirteen Apostles Of the Apostles I Iames and I Clement and with vs others that we recken not al againe Cōmonly of al vs Priestes Deacons Subdeacons and Readers The first high Bishop then by nature is Christe the only begottē rapuit who caught not honour vnto himselfe but was constituted of his Father Who for our sake being made man and offering spiritual sacrifice to God and his Father before his passion commaunded vs alone to do the same thing albeit others were present with vs that beleued in him But yet not euery one that beleueth is by and by a Priest and promoted vnto Bisshoply honour This testimonie of S. Clement declareth plainely both that Christe made the Apostles Priestes before his Passion geuing charge and commaundement to them onely though others that beleeued were present
to doo and make the thing which he had done that is to say to take bread and wine to geue thankes to blesse to breake the bread and to say in the person of Christe this is my Body this is my Bloude c. Which he calleth offering of spiritual sacrifice bicause that body and bloud of Christe are thus offered vp spiritually and in a Mysterie without bloudshed And also that the Apostles afterward instituted Priestes Deacons Subdeacons and Readers S. Chrysostom excusing him selfe for that he presumed to minister vnto Christe at his holy table and gathering boldnesse of that Christe him selfe had commaunded it saith Chrysost. in Liturgia Sacrificiorum ritum instituisti ac solennis huius immaculati Sacrificij celebrationem nobis tradidisti tanquà m Dominus omnium Thou Christe hast instituted the rite of sacrificing and hast deliuered vnto vs the celebration of this solemne and vnspotted Sacrifice as Lord of al. And afterward he saith moreouer hauing rehearsed what Christ did and said at the Supper memoriam igitur agentes salutaris huius mandati we kepe the memorie of this healthful commaundement meaning the commandement geuen by these wordes Luc. 22. Do ye this in my Remembrance When S. Chrysostome saith Christ deliuered the celebration of this Sacrifice vnto vs it is to be considered vnto which vs and when he did deliuer it S. Chrysostome was a Bishop and therefore a Priest so then naming vs he meant Priestes The time when it was deliuered was at his last Supper For the Scripture geueth no occasion to thinke that Christ leafte to Priestes the celebratiō of this Sacrifice any where els but where he said vnto his Apostles Luc. 22. 1. Cor. 11. Doo ye this in my remembrance S. Dionyse the Areopagite S. Paules scholer doth acknowledge and in most plaine wordes confesse that Christe by these woordes gaue commaundement to Priestes to offer vp this diuine Sacrifice Thus he saith Quocirca Antistes reuerenter ex Pontificali officio Dionys. in Ecclesiast Hierarch part 3. c. 3. post sacras diuinorum operum Laudes quòd hostiam salutarem quae supra ipsum est litet se excusat ad ipsum primò decenter exclamans Tu dixisti hoc facite in mei commemorationem The Bishop therfore after he hath praised the workes of God excuseth him selfe reuerently and according to his Bishoply office for that he sacrificeth the heathful hoste which is aboue his worthinesse semely first crying vnto him Thou ô Christ hast said Do ye this in my remēbrance Thus it appeareth clearely by this auncient Bishop and blessed Martyr who is to be thought to haue learned the same of S. Paule him self as also by sundry other Fathers of whome some be already alleged some hereafter shal be alleged that Christe by these woordes Doo ye this in my remembrance gaue to Priestes auctoritie and commission to offer vp the healthful Sacrifice which can be none other but that of his body and bloude and that by the same wordes they vnderstode them selues both charged so to doo and also excused of presumption in doing the doing of it being a thing that so farre passeth the worthinesse of humaine condition But M. Iewel to put away wholly the Sacrifice whereas Christe said doo ye this in my remembrance saith very strangely and boldly M. Ievvel vvold al the people to be Ministers of the Sacrifice that this doing perteineth not only vnto the Apostles and their successours but also vnto the whole people And he beareth the worlde in hande that this is the cleare meaning of Christe bicause of these wordes in my remembrance As though bicause that heauenly Sacrifice is to be offered in remembrance of Christe therefore the common people and euery one of them should haue the handling of the diuine Mysteries and be made the Ministers of them If this be true weemen haue much wrong among whom in so many hundred yeres as haue ben since Christ gaue this commaundement none was yet euer admitted vnto that administration And if it perteine vnto the whole people as M. Iewel saith why should weemen be excluded In dede it were a great ease for these holy Ministers that their good wiues ministred sometimes in the Cōgregations for them whiles they be playing with their children or keeling the potre at home He should haue done wel to haue proued this strange point more substantially sith there by he should do great pleasure to his felow Ministers to many other good felowes and specially to many good sad dames of his owne Gospel whose curiositie would be wel pleased if they were admitted to minister and to doo so much as these wordes of Christe doo importe doo ye this in my remēbrance The deuil hauing sowed hatred in M. Iewels breste against the priesthod and Sacrifice of the newe Testament hath brought him vnto this fowle absurditie Peraduenture to auoide so great an inconuenience he wil say that these wordes doo principally perteine vnto the Ministers who haue succeded the Apostles in this ministerie and secondarily vnto the faithful people If he say so let him withal consider that being so vnderstanded they may wel serue for the Apostles to claime vnto them selues the auctoritie of Priesthod to offer vp the Sacrifice and also to ordeine priestes to succede them For as touching the office of a Priest it is a cōfessed truth that the Priest in offering the body and bloud of Christ is the principal agent concerning outward ministerie and as it were the instrument of the people which by a certaine meane offereth also geuing vnto the Priestes action their assent and applying their deuotion Much like to that we say of a multitude to make a supplication when one man is the speaker and chiefe dooer and the reste only geue their consent to that is said and done And what though S. Paule say vnto the Corinthians 1. Cor. 11. As often as ye shall eate this bread and drinke this Cuppe ye shal shewe forth our Lordes death vntil he come wil it folow thereof that Christe speaking these wordes doo ye this in my remembrance woulde the whole people to doo that he at his supper did That is to say that euery lay person boye and woman for they be of the number of the people shal take bread blesse and geue thankes and vtter the wordes of consecration This is my body and likewise the cuppe saying this is my bloude c Doth he not vnderstand there is great difference betwen this commaundement of Christ and that saying of S. Paule betwen doo this in my remembrance which Christe saith and when so euer ye eate this bread and drinke this cuppe ye shew forth our Lordes death whiche S. Paule saith Seeth he not the one to belong vnto the Priest as he is the pronuncer of the Diuine wordes whereby the holy Euchariste is consecrate and made the other to be referred vnto them that receiue it after it is consecrate And though
both tende to one ende that is to celebrate the memorie of Christes death yet be not the actions diuers and may they not be done by diuers persons as it happeth when the people receiueth the body of Christe at the priestes handes This much may serue also for answer to the autoritie brought out of S. Chrysostome For the circumstance of the place declareth euidently that he spake there of the peoples receiuing of the mysteries And so in that place facere signifieth onely to receiue and not to consecrate and minister the Sacrament M. Ievv corrupteth S. Chrysostome And here M. Iewel least he should not be alwaies like vnto him selfe altereth and changeth his authours wordes and maketh S. Chrysostomes wordes to sounde to the aduantage of his owne false purpose For whereas S. Chrysostome saith thus Chrysost. hom 61. ad Pop. Antioch Quotiescunque hoc feceritis mortem Domini annunciabitis hoc est facietis commemorationem salutis vestrae beneficij mei As often as ye shal do this ye shal set forth our Lordes death that is to say ye shal make a commemoration of your saluation being my benefite M. Iewel allegeth him thus Hoc facite in memoriam beneficij mei salutis vestrae Doo ye this in remenbrance of my benefite and of your saluation Wherein he falsifieth the Doctor maketh a false translation of the place and geueth out a sense contrary to S. Chrxsostomes meaning Such aduenturing to alter Modes and Tenses to tel an other tale then the Doctor alleged telleth to leaue out to put in wordes of priuate forgerie is a most certaine argument of vntrue dealing and of guile intended of M. Iewels parte The 5. Diuision The Ansvver THat Christe offred him selfe to his Father in his last Supper and that Priestes by those woordes Doo this in my remeÌ„braunce haue not onely auctoritie but also a special commaundement to doo the same and that the Figure of Melchisedech and the Prophecie of Malachie perteineth to this Sacrifice and maketh proufe of the same let vs see by the testimonies of the Fathers what doctrine th'Apostles haue left to the Church Eusebius Caesariensis hath these woordes Euseb. li. 1 de demoÌ„strat Horrorem afferentia Mensae Christi Sacrificia Supremo Deo offerre per eminentissimum omnium ipsius Pontificem edocti sumus We are taught saith he to offer vnto our Supreme God the Sacrifices of Christes Table which cause vs to tremble and quake for feare by his Bishop highest of al. Here he calleth Christe in respect of his Sacrifice Gods Bishop highest of al Bishoppes the Sacrifices of Christes Table he calleth the Bodie and Bloude of Christe bicause at the Table in his last Supper he Sacrificed and offered the same and for that it is his very Bodie and his very Bloude imagination onely Phantasie and Figure set aparte he termeth these Sacrifices as commonly the auncient Fathers doo horrible causing trembling and feare And whereas he saithe we haue bene taught to offer these Sacrifices to God doubtlesse he meaneth by these woordes of Christe Doo this in my remembraunce This is my Bodie whiche is geuen for you This is my Bloude whiche is shedde for you Clement in his eight Booke often cited speaking of the Sacrifice offered by the Apostles commonly addeth these woordes Secundùm ipsius ordinationem or ipso ordinante whereby he confesseth it to be Christes owne ordinaunce Iewel To proue that the Priest offereth vp the Sonne of God M. Hardinge hath here brought in Euseâ—ius an Ancient Father that neuer once named any suche Oblation of the Sonne of God So much is he opprest and encombred vvith his stoare True it is The Ministration of the Holy Communion is oftentimes of the olde learned Fathers called a Sacrifice not for that they thought the Prieste had Authoritie to Sacrifice the Sonne of God but for that therein vvee offer vp vnto God Thankes and Praises for that greate Sacrifice once made vpon the Crosse. So saithe S. Augustine August ad PetruÌ„ Diaco ca. 19. In isto Sacrificio est gratiarum actio Commemoratio Carnis Christi quam pro nobis obtulit In this Sacrifice is a Thankes geuinge and a remembrance of the flesh of Christe Euseb. De demonstr li. 1. c. 10. whiche he hath offered for vs. Likevvise Eusebius saithe Christe after al other thinges donne made a marueilous Oblation and a passinge Sacrifice vnto his Father vpon his Crosse for the Saluation of vs al Nazian in Apolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 geuinge vnto vs to offer continually vnto God a Remembrance in steede of a Sacrifice So Nazianzenus calleth the Holy Communion A Figure of that great Mysterie of the Deathe of Christe This is it that Eusebius calleth The Sacrifice of the Lordes Table VVhiche also he calleth Sacrificium Laudis The Sacrifice of Praise Harding M. Iewels Replye in this Diuision is of smal pith and substance Least he should seme to say nothing whereas in deede he hath nothing to say whereby clearely to auoide the force of Eusebius authoritie by me alleged he darkeneth the mater with many wordes partly of his owne partly of other Doctours to litle purpose rehersed The effect of his whole tale consisteth in these .4 pointes First he denieth that Eusebius euer named any such Sacrifice of the Sonne of God vnto his Father Secondly he adknowlegeth the Ministration of the holy Communion for so he calleth it of the olde learned Fathers to be called a Sacrifice bicause of thankes and praises therein offered vnto God Thirdly he alloweth not the Argumente made out of Eusebius for proufe that Christe is offered vnto his Father Fourthly he pretendeth to shewe causes why the Sacrifice of the Communion is dredful and causeth the harte to tremble Touching the first what meane you M. Iewel by saying that Eusebius neuer once named any suche oblation of the Sonne of God Be you so addicted to the precise termes of your own Chalenge M. Ievvel is driuen from the mater vnto precise vvordes that other wordes of equal force may not be admitted Verely this declareth the weaknesse of your cause and openeth your poore shifte to the worlde which is that whereas you are conuicte by cleare truth of thinges yet you runne for succour vnto the shadowe of wordes You denye by the wordes of your Chalenge that by witnesse of any doctor within the first six hundred yeres after Christe we are hable to shewe that a Priest hath auctoritie to offer vp Christe vnto his Father Now this are we hable to proue as by diuers others so in this place by testimonie of Eusebius though expressely he name it not an oblation of the Sonne of God And for asmuch as you stand vpon your owne precise termes you shal be driuen from your holde by a precise Argument Answer it if you can What so euer we that are Priestes haue ben taught by Christe to doo to doo the same we haue auctoritie But we haue ben
Nec Sacerdotij eius paenituit Deum quoniam Sacrificium quod in Cruce obtulit sic in beneplacito Dei constat acceptabile perpetua virtute consistit vt non minus hodiè in conspectu Patris Oblatio illa sit efficax quà m ea die qua de saucio latere Sanguis Aqua exiuit semper reseruatae in Corpore plagae salutis Humanae exigant pretium It neuer repented God of Christes Priesthoode For the Sacrifice that he offered vpon the Crosse is so acceptable in the good wil of God and so standeth in continual strength and Vertue that the same Oblation is no lesse acceptable this daie in the sight of God the Father then it was that day when Bloud and VVater ranne out of his VVounded side The Skarres reserued stil in his Bodie doo weighe the price of the Saluation of man Harding Now commeth M. Iewel to proue that no man denied That the Sacrifice of Christe vpon he Crosse continueth stil in force and effectual as the Prayers that he once made and the doctrine that he once taught remaine effectual as at the first Al this is true M. Iewel but how pertaineth it to your purpose Wil you thereof conclude against vs and thus reason against the vnbloudy Sacrifice The vnbloudy Sacrifice continueth alwaies in force Ergo the vnbloudy Sacrifice is superfluous That is acceptable in the sight of God Ergo this is vnacceptable and displeasant If this be not your Argument why said you so much for that which euery faithful man confesseth If this be your Argument we require you to learne your Logique better before you teache vs newe Diuinitie For whereas there be two thinges true it is a fonde kinde of reasoning to conclude the denial of the one by the affirmation of the other as I must tel you oftentimes This much we confesse also that onlesse the Sacrifice whereof we speake were one and the same in substance of the thing offered with the Sacrifice made vpon the Crosse though the manner of offering be diuers it were superfluous and to God displeasant For the newe Testament acknowledgeth nor accepteth none other real and external Sacrifice but the Sacrifice of the body and bloude of Christe which hath succeded as S. Augustine August de ciuitate Dei li. 17. cap. 20. and al the learned Fathers with one consent do confesse in place of al the olde Sacrifices Yet you wil replie and say If that Sacrifice vpon the Crosse be styl effectual and continue in force for euer what neede is there of this Sacrifice daily made vpon the Aulter Concerning this Replie euery man shal easily satisfie him selfe if he wil consider it in a like case Christe once prayed and that prayer is effectual to this day and shal be to the worldes ende Neuerthelesse we must pray also if we wil be partakers of his prayer Christe wasshed away the sinnes of the worlde with the bloude that was shed out of his body at his Passion Notwitstanding we must if we wil be saued be baptised that we be made cleane from Original sinne and from Actual too if we haue committed any before our Baptisme Hebr. 10. Christe hath for euer perfited them that be sanctified with one oblation 2. Cor. 7. Yet S. Paules counsel is vt emundemus nos ab omni inquinamento carnis spiritus perficientes sanctificationem in timore Dei That we cleanse our selues from al filth of flesh and spirite perfiting our sanctification in the feare of God Here is special mention made of two perfitinges of our sanctification the one belonging to Christe the other to our selues If Christe doo perfite what neede we to perfite For the better assoiling of this doubte let vs cal to mynde what S. Paule writeth in his Epistle to the Corinthians saying 1. Cor. 3. Dei sumus adiutores We are the helpers of God What wil some say hath God neede of helpers Yea truly His goodnes is suche that he vouchesaueth to take vs to be his helpers not for any defecte or vnhablenesse that is in him but bicause he would haue vs to be occupied in his seruice and not to be idel And therfore he hath appointed certaine meanes and instrumentes to practise vs withal as Faith Baptisme Penance Fasting Prayer Almose and specially a Sacrifice wherein we may concurre with him not in the chiefe first and general cause which alone hath wrought and daily worketh but as liuely instrumentes to deriue vnto our selues the effecte of that chiefe first and general cause that as he generally hath deserued and purchased a most ful and perfite saluation for al the worlde which in it selfe can not be increased bicause it is perfite ne can not be diminished bicause it is infinite so we ech of vs by his grace vsing and putting in practise the meanes that he hath appointed may be made comparteners of the same saluation which otherwise can not be auaileable vnto vs. It should be ouer longe and beside my purpose to stande about the prouing that Baptisme Penaunce Prayer Fasting Almose ioyned with Faith that worketh through Charitie That thiâ— Sacrifice is a meane to deriue thâ— effecte of Christes death vnto vs. be meanes to deriue vnto vs the effect of Christes death It shal suffise to prooue the Sacrifice of Christes body and bloud vpon the Aulter to be one of those meanes This truth is prooued not onely by that which I haue before alleged out of S. Gregorie who saith that as ofte as we offer vp vnto him the hoste of his Passion so ofte we renew vnto our selues his Passion for our absolution Gregor Hom. 37. but also by that which S. Augustine writeth in a Prayer which is to be founde in a treatise of deuoute Prayers intituled Manuale August in Manuali cap. â—1 Where asking of God a contrite harte and a fountaine of teares specially at the time when he prayeth he saith thus Dum sacris Altaribus licet indignus assisto cupiens tibi offerre illud mirabile coeleste Sacrificium omni reuerentia deuotione dignum quod tu Domine Deus meus sacerdos immaculate instituisti offerre praecepisti in commemorationem tuae charitatis mortis scilicet Passionis pro salute nostra pro quotidiana nostrae fragilitatis reparatione Geue me I besech thee ô Christe Iesu contrition of harte c. Whiles I although vnworthy doo stande at the holy Aulters desirous to offer vp vnto thee that maruelous and heauenly Sacrifice worthy of al reuerence and deuotion which thou Lorde my God vnspotted Priest didst institute Luc. 22. and commaundedst to offer vp for a remembrance of thy charitie that is to say of thy death and passion for our saluation and for the daily repairing of our frailtie Nowe whereas this Sacrifice offered vp for the remembraunce of Christes death is here said to be profitable to saue vs and to repaire our daily ruines happening vnto vs through our frailtie