time ye shal not be angry with vs but with that holy learned Father S. Augustine if we accompte your scattered troupes not for the Churche of Christe nor any parte thereof but for Dennes of theeues and Synagogues of Antichriste Neither doo ye sacrifice vnto God the Sacrifice of Praise in the body of Christe which the Churche doth as S. Augustine saith for ye acknowledge no Sacrifice of the body of Christe at al in whiche God is chiefly praised and thanked for his benefites The Singular Sacrifice that S. Austine speaketh of is the Sacrifice of the Eucharist Furthermore what Sacrifice is that whereof the sacrifices of Israel according to the flesh were significations which S. Augustine here calleth the Singuler Sacrifice that Israel after the spirite offereth vp now What other is it then the Sacrifice of the body and bloude of Christe after an vnbloudy manner daily offered in the Churche For of the Sacrifice of the Crosse ye can not expounde it bicause the same is done once already and is not now offered vp Neither can ye vnderstande it of mere spiritual Sacrifices for they are not Singuler neither offered onely now that is to say in the time of the newe Testament but are common to the faithful personnes and times of bothe Testamentes By this it is euident that the Sacrifice of Praise which Israel after the spirite that is to say the Churche offereth vp vnto God not after the order of Aaron but after the order of Melchisedek as S. Augustine writeth is the Sacrifice of the Euchariste in whiche the body and bloude of Christe is offered vp vnder the fourmes of bread and wine Genes 14. in which Melchisedek made his Sacrifice forefiguring this Your thirde authoritie which you haue somedeale corrupted by nipping away certaine wordes and by false translation maketh for proufe of our Sacrifice it helpeth your Negatiue nothing at al. The whole sentence truly translated August li. 83. quaestion q. 61 is this Christe hath commended vnto vs a likenes of his bloudy Sacrifice for of that he speaketh there to be celebrated in remembrance of his Passion to the ende we may see now that which Melchisedek offered vnto God to be offered in the Churche of Christe through the whole worlde Here are touched three Sacrifices the Sacrifice of the Crosse Three Sacrifices the Sacrifice of the Aulter the Sacrifice of Melchisedek On the Crosse Christe was sacrificed truly according to the truth of substance of the thing sacrificed and of the manner of sacrificing which was by shedding of bloude and killing the hoste that was to be sacrificed In the Supper then and in the Aulter now he is truly sacrificed as touching the truth of the substance of the thing that is offered that is to say the body and bloude of Christe For he said Luc. 22. This is my body this is my bloude doo ye this in remembraÌ„ce of me 1. Cor. 11. But not according to the truth of such manner of sacrificing For he is sacrificed vnbloudily and in Mysterie The body that now is offered is a liue body For it is the same in the Sacrament that hong vpon the Crosse and that is now in heauen But though Christes body be now a lyue in the Sacrament and the bloud in the Body yet neither is the body of vs offered bicause it is a lyue and now to be killed nor the bloude bicause it is in the body as againe to be shed but bicause the body was once killed and the bloude once shed that which is now done is done in remembrance of that And hereof it commeth that this Sacrifice is oftentimes called of the Fathers in respecte of the bloudy Sacrifice of the Crosse as it is in the thirde fourth and fifth testimonie of S Augustine here alleged to be sene a likenes an Image of that Sacrifice a memorie or Sacrament of memorie From the affirmation of which likenes Imageâ— memorie SacrameÌ„t representation or figure to inferre the denial of a true presence and Sacrifice is besides al rules of Logique and reason sithens both stand wel together And yet this is in maÌ„ner the only kinde of reason and Argument that M. Iewel vseth through his whole Reply and otherwheres Which kind of ArgumeÌ„tes they must needes vse if they wil vse any at al who by opening the truth of any question by due distinctions see their false doctrine confuted and therfore make their apparent aduantage of confusion Which Confusion is soonest wrought by heapes of vndiscussed authorities without declaration of the circumstances patchedly and by peece meale alleged and iumbled together as M. Iewel is woont to doo Likenes aÌ„d Image how they signifie in the nevv testameÌ„t being spoken of the sacrament And remember good Reader that whereas S. Augustine here alleged speaketh of a Similitude or likenes he meaneth not euery common kinde of likenes but a likenes that is a Sacrament of the newe Testament Which is a holy effectual and visible signe of inuisible grace If thou take away the body and bloude of Christe from this likenes it shal lacke the inuisible grace and so shal it not be such a likenes as S. Augustine here speaketh of Image An Image also which terme he vseth likewise in the newe Testament considered in Christe or his Sacramentes doth not signifie a bare figure voide of the thing whose Image it is But rather signifieth the true thing it selfe exhibited in the fourme of an other thing and not in proper shape De Cons. Dist. 2. Hoc est quod dicimus So is Christe Imago Patris the Image of his Father appearing in the fourme of man So is the Sacrament of Christes body the Image of the same body crucified yea the body of Christe in the Sacrament inuisible is a Sacrament and sampler of the same body visible For so S. Augustine speaketh Caro videlicet carnis sanguis est sacramentum Sanguinis carne sanguine vtroque inuisibili spirituali intelligibili signatur visibile Domini nostri Iesu Christi corpus palpabile plenum gratiae omnium virtutum diuina Maiestate The flesh of Christe in the Sacrament is the sacrament of his flesh and the bloude is a sacrament of his bloude By his flesh and bloude bothe inuisible spiritual intelligible is betokened the body of our Lorde Iesus Christ that is visible palpable ful of the grace of al vertues and diuine Maiestie Neither maketh it ought for M. Iewel that S. Augustine calleth this Sacrament a Sacrament of remembrance SacrameÌ„t of remeÌ„â—brance Bicause it were not a Sacrament of remembrance fitte for the newe Testament onlesse the body and bloude of Christe were really conteined therein according to the saying of Christe Lucae 22. this is my body this is my bloude For we haue no warrant of the Scripture that bread and wine is the Sacrament of remembrance The .6 authoritie taken out of S. Augustine de Ciuitate
this Sacrifice he maketh this Prouiso M. Ievvels prouiso and putteth in as it were a Caueat that it be not vnderstanded of the Ministration of the Sacramentes For that perteineth saith he onely to the Minister but onely of the Oblation and making of this Spiritual Sacrifice Verely I doubte whether this Minister vnderstandeth what he speaketh 1. Tim. 1. and whereof he affirmeth So confuse is his tale Euery Christian man by him may make this Sacrifice But none can minister the Sacramentes but a Minister I can not wel reason with him onlesse I knewe where to haue him what he meaneth by This Sacrifice what by making what by his Minister what by Ministration what by Sacramentes For our whole Religion by these men now turned vpside doune and the olde termes being of them abused to signifie other thinges then before they did al Disputation with them must needes be obscure Concerning the Sacrifice he nameth it This Spiritual Sacrifice If he had spoken indefinitely of Spiritual Sacrifice euery Lay faithful person may I graunt and ought to make and offer vp vnto God Spiritual Sacrifice For besides other Contrite harte a Contrite hart by report of Scripture is such a Sacrifice that al are bounde to offer vp vnto God But calling this Sacrifice whereof our controuersie is spiritual he semeth to vse sutteltie and to prouide him selfe a starting hole if he happen to be chafed and pursued In respecte of vnderstanding it is spiritual for that whiche is hid vnder the formes of bread and wine with vnderstanding it is conceiued and is not with bodily sense perceiued But in respecte of the substance of it whiche is the Real body and bloude of Christe it is not properly and altogether spiritual specially as Spirite doth exclude the vetitie of Body Affirming then that euery faithful man hath authoritie to make and offer this Sacrifice what sowndeth this tale but that euery suche hath authoritie to make and consecaate and offer vp the body and bloude of our Lorde whiche belongeth onely to them that properly be Priestes as now I haue proued This is bothe a Sacrament and a Sacrifice If none may minister this Secrament but the Minister for he speaketh of Sacramentes generally how muche lesse may any make that is to say consecrate or outwardly offer this Sacrifice but he that is duely made Priest by Bishoply Consecration External oblation propre to Priestes internal ê‘teineth also to the faithful peple and laying on of handes Outwardly offer I say whereby I meane the actual external and ministerial offering For els I acknowledge that by vowe affection and deuotion of harte the faithful and godly people doth also offer vp vnto God this Sacrifice Touchinge the testimonies here alleged where S. Cyprian saith Cyprian de vnct Crismat Al that of Christe be called Christians doo offer vnto God Daily Sacrifice ordeined of God Priestes of holines he meaneth it of the common spiritual sacrifices of our deuotion whiche of bounden duetie we offer vp daily and not of this Singuler Sacrifice whiche bicause it is daily offered for that we daily sinne that a remembrance of Christes Death be renued being the chiefe of al the Sacrifices that we daily offer vp vnto God the learned Fathers oftentimes haue called Quotidianum Sacrificium the daily Sacrifice Wherefore M. Iewel doth very vntruly The daily Sacrifice and A daily Sacrifice and contrary to his owne knowledge in this place to turne it The Daily Sacrifice as though S. Cyprian had meant of this Sacrifice of the body and bloude of Christe Of what Sacrifice it is to be vnderstanded it is soone iudged by that he maketh al Christians the offerers of the same Therefore in his translation he shoulde haue called it not The daily Sacrifice but a daily Sacrifice That he allegeth here out of Origen Origen in Leuit. Homil. 9. maketh nothing against the Catholique Doctrine touching this Sacrifice Origen onely teacheth whiche we also doo teache that al good Christian folke are spiritual Priestes Suche Sacrifices Spiritual sacrifices spiritual Priesthod suche Priesthode and suche Priestes The Christians common sacrifices be mere spiritual for they offer vp them selues Praises thankes Confession a contrite harte a troubled spirite and suche other the like whiche are mere spiritual Of the same rate is their Priesthode The peeces of sentences cut out of S. Augustine S. Ambrose and S. Chrysostome as they doo nothing relieue M. Iewels cause so doo they nothing hinder ours And bicause they be idlely and to no directe purpose alleged but as it seemeth onely to increase the heape it is not worth labour in setting forth the large circumstance of them to spende time and to answer vnto them Yet be the two last in my Reioindre to the first Article of M. Iewels Chalenge sufficiently answered Chrysost. in 2. Cor. Hom. 18. But as for S. Chrysostome he is by M. Iewel so impudently falsified in this place that I should iniurie the Truth if I dissembled it He maketh S. Chrysostome thus to say In Mysterijs nihil differt Sacerdos à Subdito In the holy Mysteries the Priest differeth nothing from the people whereby he would persuade M. Ievv fovvly falsifieth S. Chrysostom that touching the Sacrifice duly to be made beside the Ministration by which he meaneth only his Ministers geuing of bread and wine at the newe found communion the priest doth no more then the people whereas S. Chrysostome saith farre otherwise Est vbi nihil differt Sacerdos a subdito vt quando fruendum est horrendis Mysterijs There is a time saith he when the Priest differeth nothing from the subiecte that is from one of the Laietie as when they must receiue the dreadful Mysteries Is there no difference whether one say there is a time or place where the Priest differeth not from the people whiche exception negatiue manifestly includeth an affirmation of a differeÌ„ce in a certaine time or place or generally the Priest differeth nothing from the people Out vpon suche shamelesse corruption Touching the true vnderstanding of the place when the Sacrifice is to be receiued whiche is the body and bloude of Christe the subiecte that is any Laye person what so euer Leuit. â—â— 22. hath as good parte and receiueth as worthy a thing as the Priest For it is not now as it was in the olde Lawe so muche S. Chrysostome saith there when the Prieste receiued one peece of the Beastes sacrificed and the people an other peece but when we come to receiue the Mysteries we al participate of one heauenly breade to al is proponed saith he one body and one cuppe Bothe Priest and people offereth and how eche That thus we pray in the Canon of the Masse Remember ô Lorde thy Seruauntes and al them that stande aboute for whom we offer vnto thee or elles who doo offer vnto thee this Sacrifice of praise al this gladly we graunt For not onely the
thinges for this is propre to his onely Maiestie For in asmuche as that exceeding greate excellencie hath infinite properties whiche for the infirmitie of our nature we are forced with distincte considerations to conceiue and bicause we are carried vnto God by distincte vertues with distincte affectes and desires whiche folow the apprehensions of our minde that the vertues be not as an vnordered heape confuse in the harte of a iuste man but that eche vertue answere to his propre consideration whereby man is carried vnto God As bicause God is true and faithful therefore we beleeue him bicause he is mighty and liberal therefore we hope in him bicause he is good therefore we loue him whiche three vertues S. Paule setteth forth distinctly writing to the Corinthians to the consideration 1. Cor. 13. by whiche we conceiue him to be verely our Lorde and God from whom as being the Father of Lightes Iacob 1◠Religion euery good thing descendeth and in whome as in the last ende we put our highest felicitie properly the vertue of Religion answereth by which we are woont to sacrifice that is to wit to offer vp giftes and presentes in recognition hereof whereby we acknowledge and professe him to be the beginning of our creation and the ende of our blisse to whom al that is ours ought to be referred Therefore the people of Israel were commaunded of God as soone as they should come into the lande of promise to take the first fruites of al manner of corne and to bring them to the Priest and as he laid them vppon the Aulter Deute 26 to say in this wise I professe this day before thy Lorde God that I am entred into the Land whiche our Lorde hath sworne vnto our Fathers that he would geue vnto vs. Our Lorde hath brought vs out of Egypte with his mighty hand and stretched arme c. And therefore now I offer vp the first fruites of the corne of the land that our Lorde hath geuen vnto me Euen so King Dauid said vnto our Lorde 1. Para. 29 after the greate giftes had bene geuen by him and by his Nobles towardes the building of the Temple Al things are thine O Lord and what thinges we haue receiued at thy hande we haue geuen vnto thee And thus we offer giftes vnto our Lorde not for that he hath neede of them or pleasure in them with which mynde the Babylonians offered vnto their Idol Bel Daniel 14 but bicause in the giftes so offered there is a recognition of his Diuine Maiestie and a certaine satisfaction for sinnes that is to say for the temporal paines due vnto sinnes But bicause lyuing vpon the earth and being enuironned with flesh we vse the senses That a visible Safice is most cōuenient for our nature Ioan. 4. and being tied vnto sensible thinges we can not exercise the proper operations of the soule perfitely such a Sacrifice is conuenient for vs as with which visibly we may confesse and honour that Diuine excellencie of Maiestie For although God who is spirite be delited with that wourship which according to the Scripture procedeth of spirite and truth that is to say of right faith working by charitie and although it be a certaine acceptable Sacrifice vnto him when the soule with inwarde mouing doth consecrate it selfe to God yet truth it selfe that is to say right faith requireth also outward wourship for two causes Outward vvourship of God required for tvvo causes The one is bicause the soule maketh not that inward oblation of it selfe conueniently and perfitely excepte it beholde the same in some sensible oblation of a gifte as in a signe and glasse that by this meane it may be moued and stirred vnto that internal Oblation there to rest and stay as when we pray vnto God and praise him we doo it not only with the harte but also with sensible signes not bicause otherwise he vnderstandeth vs not but for that so we stirre and prouoke ourselues the more feruently to pray Rom. 6. and praise him And therefore S. Paule admonisheth vs that we exhibite not only our mynde vnto God but also our members to be armures of righteousnes The other cause is In Asceticis for that as S. Basile saith we haue not onely our soule of God And therefore the wourship that is geuen vnto him by the soule onely God is to be honoured not only with the soule but also vvith the body and vvith outvvard thinges is vnperfite And for so much as we haue receiued the body and al that we haue besides of him it is right that we serue him with the body it selfe and with al things acknwoleging that he is God and Lorde of al thinges to whom al thinges ought to doo seruice In consideration whereof the thirde brother among the seuen Machabees putting forth his tong out of his mouth as he was cōmaunded and holding vp his handes 2. Mach. 7 both to be cut of by the tormentour said with a bolde courage E coelo ista possideo sed propter Deileges nunc haec ipsa despicio From heauen I haue these thinges but nowe for Gods Lawes sake I care not for them And so gladly he offered his tong his handes and al the partes of his body in Sacrifice to God of whom he had receiued them And so the mother of those seuen Machabees The Mother of the Machabees a woman of manly fortitude with free harte offered vp her sonnes vnto God bicause it was he as she said that had created them and brought them into this light how so euer they had ben conceiued in her wombe Therefore she made protestation as before God and said vnto them I know not quod shee how ye appeared in my wombe for it is not I that haue geuen vnto you spirite and soule and life it is not I that haue ioined together the members of eche of you but it is the Creator of the worlde c. As much to say in effecte as this Lord for so much as I haue had these seuen Sonnes of thee for thy sake gladly I geue them and offer them vnto thee Iob. 1. That blessed man Iob likewise tooke the losse of al his goodes paciently and so with free hart offered them to God forasmuch as he acknowledged that he had receiued them at Gods hande 1. Cor. 6. S. Paule also exhorteth that we glorifie Rom. 12. and beare God in our body and that we exhibite our bodies a liuely Sacrifice vnto God Matt. 22. And in that great and first Commaundement in whiche the Lawe and Prophetes do depende we are commaunded to loue God not only with the soule but also ex omnibus viribus with al our powers and strength Luc. 10. And as we sinne against God not by thought onely but with outward workes also and outwarde thinges as it is euident in fornication gluttonie theafte sacrilege and in the like so we be bounde
seemely to serue him not onely with inward motions of the soule but also with outward thinges that we haue receiued of his goodnes 1. Cor. 11. Therefore S. Paule gaue preceptes vnto them of Corinth men and wemen concerning the head to be vncoouered or coouered when they prayed or prophecied Christ also in the Gospel declaring that internal faith only doth not suffice saith He that confesseth me before men Math. 10. I wil confesse him also before my Father And S. Paule saith Rom. 10. that with the harte a man beleeueth vnto righteousnes but with the mouth confession is made vnto saluation by the mouth vnderstanding euery external worke whereby confession of our faith is made But what shal we say to those places of the Scriptures in whiche it is reported that God hath no liking in the outward Sacrifices Osee. 6. I wil haue mercie saith he and not Sacrifice Math. 9. If thou wouldest haue had Sacrifice I would haue geuen it thee Psalm 50. With burnt offeringes thou wilt not be delited A troubled spirite is a Sacrifice to God the contrite and humbled harte thou wilt not despise I wil not rebuke thee for Sacrifices Psal. 49. Of the like places in the Scriptures of the olde Testament we finde greate numbers To al this S. Augustine answereth August de Ciui Dei lib. 10. c. 5. In vvhat wise doth God refuse the old Sacrifices Sic illa Deum nolle dixit quomodo ab stultis ea velle creditur velut suae gratiae voluptatis The Prophet said that God would not haue those Sacrifices in suche sorte as fooles beleeue he would haue them as for his owne pleasures sake For elles if he would not haue had them at al he would neuer haue commaunded them in the olde Lawe to be offered And therefore they were saith he to be chaunged now in their due and certaine ceason least men should beleeue that they were such as might be desired of Gods parte or be acceptable of them selfe in our behalfe and not rather those other Sacrifices he meaneth internal Sacrifices whiche by them were signified Now therefore that those olde Sacrifices be chaunged and abrogated The Sacrifice of the Eucharist or of the Aulter the time being come when Moyses Lawe should cease and haue an ende Christe in place of them hath substituted the Sacrifice of the Euchariste greater in vertue better in profite easier in doing and incomparably higher in worthinesse So then that there may be a perfit profession of the supreme Maiestie which is to be shewed by very things them selues we offer vnto it a visible gifte of those thinges which we haue receiued of our Lordes hande for our sinnes and for a thankeful recognition A certain change required in the thinges that be sacrificed 2.2 q. 85. art 3. arg 3. Theoph. in cap. 8. ad Heb. Chrysost. in epist. ad Heb. Homil 18. Then is a gifte said properly to be consecrated or halowed vnto God in sacrifice whē it is deputed to diuine seruice with some rite of religion or Ceremonie obserserued whereby some change is made about it For it is not to be thought that euery oblation is a Sacrifice as it is wel noted of S. Thomas Theophylacte and S. Chrysostome For as it appeareth in the booke named Leuiticus In al the Sacrifices some rite was obserued whereby thinges that before were prophane were made sacred and holy to the honour of God For either they were slaine as the Beastes or burnt as the Incense or sprinkled ouer with oile as bread meale and the first fruites and baked in an Ouen or fryed in a panne or rosted on a gredyern Leuit. 2. and al thinges were sauered and ceasoned with salte Marc. 9. A rite and ceremonie of changing we do obserue in our Sacrifice also now the bread beside breaking and eating by vertue of the woordes of consecration being changed into the body and the wine into the bloude of Christe By which rite and ceremonie we confesse that for so much as we are by nature the children of wrath we haue nede of a great chaūge to be made worthy of God that we haue neede to put on the new man that we protest al that is ours to be ready for his sake to be changed to be consumed to be spent and lost right so as it shal be his pleasure For who so euer doth lose his soule for my sake saith our Sauiour he shal finde his soule Math. 16. That to offer Sacrifice is natural Now let vs come vnto the fourth point and declare that God hath both engraffed in the mindes of men the rite of sacrificing and also by Lawe commaunded it and for what cause This is soone done The consideration of nature and general view of the worlde layeth the one before our eyes and the bookes of the olde Testament the other Natural reason telleth man that he is vnder some Superiour for the defectes which he feeleth in him selfe In whiche defectes he hath neede to be holpen and directed of some Superiour And what so euer that is it is that as S. Thomas saith whiche among al is called God And as in natural thinges naturally the inferiour thinges are vnder the superiour thinges euen so natural reason telleth man according vnto natural inclination that he exhibite to that whiche is aboue man subiection and honour according to his manner And the conuenient manner for man is to vse sensible signes to expresse some thinges bicause he taketh his knowledge of sensible thinges And therefore it procedeth of natural reason that man vse certaine sensible thinges offering them to God in signe of due subiection and honour in like sorte as they doo who offer vnto their Lordes certaine thinges in recognition of their Lordship or Dominion This perteineth to the nature of Sacrifice and therefore the offering of Sacrifice perteineth to the Law of nature Sacrifice hath euer ben general to al peoples Cyprian Serm. de ratione Circūcis Wherefore there lyueth no Nation in the worlde altogether without Religion as we may see and heare nor is Religion mainteined without Ceremonies And among Ceremonies the Nations of al ages haue vsed outward Oblation as the chiefe Although for the more parte as S. Cyprian saith they abhorred Circumcision as a thing cruel and vnfrendly to nature yet the other Sacrifices they did not likewise abhorre but folowing the lawe of Nature in many thinges saith he they reteined the custome of making Sacrifices And this was fastened in their myndes by common consent in general that God onely ought to be wourshipped with outward Sacrifice With that kinde of wourship who euer iudged that any should be honoured saith S. Augustine but whom either he knewe August de Ciuit. Dei li. 10. c. 4. or thought or at lest imagined to be God Of what antiquitie this manner of godly wourship is the Sacrifices of the two first brethren Cain and Abel
doo shewe Gen. 4. For what cause hath God engraffed in Man the rite of sacrificing As touching the cause why it hath pleased God to engraffe in the mindes of men the rite of sacrificing what other can we rendre but his great loue towardes Mankinde In declaration whereof this muche is to be considered Whereas our first parent Adam seduced by the enuy and crafte of the Deuil Gen. 3. brake Gods commaundement and through his sinne brought sinne into this world Rom. 5. yea suche and so great Sinne that al proceding from him according to the flesh became by nature the Children of wrath and therefore remained thral to Gods anger and iust damnation Ephes. 1. God of his owne goodnes not willing they should perish whom he had created determined with him selfe Gen. 3.12 22.26.28 and promised to Adam at the beginning and afterward to Abraham Isaac Iacob Moyses Dauid and the other Fathers to send that blessed seede Iesus Christe his Sonne Deut. 18. to reconcile vs vnto him selfe to pacifie his iuste wrath to wash vs cleane from our sinnes and to redeeme vs from damnation by Oblation of a singular Sacrifice Galat. 4. When the fulnes of time was come and the daies fully expired that God had appointed the Sonne of God our Sauiour came tooke our sinnes vpon him The true and chief Sacrifice Christes Death offered him selfe vp a Sacrifice for vs vpon the Crosse appeased the wrath of his Father and entring once by his bloude into the holy place as S. Paule saith founde for vs an euerlasting Redemption Heb. 9. This Sacrifice of Christe vpon the Crosse is the onely Sacrifice whereby we are redemed and without this is there no saluation Heb. 10. With one offering saith S. Paule he hath made perfite for euer them that be sanctified And in Esaie it is said of Christe Esai 63. Torcular calcaui solus The presse haue I trodden alone And as without and besides this Sacrifice nothing can saue vs so this is a sufficient price to satisfie God for the Dettes and sinnes of the whole worlde 1. Ioan. 2 He is the propiciation saith S. Iohn for our sinnes neither for our sinnes onely but for the sinnes of al the worlde This is the lambe that taketh away the sinnes of the worlde Iohan. 1. And God was reconciling the worlde in Christe vnto him selfe 2. Cor. 5. saith S. Paule The vertue of this Sacrifice reacheth from the beginning of the world to the ende from the first man to the laste bothe Testamentes taking their effecte of it and therefore S. Iohn calling Christe the Lambe saith he was killed from the beginning of the worlde Apocal. 13. verely bicause his bloude hath cleansed the sinnes of men of al ages But albeit this be the Lambe that taketh away the sinnes of the worlde Iohan. 1. and though it be the Sacrifice propiciatorie for the sinner of the whole world as S. Iohn saith yet is not the whole world thereby saued For sure we are the faithlesse Gentiles Turkes Moores Saracenes vnbeleuing Iewes and seined Christians be not saued What then shal we saye This Sacrifice is sufficient to saue al men but it is not effectual to the saluation of al men The vertue of it is suche as is hable to saue al yet be not al saued Wherof commeth this The defecte is not in God it is in man Now behold the goodnes of God That this Sacrifice of his Sonne as it is sufficient for al so it may be also effectual for al God hath ordeined certaine meanes whereby men may be made hable to receiue the merite of it and wherby the vertue of it is transferred and applied vnto them These meanes be Sacramentes and Sacrifices As for Faith Faith hope and Charitie first and chiefly required Heb. 11. â— Iohan. 3 Sacramentes Sacrifices double Invvard Sacrifices Heb. vlt. Hope and Charitie of necessitie they are presupposed without whiche neither Sacramentes nor Sacrifices doo ought auaile For without faith it is impossible to please God and who so euer loueth not he remaineth in death Likewise where is no hope there Christes mercie to saluation taketh no place Of Sacramentes some be propre to the olde Testament some to the newe Of Sacrifices some be inward some be outward The inward be knowen as the sacrifice of a contrite Harte an humbled spirite the sacrifice of prayer praise and thankesgeuing of mercie and beneuolence and other the like These be common to bothe Testamentes Outvvard Sacrifices But as concerning outward Sacrifices that men might be made partakers of the Oblation of Christe whiche hath most sufficiently merited the saluation of al men and that they might transferre the fruite of it vnto themselues God hath euen from the beginning of the worlde bothe vnder the Lawe of Nature by Diuine inspiration stirred vp the mindes of men vnto the rite of sacrificing for witnes whereof we haue the example of Abel Gen. 4.8 Noe and Melchisedek Abraham Isaac Iacob Iob besides others Iob. 1. and eftsones at what time he gaue the Law by Moyses he commaunded sacrifices to be made and shewed the diuers kindes of Sacrifices Exod. 12. as the Paschal Lambe Num. 28. the continual sacrifice the sacrifice for the sinnes of the Priest In Leuitico ca. 4. of the Prince of the people for ignorance forgeuing thankes for peace for chastitie c. The vse of al whiche outward Sacrifices was not that they should reconcile men to God The vse of the olde Sacrifices and merite saluation by strength of their owne nature but that by them the mindes of men might be moued and admonished to remember the great Sacrifice that was to come whereby God promised to redeme al men that so their faith might be confirmed and the fruite of it be applied vnto them hauing faith and truste in the Sacrifice to come What strength they had in their degree against sinne they had it not by their owne nature but by vertue of Christes Sacrifice vpon the â—rosse whereof they were figures and significations Of these outward Sacrifices so great an accompte is made in the Scriptures as necessary for the behoofe of Gods people lyuing vnder the Lawe that the lacke of them is reputed in sundrie places for an horrible plague God threatening the people of Israel saith by his Prophete Osee Osee. 3. that they should sit to many daies sine sacrificio sine Altari without sacrifice and without an Aulter In an other place he threatened king Asa and his people by the mowth of Azarias the sonne of Obed that for a longe time they should be without a Priest 2. Paralip 15. Azarias in Daniel lâ—mentably bewaileth the state of the Iewes as being greuously plagued for that they had neither burnt offering Danil 3. nor oblation nor incense nor place where to offer Wherefore if Christe would his Churche in the time
al forasmuche as we present the body and bloude of Christe vnto the Father in his person and by his commission and beseche his goodnes that in regarde of his body and bloude he wil haue mercie vppon them But we doo not presente these giftes for al as a Price that is exhibited for them whiche thing the propre nature of this oblation comprehendeth in respecte of release of the paines bicause al be not capable that is to say not apte vessels to receiue suche benefite As touching other thinges whiche profitably be asked in the Masse Benifites redounding to vs by the Masse as victorie peace health ceasonable wether and such other the like wherewith mannes miserie is releeued and holpen the Sacrifice of the Masse is auaileable for them according to the order of Gods eternal disposition not onely by reason of the merite of the Priest and of the Churche that offereth but also and that more amply by reason of the qualitie and vertue of the Sacrifice whiche is consecrated in the person of Christe and by his commission But this is by way of Prayer whiche Prayer bicause it is not sitting the wordes of Christe to be frustrate by whiche he committed this Sacrifice vnto vs the Father very oftentimes heareth And whereas he heareth it not the iudgementes of God be secrete For great is the vertue of the signes and Sacramentes of the name of Iesus Christe vnto whose honour the very powers of the Aier are commaunded to yelde and geue place though it be called vppon by euil and for euil persons as S. Augustine very learnedly teacheth in his booke of .83 questions Augu. lib. 83. quaest quaest 79. or who els so euer is author of that booke For in no wise dare any sprites saith he to contemne these signes For they tremble at these where so euer they beholde them but men being vnwitting of it by God an other thing sometime is commaunded For whereas they geue not place vnto these-Signes God him selfe forbiddeth when he iudgeth it iuste and profitable Thus S. Augustine To this very aptly serueth that he writeth in his .22 booke De Ciuitate Dei Where he telleth of a house deliuered from euil Sprites by the Prayers and Sacrifice of the Masse August de Ciuit. Dei lib. 22. c. 8. Hesperius a noble maÌ„ saith he who dwelleth in our countrie hath in the Lordship of Fussala a Ferme called Cubedi Where when he vnderstoode that his house which he hath there susteined great hurte by euil Sprites and that his catail and his Seruauntes were much troubled he besought our Priestes in my absence that one would go thither that by his Prayers they might be driuen away One went and offered vp there the Sacrifice of the body of Christe praying as muche as he was haâ—le that the vexation might ceasse Forthwith by the mercie of God is ceassed S. Gregorie sheweth by many examples that through the Sacrifice of the Masse diuers receiued temporal benefites Grego in Dialogis who neither were present when Masse was said for them nor thought at al of it Also certaine special helpes by this Sacrifice be obteined which of the Diuines are called prima gratia for with these God doth oftentimes helpe them for whom the Sacrifice is offered that the motion of faith and deuotion and desire of the medicine of the Sacramentes be stirred vp in them Thus thou seest Reader what power the Sacrifice of the Masse hath And as this Sacrifice hath vertue to remoue al manner euils from vs so it hath vertue to get and procure al good thinges vnto vs according to the disposition of Gods Prouidence VVhat force the Sacrifice of the Masse hath â—ouching the remissioÌ„ of mortal sinnes Wherefore that also may easily be conceiued which of many men is called in question touching the remission of mortal sinnes Verely the blessed Martyr S. Alexander fifth in the Regester of the Popes saith in his firste epistle that Crimes and sinnes be put out by these Sacrifices offered vp vnto our Lorde And againe that our Lorde is delited and appeased with such Sacrifices and that through them he forgeueth great sinnes Alexander epist. ad oâ—Ì„s orthodoxos For nothing saith he can be greater in Sacrifices then the body and bloud of our Lorde Iulius speaking likewise of the Sacrifices saith that by them offred to God al crime and sinne is quite put out S. Gregorie also saith Iulius De Cons. Distinct. 2. CuÌ„ omne Gregor Dialog 4. Cap. 58. that this Sacrifice singularly saueth the soule from euerlasting destruction Al whiche and sundry other the like sayinges of certaine Fathers are so to be vnderstanded not as though we might obteine remission of such sinnes after Baptisme committed without Absolution of the Priest who is the Ministre of the Sacrament of Penaunce but that this blessed Sacrifice doth geue such grace and worketh so together with the infirmitie of the Penitentes that they may by the Priests be reconciled vnto God And it is so acceptable in the sight of God Sess. 22. Cap. 2. that as the CouÌ„cel of Trent teacheth being appeased by the Oblation of it graunting grace and the gifte of Penaunce he forgeueth Crimes and sinnes yea that be right great As concerning them The Sacrifice of the Masse profitable for the dead 2. Mac. 12 Ioan. 11. August in Enchirid. cap. 110. that with godlinesse are departed this life and haue taken their slepe as the Scripture speaketh and haue not as it behooued them made ful satisfaction whom we beleeue to remaine in Purgatorie although now they be not in state to merite any thing by any operatioÌ„ of their owne wil or to do holesom Penaunce for their sinnes yet bicause they be the members of Christ and felow citizens withal the Saintes felowes and brothers with them the Sacrifice of the Masse profiteth them as it doth the other iuste persons here but that their owne propre deuotioÌ„ caÌ„ helpe them nothing â—s now depending wholly of Christ and of the Church For although God in the day of our departure hence as it is said of the wise man do rendre to euery man according to his waies Eccle. 11. yet after the doctrine of S. Augustin this much by their good workes they haue deserued at Gods hand whiles they lyued here August in Enchirid. ad LaureÌ„ti cap. 11â— that these common dueties of Christian felowship might profit them also after their departure hence For els it should seme very vniuste and iniurious vnto the body of Christe if there were any members of it to which being in distresse it could not procure succour The motion of contrition and charitie with whiche they departed hence for els they remaine not in Purgatorie is a disposition Athanas. in quaest ad AntiochuÌ„ q. 34. Chrysost. ad pop Antioch Homil. 69 Sermo 3. in epist. ad Philip. Damas. in Oratione de ijs qui hinc in fide migraâ—â—nâ— whiche
stretching of his Armes abroade the Crosse by his making of many signes of the Crosse euery good effecte to procede of the merite of the Crosse is signified The like may be conceiued of such others moe For certainly as wordes be signes of thinges so be these Rites in the blessed Masse signes of great Mysteries To be shorte bicause through the infirmitie of our condition humaine affection for the most parte litle estemeth common thinges and such as be not distincte from other thinges by some token of a more excellencie yea rather dispiseth them as Malachie the Prophet complained of the vncleane Malac. 1. contemptible and vile Oblations of his time and woundereth and reuerenceth those thinges that by some shewe of excellencie seme to surmount others it was necessarie for the reuerence of so holy an Oblation and of the woâ—rship of so great a Maiestie that peculiar places as Churches Tabernacles Aulters also consecrated Ecclesias Hierarch cap. 5. p. 1 as we finde in S. Dionysius special and not common Vessels and peculiar Ministers were appointed for the same whereby the colde myndes of men might be brought to thinke more reuerently thereof As touching the practise of the Churche that is to say of the holy and learned Priestes and of al the people of God from the Apostles timâ— to these daâ—es what the Auncient Fathers haue wrâ—â—â—en in proâ—fe and confirmation of the Sacrifice of the body and bloude of Christ which hereto might be added for al this I reâ—erâ—e the Reader vnto my Reioindre Now then to coÌ„clude Sith that it is our duety to geue and offer vnto God some gifte and Sacrifice whereby to rendre vnto him due thankes for his benefites and to recognise him for our Creator and Redemer and nothing we haue to geue either in it selfe better or to him more acceptable then the body and bloude of his Sonne Iesus Christe and whereas we haue commaundement to offer the same and so great profite commeth to men thereof and whereas in the Masse in whiche this Sacrifice is offered by Christe and the Churche godly prayers be made for Kinges for them that be in auctoritie and for al men thankes be geuen certaine outward signes are shewed whereby the memorie of Christes Passion is stirred vp and to vs renewed and reuerence to Godward is enkindled what forbiddeth why on the behalfe of the most blessed Masse and of them who susteine persecution for this Sacrifice I may not here vtter the woordes of the Holy Patriarke Iacob by way of expostulation with our Aduersaries Quam ob culpam nostram Gen. 31. ob quod peccatum quod in Missa committimus Expostulation vvith the persecutions of the Masse sic exarsistis post nos scrutaeti estis omnem suppellectilem nostram What is our trespace and what is the sinne that we haue committed in saying and hearing the Masse that ye are so wroth and fume so much against vs Ye haue searched al stuffe as Iacob said to Laban ye haue examined our doctrine and what haue ye founde Ye haue examined vs ye haue depriued vs ye haue condemned vs some to prisons some to certaine places ye haue debarred vs of libertie to see our deare frendes to enioye our swete Countrie ye haue taken from vs great summes of money ye haue thirsted our bloude ye haue oftetimes called for the Princes sword to be drawen against vs ye haue geuen the cause of the losse of many of our liues This and much more haue ye done touching our parte But as touching Gods parte what iniurie what dishonour what pillages what robberies what Sacrileges what spoiles what prophane and Turkish saggages of Churches what contempte what despite what villanies ye and your brethren haue done in sundry places of Christendome what needeth it any man to speake the secretes of hartes do speake the sighing of Gods people speaketh the Earth the Heauen God him selfe by his brute and dumme Creatures speaketh But what auaileth it to make complaint vnto them that be not onely farre from al griefe of their euil doing and from remorse of conscience but also reioyse and glorie in malice NOw therfore to returne to thee good Reader that thou maist the better vnderstand our procedings when at the first I tooke in hand to answer M. Iewels ChaleÌ„ge and to iustifie the Articles that rashly and wickedly he had denied amnog other things I brought some of that I haue here said and what elles then to me semed good for proufe of the Sacrifice of the Masse which in his .17 Article he denieth Therto as to the rest of my Answere he hath made his Replie In which Replie he hath said what he was hable to say in disprouse of that singular Sacrifice But how insufficient his disprouse iâ— and of how litle substance al is that he hath brought how litle he amendeth his common woont of falsifying his testimonies what other false partes he playeth and what grosse errours he is fallen into thou shalt perceiue if thou vouchesafe to read this Reioindre Whereas against this Sacrifice by many men many wordes haue ben said many villanies haue ben wrought many blasphemous bookes haue ben written as is before meÌ„cioned according to the sprite that Satan the enemie of the Sacrifice hath enspired into their wretched breastes Out of al M. Iewel like a Spyder hath suckte the most venemous iouice and in his Replie hath vttered it as it were spitting forth his poison Which Replie as perhaps it poisoneth the lighter sorte who haue delite to feede thereon so to the wise and those that be stedfast in the Catholique Faith al the stuffe of his great booke appeareth as it were but Cobwebbes For in dede as with Cobwebbes nothing is holden but light moâ—es and weake flees euen so of a light witte and feeble Faith he sheweth him selfe to be whom that Replie catcheth and holdeth He hath not one Auncient Doctour for him not one Councel General or Prouincial olde or newe not one Example of the Primitiue Churche not one sentence of the holy Scriptures Not one I say for him that is to wit whereof any cleare conclusion may be gathered against the Sacrifice of the body and bloude of Christe These doo I the rather make accompte of bicause by his owne appointement they be good waies and meanes whereby to trie pointes of Faith in Controuersie Now if M. Iewel haue nothing out of al these for a cleare disproufe of this Sacrifice after he hath vewed al the bookes that by these newe Maisters haue bene written in defence of his side after that he hath furnished him selfe with al that euer Luther Bucer Zuinglius Oecolampadius Caluine Beza and the vpholders of their sectes could deuise against it after that he hath coÌ„ferred with his felow Ministers and SuperinteÌ„dentes who most readily ioine their forces together against the Sacrifice yea after that he hath learned the Argumentes of Satan him selfe the first Founder of this new
to knocke him againe with the weapons that I was accustomed vnto lyuing in Papistrie and I laid for me the Intention and 16 faith of the Churche to wit that I had celebrated priuat Masses in the faith and intention of the Churche Albeit ê™ I 17 that I haue not beleeued or thought rightly yet in this point the Churche beleueth and thinketh rightly But then Satan laying at me more mightily and more vehemently Go too ê™ he bring me forth 18 where it is written that a man which is wicked and vnbeleeuing may stande at the Aulter of Christe and consecrate in the faith of the Churche Where hath God bid or commaunded this thing How wilt thou prooue that the Churche doth imparte vnto thee Intention to this thy priuate Masse 19 If now thou haue not the worde of God for thee but if men haue taught thee this thinge without the worde then all this Doctrine is a lye Beholde your boldnes c. 15 VVhy didst thou not blesse thee and arme thy selfe vvith the signe of the Crosse VVhy didst thou not cal vpon the name of Iesus Thoughtest thou thy selfe hable to matche the Deuil vvith vvordes 16 If thou hadst the Faith of the Church vvhy vventst thou from it And if thou hadst this Faith then hovv beleuest thou not Christe saying Doo this in my remembrance 17 By this thou impliest that the rest of the Churche before thou brochedst thy fifth Gospel beleued not Rightly wherin thou folowest Satan and beliest thy selfe and the Churche For the common profession of the Faith was â—hen right and sounde 18 To confounde this Frier the Deuil ioyneth a vvicked man and an vnbeleeuer together in the case of ConsecratioÌ„ and requireth Scripture of him for that which neither was ne neuer shal be done An euil Priest notwithstaÌ„ding his wickednes of life may consecrate though to his damnation as he may baptise and absolue but an vnbeleuing man that is to say an Infidel can not consecrate And what absurditie is it to say an vnbeleeuing maÌ„ to consecrate in the Faith of the Churche If in the Faith of the Churche how is he vnbeleeuing If vnbeleeuing how in the Faith of the Churche 19 For this Oblation and Sacrifice we haue the worde of Christe Do ye this in my remembrance And after this in the ende of the Disputation for it were to long to recite al thus it foloweth Fol. 230. Confessus quideÌ„ sum lege Dei coÌ„uictus coram Diabolo me peccasse me damnatum esse vt Iudam sed verto me ad Christum cum Petro c. 20 Being caste by the law of God I was faine to confesse before the Deuil that I had sinned and that I was damned like Iudas 21 But I turne my self vnto Christe with Peter c. 20 Say not foolish Fryer thou were caste by the lavv of God but by the Deuil for desert of thine ovvne iniquitie Thou makest Satan thy Ghostly Father vvho aftervvard taughtst that confession ought not to be made to a Priest for benefite of absolution 21 No no thou turnedst thy self from Christ vnto the Deuil vvith Iudas vvith SimoÌ„ Magê° and vvith other Heretiques And so do al that folovv thee and thy doctrine This is the Summe of the conference and disputation that Satan had with Frier Luther against the Sacrifice of the Masse by which Luther was persuaded not only to say Masse no more but also to write preach and worke against it in suche wise as became Satans scholer And thus thou seest Reader that this is not a tale maliciously and sclaunderously blased abroade by Pighius Hosius and Staphylus as M. Iewel saith but that it is in great sooth reported and in printed bookes published to the worlde by Luther him selfe Though M. Iewel be ashamed to heare of it yet he alloweth Satans Conclusion against the Masse The person of such a Schoolemaster he commendeth not but the Scholer he praiseth calling him In M. Ievvels Replie pag. 2. that godly man Doctor Luther and the doctrine he imbraceth By this we may conceiue what resistence the professours of this new Gospel wil make against Antichrist when he shal come among whoÌ„ the doctrine of the Deuil him selfe is so soone receiued so wel liked so boldly defended But ô foolish Frier whose vnstedfast harte was so soone ouerthrowen by Satans wicked suggestions false lyes and vaine reasons And ô light and miserable soules that sithens with the winde of that lewd Friers doctrine haue ben carried away For what is there in al Satans tale in Luthers bookes in the treatises of al his Scholers of Germanie of Cranmare Peter Martyr Zuinglius Oecolampadius Caluine Beza of al the other Sacramentaries briefly in the whole Replie of M. Iewel whose Puddel is filled with their Sinckes that ought to withdraw any learned wise or godly man from that beleefe touching the Sacrifice of the body and Bloude of Christe whiche the Catholique Churche hath alwayes taught from the beginning What so euer they haue said and what so euer they can say against this blessed Sacrifice assure thy selfe Christian Reader the effecte of al here shalt thou finde laid together in M. Iewels Replie Al whiche of how litle force it is consideratly perusing and weghing this Reioindre thou shalt perceiue Although the authoritie of the Churche be ynough to stay thee yet if thou desire to see the Aduersarie encountred and his Obiections answered reade what I haue here written and iudge not forgeting to cal to God for the assistence of his holy Spirite to illuminate thy vnderstanding and to purge thy affection that thou maist see what is true obserue the same and haue a ful wil to perfourme what is good and acceptable before God The chiefe and most common Argument that the Protestantes make against the Sacrifice of the Masse S. Paule declareth in the Epistle to the Hebrewes Heb. 9. that Christ was but once onely offered and that he offereth not him selfe oftentimes Cap. 9. By his ovvne bloude saith the Apostle he entred in once into the holy place and founde eternal redemption Againe He vvas but once offred to take avvay the sinnes of many And in an other place VVith one oblation he hath made perfite them that are sanctified for euer Heb. 10. Ergo to what purpose is it that Christe is thus daily offred vp vnto God in the Masse Solution This Argument is soone solued if a man consider the scope marke and purpose wherevnto S. Paule directeth him selfe in that Epistle This muche therefore is to be weighed There were many of the Hebrewes that although through the preaching and miracles of the Apostles were persuaded to beleue in Christe yet remained in great estimation and zeale of the Law stickte vnto their olde customes and ordinances of Moyses and specially vnto their Sacrifices whiche they were desirous to retaine for their sinnes And therefore they founde them selues agreeued with the Apostle for that whereas he tooke away their olde
offering a spiritual Sacrifice vnto God and his Father before his passion commaunded vs his Apostles alone to do the same albeit there were others present with vs that beleued in him but euery one that beleueth is not forth with a priest nor hath Bishopply honour Here haue we expresse and plaine mention of the Sacrifice which Christe as high Bishop offered vp vnto God his Father and commaunded his Apostles to offer the same before his passion This Sacrifice he calleth Spiritual Spiritual in respecte of the sacrifices of Moyses lawe which were grosse and bodily of brute beastes meaning the sacrifice of his body and bloude spiritually that is to say with spiritual manner and not with visible shedding of bloude offred and that before his passion whereby he signifieth the Sacrifice made at the Supper And that it be not vnderstanded of the Sacrifice of Praise or prayer onely S. Clement saith it was such as the Apostles only were commaunded to offer for that they were Priestes A testimony for the Sacriâ—fice of the Altare Of what other sacrifice can M. Iewel vnderstand this whiche Christe offered before his passion and commaunded his Apostles and Priestes onely to offer but of the Sacrifice of his Body and bloud which there after a fewe wordes is called the pure and vnbloudy Sacrifice Of this Sacrifice he is to be expounded where speaking of S. Steuen in the same chapter he saith thus Whereas he was such and so great a man feruent in spirite and saw Christe on the right hande of God and the gates of heauen open yet it appeareth no where that he exercised those offices which be not conuenient for the degree of Deaconship as that either he offered the Sacrifice or laid handes vpon any but kept the order of a Deacon vnto his ende As for the inward spiritual Sacrifices as praise thankes a contrite harte prayer and such the like I trow M. Iewel wil not deny but that S. Steuen did them before his martyrdom and that the same were not vnconueâ—ient for the order and degree of Deacons And so S. Clement geueth vs a plaine testimonie for the Sacrifice of the Aulter the ministration whereof belongeth to the order of Priesthod only which is aboue the order of Deaconship M. Ievvel taken in a manifest and foule coÌ„tradictâ—oÌ„ But who would thinke that M. Iewel who is so busy to burthen other men with contradiction yea where none is would fal into the ouersight of so foule a Contradiction him selfe For what can be a more open contradiction then to say as he doth that S. ClemeÌ„t is brought in dumme and saying nothing and yet his woordes be misreported If he be brought in dumme if he say nothing then where be his woordes that be misereported If his woordes be misereported how is he brought in dumme how saith he nothing I haue reade where speach hath ben attributed to beastes and Trees but that a dumme maÌ„ and one that saith nothing speaketh and vttereth woordes as it is absurde in nature so no man was euer so mad as once to feine it Thus whiles M. Iewel seeketh to skoffe S. Clement out of credite he hath shewed him selfe worthy of smal prayse and credite As touching the worde Antitypon vsed by S. Clement whereof he taketh holde Antitypon doth not exclude the veritie of the mysteries it maketh litle for his purpose In what Logique learned he to make this Argument By S. Clement Priestes are required to offer vp antitypoÌ„ that is to say the signe figure or sampler of Christes body Ergo they haue no commission nor power to offer vp Christe him selfe Where two thinges go to gether it is a foolish reason that with the affirmation of the one concludeth the denial of the other By suche Logique he may as wel denie Christe to be God bicause he is Man For answer to this and the like cauilles made by the Sacramentaries against the veritie of Christes body and bloude in the blessed Sacrament it shal be necessary to informe the Reader of the doctrine of S. Augustine touching this very point Augu. lib. SenteÌ„tiar Prosperi de Consec Dist 2. Hoc est quod His wordes be these Hoc est quod dicimus quod omnibus modis approbare contendimus Sacrificium Ecclesiae duobus confici duobus constare visibili elementorum specie inuisibili Domini nostri Iesu Christi carne sanguine Sacramento re sacramenti id est corpore Christi c. This is that we say that we go about by al meanes to approue That the Sacrifice of the Church is made of two thinges and consisteth of two thinges the visible forme of the elementes and the inuisible flesh and bloud of our Lorde Iesus Christe both the Sacrament and the thing of the Sacrament that is to say the body of Christe Now where as the Sacrifice consisteth of two things the visible forme of the elementes For what antitypon is taken in S. Clement which are bread and wine and the flesh and bloude of our Lorde S. Clement naming antitypon regalis corporis the signe figure or sampler of Christes roial body meaneth the visible forme of the elementes as vnder them the body and bloude is really conteined And so by this woorde antitypon he vnderstandeth not the outward formes of breade and wine only but as in the same sentence he plainely expoundeth him selfe the whole Sacrament otherwise called the Euchariste Which Sacrament is after consecration not without reason termed antitypon partly in consideration of the outward formes partly bicause the external breaking and diuision of the blessed Sacrament representeth and betokeneth Christes passion and bloude shedding Also bicause we haue not yet the fruition of Christes body after such wise as we shal haue in the life to come Here we haue Christe verily in deede and substantially but as yet couered in a mysterie and hidden vnder the outward formes 1. Cor. 13. But in the life to come we shal see him face to face not as through a glasse or darke contemplation but euen so as he is in truth of his owne Maiestie That the terme antitypon maketh nothing for the Sacramentaries Bicause the Sacramentaries where with al their witte and cunning they impugne the Sacrifice of the Aulter pretend to haue great aduauntage against the Catholikes for that S. Basil and certaine other olde Fathers vse this terme antitypon where they speake of the most blessed Sacrament calling it by that name It shal be good to shew how litle the vse of the same in the Fathers writings maketh for proufe of their heresie which they mainteine against the real presence First it is acknowledged and confessed of the Catholikes that the Sacrament of the Aulter is antitypon that is to say a sampler or signe of Christes roial body otherwise it could not be a Sacrament which is a visible signe of inuisible grace Thus farre we agree on both sides The point wherein
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
sacrificed on the Aulter of the Crosse. And the same thing which the Iewes sacrificed through enuie thinking so they should abolish his name quite out of the earth we set forth vppon the halowed Aulter for cause of our health knowing that by this onely remedie life is to be geuen vnto vs and death to be driuen away For our Lorde him selfe commaunded vs to doo this in remembraunce of him By this it is made cleare that if you wil stand to the authoritie of S. Martialis you must recant your Chalenge denying the Priestes to haue power and cōmission to offer vp Christe vnto his Father Vpon the false construction you make of S. Martialis you procede as if it were the Gospel that you said But your grounde being false for neither once there nameth he Malachie and of the Sacrifice he speaketh plainely al likewise is false that you buylde thereon or conclude thereof S. Augustine say you calleth the same Sacrifice whereof Malachie speaketh Sacrificiū Laudis Aug. cōtra Aduers Legis Prophetarum c. 20. Cont. lit Petiliani li. 2. c. 86. gratiarū actionis The Sacrifice of Praise and of thankesgeuing And that it should appeare you allege him truly you haue by your cotation in the margent directed your reader vnto two places But in those places S. Augustine calleth it Sacrificium Laudis the Sacrifice of praise onely as for the Sacrifice of thankesgeuing it is of your owne putting in S. Augustine there doth not once name it The mater is not great yet your vntruth is to be noted How be it what should I note this There is in manner nothing by you in any place alleged which more or lesse by your crafte of falsifying you haue not altered and corrupted And though S. Augustine cal the pure Sacrifice prophecied of by Malachie the Sacrifice of Praise what conclude you thereof Ergo it is not the Sacrifice of the body and bloude of Christe Thus you must conclude for els it serueth you to no purpose This being your argument you shew vs as good Logique as if one shoulde thus prooue your ring not to be golde This ring is metal ergo it is not golde For as metal is general to gold syluer brasse and to other thinges of that kinde and compriseth them within his generalitie so as the Argument is foolish which from the affirmation of the general deduceth the denial of the special No whit wiser nor of better force is your reason This Sacrifice by reporte of S. Augustin is the Sacrifice of Praise Ergo it is not the Sacrifice of the Body and bloud of Christe For the Sacrifice of Praise is general to al those Sacrifices The Sacrifice of Praise hovv general it is by which the name of God is praised and is not only the Praise of God that is vttered by wordes proceeding out of our mouthe And God is praised by no other thing so much as by this vnbloudy Sacrifice representing the oblation of Christe vpon the Crosse. And S. Augustine him selfe writing vpon the .49 Psalme calleth the liberal almose of Zachaeus who said Luc. 19. I geue the halfe of my goodes to the poore and the two Mites Mat. 12. Math. 10. that the poore widow gaue to the common Boxe and the Cuppe of colde water that the poore hoste gaue as it is tolde in the Gospel eche of these I say he calleth Sacrificium Laudis a Sacrifice of praise This Sacrifice of Praise saith he had Zachaeus in his Patrimonie August in Psal. 49. had the wydow in her purse had the poore hoste in his tubbe So then M. Iewel what you bring here out of S. Augustine disprooueth nothing at al the Doctrine of the Catholique Churche concerning that we cal the Sacrifice of the Body and Bloude of Christe celebrated in the Masse whereof Saint Irenaeus so plainely speaketh that you not beinge hable to auoide the force of his cleare woordes are fayne to shifte your handes of it The Sacrifice of the Aulter is th◠Sacrifice of praise and turne away al your talke vnto Malachie Neither is it strange that S. Augustine calleth it the sacrifice of praise For whereby is the mercie of God so much praised as by the Sacrifice of the body and bloude of his Sonne which we offer vp in remembrnce of his Death But Sir why haue you dissembled and conceeled these other woordes with which S. Augustine in the very booke and chapter that you allege confirmeth the Catholique doctrine on our behalfe against you and auoucheth that Sacrifice which most wickedly you denie his woordes be these Augustin cōtra Aduers legis proph li. 1. c. 20. This Churche is Israel according to the spirite from which that Israel according to the flesh is distincted which serued in the shadowes of sacrifices by which the Singular Sacrifice was signified that now Israel according to the spirite offereth vp Againe a litle after in the same place They that reade do knowe what Melchisedech brought forth when be blessed Abraham And now they are partakers of it Ibidem Gen. 14. they see that kinde of Sacrifice now to be offred vp vnto God ouer al the worlde What is this Singular Sacrifice The Singular Sacrifice which the Churche offereth vp but the Sacrifice of the body and bloude of Christe For what so euer els you recken it shal appeare common as wel to Israel according to the flesh as to Israel according to the spirite And what sacrifice can you name vs like vnto that which Melchisedek brought forth when he blessed Abraham which they that reade do knowe by which manner of speache as by holding vp a finger S. Augustin is woont to point the Reader vnto the Sacrifice of the Aulter and which is now offred vp vnto God ouer al the worlde but the Sacrifice of the body and bloude of Christe vnder the formes of bread and wine Thus we thanke you M. Iewel for leading vs vnto those places in S. Augustine where our Doctrine is so substantially auouched and your heresie so plainely confuted Iewel In like sorte Irenaeus also expoundeth his ovvne meaninge Ecclesia offert Deo cum Gratiarum actione ex Creatura eius Est ergo Altare in Coelo Iren. lib. 4 cap. 34. illuc Preces Oblationes nostrae diriguntur The Churche offereth vp to God not his ovvne and onely Sonne but a natural thinge of Goddes Creation Neither is our Aultare here in earthe but in heauen Thither our Praiers and Sacrifices be directed Euseb. de Demōstr lib. 1. c. 10. So likevvise Eusebius saith Sacrificamus incendimus Memoriam Magni illius Sacrificij secundùm ea quae ab ipso tradita sunt Mysteria celebrantes gratias Deo pro salute nostra agentes wee Sacrifice and offer vp vnto God the Remembrance of that Greate Sacrifice vsinge the Holy Mysteries accordingly as Christe hath deliuered them and geuinge God Thankes for our Saluation And that Irenaeus meante
iustly we may say 2. Cor. 3. to wit that this Sacrifice compared with that of the Lawe ought alone to be called pure Then folowe the wordes which M. Iewel hath by falsifying and fowle corruption abused to his purpose Non enim per fumum ac nidorem non per sanguinem ac redemptionis precia sed per spiritus gratiam offertur For it is not offered by smoke and gresy sauour Chrysosto oratioee 2 contra Iudaos not by bloude and prices of redemption but by grace of the spirite With these wordes he rendreth the cause why the Sacrifice of the Churche is of Malachie called pure and not why it is called Newe ChrysostoÌ„ misreported by M. Ievvel as M. Iewel hath peruerted the sentence Compare good Reader this Repliers wordes with S. Chrysostomes wordes and thou shalt espye what a corrupter and falsifier he is of the Doctours Wherefore seing he can finde no helpe at S. Chrysostomes handes whom here he hath much iniured and misreported nor at the handes of any other Doctor nor can shewe vs what Sacrifice that is which S. Ireneus calleth the newe Sacrifice or newe Oblation of the newe Testament that Christ taught when he said of the bread and Cuppe this is my body this is my bloude but the Sacrifice of the body and bloude of Christe with right he may be required to subscribe and yeelde Which wil be best for him to doo least the time come when not yeelding he shal be taken prysoner and for his heresie and impenitent harte be caste into the owtward darkenes Matt. 22. where shal be weeping and gnasshing of teeth Bicause M. Iewel harpeth so much vpon the prophecie of Malachie and putteth the confidence of his cause therein and hath taken his aduantage of S. Chrysostome by falsifying his wordes let vs see how litle cause he had so to doo and how muche S. Chrysostome being truly alleged proueth in that very place which M. Iewel bringeth treating of Malachie the Catholique assertion Whereas Moyses forbad sacrifice to be made in any other place Deut. 16. but in that place whiche our Lorde had chosen and Malachie saith that the pure Sacrifice is to be offered vp in euery place from the East to the West that these two should not seme to be repugnant S. Chrysostome saith that Moyses spake of one Sacrifice and Malachie prophecied of an other To prooue this he asketh this question Vnde hoc declaratur Whereby is this declared There for declaration and proufe hereof among other thinges he bringeth the argument of the place For saith he Malachie foretolde that this worship should be celebrated not in one Citie as the Iewish sacrifice was but from the rysing of the Sunne to the going downe Then folowe these woordes CoÌ„clusioÌ„s gathered out of S Chrysost. against M. Ievv Praeterea ex Sacrificij modo siquidem puram illam appellans declarauit de qua loqueretur Furthermore this is declared by the manner of the Sacrifice for in that he calleth that oblation or worship pure he hath declared of what oblation or worship he spake This much S. Chrysostome there Hereof and of that S. Chrysostome saith in that place these Conclusions may be gathered against M. Iewel The First Concusion Malachie in S. Chrysostomes iudgement speaketh of suche a Sacrifice as for commendation whereof he might seme repugnant to Moyses But in respecte of those which are mere spiritual Sacrifices of which onely M. Iewel wil Malachie to be expounded as of a contrite harte of prayer of praise and thankesgeuing Malachie can not seme repugnant to Moyses bicause Moyses neuer forbad them Ergo the Sacrifice that Malachie speaketh of is not to be vnderstanded of mere spiritual sacrifices The .2 Conclusion Malachies prophecie is of such a Sacrifice after the mynde of S. Chrysostome as the celebration whereof should abandon and quite put away the Priesthoode and Sacrifices of the Iewes But the mere spiritual Sacrifices of our deuotion whereto only M. Iewel draweth the prophecie of Malachie haue not that power and effecte For they continued with their Sacrifices as they do with ours Ergo Malachie is not to be vnderstanded of the mere spiritual Sacrifices The .3 Conclusion S. Chrysostome speaking of â—â—e Sacrifice mentioned by Malachie vseth these wordes Praedixit hanc culturam celebrandam he fortolde that this worship should be celebrated not in one citie c. But of any of the mere spiritual sacrifices of our deuotion no learned Father euer said that it is a worship to be celebrated nor are these termes coÌ„uenient for them or for any of them for they are not properly to speake a worship by vs to be celebrated but thereby and therewith we doo celebrate and worship God Ergo Malachie by S. Chrysostomes doctrine speaketh not specially of the mere spiritual sacrifices of mannes harte but of an other Sacrifice outwardly celebrated The .4 Conclusion The Sacrifice that Malachie prophecied of S. Chrysostom saith it is such as is declared what it is by the manner of it But a thing can not be declared what it is by the manner onlesse the manner be external and sensible so as it may be perceiued by sense and the mere spiritual sacrifices of mans inward deuotion be not such Ergo Malachie meant not of them but of an other Sacrifice The .5 Conclusion Malachie by the exposition of S. Chrysostome speaketh of that Sacrifice which properly is Nostrum that is to say ours belonging to vs that be of the newe Testament But the Sacrifice of a contrite harte of Praiers Praise and thankesgeuing be theirs of the olde Testament as wel as ours Ergo of that kinde of Sacrifice he spake not That I make an ende of Conclusions the sixth and last Conclusion may be this By interpretation of S. Chrysostome the Sacrifice that Malachie prophecied of is pure in the most excellent degree of purenesse But the spiritual Sacrifices proceeding from the harte of man be not pure in the highest degree of purenesse Ergo it is an other kinde of Sacrifice which Malachie foretolde So then it is M. Ievvel reasonably required to yeelde if M. Iewel can not declare and clearely prooue vnto vs that Malachie prophecying of a mere spiritual Sacrifice of mans deuotion might reasonably seme to S. Chrysostom to be repugnant to Moyses that such a sacrifice should abolish the Iewes sacrifices that it is called a worship to be celebrated by vs that it is declared what it is by the external manner of it that in proper and right speache it ought to be called our Sacrifice or the Sacrifice of the newe Testament and to conclude that it is most singularly and most excellently pure if I say he can not make good these pointesâ— as to euery man of meane iudgement and learning most certaine it is he can not iudge discrete Reader how good reason we haue to require him to yeelde and to deceiue the worlde no more by alleging the authoritie of
it a double oblation and Sacrifice I haue regard to the maÌ„ner of offering which is diuers vpoÌ„ the Crosse and in the Eucharist Otherwise the substance of the Sacrifice and the thing it selfe that is sacrificed is one and the same in either Now it had ben M. Iewels parte to tel vs what Sacrifice is that wherin Christ by the meane of Priestes that be now sacrificeth and is sacrificed and the manner and order whereof he taught the Apostles and consequently Priestes in power and office of sacrificing their Successours in his Mystical Supper What Sacrifice this is Christes most plaine wordes do declare who at his last Supper after he had taken bread and the Cuppe into his handes Luc. 22. geuen thankes broken and blessed said take eate 1. Cor. 11. drinke this is my Body this is my bloud do ye this in my remembrance By doing which thing and saying which wordes he taught them the way and manner how to do such Sacrifice by this he taught as S. Ireneus saith the new Oblation of the new Testament Iren. li. 4. cap. 32. Here M. Iewels Phrases Metaphores Allegories Tropes and Figures wil not serue his turne Therefore he conueyeth him selfe to an other testimonie by me alleged out of S. Chrysostom interpreting the knowen place of Malachie of this Sacrifice Wherevnto he maketh answer of as litle substance as his other is to Oecumenius And here is to be noted that to obscure both the order and force of my Answer he hath caused the Printer coÌ„fusely to set that I bring in touching Malachie together with that goeth before that the Distinction of thinges might not appeare which I by my new beginning of the line caused to be disticted from the former mater Let vs heare what he saith Iewel This vvorde Incruentum that M Harding hath here alleged out so Chrysostom is thought to beare great vveight but being vvel considered of that side it is alleged for as it shal appeare it vveigheth nothing The Holy learned Fathers applie that vvorde sometime to Prater and other deuotion of the minde and somtimes to the Ministration of the holy Communion For the better opening hereof it may please thee good Christian Reader to vnderstande that in the time of Moyses Lavve the Priestes and Leuites offered vp vnto God Oxen Calues Rammes and Goates and vvith the Bloude thereof sprinkled the Booke the instrumentes of the Ministerie the vvhole Tabernacle Heb. 9. and al the People and as S. Paule saith In the Ceremonies of that Lavve vvithout Bloudsheadding there vvas no remission of Sinne. Likevvise the Heathens killed and offered vp their cattaile vnto their Idolles sometimes an hundred sat Oxen in one daie Sometime they proceeded further and made their Sacrifices of Mannes Bloude Clemens in Orat. cont Gentes Erichtheus of Athens and Marius of Rome killed and offered vppe their ovvne Daughters in the honour of Pallas The Nobles of Carthage in honour of their Idole Saturnus killled and offered vp .lxx. of their ovvne male Children in one Sacrifice In respecte of these grosse and Fleashely and Blouddy Sacrifices our Christian Sacrifices in the Gospel Euseb. De Demonst. lib. 1. ca. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicause thei are mere Spiritual and proceede vvholy from the harte are called Vnblouddy Eusebius saith Incendimus Orationis suffitum Sacrificium quod appellatur Purum non per Cruores facimus sed per puras actiones VVee burne the Incense of Praier and we offer vp the Sacrifice that is called Pure not by sheadding of Bloude but by Pure and godly doinges So Chrysostome Chrysost. cont Iudaeos Ora. 3. Offerimus non per Fumum Nidorem aut Sanguinem sed per Spiritns Gratiam wee make our Sacrifices not by Smoke Smel and Bloude but by the Grace of the Holy Sprite He addeth further For God is Spirite and he that adoureth him must adoure in Sprite and Trueth And this is the Vnbloudy Sacrifice So saithe Eusebius Offerent illi Rationabiles Euseb. De Demonst. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incruentas Hostias They shal offer vnto him Reasonable or Spritual and Vnbloudy Oblations And the same he expoundeth The Sacrifice of Praise In like sorte S. Hierome seemeth to saie In sinceritate azima epulamur wee feaste in Purenes without leauen In like consideration the Sacrifices that in olde times vvere made vnto Fides and Terminus Hieron in Epist. ad Galat. 4. vvere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnblouddy bicause they consisted only in Suffumigations and Odours and vvere not imbrued vvith any Bloude And for the like cause Thucydides calleth certaine of the HeatheÌ„ oblations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pure Sacrifices Cyrillus ad Reginas Likevvise Cyrillus calleth the Praiers and Melodie of the Angels and blissed Spirites in Heauen continually praising and glorifieing the name of God Incruenta Sacrificia Vnbloudy Sacrifices Gyrillus coÌ„tra Iulian li. 10 Againe he saith Nos relicto crasso ministerio Iudaeorum praeceptum habemus vt tenue Spirituale Subtile Sacrificium faciamus Itaque offerimus Deo in odorem suauitatis virtutes omne genus Fidem Spem Charitatem VVe hauing leaâ—te the grosse Ministerie of the Iewes haue a CommauÌ„dement to make a Fine Thinne and Spiritual Sacrifice And therefore we offer vnto God al manner Vertues Faith Hope Charitie as most sweete sauours For this cause the Sacrifices of our Praiers and other like deuotions are called Vnbloudy for that they require no Fleashly Seruice or Sheadding of Bloude as did the Sacrifices of the Ievves and Heathens but are mere Ghostly Euseb. De Demonst. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Spiritual and stand vvholy in the lyfting vp and eleuation of the minde In like maner the Ministration of the Holy Communion is sometimes of the Ancient Fathers called an Vnbloudy Sacrifice not in respect of any Corporal or Fleashely presence that is imagined to be there vvithout Bloudsheaddinge but for that it representeth and reporteth vnto our mindes that One and euerlasting Sacrifice that Christe made in his body vpon the Crosse. Therefore Eusebius saith Excitamus illi Altare Incruentorum Rationabilium Sacrificiorum secundùm Noua Mysteria VVe erecte vnto God an Aultar of vnbloudy and reasonable or Spiritual Sacrifices accordingc to the Newe Mysteries Againe In eodem libro Sacrificium incendimus illi Memoriam magni illius Sacrificij VVe burne a Sacrifice vnto God that is the Remembrance of that greate Sacrifice In eodem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron ad Euagrium August de Gratia noui Testa ad Honoratum Iustinus Martyr in Dialogis cum Tryphone Likevvise againe Christus obtulit Mirabile Sacrificium pro salute omnium nostrum iubens nos offerre MemoriaÌ„ pro Sacrificio Christe offered vp that Marueilous Sacrifice for our Saluation commaundinge vs to offer a Remembrance thereof in stede of a Sacrifice So likevvise saith S. Hierome although not altogeather in like respect Pane Vino Puro
Simplici Sacrificio Christi dedicauit Sacramentum He dedicated the Sacramente of Christe in Breade and VVine which is not a Bloudy or loathsome but a Pure and a Simple Sacrifice This Remembrance and Oblation of praises and Rendring of thankes vnto God for our Redemption in the Bloud of Christe is called of the olde Fathers An Vnbloudy Sacrifice and of S. Augustine The Sacrifice of the Newe Testament Iustinus Martyr saith Esaias non pollicetur Cruentarum Victimarum instaurationem sed veras Spirituales Oblationes laudis Gratiarum actionis Esaias promiseth not the restoaringe of Blouddy Sacrifices but True and Spiritual Oblations of Praises and Thankesgeuing S. Chrysostome saith Non iam Sanguinem aut adipem offerimus c. VVe offer not now the fatte Chrysos in Epist. ad Hebr. Homil 11. or Bloude of Beastes Al these thinges are abolished And in steede thereof there is brought in a Reasonable or Spiritual dewtie But what is this dewtie that we cal Reasonable or Spiritual That it is that is offered by the Soule and Sprite Harding What needeth al this longe processe vppon the woorde Incruentum Vnbloudy Go to the purpose M. Iewel By the place alleged out of S. Chrysostome it is euident that he vnderstandeth Malachies prophecie of the vnbloudy Sacrifice which Christ offered at his Mystical Table in his Last Supper and is now daily offered by Priestes according to his Institution Examin the woordes wel See how plainely and clearely saith he the Prophete hath interpreted the Mystical Table Chrysos in Psal. 55. which is the vnblouddy Sacrifice Yet so plaine and cleare as it is you can not see or rather you wil not see it And by al your witte and cunning you endeuour so to dasel the eyes of others that they may not see it But why doo you turne al your long talke onely to the woorde M. Ievvel turneth al his Reply to the vvorde vnbloudy leauing other mater that he is not wel hable to answer Vnbloudy Why doo you not aswel speake of the Mystical Table Can ye not away to heare thereof Say what you liste of the terme Vnblouddy and allege so many sentences of Doctours as woulde fil a whole booke yet must S. Chrysostome to al men of learning appeare to expounde the Prophecie of Malachie of that whiche is vnbloudily sacrificed at the Mystical Table What Mystical Table can ye name vs now in the Churche but that whereon the Body and Bloude of Christe are sacrificed whereof it is named an Aulter Aulter Table and from whens they are of the faithful receiued for whiche it is named a Table Verily this place presseth you so that you are faine to flee as it were out of the feelde And yet least you should seme to flee away cowardly by long needeles talke vpon the woorde Vnbloudy as it were by holding vp your shilde you make a shewe as though you faught stil. In effecte two thinges you go about to prooue The first is that the Sacrifice of our Prayers and deuotion of mynde is called of the Fathers Vnbloudy The second is that the Ministration of the holy Communion which terme is very common with you is called also an vnbloudy Sacrifice Touching the first you haue taken great paines to litle purpose For it is by noman denied Touching the second what so euer you meane by your Ministring terme of the Ministration of the Holy Communion we say that the Hoste of the Mystical Table whiche is none other but the body and bloude of Christe is both of S. Chrysostome here and otherwheres of the learned Fathers called the vnbloudy Sacrifice not for that it representeth and reporteth vnto our myndes the Sacrifice of the Crosse as you say for in that respect it ought rather to be called representatiue or commemoratiue but for that being the same in substance with that whiche was offered vppon the Crosse with shedding of bloude Bloudy and vnbloudy referred to one subiecte it is here offered vnbloudily And so both these termes Bloudy and Vnbloudy be referred to one subiect or thing offered whereby the diuersitie of the manner of offering is signified Furthermore whereas you say that the Christians Sacrifices be mere spiritual and procede wholy from the harte if you meane that al our Sacrifices be such and that no external thing is offered in any of them it is vntruely spoken For the Sacrifice of Christes body and Bloude is not so mere spiritual that it may be said to proceede onely from the harte of the offerer but it requireth an external action of the Minister to wit an external pronouncing of the sacramental woordes This is my body c. Besides this external breade and wine be also necessary without the which this Sacrifice can not be made And herein after that by the power of the wordes of our Lorde by the Priest pronounced there is made the Diuine chaunge of the substāce of the bread and wine into the body and bloude of Christe August de ciuita Dei li. 10. c. 20 then is there as S. Augustine calleth it the true Sacrifice as S. Gregorie Nazianzen termeth it Nazian in Apologetico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the external Sacrifice of the newe Testament Consider wisely with thy selfe good Christian Reader whether M. Iewel be to trusted or no in that he traueleth so much to abolish the mystical Table the vnbloudy Sacrifice of the body and bloud of Christ vvhether M. Ievvel be to be trusted which is the most honorable and the chiefe Sacrifice of the Church Whereas S. Chrysostom declareth diuers kindes of Sacrifices to be among the Christians as there were in olde time among the Iewes M. Iewel acknowlegeth al saue that which is most worthy and chiefe In an Homilie that he wrote vpon the .95 Psalme he reckeneth in order ten kindes of Sacrifices Ten kīdes of Sacrifices which be sitting saith he for the grace of the Gospel That I may speake of the first and chiefe after that the others be accompted the second is Martyrdom the thirde is the Sacrifice of Prayer the fourth is of Iubilation or ioyful synging out a loude the fifth of Iustice the sixth of Almose geuing the seuenth of Praise the eighth of Compunction the ninth of Humilitie the tenth of Preaching eche one of these there he prooueth by Scripture These nyne M. Iewel can finde in his harte to confesse But the first Satan and he may not abyde And that is the Sacrifice wherein Christe him selfe is offered Which Sacrifice of S. Chrysostom in that Homilie is called by these names Chrysost. in Psalm 95. Tom. 1 Mystica mensa coeleste summeque venerandum Sacrificium Spirituale illud mysticum donum hostia salutaris salutare donum The mystical Table the heauenly and most honorable Sacrifice That spiritual and Mystical gifte The healthful hoste the healthful gifte And we that should not doubte what thing this first and chiefe Sacrifice is with
the Sacrifice of the Churche whereof we treate were nothing elles but Prayers Praises thankes geuing and a remembrance and had no substance at al which consisteth without and besides the minde of man then might we graunt that al Aulters of Stoane or Timber were needelesse But seing that the Auncient learned Fathers make often mention of Aulters in their Churches and of their Sacrifices thereon it foloweth necessarily that their Sacrifices consisted not wholly of Prayers Material Aulters thankes and of suche other deuotion of the minde but of some such thing also which required a place wherevpon it may be laid What that thing is Optatus that auncient and learned Bishop of Mileuitum in Afrik doth declare Optatus libro 6. geuing withal an euident recorde for the vse of Aulters Thus he saith writing against the Donatistes Quid tam sacrilegum quà m Altaria Dei in quibus vos aliquando obtulistis An external Aulter argueth the real presence and an external Sacrifice frangere radere remouere Quid enim est Altare Dei nisi sedes Corporis Sanguinis Christis What greater Sacriledge can there be then to breake rase and quite remoue away the Aulters of God vpon which your selues once offered For what other thing is an Aulter then a seate both of the Body and of the Bloude of Christe These termes of breaking rasing and remouing do conuince the Aulters were material as made of Stoane or Timber The vse also is expressed manifestly which is to be a seate for the body and bloude of Christe to be laid vpon when they be consecrate and sacrificed Whereof may be gathered an Argument of the real presence and of the external Sacrifice For a seate serueth to place real and external substances and not mere spiritual thinges of which sorte contrition of harte Praiers thankes and praises are If I thought it needeful in this place to allege auctorities for proufe of this vse of material Aulters it were easy to allege no smal number for the same out of the most auncient Fathers and Councels The thing being so cleare and so wel knowen of al that haue any skil of antiquitie it may suffice to ioyne the testimonie of S. Augustine with that of Optatus Who speaketh bothe of building of Aulters in Churches whereby it is certaine they were material and also of sacrificing vpon them August de Ciuitat Dei li. 22. cap. 10. His wordes be plaine Nos autem Martyribus nostris non Templa sicut Dijs sed memorias sicut hominibus mortuis quorum apud Deum viuunt spiritus fabricamus Nec ibi erigimus Altaria in quibus sacrificemuâ— Martyribus sed vni Deo Martyrum nostro sacrificium immolamus As for vs saith he we buylde for our Martyrs not Temples as for Goddes but Memories by Memories he meaneth Chappels or Churches builded in the memorie of Martyrs as for dead men whose Spirites be lyuing with God Neither do we there set vp Aulters that on them we may sacrifice to Martyrs but to God onely we offer Sacrifice Aulters auouched who is the God bothe of Martyrs and of vs also By this saying it is witnessed vnto vs that the Aulters erected in Martyrs Churches were material as the Churches were and that on them Priestes made Sacrifice vnto God Whereas then M. Iewel admitteth none other kinde of Sacrifice in the newe Testament than such as for offering whereof any material Aulter is not required and S. Augustine speaketh of a Sacrifice that is offered vnto God vpon the material Aulters by this we vnderstand this newe doctrine of M. Iewel touching the Sacrifice to dissent from the olde Doctrine of S. Augustin Consider wel of it Christian Reader how safe it is for thee to forsake the Churche to contemne S. Augustine Optatus and al other the olde learned Fathers in whose workes we finde often mention of material Aulters and the Sacrifice therevpon daily offered and to pinne thy faith on M. Iewels sleeue who as thou seest hath no sure grounde but onely denieth al and for colour of some defence shuffleth together by heapes patches and peeces of the Fathers sayinges whereby a confusion is sought no certaintie is taught If he wil replye against this Table and Aulter saying that the Fathers cal the Aulter a table as to gete some auctoritie vnto his remoueable Communion Table he is wont commonly to translate a Table for an Aulter it may please him to vnderstand that the Fathers do truely cal it by bothe names according to the double vse of the Euchariste which is ministred vpon the same For the Euchariste is bothe a Sacrament and a Sacrifice As it is a Sacrament so is it our heauenly foode and sustenance As it is a Sacrifice so is it our daily offering Vnto the which two vses S. Cyprian hauing respecte saith of the bread and Chalice consecrated by solemne blessing Cyprian De Coena Domini that it is bothe a medicine and also a Sacrifice to heale our infirmities and to purge our iniquities Therefore the Fathers cal it a Table in consideration we receiue from thens our substantial foode And for that cause it is alwaies couered with a white linnen cloth They cal it an Aulter for that we offer vpon it the heauenly Sacrifice of Christes body and bloude and for that cause also it is fastened to the place where it standeth Wherefore the Table doth not exclude the Aulter nor doth the Aulter exclude the Table But bothe are one in deede and yet double in respecte of the double vse of the thing wrought vpon it So that to turne the Aulter into a Table is but a seely shifte and a poore refuge This muche being now knowen it wil be easy to perceiue that the authorities by him alleged be to be vnderstanded either of the Aulters Sacrifices smoke and other Ceremonies vsed in the olde lawe or of mere spiritual Sacrifices which require none other Aulter than the harte of man Chrysost. Homil. in Psal. 95. So is the saying of S. Chrysostome here to be taken The gifte of the Gospel whereby is meant what so euer man offereth to God now in the state of the new Testament ascendeth vp vnto God without bloude without smoke without Aulter and without the other Ceremonies for so is it in the author Who seeth not by these wordes the filthy shedding of bloude the stincking smoke and therefore also the Aulter of the Iewes in the olde lawe to be signified Our Sacrifice is pure and cleane without the smoke of burnt grease and fleshe and so without that Aulter whereon such thinges were burnt BVt what is to be said vnto the autoritie alleged out of the second Councel of Nice M. Iewel here craueth help at the second NiceÌ„ Councel vvhich otherâ—wheres he despiseth what Sacrifice or Aulter meaneth we Christians in a manner can not tel saith Leontius cited in that Councel What M. Iewel wil you craue helpe to
of Praise A Similitude a Resemblance a Likenes an Image a Remembrance a Token a Signe a Representation of a Sacrifice So Nazianzene calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Figure or Token of the Greate Mysteries To conclude S. Hierome saithe thus Hieron in Psalm 51. Tunc acceptabis Sacrificium vel cum te pro nobis offers Patri vel cum à nobis Laudes Gratiarum actiones accipis Then shalt thou receiue Sacrifice either when thou offerest thee selfe vpon thy Crosse for vs vnto thy Father or when thou receiuest of vs Praises and Thankesgeuinge Harding What this man lacketh in weight he maketh vp in nuÌ„ber If a controuersie might be decided by a multitude of forged peeced maimed corrupte and impertinent sentences shuffled together this mater were fully coÌ„cluded The Prentises the coÌ„mon deceiued people the Ministers comen of late from their shoppes and handy craftes and others that can not iudge of these pointes thinke perhaps that he hath acquitted him selfe like a great Clerke bicause they see such a number of authorities heaped together and beholde the Margent of his booke so painted with quotations But the wise who haue skil hereof whereas among so many places alleged out of the Fathers neuer a one proueth his purpose see wel ynough that he is vtterly destitute of good mater and that he onely setteth foorth an ydle shewe of wordes The two first authorities be not founde in the places by him quoted which causeth suspicion Notwithstanding the mater is not of great importance First what if S. Augustine say as here he is made to speake The Priesthod of Aaron is now to be founde in no temple The Priesthod of Christ coÌ„tinueth stil bothe in heaueÌ„ and in the Churche but the Priesthod of Christe continueth stil in heauen If he reason thus The Priesthod of Christe continueth stil in Heauen Ergo it continueth not in the Churche I denie the Argument For it continueth both in heauen and also in the Church though otherwise there otherwise here In heauen it continueth bicause he is a Priest by nature And what dignitie he hath by nature that hath he not loste ne put of by his entring into heaueÌ„ And therfore he coÌ„tinueth a Priest there not by passible renuing of his Sacrifice but by presenting him selfe to God and by his merciful interpellation and appearing for vs before God with that body that was once sacrificed for vs Heb 9. as S. Paule saith Christe is entred into heauen for to appeare now in the sight of God for vs. Againe Heb. 7 Euermore he liueth to make sute vnto God for vs. His Priesthod continueth in the Churche that is in earth by the ministerie of men that vnder him be Priestes of the newe Testament by meane of whom as Oecumenius before allegeth saith he sacrificeth and is sacrificed Eusebius declaring the Prophecie of Christes euerlasting Priestod after the order of Melchisedek saith The euent or ende of that Prophecie is maruelous to one that considereth Euseb. de Demonst. EuaÌ„g lib. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how our Sauiour Iesus Christe after the manner of Melchisedek doth by his Ministers euen to this time celebrate those thinges that apperteine to the Sacrifice which is among men And thus your false interlined glose denying Sacrifice to be done vpon an earthly Aulter which you haue impudently added by a parenthesis vnto your Doctour is controlled and confuted The second authoritie falsly quoted is this The Priest offereth vp the Sacrifice of praise not after the order of Aaron but after the order of Melchisedek What conclude you hereof Ergo he offereth not the real Sacrifice of the body and bloude of Christe The Argument is naught For he offereth vp bothe the Sacrifice of praise and also the body and bloude of Christe vnder the formes of bread and wine and therefore after the order and manner of Melchisedek This is very simple Logique If you had directed the Reader by a true quotation vnto the place where this authoritne is written you should haue sent him thither where S. Augustine maketh clearely against you And therefore of very falshod by wrong quotation you thought it policie to deceiue your Reader The testimonie is to be founde contra aduersarâ— legis Prophet lib. 1. cap. 20. Per Episcoâ—porum successiones certisâ—maâ— Where he saith thus The Churche coÌ„tinueth from the Apostles time to our time and so foreward by most certaine successions of Bishoppes and sacrificeth vnto God in the body of Christe the Sacrifice of Praise c. For this Churche is Israel after the spirite from whom that Israel after the flesh is distincted which serued in the shadowes of Sacrifices by the which was signified THE SINGVLAR SACRIFICE that Israel after the Spirite doth now offer vp The singular Sacrifice c. Out of this Israels House God taketh not Calues neither Goates from his heardes This Israel sacrificeth vnto God the Sacrifice of Praise not after the order of Aaron but after the order of Melchisedek Yet a litle after in the same place speaketh S. Augustine more plainely of this Sacrifice They whiche reade doo knowe saith he what Melchisedek brought forth when he blessed Abraham And now they be partakers of it and they see such a Sacifice now to be offered vp vnto God in the whole world He speaketh thereof as he is woont to speake when he commeth to this Mysterie making this preface before They knowe that reade As who should say This Mysterie is not to be reueled in open writing least the despite of Infidels and Heretikes reache vnto it but the beleuers that reade the place of Genesis where it is spoken of knowe what it meaneth And they are partakers of it by receiuing the Sacrament and see such kinde of Sacrifice to be offered now through the whole Churche that now is dispersed ouer the whole worlde Beholde he speaketh of a Sacrifice that is receiued of the faithful and seene euerywhere to be offered Which argueth the same to be an external and visible Sacrifice Al these properties can not reasonably seme to perteine to a mere spiritual Sacrifice but onely to the Sacrifice of the Euchariste Thus teacheth S. Augustine there Touching the first sentence if it be true that S. Augustine saith A marke to knovv the true Churche vvhiche these Gospellers do lackâ— in what ranke shal we place you and your felowes M. Iewel If ye wil chalenge vnto you the name and estimation of the Churche by S. Augustines doctrine ye must shewe vs your continuance from the Apostles time to these dayes and so foreward to the ende not by a fewe wrested falsified and misconstrued places of writers seming to blame thinges that ye like not but by most certaine Successions of Bishoppes But bicause ye shal neuer be hable to shewe vs Bishops that haue succeeded one after an other in profession of your strange Doctrines from the Apostles age to this present
Priestes but also the faithful Christian people doo offer vp this Sacrifice whiche here M. Iewel calleth the vnbloudy and Daily Sacrifice of the newe Testament meaning notwithstanding thereby not the body and bloude of Christe but a mere spiritual Sacrifice of Praise thinking by the name of the Sacrifice of Praise to exclude the Real Sacrifice of Christes body and bloude whereas none other is so muche a Sacrifice of praise and thankes as this Sacrifice is Touching the Priestes and the peoples parte in this behalfe looke what the people doth in good affection and vowe the same doo the Priestes in Ministerie saith the learned Pope Innocentius Tertius Innocentius 3. De officio Missae li. â— cap. 20. As for the Argument which M. Iewel saith I conclude out of S. Augustines wordes he may scoffe at it as he liste being the inuention of his owne meery head by me not so muche as once dreamed of It is not so harde to tel how the Antecedent and Consequent of it came together as it is for him to shewe how I haue so concluded out of S. Augustines wordes For in this place as S. Augustine alludeth to the Prophecie of Malachie so of Melchisedek he speaketh not so muche as one worde No man hath a grace to fight with his owne shadow in stede of his aduersarie but M. Iewel What he meaneth by mincing of my Logique I wote not But verely by this and a thousand mo places it is now wel knowen what a number of lyes and corruptions he hath minced and shrid together to fil vp the Hotchepotte of his Replie Iewel Christe onely is that Priest for euer accordinge to the order of Melchisedek He hath made an endles Sacrifice He him selfe hath offered vp him selfe vnto God his Father vpon the Crosse. Therefore God the Father saithe vnto him Thou art that Priest foreuer not any mortal Creature Hebrae 7. 9. or vvorldly vvight but thou onely beinge bothe God and man Psal. 110. art that Priest for euer S. Paule saithe VVee ar made perfite and Sanctified by that one Sacrifice once made vpon the Crosse. Hebrae 9. 1. Ioan. 2. S. Ihon the Euangelist saithe He is the propitiaton and Sacrifice for our sinnes 1. Pet. 2. S. Peter saithe He carried our sinnes in his Bodie vpon the Tree 2. Cor. 5. S. Paul saithe God was in Christ reconcilinge the worlde vnto him selfe Therefore S. Iohn the Baptiste saithe Iohan. 1. Beholdâ— that Lambe of God that taketh awaie the sinnes of the worlde Yf M. Hardinge and his felovves doubte hereof as they seeme to doo let Ceriste him selfe beare vvitnesse to the price of his ovvne Bloude Hanging vpon the Crosse and yeldinge vp the Sprite he sealed vp al vvith these vvordes Consummatum est That is to say This is the Sacrifice for sinne Hereby my Fathers wrathe is paciâ—ied hereby al thinges are made perfite Thus Sacrifice is but one wee maie looke for none other It is ful and perfite wee maie looke for no better Harding What neede so many wordes in a mater confessed Who denieth but Christe is a Priest for euer after the order of Melchisedek Yea he is not That Priest so onely vpon which worde you harpe much but that men may be Priestes vnder him and Ministers of the same Priesthode as before I haue proued by witnesse of Eusebius and of Oecumenius And S. Augustine also saith August de Ciuit. Dei lib. 17. cap. 17. Iam vbique offertur sub Sacerdote Christo quod protulit Melchisedech quando benedixit Abraham Now is that offered vp euery where vnder the Priest Christ which Melchisedek brought forth when he blessed AbrahaÌ„ whereby he vnderstandeth not only the bare figure bread and wine but more specially the body and bloude of Christe now really conteined vnder the formes of bread and wine after consecration and then signified and forefigured by bread and wine True it is no mortal Creature or worldly wight as you speake is that Priest for euer after the order of Melchisedek To what ende bring you this in Christe also is the Lambe of God Ioan. 1. that taketh away the sinnes of the worlde He is the propiciation and Sacrifice for our sinnes What conclude you of al your needeles number of allegations Whereas you say that I and my felowes seme to doubte hereof you say like your selfe The wordes of Dronckerdes of Skoldes and of Common Lyers must not alwaies be taken for a sclaunder This Sacrifice is but one say you we may looke for none other it is ful and perfite we may looke for no better Is this the mater for which you haue spent so many wordes and textes Why sir I pray you is there any man so farre an ennemie to Christe and to his Death that now telleth you of mo redemptions then one of an other Redeming Sacrifice besides that of the Crosse of any perfiter and better then that If there be any suche let him be punished in Gods name to the example of al blasphemers yea if ye wil let him be handled as il as ye would longer this haue handled Bishop Boner that constant Confessour of God if ye could haue had so much lawe thereto as ye had malice Or as ye would haue handled me when M. Grindal procured some of the Quenes Garde with his owne men to be sent out by nyght in al haste vnto a place in Essex I knowe not where to take me and bring me prisoner to London being at good reste in my bed at Louaine Touching this point we tel you and this is not the first time we haue tolde it you There is but one Sacrifice of it selfe sufficient for the Redemption of Mankind There is but one Lambe that taketh away the synnes of the worlde Ioan. 1. and that one Lambe was neuer but once killed for taking away synnes The Sacrifice that now is daily offered in the Churche is done in remembrance of that was once done for our Redemption vpon the Crosse. We pretende not to make a newe worke of Redemption as though that whiche Christe wrought vpon the Crosse were insufficieÌ„t and vnperfite For better declaration of that whiche we doo Chrysost. in Epist. ad Hebr. Homil. 17 S. Chrysostome demaundeth Do we not offer euery day Yeas saith he we do offer but we doo it for remembrance of his death And this Sacrifice is one not many How one and not many In asmuche as it was once offered it was offered vp into the most holy of al holy But this Sacrifice is a sampler of that we offer vp alwaies the selfe same thing August coÌ„tra Faust. lib. 6. c. 5. Ibid. lib. 20. ca. 21. August li. De fide ad Petrum cap. 19. Al the Iewes sacrifices by many and diuers wayes signified the one Sacrifice the memorie of which now we celebrate saith S. Augustine After Christes Ascension it is celebrated by the Sacrament of memorie saith he in