shadow of thinges and to the newe Testament Imaginem rerum an Image of thinges If of the affirmation of the Image you wil inferre as your manner is the negation of the thing it selfe shal you not so prepare a way for the heinous heresie of the Arians who denyed the Sonne of God to be of one substance with God the Father For though it be most true that he is so yet doth not the Scripture cal him the Image of the inuisible God Coloss. â— Doth not S. Ambrose speaking of the bloudy oblation of Christe vpon the Crosse cal it an Image in comparison of the true and euerlasting Oblation that is in heauen Ambros. of ficiorum libr 1. c. 48. Hîc vmbra hîc Imago illic veritas caet Here saith he that is to say in this worlde there is a shadow here there is an Image there in heauen is the truth The shadow in the Lawe the image in the Gospel the truth in heauen Before a lambe was offered and a Calfe now Christe is offered But he is offred as man as receiuing Passion and he offereth him selfe as being a Priest to remit our synnes here in Image there in truth where with the Father as an Aduocate he maketh intercession for vs. How say you Sir if a man would folow the veine of your Logique whereby you conclude the denial of a real and true Sacrifice in the Masse bicause you can bring certaine peeces of Doctours sayinges reporting a representation commemoration and image of it might he not of this place of S. Ambrose denie that Christe was euer offered vp and sacrificed vpon the Crosse truly and in deede bicause he saith he was offered here in Image And so should not the Deuil haue a prety deuise to shake the foundation of our faith and put the simple in doubte whether the worke of our Redemption be yet truly performed or no That S. Cyprian saith the Sacrifice which we offer is the Passion of our Lorde August libro senâ—ent Prosperi S. Augustine declareth how such sayinges are to be vnderstanded Vocatur ipsa immolatio carnis quae sacerdotis manibus fit Christi passio mors Crucifixio non rei veritate sed significante Mysterio The oblation saith he of Christes flesh which is made in the handes of a Priest is called the Passion Death and crucifying of Christe not in truth of the thing but in a Mysterie signifying Which is as muche as if he should say it is not called passion death and crucifying for that Christ dieth or suffereth againe but for that in mysterie it renueth representeth signifieth and putteth vs in mynde againe of his Death and Passion Hovv Christe dieth againe in this Mysterie Where S. Gregorie saith after that he hath taken away al occasion of grosse imaginations that Christe who dyeth no more but lyueth immortally in him selfe dyeth againe in this Mysterie and that his flesh suffereth againe for the peoples health De Consecrat Distin. 2. Quid sit August Epist. 23. ad Bonifacium it is the sooner vnderstanded what he meaneth if his Antithesis be considered which consisteth in these wordes in seipso in hoc Mysterio in him selfe and in this Mysterie The like whereof we finde in S. Augustine before alleged Christe was once sacrificed in seipso in him selfe and yet he is daily sacrificed in sacramento in a Sacrament In him selfe that is to say in his visible person and in the forme of man he dyeth no more yet in this Mysterie he dieth againe that is to say his death is so for our behoofe by vs to the Father represented and to vs renued and the vertue and effect of it is so applied and transferred vnto vs as if he were now presently hanging vpon the Crosse. De Consecrat Dist. 2. Quid sit Haec salutaris victima illam nobis mortem vnigeniti per Mysterium reparat This healthful sacrifice doth renue vnto vs the Death of the only begoteÌ„ by this Mysterie saith S. Gregorie in the same place doth any man aske wherewithal and whereby this is done Verely as it is said before touching the memorie out of S. Augustine by the Oblation and participation of the same body that suffered and died vpoÌ„ the Crosse. For though the paines and violeÌ„ce of Death be not here presently suffered yet the body that once suffered Ibidem is present and the bloude that was shed on the handes of infidels is now shed into the mouthes of the faithful as S. Gregorie him selfe here saith And to the working of such a death of Christe againe and of his Passion to our saluatioÌ„ in this Mysterie that is to say to the repairing and renuing and applying of the effecte of his death vnto vs that which is done in this Mysterie without violent shedding of bloude is sufficient This doctrine S. Gregorie teacheth in other places wherby he both declareth the vertue of the Mystical Sacrifice and also expoundeth him selfe how that strange Phrase may be vnderstanded which M. Iewel bringeth against the Real and true Sacrifice Gregor lib. 4. Dialog cap. 58. Thus he saith in one place Haec victima singulariter ab aeterno interitu animam sâ—lâ—at quae illaÌ„ nobis morteÌ„ vnigeniti per Mysterium reparat This Sacrifice doth singularly saue the soule froÌ„ euerlasting destructioÌ„ which by Mysterie renueth vnto vs the. Death of Gods onely begoten Sonne Againe in an other place Idem homil 37. Quoties ei hostiam suae Passionis offerimus toties nobis ad absolutionem nostram passionem illius reparamus As often as we offer vp vnto him the hoste or sacrifice of his Passion so often we renue and repaire his Passion vnto vs for our absolution Now then bicause by this Sacrifice the Death of Christe is renued and applied vnto vs for our absolution and remission of synne which is the effecte of his Death as if we had ben present at the Crosse when he was crucified therefore S. Gregorie was so bolde as to say that Christe lyuing immortally in him selfe in this Mysterie dyeth againe Such Sacrifice such Death If the Sacrifice be bloudy then the Death must be bloudy or with shedding of bloude If the Sacrifice be vnbloudy Vnbloudy Death then is the Death also vnbloudy and mystical that is to say the effecte of his death as if it were now present And that there be truly and in proper speach a Sacrifice it is ynough that the body and bloude of Christe being made present by vertue of his worde his Death be so applied vnto vs to remission of synne as if he were now a dying And this muche may serue for Answer to the heape of your mangled and maimed allegations that here you haue laid so thicke together Whereof not one proueth your purpose which is that in S. Cyprians iudgement Christe in the celebration of the Supper is not a Sacrifice in true and proper speache and in deede but
Sacrifice of the Churche neither vnderstandeth he by a true sacrifice the chiefe and most true Sacrifice which is that of the Crosse but any spiritual sacrifice in general wherein the effect of loue toward God or our neighbour is performed And therefore he much abuseth the simplicitie of the vnlearned Reader by his futtel and false translation turning illud quod ab hominibus appellatur Sacrificium that which of men is called a sacrifice wherby S. Augustine vnderstandeth any of the Sacrifices of the olde Law into illud quod ab omnibus appellatur Sacrificiū c. The thing that of al men is called a sacrifice is a tokē or a signe of the true Sacrifice whereby he induceth the Reader to conceiue the Sacrifice of the Churche and to beleue the same not to be a true and real Sacrifice but only a signe of the true Sacrifice And in that he turneth signum veri Sacrificij a signe or token of the true Sacrifice he meaneth Christe offered vpon the Crosse otherwise then S. Augustine did whereas he should haue trāslated it thus A signe of a true sacrifice And what is there meant by a true sacrifice he could not be ignorant For it foloweth immediatly Porrò autem misericordia verum sacrificium est mercie is a true sacrifice Differēce betvvene a true ād the True Sacrifice And who perceiueth not a difference betwene these two whether we say a True Sacrifice or the True Sacrifice Any spiritual sacrifice is a true Sacrifice The true Sacrifice properly to speake is Christe him selfe Which S. Augustine after that he hath treated of Sacrifices at large calleth Summum verum Sacrificium the highest principal August de ciuit Dei lib. 10. cap. 20. or chiefe and the True Sacrifice whereof the Sacrifice of the Churche saith he is a sacrament The same Sacrifice of the Churche may also be called the True Sacrifice though not in respect of the olde commō maner of offering which was by killing the hoste offred yet in respecte of the thing offred which by vertue of the woorde is made really present which is the same flesh and bloude that was offered and shed vpon the Crosse. Here it is not so offred nor shed but that offering and bloud shedding that is to say the death of Christ is represented and recorded The Sacrifice of the Crosse is the True Sacrifice in respect both of the thing offered and of the common manner of offering for there Christ was killed the Sacrifice of the Aulter which is the Sacrifice of the Churche is also the True Sacrifice in respect of the thing offered which is the body and bloude of Christe as truly present in the Sacrament though inuisibly as vpon the Crosse where it was visibly albe it in respect of the olde common manner of sacrificing it is not a Sacrifice after that manner and therefore is it called sacrificium incruentum the vnbloudy Sacrifice An other manner there is singuler special and proper to this mystical Sacrifice after whiche it is made sacrificed and offered so as the Mysterie that Christ instituted requireth which they knowe that haue grace rightly to beleue Of which manner Oecumenius saith Oecum in Epist. ad Heb. ca. 5. Christus in Mystica coena modum illis tradidit huiusmodi Sacrificij Christe deliuered vnto Priestes the manner of such a Sacrifice This manner hath euer ben and is to this day obserued euen as the Apostles were taught it of Christe and as the Churche hath receiued it of the Apostles and offereth the new Oblation of the newe Testament in the whole worlde as S. Ireneus writeth Iren. lib. 4. cap. 32. Euseb. de demonst lib. 1. lib. 5. Eusebius speaking of the manner of this sacrifice calleth it Melchisedeks manner and saith in one place it is offered after the newe Mysteries of the newe Testament in an other place after the Ecclesiasticall ordinances As for that S. Augustine saith The Sacrifice that is made by the handes that is to say De Conse Dist. 2. Hoc est ministerie of the Priest is called the Passion the death the Crucifying not in truth of the thing but in Mysterie signifying I graunt it to be true and such as may wel serue for answer to certaine blasphemous obiections made by the Sacramentaries against this Sacrifice How this maketh any proufe for your doctrine I see not For though the Sacrifice be called sometimes by the name of the Passion the Death and crucifying of Christe as S. Cyprian saith Cyprian lib. 2. epist. 3. Passio est Domini sacrificium quod offerimus The Sacrifice that we offer is the Passion of our lorde bicause it representeth and renueth the memorie of the Passion once performed and done whereas in deede it is not the sensible Passion death or Crucifying but the same is signified in mysterie for that the body which suffred died and was crucified is truly exhibited yet this taketh not away the truth of a Sacrifice Such a great Logician as you would seme to be wil not make this childish Argument I dare say That whiche the Priest maketh signifieth the Passion and Death of Christe and is not the Passion and Death in deede Ergo it is not a Sacrifice That it be a true and real Sacrifice it is not necessary that Christe suffer againe and be slaine it is yenough the body of Christe that once suffred and was slaine be truly exhibited and offered vnto God Which is done in our Mysterie by them who haue commaundement to doo that Christe did when he said Doo this in my remembrance In the ende of this your first Diuision you say that Neither would the Real presence being graunted importe the Sacrifice nor that I haue hitherto any waie prooued the Real presence which after your scoffing custome you cal my Real presence as though it had not ben taught by the cleare scriptures by al the olde learned Fathers and vniuersally beleued of Christen people til the wicked generation of the Sacramentaries came But sir whether the Real presence of Christe where so euer it be do importe a sacrifice or no it is impertinent to our purpose here to dispute How be it I am not ignorant that there want not learned men who holde that Christes body from the time it was first fourmed in and of the body of the blessed virgin his mother neuer ceassed nor shal ceasse to be a sacrifice according as S. Paule to the Hebrewes alleging the prophecie vttered in the Psalme Hebr. 10. teacheth Ingrediens mundum dicit hostiam oblationem noluisti Psalm 39. corpus autem aptasti mihi Christe entring into the worlde saith Sacrifice and oblation thou wouldest not haue but a body thou hast made fitte for me To your position briefly I answer that although the Real presence of Christe in other places and times imported not a sacrifice yet the same in the Sacrament doth necessarily inferre a sacrifice bicause according to
the yere vpon Maundie thursday and Good fryday is celebrated with special ceremonies in remembrance of Christes death and passing out of this mortal life This Anniuersary recordation saith he for so he calleth it doth represent that which was once done De Consecrat distinct 2. Semel and causeth vs so to be moued as if we saw our Lorde present on the Crosse. Neither noteth the Glose vpon these wordes that you reporte of it M. Iewel but vpon the worde immolatur which is in the next chapter folowing For whereas Gratian reciteth S. Augustine speaking thus of the Sacrifice August epist. 23. ad Bonifacium semel immolatus est in semetipso Christus tamen quotidie immolatur in sacramento Christe was once sacrificed in him selfe that is to say he suffered once in his owne person in the forme of man and yet he is daily sacrificed in a Sacrament vpon this last worde immolatur the Glose hath noted that you bring The Sacrifice meaning the bloudy Sacrifice vpon the Crosse is represented and a Memorie of the Passion is made In the former chapter is declared what is done at one certaine time in the yere touching the representation and remembrance of Christes passion in the nexte what is done daily M. Iewel hauing alleged the first applyeth vnto it the glose of the second And al is quite besides his purpose For how hangeth this Argument together The Seruice of the Church in the holy weke before Easter as the reading of the Passion creaping to the Crosse the salutatioÌ„ of the Crosse and other Ceremonies in olde time vsed in England and yet vsed through the whole Catholique Church do liuely represent vnto vs Christes PassioÌ„ Ergo the Priest doing that Christe did at his Supper and that he is coÌ„maunded to doo doth not offer vp his body and bloud to God Logike must nedes be good cheape where such Argumentes be made good chaffer And forasmuch as M. Iewel him selfe who craketh so much of Antiquitie M. Ievvel craueth helpe of the Glose that he calleth Barbarous and wil al controuersies to be tried by the Fathers of the first .600 yeres is not a shamed here to craue helpe of the Common Glose which within few lines after he calleth barbarous as he hath brought it against vs though in deede it be not against vs at al let him paciently suffer vs to tel him what he sawe in the same Glose in that very place that is cleare against him De Consecrat Dist. 2. Semel In Glossa In this part of this distinction saith the Glose It is proued that Christe once hauing dyed can dye no more yet the truth of his flesh and of his bloude is alwaies in the Sacrament of the Aulter And there it setteth forth .10 verses declaring the summe of the catholike faith touching the most blessed Sacrament In which perhappes M. Iewel may espie a fault touching the rules of Poetrie but verely touching the rules of faith he shal finde no faulte Al conteining excellent sense for auoiding prolixitie to gratifie the Reader here I wil reherse two Clauditur hoc vase nostri pia victima Phase Ibidem Viua salutaris semel in cruce semper in aris Here is inclosed in this vessel the diuine hoste of our Paschal lambe the hoste that lyueth that is healthful that was once on the Crosse and alwaies is on the Aulters Go forth M. Iewel and stil for lacke of good mater that maketh for you allege vs places where your heresie is most euidently confuted and condemned Stil you harpe vpon a wrong string alleging S. CypriaÌ„ and S. Gregorie to disproue that which you feine me to say or at least mistake me to say as reporting the wordes of S. Cyprian Your parte had ben to yelde or to shewe good reason why you deny Christe or which is al one Christes flesh and bloude to be offered vp vnto God by Priestes Lucâ— 22. to whom in the Apostles he said doo ye this in my remembrance I go not about in this DiuisioÌ„ to proue that the Sacrifice is Christ In sacrificio quod Christus est wherof in your owne conceit you haue stuffe to cauil and wrangle though the same be true as I tolde you before but I allege S. Cyprian to this ende that the ChristiaÌ„ Reader should beleue that Christ is the Sacrifice How and wherewith is there made in our Mysteries a memorie and significatioÌ„ of Christe and of his death For so S. CypriaÌ„ precisely englished saith In the Sacrifice which Christ is whereof by right construction ryseth this Proposition Christe is the Sacrifice Which is true though neuer so muche it be said by some Fathers that the Passion and Death of Christe is represented in a mysterieâ— both may stand together ful wel In this Mysterie there is a representation I graunt there is a signification there is a memorie or commemoration made of Christe of his PassioÌ„ and of his Sacrifice vpon the Crosse but how and where withal Figuratiuely by imagination by thinking by tokens and signes onely or by wordes of praise and thankes onely Not so By these and with these partly but specially by offering and receiuing the same body that suffered death So. S. Augustine touching a memorie or commemoration teacheth clearely writing against Faustus the Manichee Hebraei in victimis pecorum prophetiam celebrabaÌ„t futurae victimae August coÌ„t Faust. lib. 20. cap. 18. quam Christus obtulit Vnde iam Christiani peracti eiusdem Sacrificij memoriam celebrant sacrosancta oblatione participatione corporis sanguinis Christi The Hebrewes saith he in their sacrifices of beastes did celebrate a prophecie of the Sacrifice to come which Christe offered The Christians now doo delebrate the memorie of the same Sacrifice that is past by the most holy Oblation and participation of Christes body and bloude Lo here haue you â—he memorieâ— but withal the Oblation of that very body whereby the memorie of his bloudy Sacrifice is celebrated VVherin M. Ievvel and they of that syde are deceiued of ignoraÌ„ce or of malice deceiue otheâ— You seme to be much deceiued in your thoughtes in that you thinke that a thing can not be exhibited really and also in a mysterie in a sampler in an Image in a commemoration in a representation in signification in figures signes and tokens And where so euer you finde in the writinges of the Fathers any of these termes thereof coÌ„monly you induce a Conclusion denying the truth of the thing wherein either you are deceiued through ignorance and then are you very sawcie to be so busy in teaching that you vnderstand not or of very malice you trauaile al that you can to deceiue others least you should seme to haue craked more in your Chalenge then you are hable to mainteine Concerning the point it selfe doo you not remember that S. Paule doth attribute to the Law Hebr. 10. Image excludeth not truth vmbraÌ„ reruÌ„ the
the difference betwene this and that is this That was the Sacrifice that cleanseth our synnes with his bloude actually shed and redemed vs by vertue of it selfe This is the Commemoratiue Sacrifice which is offered in commemoration of that hauing for the substance of it the same body and bloude of Christe that was offered vpon the Crosse by vertue of Consecration made really present and applieth vnto vs the merite and effecte of the cleansing and redemption wrought and perfourmed vpon the Crosse. Then immediatly foloweth the last sentence of the Homilie a parte whereof you haue taken for your purpose Non aliud Sacrificiū sicut Pontifex sed idipsum semper offerimus caet we offer not an other Sacrifice as the Bishop of the olde lawe did but alwayes we offer the very same that Christe offered or rather we worke the remembrance of the Sacrifice In the Discourse of S Chrysostom out of whiche M. Iewel hath piked and culled out certaine peeces three thinges in effect are declared First that we offer secondly that our manner of offering is other then Christes was therefore ours is called a sampler of that and it is donne in commemoration of his Death Thirdly that the Hoste or thing offered in either Sacrifice is one and the same in substance which is the true body of Christe Graunt vs the first and the last that is to say that we offer in deede yea and that the same Hoste which Christe offered and to al men of reason and iudgement though our Sacrifice be a sampler of Christes Sacrifice vpō the Crosse and though it be done for commemoration of that shal our Real Sacrifice be sufficiently proued For what is our endeuour in this Article but to proue that we offer vnto God that which Christo our Bishop hath offered which is Christe him selfe And whereas making vp your Epiphonema you say with more brauarie then truth Thus we offer vp Christe that is to say an example a commemoration a remembrāce of the Death of Christe I neuer heard of such a that is to say before specially if the real presence by these wordes be excluded as your meaning is O what impudencie is this Differēce betvven the hoste and the commemoratiō Doth not S. Chrysostom by your selfe alleged make a plaine distinction and difference betwen the hoste offered and the remembrance saying that which we doo is done for a commemoration Doth it not therby appeare that somewhat must be done before and besides the Commemoration Who euer so confounded thinges as as by your absurde and false interpretation you doo making the body and bloude of Christe or Christe him selfe and the remembrance of Christes death one thing What is this your meaning as though the substance of the Sacrifice were nothing els but the remembrance of Christes death Let this once be graunted and why may not any man or woman make vs as good a Sacrifice at their table at home in their owne howse as your selfe can at the Communion table in our Ladies Churche at Sarisburie For at that homely table may Christes death be remembred aswel as at your Communion table This kinde of Sacrifice say you speaking of the commemoration of Christes Death was neuer denied As in a right sense it is very true and was neuer by vs denied for the deuoute remembrance of Christes Death by it selfe considered is a kinde of spiritual Sacrifice so if you meane thereby to exclude the truth of the thing offered whiche is the body and bloud of Christe M. Ievvel alvvaies cōcludeth the denial of one truth by thaffirmation of an other truth and serue vs with a shewe and a remembrance onely distinct from the true thing it selfe that is offered which seemeth to be your whole drifte this parte of your doctrine we vtterly denie and tel you that for maintenance of the same you vse a fond and vaine reason For what an Argument is it when two thinges be bothe true by the affirmation of the one to conclude the denial of the other As for example what witte wil allowe this Argument The Sunne shineth Ergo it raineth not or Ergo it is not colde whereas many times we see it raine and feele it colde when the Sunne shyneth cleare and bright Right so we tel you and neuer stint telling you which neuerthelesse ye dissemble to vnderstand that this your common Argument is naught the Sacrifice which we offer is a sampler or a commemoration of that which Christe offered Ergo it is not the same which Christe offered For in diuers respectes it is bothe as now we haue proued by S. Chrysostome It is the same in substance that is to say the substance of that was offered vpon the Crosse and of that is offered by Priestes is the Masse in one and the same but it is diuers in the manner of offering For that was offered bloudily this vnbloudily in mysterie and by way of commemoration So it is the body and Bloud of Christe offered and also a commemoration of the bloudy offering The testimonie of S. Augustine I maruel what you meant to allege it maketh quite against you For both it reporteth the real presence which you denie and sheweth a difference betwixt the thing which is offered and Christes Death by the same signified which you cōfounde We graunt with S. Augustin when the hoste is broken De Consec Dict. 2. Cum frangitur and the bloude is powred into the mouthes of the faithful the Sacrificing of our Lordes body is signified It is not your false translation of the Oblation for the hoste nor your Sacramentarie exposition of the Sacrament of the bloude for the bloude that can racke S. Augustine to the defence of your doctrine If you grate vpon the worde Significatur and therefore wil needes haue it to be a signification of Christes Sacrifice as we denie not the signification so we require you to acknowlege the real body and bloude of Christe by breaking whereof vnder the forme of bread and powring whereof into the mowthes of the faithful vnder the forme of wine the same signification and commemoration of Christes Death is made You handle this place of S. Augustine as it semeth as you handled the place of S. Chrysostome before Sweeping cleane away the hoste and wyping away the bloude you leaue remaining onely a signification or token And thus you feede your people with signes and tokens in steede of the most holesome and substantial meate and drinke Thus haue you not weakened the strength of S. Chrysostomes testimonie by your feeble answer thus it remaineth stil in good force against your Chalenge thus by your sclender Replie you haue geuen al men occasion to thinke how good and sufficient our Stoare is for the proufe of the external Sacrifice of the body and bloud of Christe in scoffing whereat you take so muche pleasure It remaineth that we trie of what substance and pith your Replie is to the place by me alleged
he sheweth his meaning clearly in an other place Which is by the terme Image in respect of the state of the Gospel not to exclude the Truth of thinges but to insinuat an obscurer manner of exhibeting the truth in comparison of the state of heauen Ambro. de interpellatione Dauid His wordes be these Ecclesia est imago coelestiū etenim postquā vmbra praeterijt imago successit Vmbra synagoga est In vmbra lex in Euangelio veritas The Church is an image of heauen or of heauenly thinges for after that the shadowe was gone away the Image succeded The shadow is the Synagogue In the shadowe was the Lawe in the Gospel is the Truth Lo wheras he said in the place by you alleged the image is in the Gospel here expounding his minde more plainely he faith in the Gospel is Truth calling that Truth here which he called Image there But sir with what face M. Ievvel falsifieth S. Ambrose I say not with what cōscience durst you so fowly in translating this place of S. Ambrose to falsifie his wordes and sense Why did you trāspose his wordes setting the former word in the second place and why did you turne and for or The later sentence truly translated is this O man go vp into heauen and thou shalt see those thinges whereof here was a shadow or an Image Which last wordes you falsified thus whereof here was an Image and a shadowe By this chopping and chaunging of woordes your euil intent was to bring your reader in beleefe that the Sacramentes of the olde Law be of equal worthines with the Sacramentes of the newe Lawe By your sclender Replie and by such false legierdemaine I doubte not but the wiser sorte wil be moued to trie your strange doctrine better then heretofore of many it hath ben tryed before they beleeue it M. Ievvel confoundeth one truthe vvith an other truth Lib. 5. Commēt in Luc. cap. 7. From this place to the ende of the Diuision this Replier doth nothing els but endeuour to confound thinges that in them selues be distinct that so at least he might cast some myste as it were before the readers eyes As for example bicause the reading of the storie of the Gospel sheweth vnto our vnderstāding and faith Christ hanging vpon the Crosse as S. Ambrose saith his syde opened with the souldiours speare his handes and feete pearced through with the nayles and the Sacrament also of Christes body and bloud doth represent and commend vnto our memories the same Hieron in Psal. 86. Againe bicause Christe being virtus Patris the vertue of his Father is borne in vs euery daye when any vertue is wrought by vs as S. Hierome saith Therefore by this mannes Logique Christe is not really but by a similitude or figure only sacrificed of Priestes euery day Furthermore bicause the myndes of holy virgins be meete Aulters for Christ daily to be offered vpon to wit by daily meditation of his Passion as S. Ambrose sticketh not to say Ambro. de Virginib lib. 2. therefore Christe is no more really present vppon the real Aulters of the Churche when the Sacrifice of his body and bloude is offered by the Priest then he is in the mynde of a pure and holy virgine deuoutly thinking of his death Seme not these reasons to procede from a profounde Diuinitie What is this but to confounde one truth with an other truth and to vndoo al proper speaches by figuratiue and metaphorical Phrases He should haue remembred that euen they of his owne side doo teache that we ought not to ronne vnto tropes for the vnderstanding of any point onlesse there felowe a great absurditie if the wordes be taken in their proper signification That this myste of M. Iewels confusion be discussed and put a waye who is so vnskilful in maters of our faith that putteth not a manifest difference betwen the setting forth of Christes death vnto our vnderstanding by reading the Scriptures and the representation and cōmemoration of the same vnto our faith by the Sacramēt of his body and bloude The difference of Christes being in the Sacrifice and in the reading of the storie of the Gospel In that a Description only by wordes is made of the order and manner of putting Christ to death whereby an Image thereof is imprinted in our vnderstanding and memorie In this the body of Christe that was put to death is present layd before vs according to his worde This is my body which is geuen for you That is a general meane to come to the knowledge of Christes death This is a special meane to remember his death Luc. 22. That is common vnto the Infidel reading the storie of the Gospel as wel as vnto the faithful This is proper to the true Christiā geuing credit to Gods worde That may be conueniently reade by euery priuate man at al times and in al places This can not duely be consecrate and ministred but by a Priest lawfully ordered and that in time and place appointed That may be read by a wicked man without increase of his sinne This can not be consecrate nor receiued of any being in deadly sinne without increase of his farther damnation This is and euer hath bene by the Churche called and taken for the very body and bloud of Christe That neither is nor euer hath ben commonly so called or taken This is a Sacrament and the Sacrifice of the new Lawe That is neither of them both Finally that feedeth the vnderstanding onely This is the foode both of soule and body to life euerlasting These differences being so apparent so greate and of such importance who can otherwise iudge but that Christes presence in the Sacrifice of the Churche must be after a more substantial and real manner then in the letter of the Gospel or in the reading thereof Moreouer if he be present in the Sacrament and Sacrifice none otherwise then he is at the reading of the Gospel then is the Sacrifice and Sacrament superfluous For to stirre vp in our myndes the remembraunce of Christes Death it should suffice to reade or to heare readen daily the storie of the Passion without any celebration of the Sacrament But Christe knowing the dulnesse of our hartes to be such M. Ievvel acknovvledgeth Christes presence in the Bless Sacrament no othervvise thē in the storie of the Gospel vvhen it is read ād heard that woordes be not sufficient to repaire our memorie and to stirre vp our affection without the presence of some thing of more Maiestie then woordes be of his tender loue leafte to his dere spouse the Churche besides his Gospel a thing of most excellent Maiestie his owne flesh and bloude that we being assured through faith of his real presence in our Mysteries should more dreadfully reuerence him more expressely remember him more affectuously loue him and by the worthy receiuing of it be made partakers of the fruit of his Passion Of this
vnto God the most holy Sacrifice of the Euchariste in the steede of our Lorde And here is to be noted that we make this Sacrifice and offer it vp vnto God not as of our selues and in our owne persons but vice Domini in the steede of our Lorde Christe it is that consecrateth In this Sacrifice vvhat is Christe vvhat are vvee that offereth that sacrificeth He is the Priest and the Sacrifice Neuerthelesse we that haue receiued the holy Order of Priesthode by lawful imposition of handes do also in our degree consecrate and sacrifice But how As ministers in the person of Christe in the steede of our Lorde Christ onely and alone we confesse is the true Priest Priestes are Christes vicares in ma◠making this Sacrifice For by the Oblation of his owne body he onely hath done the office of the true Mediatour and hath reconciled vs to God And with that body he appeareth before his Father now in heauen Wee are vicarij Sacerdotes his Vicars and vicegerentes in this behalfe and doo the office of Priesthode in steede of him Eusebius saith notably that the euent and issue of Dauids Prophecie Thou art a Priest for euer after the order of Melchisedek is seene in this that Christe perfourmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thinges that belong to the Sacrifice which is among men Oecumen in Epist. ad Heb. cap. 5. yet to this day by his ministers We are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers and by the mediation or meane of these ministerial and vicare Priestes Christe sacrificeth and is sacrificed saith Oecumenius To further proufe hereof S. Basil saith in Liturgia Basil. in Liturgia speaking vnto Christe For thine vnspeakeable and incomprehensible goodnesse without any chaunge and turning thou hast bene made man and hast ben called our hye Bishop huius ministratorij incruenti Sacrificij consecrationem nobis tradidisti and thou hast deliuered vnto vs the consecratiō of this Ministratorious and vnbloudy Sacrifice Lo he calleth this Sacrifice the Ministratorious Sacrifice bicause in making it weare but Ministers of our Lord and doo his steede Vnbloudy he calleth it bicause it is offered vp without bloudshed being the same that was offered vpō the Crosse with bloudshed And here appeareth the vaine cauil of M. Iewel who referreth the terme vnbloudy Vnbloudy spokē of the Sacrifice of the Aulter onely to the mere spiritual sacrifices of our deuotion In offering whereof we are not only Ministers of Christe but being endewed with grace we offer vp such kinde of Sacrifice in our owne person This muche haue I thought good here to inculcate and make plaine the rather bicause bothe the folowers of M. Iewel ceasse not to vtter vnsemely and lewd talke against Priestes saying in scorne that they make God and bicause M. Iewel him selfe in the beginning of his Replie to this Article maketh so much a doo for that a Mortal and a Miserable man should offer vp the Immortal Sonne of God vnto his Father Replie page 555. Where he saith further that God neuer appointed any suche Sacrifice to be made by any Mortal Creature As wel he might finde faulte with Kinges and Iudges of the worlde for that being mortal and miserable men they take vpon them to rule and iudge whereas in deede and truth Christe onely is King of al and Iudge of al. For to me al power is geuen in heauen and in earh saith he Matth. 28. And S. Iohn saith Iohan. 5. Omne iudicium dedit Filio God hath geuen al iudgement to his Sonne In the former testimonie of S. Basil Povver to consecrate by Christ deliuered vnto the special Priestes only it is to be considered that he saith to Christe in his Masse thou hast deliuered the Consecration of this Sacrifice vnto vs meaning when Christ said Doo ye this in my remembrance Wherby we vnderstand M. Iewels general and common Priestes quite excluded Elles let him shewe if he can where euer Christe deliuered power to consecrate the body and bloude of Christe to the Laye people that be not Priestes but as al Christian folke in general men wemen and children are S. Hierome saith writing to Heliodorus Hieron ad Heliodor Absit vt de ijs quicquam sinistrum loquar qui Apostolico gradui succedentes Christi corpus sacro ore conficiunt per quos nos Christiani sumus God forbid that I should speake any sinistre or euil thing against them who succeding in degree of the Apostles doo with their sacred mowthe consecrate the body of Christe by whom also we are Christians Againe in his Dialogue against the Luciferians he saith Hieron Cōtra Luciferianos that one Hilarius coulde not consecrate the Euchariste bicause he was but a Deacon If one that hath receiued the holy order of Deaconship can not consecrate and make this Sacrifice but to doo this it must be a Priest as S. Hierome teacheth How shal we beleeue M. Iewel who telleth vs here that euery faithful Christian man hath authoritie to make it and to offer it The policie of Satan and M. Iewel is to abandon the external Priesthode To vvhat ende tendeth M. Iewels doctrine against the blessed Sacrifice and to set the lay people a worke bearing them in hande they haue authoritie to make and offer vp this Sacrifice to thintent they may bring to passe first that the most holy and dredful Mysteries be contemned nexte that when there is none that hath authoritie to consecrate the body and bloude of Christe and to remitte synnes the remembrance of Christes Death vanish away and the people remaine fast bounde in the bandes of their synnes Our Lorde who came to dissolue the workes of Satan confounde the wicked attemptes 1. Ioan. 3. and damnable doctrine of Satans Minister The Churches determination touching this point I trust so many as feare God and haue care of their soules in this weighty mater wil litle regarde what he saith but rather consider how muche safer it is to hearken vnto the determination of the Chuche in the great general Councel of Laterane vttered by these wordes Hoc vtique Sacramentum nemo potest conficere Concil Lateranen nisi Sacerdos fuerit ritè ordinatus secundùm claues Ecclesiae quas ipse concessit Apostolis eorum successoribus Iesus Christus Noman can make or consecrate this Sacrament except he be a Priest duely ordered according to the keyes of the Churche Mat. 16. which Iesus Christe him selfe hath graunted vnto the Apostles Ioan. 20. and their Successours Here I haue sayd yenough of the outward Priesthode and that this Sacrifice can not be made but by a Priest laufully ordered and consecrated with due laying on of handes But whereas M. Iewel geueth auctoritie to euery faithful Christian man that is to say to Laye men wemen boyes gyrles and children for they be conteined vnder the name of Faithful Christian men to make and offer vp
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
had suffered at their handes caused this much to be said vnto him Gen. vltimo Thy Father gaue vs in commaundement before he died that we should say these vnto thee with his wordes I beseche thee to forgete the wicked deede of thy brothers the sinne and malice whiche they wrought against thee And we also on our owne behalfe pray thee to forgeue the seruauntes of thy Father this iniquitie Euen so the Church first with the wordes of Christ recording his commaundement offereth vp vnto the Father his body and bloud After that the Priestes in the person of the Church whose publique ministers they are in this behalfe adde further their owne duetie of offering with their owne wordes These thinges being considered In vvhat parte of the Masse is the holy OblatioÌ„ made Vide Tho 3 part q. 82 art 4. ad primum Homil dâ— proditione Iudâ— that question is soone answered that of some is demaunded where and in what parte of the Masse is this most holy Oblation made For although from the lesser Canon vnto the Communion it be with wordes and intention presented vnto the Father yet forasmuch as the wordes of Christe as S. Chrysostome speaketh geue strength vnto the Sacrifice and they are no where els pronouÌ„ced properly and in deede then it is made when the Priest speaking in the person of Christe saith this is my body to wit whiche for you is geuen and broken which is added in the Canon of S. Iames and in S. Ambroses Masse and This is my bloude which is shed for you For then doo we that which our Lorde commaunded to be done in remembrance of him saying Doo ye this in remembrance of me As for the thinges that be spoken before and after they are to be referred vnto that time For albeit al manner Consecration coÌ„sidered by it selfe includeth not Oblation yet considered as it procedeth of the Priestes Intention to offer vnto God by Consecration it selfe the thing consecrated bicause vnto God and vnto the honour of him he consecrateth it hath the true nature of Oblation and Sacrifice Remembrance distinct from Sacrifice Although therefore our Lorde commaunded vs to doo this in remembrance of him yet is this Sacrifice a farre other thing then the remembraunce it selfe or the praise of God or thankes geuing sith that the thing it selfe whiche is commaunded to be made is in the very woordes of Christe distincted from the remembrance For he said not remember ye this but Doâ— ye this or make this in remembrance of me The Sacrifice and the Oblation ought to be made in the remembrance of Christe so that the remembrance it selfe is not the Sacrifice but the vse and ende of the Sacrifice for whiche it ought to be offered for by this vnbloudy Sacrifice a commemoration of the Blouddy Sacrifice that was offered vpon the Crosse is made vnto the Father And so saith S. Augustine Augu. lib. 20. contra Faustum cap. 18. Christiani per acti Sacrificij memoriam celebrant sacrosancta Oblatione participatione corporis sanguinis Christi The Christians doo celebrate the memorie of the Sacrifice already done vpon the Crosse by the holy Oblation and participation of the body and bloude of Christe Whereof it is euidently gathered also that Oblation is distincted from Participation although Participation perteine to the perfection and ful complement of the Sacrifice So here thou hast Reader that whiche was required in the second place By whom this holy Sacrifice is offered to wit In this sacrifice the Churche offereth and is offered by Christ through the Ministerie of the Priest and by the Priest in the person of Christ. Where also we ought to ioine the Church withal bicause of the vnitie of Christ and the Church and so we vnderstand the Churche also to offer August de Ciuit. Dei li. 10. cap. 6. by the ministerie of the Prieste For so S. Augustine teacheth vs with plaine wordes In that Sacrament saith he it is shewed vnto the Churche that in that Oblation which it offereth it selfe is offered Concerning the third point required by S. Augustine which was promised to be declared VVhat is the thing that is offeredâ— that is to say what is the thing that is offered if we wil admit the godly exposition of the Church the Prophet teacheth vs what it is Psal. 115. where he saith what shal I geue againe vnto our Lorde for al that he hath geueÌ„ vnto me I wil take the Cuppe of our Sauiour and cal vpon the name of our Lorde meaning by the Cuppe his precious bloud that vpon the Crosse was shed for vs and is the price of our Redemption Which bloud together with the body by vertue of Christes worde in the Euchariste is made present Who refuseth this exposition of the Prophete if he wil beleeue Christe him selfe Luc. 22. who said This is my body which is geuen for you Math. 26. This is my bloude which is shed for you he can not be ignorant what it is that is offered in this Sacrifice Whereas then God hath so loued the worlde Iohan. 3. that he hath geuen his onely begoten Sonne Rom. 8. and hath geuen vnto vs with him al thinges for a Babe is borne to vs Esai 9. a Sonne is geuen to vs saith Esaie the whole merite of Christe and the price of the Redemption which he gote vpon the Crosse is ours And therefore in this Oblation the thing offered being the body and bloude of Christe which as a most sufficient price he gaue vppon the Crosse for Redemption of mankinde and which of gifte we haue receiued of God we present and geue vnto God in the person of Christe that same true body and bloud that is to say Christe him selfe together with that great price and merite not to purchace a new Redemption but in commemoration of his death wherby the redemption is already purchaced in rendring of thankes for his benefites in a certaine satisfaction for our sinnes and defectes and for the temporal paines that be due vnto our sinnes mortal sinnes and paines euerlasting being forgeuen either in Baptisme Cyprian ad CeciliuÌ„ epist. 3. lib. 2. or through the Sacrament of Penaunce humbly beseching and as king in the person of Christe that so it be accepted In consideration wherof S. Cyprian calleth it the Passion of our Lorde that we offer And S. Augustine calleth it Aug. Confess lib. 9. cap. 12. Sacrificium prâ—tij nostri the Sacrifice of our Price wherewith our Raunsom is paid And hereof Reader thou maist conceiue what answere is to be made vnto them that moue this question which to some though without iust cause semeth to be of great difficultie whether the Sacrifices of the olde Testament the Sacrifice that our Lorde offered at his Supper the Sacrifice of the Crosse and that Sacrifice which is daily made in the Churche whether al these haue a like and the selfe same
Sacrifices they thought them selues to be destitute of the benefites of the Lawe and remedies for sinne Herevnto the Apostle maketh answere and in effect teacheth That of such Sacrifices as the Lawe ordeined now we haue no neede for so much as the Priesthood of Christ who hath once offred him selfe with sheadding of his bloude vpon the Aulter of the Crosse hauing thereby fulfilled them remaineth and continueth stil with vs whiche is sufficient We haue saith he to them an Aulter whereof it is not lawful for them to eate whiche doo serue the Tabernacle Heb. 13. And that ye see not hostes to bâ— killed and the bloude of Calues to be shed of vs the cause is for that the onely blouddy hoste of Christe hath sufficed that now we haue neede of no other but of that That hoste is the founteine and endlesse treasure whiche conteineth the sufficient price of our Redemption onely it is neede that wee be made partakers of it Neither were those Sacrifices of Moyses lawe suche that by vertue and power of them being but signes and figures of Christ Heb. 9. synnes were remitted in conscience but by them synnes were brought to remembrance and signification was geuen out that there was neede of an other blouddy Sacrifice by whose vertue men in conscience should be made perfite And so the Apostle treateth of the thing it selfe that was shadowed in al the Sacrifices of the Law and is so acceptable vnto the Father that by his owne propre vertue and merite it sanctifieth men and remitteth sinnes whereunto by the ordinance of Gods iustice the Bloude of the Sonne of God was Requisite Suche is the Hoste or Sacrifice of the Crosse onely by whose vertue and merite they be sanctified whosoeuer from the beginning either by the Sacrifices of the former times or by the daily Sacrifice of the Churche are sanctified By whiche onely for this cause al be said to be sanctified bicause who so euer be sanctified be by that and by the vertue of that made cleane In case the olde Sacrifices or the Sacrifice of the Masse also were suche sufficient prices of our redeÌ„ption without doubte bothe those and this had long sithens ceassed to be offered For suche a Sacrifice whiche by his owne proper merite geteth sufficient price for sinnes ought to be great in deede soothly by the Death of the Sonne of God but one onely sufficeth Heb. 10. Wherefore of a blouddy Sacrifice there is no more neede but of suche a one as by which we may be made partakers of that great and most worthy Sacrifice Of whiche sorte the Sacrifice of the Masse is where in the person of Christe that Death is presented for vs vnto the Father And what Hoste or thing mystically offered could either better set Christes Death before his Fathers sight or more effectually deriue the merites of his Death vnto vs then that very body wherein he suffered For which cause when he deliuered the Sacrament of his Possion vnto vs Lucae 22. he said Doo ye this in remembrance of me So that this Sacrifice of the Masse although it be in his kinde a true Sacrifice as it shal be proued here after in this Reioindre yet it taketh his whole vertue and power of the Sacrifice of the Crosse which is of it selfe the whole price of our Redemption Now S. Paul disputeth with the Hebrewes of that whiche with bloudshed redemed vs and not of that whiche without bloudshed applieh the Redemption vnto vs. That was but once offered this is and must be ofte repeated Faultes escaped in printing Faâ—lte leafe line Correction Accidententes 31. b. 24. Accidentes Sigular 47. a 11. Singular â—nd 56. b. 20. and in here 79. a. 4. is here the termeth 94. a. 21. be termeth end 108. b. 5. and sacrified 111. a. 3. sacrificed iam num 117. b. 25. iam nunc the vnbloudy 119. b. 33. the bloudy taught them the nevv test 131. b. 26. taught them the nevve Oblation of the nevv Testament argume 136. b. 30. argument neither he they 140. b. 13. neither be they and circumstance 149. b. 23. any circumstance is the Masse in one 195. b. 10. in the Masse is one and maketh haste 208 a. 10. and make hast he briefly examined 215. b. 15. be briefly examined In the Epistle to M. Iew. Page 1. In the margent read Math. 5. Item there pag. 11. Lin. 2. for novv broched read nevv broched Item there pag. 13. Lin. 11. for hen read ben Item there Pag. 15. Lin. 14. for him reade him A REIOINDRE TO M. IEWELS REPLIE AGAINST THE SACRIFICE OF THE MASSE The wordes of M. Iewels Chalenge IF any learned man of our Aduersaries or if al the learned men that be alyue be hable to bring any one sufficient sentence out of any olde Catholike Doctour or Father or out of any olde general CouÌ„cel or out of the holy Scriptures of God or any one example of the Primitiue Churche wherby it may clearely and plainly be proued that for the space of sixe hundred yeres after Christe the Priest had authoritie to offer vp Christe vnto his Father I am content to yeelde and to subscribe The wordes of the Answer first made to this Chalenge Of the Priestes auctoritie to offer vp Christe to his Father CHrist is offered vp to his Father after three manners Figuratiuely Truely with Bloudshedding and Sacramentally or Mystically In Figure or Signification he was offered in the Sacrifice made to GOD bothe in the time of the Lawe of Nature and also in the time of the lawe written And therefore S. Iohn calleth Christe the Lambe Agnus occisus est ab origine mundi Apoc. 13. Heb. 10. Lib. 6. c. 5. which was killed from the beginning of the world meaning in figure The Sacrifices of Abel Noe and Abraham and al those of the people of Israel commaunded by the Lawe of Moses figured and signified Christe For whiche respecte chiefly the lawe is reported of S. Paule to haue the shadowe of the good thinges to come S. Augustine writing against Faustus the Heretike saieth Testamenti Veteris Sacrificia omnia multis varijs modis vnum Sacrificium cuius nunc memoriaÌ„ celebramus significauerunt All the Sacrifices of the olde Testament signified by manie and sundrie waies this one Sacrifice whose memorie we doo nowe celebrate And in an other place he saieth Dâ— fide ad PetruÌ„ Dia câ—nuÌ„ c. 19. That in those Fleashly Sacrifices there was a SignificatioÌ„ of Christes Fleash which he shoulde offer for sinnes and of his Bloud which he should sheadde for the remission of our sinnes Truely and with Bloudsheadding Christ is offered on the Crosse in his owne person wherof S. Paule saith Tit. 2. Christ gaue hiÌ„ self for vs Ephes. 5. that he might redeme vs froÌ„ al iniquitie And againe Christ hath loued vs and hath deliuered him selfe for vs an Oblation and Sacrifice to God into a svvete sauour Sacramentally or in Mysterie
Sacrifices of both testamentes is diuers Secondly touching the substance it is diuers in the Sacrifices of both Testamentes For the substance of the olde Sacrifices was a brute beaste meale cakes oile wine and such the like But the substance of our Sacrifice nowe frequented in the newe Testament is the Body and Bloud of Christ. Luc. 22. So both the Scripture teacheth shewing how Christe hauing at his supper consecrated his body and bloude commaunded his disciples to doe the same that he had done in his remembrance and S. Augustine declareth in these woordes August in lib. senten Prosperi Hoc est quod dicimus quod modis omnibus approbare contendimus Sacrificium Ecclesiae duobus confici duobus constare visibili elemētorum specie inuisibili Domini nostri Iesu Christi corpore sanguine sacramento re Sacramenti This is that we say that by al meanes we ernestly endeuour to approue that the Sacrifice of the Churche is made of two thinges and doth consiste of two thinges of the visible forme of the Elementes and of the inuisible body and bloude of our Lorde Iesus Christ of the Sacrament and of the thing of the Sacrament that is to wit of the body of Christe S. Ireneus agreably to this doctrine Irene lib. 4. ca. 34. saith the Euchariste to consiste of two thinges the one earthly whereby he meaneth the forme of the elementes the other heauenly that is to say the body and bloud of Christe Learne Reader by this doctrine of S. Augustine The substance of bread and vvine hath no place in our Sacrifice that the substance of bread and wine which be called here the Elements hath no place in our Sacrifice which doth consist of two partes the one visible the other inuisible The formes of the Elementes be the visible parte As for the substance of bread and wine it is vtterly inuisible But the inuisible parte of the Sacrifice is the body and Bloud of Christ. And therfore onlesse we appoint two inuisible partes of this Sacrifice that is to say the substance of bread and wine and also the body and bloud of Christe which were absurde to thinke it must nedes be confessed that no place is here lefte for the substāce of bread and wine but that the inuisible thing or substance of the Sacrament and likewise of the Sacrifice is the body and bloud of Christe And thus it is euidēt that the substance of the Sacrifices of the olde Law and of the Sacrifices of the new Law is sundry and diuerse Wherof it is concluded that it is either ignorātly and grossely or heretically said if it be stubbornly mainteined that our Sacrifice is one in substance with the Iewish Sacrifices The effectes of the Sacrifices of both Lawes be differēt and diuers Now thirdly to speake of the effect of the Sacrifices of the olde Lawe and of the Sacrifice of the Churche wherein Christ is offered vp vnto his Father in a Sacrament and mystically to wit vnder the forme of bread and wine certaine it is the effectes be diuers To declare fully the manyfolde and heauenly effectes of our Sacrifice farre surmounting any effecte that euer was ascribed to the Sacrifices of the olde Lawe it would require a long treatise The difference of both may sufficiently appeare by comparing two or three of their effectes together The bloude of the Sacrifices of the olde Lawe confirmed the same Lawe The bloude of our Sacrifice confirmeth the newe Testamente Math. 26. Hic est Sanguis meus noui Testamenti this is my bloude of the newe Testamente saieth our Lorde in the Gospel Howe much diuersitie then is betwene the newe Testament and the olde which is incomparably great the new Law passing in excellencie the olde so much differeth and so far surmounteth the effect of the Sacrifice of Christes Church the effecte of the Sacrifices of the Iewish Synagogue Againe August de fide ad Petrum cap. 19. to vse your owne witnesse against your selfe by reporte of Saint Augustine the olde Sacrifices signified in Figures Christes death to come and to be suffered But the Sacrifice of the Churche representeth with the real presence of that body which hath dyed the death already past and perfited And who knoweth not what difference there is betwene a promise and the performance of the promise Performance I say for although in our Sacrifice the death of Christe be not performed a new and againe suffred yet in the same is the truth of that very body inuisibly present which by suffering death hath payd the price of our Redemption In consideration whereof S. Augustine speaking of this Sacrifice offred vnto God for that blessed woman S. Monica his mother at her burial Augustin Confes. lib. 9. cap. 12. whereby he meaneth the Masse calleth it Sacrificium pretij nostri the Sacrifice of our Price that is to say wherewith our Raunsome was payd S. Ignatius ascribeth to our Sacrifice of a faithful person worthily receiued Ignatius in epist. ad Ephesios a maruelous effecte calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a medicine of immortalitie and a preseruatiue whereby we may be kepte from dying Which maruelous benefite who euer attributed to the Sacrifices of the olde Lawe Other the like effectes which the olde learned Fathers haue ascribed vnto the blessed Sacrifice be many in number and great in excellencie of which the olde Sacrifices were neuer hable to worke any Wherefore you ought to recant this your false doctrine M. Iewel that the Sacrifices of both Lawes be of one effecte or which is the same one in effecte No lesse false is that you affirme that as we haue Mysteries so had they Mysteries specially yf your worde of comparison imply a likenes and equalitie of Mysteries as the purport of your other doctrine leadeth vs to iudge of you For although it be true that they had Mysteries and we also haue Mysteries yet had not they the like Mysteries nor equal in dignitie truth and plainesse to our Mysteries and Sacramentes Howe much ours are preferred before theirs in the iudgemente of S. Augustine August in Psal. 73. it is euident by that he saith speaking of bothe Mutata sunt Sacramenta facta sunt faciliora pauciora salubriora feliciora The Sacramentes saith he be chaunged they be made easier fewer healthfuller happier And in the same place Sacramenta noui Testamenti dant Salutem sacramenta veteris Testamenti promiserunt Saluatorem The Sacramentes of the newe Testamente geue saluation the Sacramentes of the olde Testamente promised the Sauiour Wherefore M. Iewel either make vs beleue that you are to be heard before S. Augustine and that better is worse and worse better or reuoke your woordes by which you teache likenes and equalitie betwene the Mysteries and Sacramentes of both Testamentes M. Ievvel vtterly taketh avvay the real Sacrifice of the nevv Testamēt Where you say further that as we Sacrifice Christe so did
Crosse against the vnbloudy and mystical Sacrifice of the Aulter By the worde mystical I exclude not the truth of our Lordes body and bloude the substance of this Sacrifice but I signifie the couert manner of their being in the same If S. Augustine had in that place affirmed in the Sacrifice of the Church a thankes geuing and remembrance of Christes death only wherein he should haue said vntruly in some respect then had he serued your turne Now that he saith not so by the vncourteous reproufe of me for leauing the wordes vnrehersed which perteined not to my purpose and helpe your doctrine nothing at al it appeareth how feeble the parte is that with the trompet of your vaine Challenge you woulde needes to be proclaimed and that nowe with your colourable Replie you haue taken in hande to mainteyne S. Augustine contrarywise declaring with what kinde of Sacrifices the Iewes gaue a signification of Christes Sacrifice that was to come and with what kinde of Sacrifice the Christians do kepe the remembrance of Christes Sacrifice now past saith expressely that the substāce of the Iewes sacrifices were brute beasts and that of the Christians Sacrifice is the body and bloude of Christ◠his woordes be these Augu. cōt Faust. lib. 20. ca. 18. Hebraei in victimis pecorum prophetiam celebrabant futurae victimae quam Christus obtulit Vnde iam Christiani per acti eiusdem sacrificij memoriam celebrant oblatione participatione corporis Sanguinis Christi The Hebrewes celebrated a prophecie of the Sacrifice to come which Christe offered Wherevpon the Christians doe now celebrate the memorie of the same Sacrifice already performed by the offering and receiuing of the body and bloud of Christe This Sacrifice was in al times to be recommended vnto the mynde of man bicause thereof onely dependeth the saluation of man Before the Lawe and during the tyme of the Lawe it was prefigured and fore-signified by many and sundry thinges but specially by the sacrifices of beastes In the time of grace wherein we now liue the Christians do preserue kepe celebrate and solemnize the memorie of it by a more liuely and effectual representatiō as to whom more abundāce of grace through Christes Incarnation is dispensed that is as Saint Augustine teacheth by the Oblation and participation of the same body and bloude that was offered and shed for vs. Nowe if it be not the true body and bloude of Christe that we offer and receiue then neither can S. Augustines wordes be duly iustified and the Sacrifice of the Christians shal be lesse liuely lesse euident lesse representatiue as I may so say and of lesse valewe then were the Sacrifices of the Iewes For what comparison is there betwene a Lambe and a piece of bread with a suppe of wine And who iudgeth not the death of Christe to be more expressely represented by a lambe slaine then by bare bread and wine Neither bicause our Sacrifice is done in commemoration or remembrance thereof foloweth it that the presence of Christes body and bloud is not requisite But forasmuch as this is the commemoration which alone maketh God merciful vnto vs Origen in Leuit. Hom. 13. as Origen saith therefore to the working of so great an effecte it is necessary that Christes true body and bloude be really present in our Sacrifice M. Ievvel excludeth one truth by an other And whereas you bring Testimonies of the Fathers to proue that our Sacrifice is a remēbrance an exāple a token or signe of the true Sacrifice that was made vpon the Crosse you tooke more paines then neede required For that no Catholike man denieth But the conclusion which guilefully your endeuour is to inferre thereof which is that therefore Christe is not really present and offered by the Priest we deny vtterly For both be true that Christe is present substantially and in deede and is so offred by the Priest and also that the same is donne in a remembrance And this much is witnessed by S. Chrysostome Chrysost. in epist. ad Heb. Homil 17. where he saith Pontifex noster ille est qui hostiam mundantem nos obtulit Ipsam offerimus nunc quae tunc oblata quidem consumi non potest Hoc autem quod facimus in commemorationē quidem fit eius quod factum est Christ is our Bishop who offered a Sacrifice cleasing vs. We do offer the selfe same now also Which being then offered can not be consumed That which we doo is done in commemoration of that which was done Here we be taught by S. Chrysostom that we offer now the selfe same hoste or Sacrifice that Christe our high Bisshop offered wherewith to cleanse vs from the filth of our sinnes which was none other but his owne body and bloude And neuerthelesse that which we doo is done for a remembraunce of that which Christe did Commemoratiō example ād signe do not exclude the real presence and real oblation So that by Chrysostoms iudgement neither the commemoration nor example nor signe doth exclude the real presence and real oblation of Christes body and bloude But you M. Iewel after your common manner go about to put away one truth by an other truth Which your accustomed shifte is now very stale and moueth fewe that reade your bookes with any meane iudgement For the foolishnes of your argument is laughed at by euery Baker who hauing set forth a loafe of breade vpon his stal can tel you that that loafe signifieth and putteth folke in mynde there is bread to be solde in his house and that the same notwithstanding is breade as other his loaues be and perhaps of the same batche Right so the body of Christe in the Sacrament is both a signe of Christes body and also his very true body in dede And likewise his very flesh and bloude is offered in our dredful mysteries in signe commeration and remembrance of his fleshe and bloude offred and shed vpon the Crosse. YOu finde great fault with that I said Christe is offred vp vnto his Father vnder the formes of breade and wine truly and in dede and to make it seme more odious you affirme these to be myne own only words confidently and boldely presumed of my selfe neuer vsed before by any auncient Father Whiles you take delite in such Rhetorical amplifications you do but increase the number of your vntruthes and make the worlde witnesse of your shamelesse vanitie Though the auncient Fathers that wrote within in the first six hundred yeres after Christe haue not these precise termes yet they haue the self same doctrin and that is ynough Your Sacramētarie heresie is not so auncient the Churche was as it were in quiet possession of the Catholike faith touching this Article for the space of a thousand yeres If the flames of your heresie had flashed abroad out of Hel in their daies there is no doubte they would haue quenched it with streames of holesom doctrine vttered in the
of killed hostes you turne it thus barely sine Sacrificio oblatus offered without sacrifice but vntrulyâ— as I haue said before This place serueth you to no purpose M. Ievv falsifieth S Auguâ—â—ine bicause false translation ought not to make proufe against the truth S. Augustines wordes against Faustus Contra Faustum Manich. lib. 20. cap. 21. you haue also falsified and least you should be taken with the manner you leaue out the Latine and allege them onely in your owne English Whereas he nameth the flesh and bloude of this sacrifice least they might seme to importe a real presence of Cristes body and bloude as they doo in dede you haue put in steede therof the death of Christ. Which declareth your meaning not to be simple and plaine and the same in an other your selfe would not let passe without note of vntrue dealing Chrysost. In epist. ad Heb. Hom. 17. And where S. Chrysostome saith Hoc sacrificium exemplar est illius this Sacrifice is a sampler of that Sacrifice If you had meant good faith and truth you would not so haue nipped that Father and stopped him of his tale For it foloweth in the same sentence immediatly id ipsum semper offerimus M. Ievv falsifieth S. Chrysostome by nipping we offer alwaies that one selfe Sacrifice And that we should knowe certaynely that he meant not a signe or an example of the true sacrifice onely as you doo but the same it self in substance he saith in the same place Pontifex noster ille est qui hostiam mundantem nos obtulit ipsam offerimus nunc quae tunc oblata quidem consumi non potest He is our high Bishop who hath offred vp the Sacrifice or hoste that cleanseth vs the same do we also offer nowe which then being offred can not be consumed Hereupon might a plaine man demaunde of you who is our high Bishop Is it not Christ what is that hoste or sacrifice which purgeth and cleanseth vs from the filth of our synnes Is it any other then the precious body of Christ What can you answer then to S. Chrysostom saying that we now also offer vp the same And this is that for which you make so muche a doo at me for saying that Christ is offered vp in the Sacrifice of the Churche vnder the formes of breade and wine truly and in deede not in respecte of the manner of offering but in respecte of his very body and bloude really present And thus my woordes whiche you would so faine carpe be grounded as you see vpon a truth taught by the Councel of Nice and by S. Chrysostome In the other place of S. Augustine you haue very fowly demeaned your selfe M Ievvel corrupteth S. Augustine You haue snatched a peece of a sentence out of him and hauing framed it to an other sense then he meant by your common sleight of falsifying and vntrue tanslation you set it forth so as to the vnlearned it may make some shew for your side against the Catholike doctrine that we mainteine touching the Sacrifice of the Aulter And some learned also may haply be deceiued if they looke not better to your fingers and by view and confereÌ„ce of the booke espie out your false legierdemaine August de ciuit Dei lib. 10. ca. 5. S. Augustine saith say you Quod ab omnibus appellatur sacrificium signum est veri sacrificij The thing that of al menne is called a sacrifice is a token or signe of the true Sacrifice Who reading these wordes at the first being persuaded you haue plaid a true mans parte in alleging them would not thinke they made much for your negatiue doctrine which denyeth the true and real Sacrifice of the Churche and auoucheth al that is done in the Masse to be but a signe a remembrance and a voide representation Voide I say bicause ye take away the substance of the thing it selfe to wit the body and bloud of Christe Now S. Augustine in that place S. Augustine truly expouÌ„â—ded neither speaketh as you make him speake and much lesse meaneth he as with your falsified allegation you would force vpon him In that chapter he treateth of outward sacrifices and of the inward or spiritual sacrifices And preferring the spiritual sacrifices before the other he sheweth how the outward sacrifices made by the Fathers of the olde Testament with slaughter of beastes were significations of our spiritual sacrifices that is to say of those thinges which be done by vs to this ende that we cleaue vnto God and that vnto the same ende we helpe foreward our neighbour Of these he saith that God requireth them and that he is wel pleased with them Of the other that he requireth not them nor hath great liking in them After certaine places alleged out of the Scriptures for declaration and proufe hereof at length he commeth to the woordes whereof you would take holde against this special and singular Sacrifice of the Churche and saith De ciuit lib. 10. cap. 5. Oseae 6. Per hoc vbi scriptum est misericordiam magis volo quà m Sacrificium nihil aliud quà m Sacrificium Sacrificio praelatum oportet intelligi quoniam illud quod ab homenibus appellatur sacrificium signum est veri sacrificij Porrò autem misericordia verum Sacrificium est vnde dictum est Heb. 13. quod paulò ante commemoraui Talibus enim sacrificijs placatur Deus Whereas it is written I would haue mercie rather then sacrifice hereby we must vnderstand nothing els but that sacrifice is preferred before sacrifice forasmuch as that which is called sacrifice of men is a signe of a true sacrifice And as for mercie it is a true sacrifice In consideration whereof it is said whereof I spake euen now with such sacrifices that is to saye with almose and deedes of charitie God is appeased In the ende of that discourse he concludeth thus Quaecunque igitur c. What so euer thinges therefore we reade to haue bene commaunded by God diuers waies concerning sacrifices in the ministerie of the Tabernacle or of the Temple they are referred to the loue of God and of our neighbour thereby to be signified By due conference and consideration of this whole place and of the discourse there treated thou maist euidently see good Reader how litle M. Iewel is to be trusted when he bringeth ought out of any olde Doctor that semeth not to agree with the doctrine of the Catholike Church He would thee to beleue that S. Augustine spake of the special and singular Sacrifice of the Churche whereof we treate which Sacrifice in dede is of al men called a sacrifice and worthily for so it is But that by verdite of S. Augustine it is a signe of the true Sacrifice as though thereby were meant the same not to be the true Sacrifice and therefore no true and real Sacrifice at al therein lyeth much falshoode For neither speaketh Saint Augustine there of the
and to confirme that most manifest truth by this other Sacrifice which you and they of your side denie By what one woorde can you gather that to haue bene myne intent If it were not as most certainely it was not for what neede was there to bring any proufe for the Sacrifice of Christe vpon the Crosse why bestow you so many wordes to prooue your beleefe touching that Sacrifice I said not that ye robbed the Churche of the Sacrifice done vpon the Crosse For of that being now paste how can ye robbe the Churche But of the body and bloude of Christe as it is daily offered at the Aulter in remembrance of his Death and Passion of the Presence of the body and bloud and of the Sacrifice of the same in mysterie which the Churche from the Apostles time hitherto hath euer celebrated you robbe the Churche and of that spake I expressely as my wordes be plaine and thereof your selfe could not be ignorant Whether the Sacramentaries rob the Churche of her greatest treasure But how doo you auoide the crime of spoiling the Churche of her greatest treasure Bicause forsooth ye know and teach that Christe suffered death for vs vpon the Crosse. As though the Heretikes haue not alwaies acknowledged and confessed the same Arius confessed Christe was God and the Sonne of God yet he robbed him of his equalitie of Godhed of his coeternitie and of his consubstantialitie with God his Father In like sorte although ye beleue neuer so constantly and preach neuer so ernestly that Christe shed his bloude and died for vs vpon the Crosse yet shal ye be accompted to robbe the Chruche of her chiefe treasure onlesse ye leaue vnto her the real flesh and bloude of Christe by oblation and participation whereof the effect of the Sacrifice made vpon the Crosse is transferred vnto vs. Cyprian de coena Domini Origen in Lucam Hom. 38. Concilium Nicenum Concilium Ephesin Ye shal defraude her touching foode Alimonia immortalitatis portione vitae aeternae of the foode of immortalitie and of the portion of life euerlasting as S. Cyprian saith Pane vitae epulo incorrupto of the bread of life of the banket that is incorruptible as Origen writeth Of the Pledges of our Resurrection as the Nicen Councel determineth Of the flesh verely geuing life and proper to the Worde it selfe as the Councel of Ephesus declareth to be shorte of the meate of Angels as S. Ambros testifieth Ye shal rob her touching the Sacrifice Diony Ecclesia Hiâ—rarch c. 3. Augu. lib. 9. Confess cap. 12. Concil Nicen. Hostia salutari of the healthful Hoste as S. Dionyse calleth it of the permanent and alwaies continuing burnt offering as S. Cyprian esteemeth it of the Sacrifice of our Raunsome as S. Augustine termeth it Finally of the Lambe of God that taketh away the sinnes of the worlde as the Councel of Nice teacheth What iudge you They that violently take from the Churche of Christe these thinges seme they not to rob her of the gratest treasure she hath though they preach that Christe died vpon the Crosse for vs neuer so busily Doo they not leaue her without a Sacrifice and therefore without a Religion according vnto S. Cyprians mynde Doo not they take the next way to abolishe that which faith and coÌ„trition presupposed is the chiefest meane to apply vnto vs the benefite of Christes death by abolishing the daily Sacrifice S. Gregorie saith Gregor Hom. 37. Dialog 4. cap. 58. Quoties ei hostiam suae passionis offerimus toties nobiâ— ad absolutionem nostram ipsius passionem reparamus As often as we offer vnto him the Sacrifice of his passion so ofte doo we repaire and renew vnto our selfe his passion to our absolution Al this notwithstanding touching the Oblation of Christes body you saye that ye beleue and confesse as much as the Holy Ghoste hath opened in the Scriptures That Christ offered vp his body at his last Supper But how vntruly this is spoken who vnderstandeth not For the holy Ghost hath opened in the Gospel that Christe made an Oblation of his body and bloude at his last Supper which you M. Iewel and your felowes wil not beleue That Christe made such a Sacrifice and that the same is reueled in the Gospel if you wil not beleue the Catholike Church that is to be beleued before any one man August in Psalm 33. Concio 1. yet may it please you to beleue S. Augustine with these woordes recording the same Erat vt nostis Sacrificium Iudaeorum anteà secundùm ordinem Aaron in victimis pecorum hoc in mysterio Nondum enim erat sacrificium corporis sanguinis quod fideles nôrunt qui Euangelium legerunt quod sacrificium nunc diffusum est toto orbe terrarum The sacrifice of the Iewes was as ye knowe before after the order of Aaron in Sacrifices of brute beastes and that in mysterie For the Sacrifice of the body and bloude of Christe which the faithful and they that haue read the Gospel do know was not as yet The which Sacrifice is now dispersed abroade in the whole worlde The Sacrifice of Christe auouched in the Gospel in the iudgement of S. Augustine Now marke good Reader S. Augustine saith that the faithful and so many as haue perused the Gospel doo knowe the Sacrifice of the body and bloud of Christe What shal we say then Is not that Sacrifice opened by the holy Ghoste in the Scriptures And least any man should mystake him and thinke him to speake of the Sacrifice of Christes body and bloud made vpoÌ„ the Crosse on the mounte of Caluarie without the gates of Ierusalem he declareth his meaning Sacrifice spred ouer the worlde and nameth plainely the Sacrifice which is now spred and made thorough out the whole worlde Which Sacrifice of Christes body and bloude can be none other but that which the Church hath ben accustomed to offer vp to God in the Masse vnder the visible formes of bread and wine in remembrance of Christes Passion Resurrection Ascension and other his great benefites Cauil not M. Iewel vpon wordes commonly vsed by the Churche for a more certaine explication and the better to repel the wrangling obiections of the Sacramentarie Heretikes sithens the tyme of BereÌ„garius The Sacrifice that we defende is which S. Augustine confesseth the Sacrifice of the body and bloude of Christe which succeded the Sacrifices of the Iewes that were of brute beastes which al Christian people and the faithful that read the newe Testamente doo acknowledge and confesse which is nowe frequented and celebrated in al partes of the worlde where so euer the voice of the Gospel hath bene sounded and receiued Touching the stoare of auctorities that may be alleged for good witnesse of this Sacrifice though your sprite stirreth you to scoffe at it how great it is and of what number they are vnto the learned it is not vnknowen And suche witnesses
be blessed and OratioÌ„es we take for the praiers that be said when that which is on our Lordes table is blessed and sanctified or consecrated and broken to be distributed Againe he saith there excepto nomine generali orationis ea propriè intelligenda est Oratio quaÌ„ facimus ad votum id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vouentur auteÌ„ omnia quae offeruntur Deo maximè sancti Altaris Oblatio c. Beside the general name of Praier that properly is to be vnderstaÌ„ded praier which we make at vowe And al thinges are vowed which be offred vnto God chiefly the OblatioÌ„ of the holy Aulter Sith then that is properly a praier which is made at vow that is to say when we vow ought vnto God and what thinges so euer we offer vnto God the same be vowed that is to wit by the seruice of our harte be geueÌ„ dedicated and rendred vnto God thereby to protest our faith in him to thanke him to praise him to honour him to shewe ourselues myndeful of his benefites among al thinges the Oblation of the Aulter being that which is chiefly vowed it foloweth that the Consecration is specially to be called and accompted prayer S. Hierome likewise called the wordes of Consecration by the name of Praier Hierony ad Euâ—grium where he saith in his Epistle to Euagrius Quid patitur mensarum minister vt super eos se tumidus efferat ad quorum preces Christi corpus sanguisque conficitur What aileth the minister of tables wherby he meanetha DeacoÌ„ to swel and aduaunce him selfe ouer them he speaketh there of Priestes at whose Prayers the body and bloude of Christe is consecrated What shal I neede to allege mo Fathers for proufe of a thing so wel knowen to them that be conuersant in their bookes Wherefore seing the worde of Consecration is the woorde of prayer whereby the body and bloude of Christe the Sacrifice of our Raunsom as S. Augustine calleth it Augustin Confess libro 9. cap. 12. is by vs offered vp and vowed vnto God that a remembrance of his death be celebrated of our parte and that mercie be extended vnto vs of Gods parte for that bodies sake represented and offered vp which hath dyed for vs and seing in the same we our selues are also offered vp dedicated vowed and rendred vnto God bicause therein Christe our head whereof we be members is offered the worde of Consecration in this consideration being most properly ond truly a prayer yea if I may so terme it an actual prayer bicause it is such a woorde as fulfilleth the acte of the Sacrifice it standeth with good reason and learning that Tertullian expounding the cleane Sacrifice wherof Malachie speaketh of prayer be vnderstanded to meane the oblation and Sacrifice of the Aulter as being that which is the highest kinde of prayer and of worshipping God that can be Thus that you bring out of TertulliaÌ„ maketh nothing for excuse of them of your side whom I noted for wresting the place of Malachie for that by their ouerthwart and false interpretations they racke it from the meaning of the Sacrifice of the Aulter offered vp vnto God in the new Testament in al places among the Gentiles by Priestes after the order of Melchisedek vnder Christe TOuching the two other Doctours S. Hierome and Eusebius whom you allege for you as expounding this place of Malachie of praier whereby though they so did you see the Sacrifice of the Aulter is not excluded let vs see whether in them you haue vsed a more truth and fidelitie then you haue in Tertullian Verily were you myne Aduersarie neuer so much yet for truthes sake I can not but geue you this commendation You shewe your selfe alwaies in your writing one manner a man which is a token of great constancie I meane that lightly you neuer recite any Doctour but you falsifie him The practise of falsifiers and corrupte his meaning by clipping away of parte or by changing of woordes or by adding of your owne or by keeping close some what that goeth before or commeth after or by conceeling the circumstances of the places alleged by one way or other He knoweth say you meaning of me that Saint Hierome expoundeth the same woordes in this wise Dicit orationes sanctorum Domino offerendas esse non in vna orbis prouincia Iudaea sed in omni loco The Prophete Malachie meaneth hereby so you interprete that the praiers of holy people should be offered vnto God not onely in Iewrie that was but one prouince of the worlde but also in al places For the right vnderstanding of this point I pray thee Reader peruse the place of S. Hierome thy selfe beleue thine owne eyes beleue not such false iugglers Which counsel I aduise thee to obserue not onely for trial of this one place but also for trial of other places which M. Iewel bringeth in defence of any his negatiue Articles Verily neither hath S. Hierom these very wordes in such order M. Ievvel falsifieth S. Hierome as they be here laid forth and the whole sentence vewed and considered together maketh directly for the Catholike doctrine which I defend and quite against that M. Iewel saith To thintent I be plainer though longer here I wil reherse the whole place as we finde it written in S. Hierome Thus he saith Hieron in Commen in Malac. cap. 1. Propriè ad Sacerdotes Iudaeorum sermo fit Domini qui offerunt coecum claudum languidum ad immolandum vt sciant carnalibus victimis spirituales victimas successur as Et nequaquam taurorum hircorumque sanguinem sed thymiama hoc est Sanctorum Orationes Domino offerendas non in vna orbis prouincia Iudaea nec in vna Iudaeae vrbe HierusaleÌ„ sed in omni loco offerri oblationem nequaquaÌ„ immundaÌ„ vt à populo Israel sed mundaÌ„ vt in Ceremoniis Christianorum Ab ortu enim solis vsque ad occasum magnum est nomen Domini in gentibus c. The worde of our Lord is nowe properly vttered vnto the Priestes of the Iewes who do offer that which is blind lame and sickely to be sacrificed to thintent they might know that spiritual sacrifices should succede their carnal Sacrifices And that the bloude of bulles and goates should no more be offered vnto our Lorde but Incense that is to say the Prayers of Holy men and that not in Iewrie only which is but one prouince of the world nor in Ierusalem only which is but one Citie of Iewrie but in euery place there is offered an Oblation not an vncleane one as was offered of the people of Israel but a cleane one as is offred vp in the Ceremonies of the Christians For from the rising of the sunne to the setting the name of our Lorde is greate among the Gentiles This Prophet speaketh of two things Tvvo thinges spoken of by Malachie the one don amoÌ„g the Iewes and now to be leafte of the
the wordes of the Psalme Psal. 140. Dirigatur Oratio mea sicut Incensum in conspectu tuo Domine Let my Prayer ô Lorde like a perfume be brought vp into thy â—ight Touching the Pure Sacrifice which is offred vp vnto God by pure and godly actions that thereby he vnderstandeth most specially the External Sacrifice of the Church which is offred vpon an Aulter the wordes folowing do manifestly declare For immediatly to shew what he vnderstode by the Pure Sacrifice he bringeth forth a prophecie of Esay foreshewing the same There shal be an Aulter saith the Prophet Esay as Eusebius reciteth to our Lorde in the countrie of Egypte Esai 19. and our Lord shal be knowen vnto the EgyptiaÌ„s and God shal send them a man who shal saue them and the Egyptians shal know our Lorde in that day and they shal offer vp sacrifices and make vowes vnto our Lord and shal performe the same and they shal be conuerted vnto our Lorde and he shal heare them and heale them For the better vnderstanding of this place by the Egyptians Esay meaneth as Eusebius there afterward expouÌ„deth al kind of meÌ„ that before the coÌ„ming of Christ were Idolatours as the Egyptians were Now if Eusebius had vnderstaÌ„ded the Pure Sacrifice meÌ„tioned by Malachie of prayer or only of mere spiritual and internal sacrifices he wold not haue alleged for further prouf and declaratioÌ„ of it that place of Esay wher he maketh expres mentioÌ„ of an Aulter to be set vp among the EgyptiaÌ„s that is amoÌ„g al the Gentiles who were before geuen to Idolatrie The external Aulter argueth and presupposeth an external sacrifice For els if the Sacrifice be inward onely and spiritual to the doing of it the building of an Aulter is void and to no purpose If M. Iewel to auoide the force of this place alleged by Eusebius wil bring phrases as his manner is whereby to declare that Aulters oftentimes be vnderstanded to be spiritual which I acknowledge and confesse that the Aulters of our hartes be of the Fathers not seldom spoken of and therfore wil say that Eusebius vnderstode this prophecie of Esay of such a spiritual Aulter to this I answer Eusebius vnderstandeth Esay to meane such an Aulter as Moses lawe forbad any where els to be set vp then in Iewrie and that only in one citie of Iewrie But it was neuer forbidden by Moses Lawe but that the spiritual Aulters of meÌ„nes hartes might be prepared in moe places then in one onely Citie of Iewrie for Ieremie Ezechiel Daniel Ezdras Tobias and many other holy Iewes and Israelites had such spiritual Aulters and theron offered acceptable spiritual sacrifices vnto God in other Countries besides Iewrie and in Cities farre distaÌ„t from Ierusalem wherefore he meant of such Aulters as Christians haue euer had in their Churches which be made after the manner of the Aulter appointed by Moses though the Sacrifice be of a farre diners manner Visible and external Aulter Eusebius wordes be these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Moses ordeined Aulter and sacrifices to be made in no Land elswhere but in Iewrie only and that in one only Citie therof But this prophecie of Esay saith that an Aulter shal be set vp vnto our Lorde in the Land of Egypte and that the Egyptians them selues shal offer vp the Sacrifices vnto the Lorde of the Prophetes and no lenger vnto their Countrie Goddes After that he hath spoken what he thought good of this new manner of Aulter and Sacrifice of the translation of the Aulter and priesthod appointed by Moses and therefore consequently of the translatioÌ„ of the Law it selfe in conclusion thus he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As much to say Now then is the time come that there is neede of a new lawe to be made that the foresaid thinges may take place But as for the spiritual Aulter of mennes hartes and the mere spiritual and inward sacrifices as the sacrifices of prayer of laude and praise of thankes geuing and such other who vnderstandeth not that they might wel take place and be frequented without necessitie of any newe Lawe to be made and that other wheres then onely in one Citie of Iewrie Verely the vse of such Aulters requireth not a change of Moses lawe and priesthode For such Aulters and such sacrifices were in Egypte and Chaldaea among many thousandes of Iewes who lyued in those Landes long before Moses law was dissolued The Aulter therfor and Sacrifice that Eusebius meaneth in that place for declaratioÌ„ of Malachies Prophecie is the Aulter and Sacrifice wherevpon and which the faithful people by ministerie of Priestes of the new TestameÌ„t doth continually offer vnto God to wit the body and bloude of Christ in remembrance of his death after the new Decrees and ordinances of the new Testament as he saith in * Lib. 1. De Demonstrat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one place after the Decrees and ordinances of the Church as he saith in an * Lib. 5. De Demonstrat other place That no man should doubte of what Aulter he meant thus there he speaketh of it Lib. 1. De Demonst. To our one onely Lorde an Aulter of vnbloudy and reasonable hostes after the new mysteries of the new Testament throughout the whole worlde hath ben erected both in Egypt it selfe and in the other nations being of like conditions vnto the Egyptians as touching wicked errour Verely these wordes can not with any reason seme to be meant of the spiritual Aulter of our hartes For though on the same we offer vp vnbloudy and reasonable hostes yet that is not done after the new Mysteries of the new Testament For in the olde Testament also no lesse then in the new such mere spiritual and internal sacrifices were offered vp vpon the spiritual Aulters of good mennes hartes Luc. 22. And what other be these new Mysteries of the new Testament whereof this doctor speaketh 1. Cor. 11. but those that Christ taught the Apostles and deliuered vnto them at his last Supper where he conuerted bread and wine into his body and bloud whom as S. Irenaeus saith Iren. lib. 4. cap. 32. he taught the new Oblation of the new Testament which the Church receiuing of the Apostles offereth vp vnto God throughout the whole worlde Whereas then Eusebius expounding the prophecie of Malachie speaking of Incense and pure Sacrifice vnderstandeth it to speake of two distinct sortes of Oblations therein appeareth either the ignorance or the wilful malice of M. Iewel who referreth al to one that is to say to Prayer to thintent the Mystical Oblation and Sacrifice of the body aud bloude of Christ be quite excluded But as the weighing of that which is already alleged out of the myddest of Eusebius first booke De Demonstratione Euangelica detecteth M. Iewels falshod not obscurely so the due coÌ„sideration of that he writeth vpon the same place of Malachie in the ende of that booke doth the same most clearely
deny the Argument For there be two kindes of signes One is significatiue onely the other exhibitiue which doth not only betoken or signifie but also exhibiteth and geueth the thing signified In the olde Lawe the vnleuened bread signified onely that the feast of Easter was to be celebrated with sinceritie of harte and life The corporal purgations signified only the cleansing of myndes But Baptisme in the newe Lawe doth not only signifie but also exhibiteth and worketh the Wasshing of synnes and is the ablution it selfe or wasshing away of sinnes Likewise the holy Euchariste doth not onely betoken or signifie the body and bloud of Christe but contineth and exhibiteth it present Signū signatum exhibitiuū and is the very body and bloude of Christ it is signū signatū exhibitiuū Thus it appeareth how the Sacramentaries Argument is naught The Sacrament is a signe ergo it is not the body For it is both a signe and the body it sefe For if any wil say it is a signe significatiue only it is to be denied as false and contrary to the manifest wordes of Scripture and the expositions of al the Fathers Now I reporte me to the iudgement of the discrete Reader what aduauntage M. Iewel hath gotten by the terme antitypon alleged out of S. Clement against the blessed Sacrifice of the Churche S. Clemēt corrupted by M. Ievvel On the other side what aduauntage may iustly be taken against him for that most falsly he hath corrupted his author For looke Reader vpon the shorte testimonie which he allegeth out of S. Clement and thou shal finde that M. Iewel hath cut of out of the middest two wordes of greatest force for the vnderstanding of that goeth there immediatly before that by falshod he might geue at least some colour vnto his Reply where in truth he had none at al. The wordes falsly cut away be these Clemen Constitut. lib. 6. cap. 30. acceptabilemque Eucharistiam So that the whole sentence is this in S. Clement Antitypum regalis corporis Christi acceptabilēque Eucharistiam offerte in Ecclesiis coemeteriis vestris Offer ye vp the sampler of the roial body of Christ and the acceptable Euchariste in your Churches and burying places These two wordes with the sleight of falsifying nipte away by M. Iewel be so requisite to the vnderstanding of the authours meaning that without them mater of cauil by reason of the terme antitypon may be ministred vnto such as be more ready to impugne then to defend the doctrine of the vniuersal Churche touching the substance of the Sacrament and Sacrifice of the Aulter Contrarywise being leaft in the sentence considered and rightly vnderstanded they exclude al occasion of doubte or cauil that might rise through the other terme of more obscuritie For the Euchariste without doubt in that age being taken for the body of Christ how can it be conceiued that the other terme antitypon in the same place ioyned by a copulatiue together with it should importe the contrary That S. Clement meant by the Eucharist the true and real body of Christe it is euident by that we finde in the learned Fathers of that age namely S. Ignatius and S. Ireneus who lyued in or sone after S. Clementes tyme. S. Irenaeus saith Irenaeus lib. 4. ca. 34. that the breade hauing receiued the calling vpon of the name of God whereby he meaneth the Consecration is no more common bread but Eucharistia ex duabus rebus constans terrena coelesti the Euchariste consisting of two thinges the one earthly whereby he vnderstandeth the forme of bread the other heauenly which is the body of our Sauiour The Euchariste maketh our bodies to be immortal And that it appeare certainely that he thought the Euchariste to be the body and bloude of Christe he proueth that our bodies shal not remaine in corruption but haue the resurrection that is hoped for bicause they receiue the Euchariste and be fed with the flesh and bloude of our Lorde Ignat. ad Smyrnen apud theo dorit li. 3. Dialog S. Ignatius likewise in an Epistle ad Smyrnenses as Theodoritus allegeth him in the third booke of his Dialogues writing against certaine Heretikes that would haue neither Euchariste nor Sacrifice auoucheth the Eucharist to be the flesh of Christe The Eutheriste is the flesh of Christ that suffered for vs. These be his wordes Eucharistias oblationes non admittunt eò quòd non confiteantur Eucharistiā esse carnēseruatoris nostri Iesu Christi quae pro peccatis nostris passa est quam Pater sua benignitate suscitauit Eucharistes and oblations they wil not admit bicause they wil not confesse the Euchariste to be the flesh of our Sauiour Iesus Christe which flesh suffered for our sinnes and which the Father of his goodnes raised vp from death Marke Reader this auncient Father and blessed Martyr saith not the Euchariste signifieth Christes flesh but is Christes flesh yea that flesh which was crucified buried and rose againe And although Theodoritus alleged this authoritie to proue that it was the humaine flesh and not the Godhed of Christe that suffered death and rose againe which he proueth by the later parte of the same yet it principally proueth our purpose that the Euchariste is the true flesh of Christe Againe onlesse the selfe same flesh of Christe be in the Euchariste which died vpon the Crosse and rose againe this authoritie auailed Theodoritus nothing to proue that Christes flesh was crucified and raised vp againe Wherefore for so much as it is cleare by the testimonies of S. Ignatius and S. Irenaeus who liued not long after S. Clements time that the beleefe of their age was the Euchariste to be the flesh and bloude of Christe how can M. Iewel kepe his credite with any man that loueth truth and not seme to haue intended crafte and deceite in that of purpose least the truth should appeare manifest he falsified his auctor by clipping away those two wordes from the middest of the sentence that make directly against him and put away al doubte of contrary sense Thus to mainteine the false doctrine of his arrogant Chalenge he feareth not to violate the Fathers to corrupte their writings to deceiue the worlde to purchase him selfe the most reprocheful name of a falsifier By such champions such quarrels are mainteined Constitut. lib. 8. As for the other place of S. Clement where he saith offerimus hunc panem hoc poculum we offer this breade and this cuppe who nowe a daies knoweth not that the Sacrament sometimes is called by the name of breade and wine not bicause the substance of breade and wine remaineth but bicause the outwarde formes taft and other qualities of breade and wine be sene felt and perceiued bicause before consecration it was breade and wine and bicause it is the true breade and wine that came downe from heauen Neither doth S. Clement which is to be noted
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
vnworthy a sacrifice vnto them base and vnworthy I say in comparison of the high dignitie that God through his sonnes death hath called them vnto but by his almighty power and according to his passing great mercy and loue hath geuen no worse thing then him selfe to be their true and real Sacrifice Some one wil say perhappes I woulde beleue this doctrine the rather if it were confirmed with the testimonie of an Auncient learned Father Let vs heare then what S. Chrysostome saith touching this point Chrysost. in 1. Cor. 10. Ho. 24 A cleare testimony for the Sacrifice of Christe in the Churche His wordes be these In veteri quidem Testamento cùm imperfectiores essent quem Idolis offerebant sanguinem cum ipse accipere volait vt ab Idolis nos auerteret Quod etiam inenarrabilis amoris signum erat Hic autem multò admirabilius magnificentius facrificium praeparauit quum sacrificium commutaret pro brutorum caede se ipsum offerendum praciperet In the olde Testament when men were more vnperfecte Christe him selfe would take that bloude which they offered vp vnto Idols to th ende to turne them from Idolatrie Which thing was a signe of an vnspeakeable loue But here in the newe Testament he hath prepared a much more maruelous and honorable Sacrifice both in that he changed the Sacrifice and also for that in stede of the slaughter of brute beastes he commaunded his owne selfe to be offered Here we haue by testimony of this auncient Father the abolishing of the worse sacrifice and the appointment of a better That was made of brute beastes this of Christe him selfe Now consider good Reader whether reason wil beare it that the worse and baser sacrifice should be both real and also in figure and signification for so were al the Iewes sacrifices and the better be in figure or mysterie onely and not real as M. Iewel wil haue the Sacrifice of the Churche to be But that our Sacrifice is real and that it is Christe him selfe and that he is really and in deede sacrificed the woordes aboue rehersed and others of the like force in that place of S. Chrysostome doo plainely auouche For first let this be examined that as he saith Christe commaunded for the slaughter of brute beastes now in the new Testament him selfe to be offered Of what Sacrifice can this be meant but of that which he both made and instituted him selfe at his last Supper and gaue charge to be frequented and done vntil he come For as touching the Sacrifice of the Crosse though he suffered him selfe to be taken and to be crucified and to be offred vp with shedding of bloude vnto death yet he commaunded not so muche to be done for then had the wicked workers of his death ben giltlesse Lucae 22. This commaundement then of offering vp Christe him selfe 1. Cor. â—1 is vnderstanded to haue ben geuen at the Supper when after that he had consecrated his body and bloude he said doo ye this in my remembrance And therefore S. Chrysostom speaketh thus vnto Christe in his Liturgie or Masse Chrysost. in Liturgia Memoriam igitur agentes huius salutaris mandati c. We kepe the memorie of this healthful commaundement If M. Iewel replye and say that Christe commaunded at the supper a memory onely to be celebrate of the true and real Sacrifice vpon the Crosse to that we answer That this Sacrifice whereof we speake is a memorie of that we confesse but that it is a memorie onely so as the real presence of Christ be excluded that we deny and to the contrary S. Chrysostome saith that he commaunded se ipsum him selfe to be offred vp Christe coÌ„maunded him selfe to be offred vp Neither can M. Iewel shifte the mater from him by expounding this worde him selfe of the signe or figure of him selfe meaning the bread and wine as the Sacramentaries doo For if that which is now daily in the Churche offered vp at the Aulter were but bread and wine the signes of Christes body and bloude S. Chrysostome woulde not ne could not iustly haue said that Christe hath prepared for vs of the newe Testament multò admirabilius magnificentius Sacrificium a much more maruelous and honorable Sacrifice For how can we conceiue a peece of bread and a cuppe of wine to be in respecte of sacrifice a thing muche more maruelous and magnificent or honourable then a shepe a goate and an Oxe bothe these and those signifying al one thinge that is Christe him selfe Nay thinges compared with thinges are not the beastes of a farre more price I trow M. Iewel wil not set a greater price vpon the bread and wine vsed in this Sacrifice for that they signifie a more pretious thing then the brute beastes did in the sacrifices of the olde lawe to wit Christe already come whereas they signified Christe to come For so he should diuide Christe and imagine him to be better and worthier in the newe Testament then he was in the olde Verely though redemption perfourmed be to vs better then redemption promised yet Christe before and after the perfourmance that is to say Christe now come and then to come is one Christe and of one worthinesse It foloweth therefore by al meanes that either S. Chrysostome said vntruly affirming Christe to haue prepared for the new Testament a farre more wonderful and magnificent Sacrifice then were the sacrifices of the Iewes whiche I suppose M. Iewel wil not be so shamelesse as to say what so euer he thinke or that we haue now in the Sacrifice of the Churche Christe him selfe truly really and in deede and that he him selfe is really offred vp vnto his Father by Priestes of the new Testament VVitnes for the true and real bloud of Christ in the Sacrament according to the commaundement he gaue at his supper saying doo ye this in my remembrance And that it is the real and true bloude of Christe which we haue in the Sacrifice of the Aulter whereby the real Sacrifice touching the thing sacrificed is proued it is most clearely affirmed by S. Chrysostome in the place before alleged For thus he speaketh there Quid hoc admirabilius Chrysost. in prior ad Cor. Hom. 24. dic quaeso quid amabilius Hoc amantes faciunt cùm amatos intuentur alienorum cupiditate allectos suae verò contemnentes proprijs elargitis suadent vt ab illis abstineant Sed amantes quidem in pecunijs vestibus possessionibus hanc ostendunt cupiditatem in proprio sanguine nemo vnquam What thing I pray thee is more maruelous then this What more louing He speaketh of the bloud that is in the chalice which he saith to be the same that ranne out of Christes syde This is a thing that louers doo when they beholde them whom they loue to be allured with the desire of other mens thinges and to set litle by theirs they geue them their owne
thinges and intreate them to absteine from others But louers shewe this their desire in money in garmentes in possessions in his owne bloude no man euer shewed it Figure only excluded To proue that Christe loueth vs more then euer any man loued an other he saith that he geueth vs his owne bloude Which in this place of S. Chrysostome can in no wise be expounded of the Figure and token of his bloude For worldly louers geue vnto their beloued as much and as good a thing as that namely money garmentes their possessions As for a token or signe of their bloude or of their persons it were easy for them to geue But Christ saith he sheweth his loue toward vs by that whereby no man euer shewed his loue to an other If the onely token of bloude might at any time haue declared so certaine and assured loue louers would oftentimes haue spared their money their garmentes and their possessions and would haue geuen vnto their dere beloued the figure of their bloude or of their whole persons Thus is the true and real presence of Christes bloud and consequently of his flesh prooued by witnesse of S. Chysostome And by the same is that prooued which we cal the real Sacrifice of the Church For by that we say Christe to be really offered vp vnto his Father we meane none other thing but that the substance which we offer and sacrifice is the real body and bloude of Christe This much therefore may stande for answer to M. Iewels Reply in this place Christe in the Sacrifices of the olde Lawe was so offred in a Figure as he was not the substance of them In the Supper he was and in the Masse he is so offered as he is the substance present And bicause this real Sacrifice of Christe being the Sacrifice of the New Testament and the worthinesse of it is much impugned by the enemies of the Churche in our time yea villanously mocked skoffed and railed at by Antichristes wicked broode Reasons vvhereby the Catholikes may be armed agaiÌ„st the SacrameÌ„taries for defense of this Sacrifice the godly Catholiques may by these reasons be sufficiently armed against them If it were necessary for the people of the olde Lawe to haue real sacrifices to protest and to mainteine their beleefe in Christes Death to come why is it not as necessary that the faithful people of the Newe Lawe haue also a real Sacrifice to protest and keepe in memorie their beleefe in Christes Death already past Againe as the newe Lawe is better and excellenter then the olde so is it necessary it haue a better and excellenter Sacrifice But if we take away the Sacrifice of the Reall flesh and bloude of Christe and leaue onely bread end wine to be offred vp in a figure or mysterie then haue we not a Sacrifice proper vnto the new Law that in worthinesse passeth and excelleth the Sacrifices of the olde Lawe as the which consisted of as good a substance as the other and signified as good a thing as the other and expressed it by slaughter and shedding of pure and innocent beastes bloude more liuely then the other Contrarywise let the real body and bloude of Christe be the substanee of the Sacrifice of the new Law as the truth teacheth saying Lucae 22. this is my body which is geueÌ„ for you this is my bloud which is shed for you Math 26 c. and the Church beleueth then doth it infinitely excel al the Sacrifices offered in the Lawe of Nature or in the Lawe written And then shal the New Lawe as in greatenesse of graces and promises and plainenesse of Scripture so surmount and passe also the olde Lawe in Maiestie of the Sacrifice and of Priesthode which haue euer in al Lawes ben accompted the two principal pointes of the same To be shorte how can it be conceiued that our Sacrifice should be but a figure a signe or a mysterie onely and no true and real Sacrifice better then the olde sacrifices sith that by the teaching of al the auncient learned Fathers it is the truth and perfourmance of al the olde sacrifices Hauing said this much for the real offering of Christe let vs now examine M. Iewels argument Examination of M. Iuels Argument As Christe was slaine at the Table saith he so was he sacrificed at the Table But he was not slaine at the Table verely and in dede but onely in a Mysterie Therefore he was not sacrificed at the Table really and in deede but onely in a Mysterie Christe was then and is now also at the holy Table both really sacrificed in respect of his real and true body and bloude by vertue of the Worde made present and also in a Mysterie in respect of the outward formes of bread and wine vnder which they are present and of the mystical manner of sacrificing This being true as before we haue declared and therefore the Conclusion being false let vs see which of the Premisses of M. Iewels Argument is false It is the Maior or first Proposition If the same be resolued into the partes whereof it consisteth the vntruth wil soone appeare The first parte is this Christe was slaine at the Table That is false The second is this Christe was sacrificed at the Table That is true So that one parte is false and the other true And so by this trial which is the surest way to trie such kinde of Propositions the whole Proposition in it selfe is found false and therefore the Conclusion foloweth not For the better euidence of the thing it selfe we most gladly acknowledge and protest to the worlde that Christe was really and in deede slaine and put to death once for euer and neuer shal againe suffer the paines of Death Yet neuerthelesse he is and shal to the worldes ende continue the real and true Sacrifice of the newe Testament according to his owne merciful Institution at his last Supper As for the lacke of any slaying and shedding of bloude it is no cause at al why it was not at the Supper is not now or may not be a true and real Sacrifice For it is sufficient that is was once offered vp with slaying and bloudeshedding to pay the raunsom of our synnes He did then and we de now offer the same body and bloude in consideration and remembrance of that slaying and shedding He offered at the Supper his body and bloud that on the morow was to be slaine and shed we at the Aulter do stil offer that body and bloude that was slaine and shed euen the same selfe body and bloude in number For as Theophylacte folowing S. Chrysostome saith Theophylact in â—0 c. ad Heb. Eundem semper offerimus Imò potius memoriam illius oblationis qua seipâ— sum obtulit facimus ceu nunc iam facta sit we offer vp alwaies the selfe same Christe or rather we kepe the memorie of that oblation whereby he offered him selfe as though it were
euen right now donne In this point therefore this Sacrifice is clearely vnlike the sacrifices of the olde lawe wherein although beastes of one kinde were offered daily as for example this day a lambe and to morow likewise a lambe yet it was not one lambe but diuers lambes And therfore a new killing and shedding of bloude was daily required But we doo not offer this day one lambe to morow an other but alwaies the selfe same as S. Chrysostome saith Chrysost. in epist. ad Heb. Hom. 17. Ibidem Againe this Hoste is suche as can not be consumed though they be neuer so many that be made partakers of it as he also saith Ipsam offerimus nunc quae tunc oblata quidem consumi noÌ„ potest We doo offer vp now also the same hoste which being offered then he meaneth vpon the Crosse can not be consumed Wherfore sith it is continually the selfe same hoste in number with that which was slaine vpon the Crosse albeit it be really againe sacrificed to continue the memorie of the real death of the same and to be the real Sacrifice of the newe Testament M. Iewel going about to abolish the truth of our Sacrifice for that it is not truly againe slaine bewrayeth his owne penurie of better and sounder reasons and semeth to reproue al the olde learned Fathers for calling it the vnbloudy Sacrifice Iewel Notvvitstandinge Hesychius expoundinge the Booke of Leuiticus to the intente he may force the vvhole Storie of the Life and Deathe of Christe to ansvveare euery particulare Ceremonie of the Lavve is sometimes driuen Hesych in Leuit. li. 1 cap. 4. to streatche and straine the Scriptures to his pnrpose So he saithe Christe is the Aultare And Christe Incarnate in the Virgins VVombe is the Sodden Sacrifice Novv as Christe vvas the Aultare Li. 1. ca. 2. SacrificiuÌ„ Coctum and as he vvas Sacrificed in his Mothers VVombe euen so he Sacrificed him selfe at his Supper not in proper or vsual manner of speache but onely in a Mysterie Signifieinge Othervvise S. Cyprian plainely openeth the vvhole difference of these tvvo Sacrifices in this sorte Cyprianus de Vnctione Chrismatis Dedit Dominus noster in mensa in qua Vltimum cum Apostolis participauit Conuiuium proprijs manibus Panem vinum In Cruce verò manibus militum Corpus tradidit vulnerandum Our Lorde at the Table whereat he receiued his laste Supper with his Disciples with his owne handes gaue not his very Bodie and very Bloude Really and in deede but Breade and VVine But vpon the Crosse he gaue his owne Bodie with the Souldiers handes to be VVounded This saithe Sainte Cyprian is the difference bitvvene the Sacrifice of the Table and the Sacrifice of the Crosse At the one Christe gaue Breade and VVine Vpon the other he gaue his Bodie Therefore vvhereaâ— M. Harding saith onely vpon his ovvne vvarrante That Christe Really Sacrificed him selfe at two sundrie times and that he twise Really Shead his Bloude Firste at the Table and Afterwarde vpon the Crosse The vntrueth and folie hereof is easily reproued by these plaine vvordes of S. Paule Hebrae 9. Semel Oblatus est ad multorum exhaurienda peccata He was once offered to take away the sinnes of many Hebrae 10. And againe VVith one Sacrifice he hath made perfite them for euer that be Sanctified These places are cleare and vvithout question onlesse M. Harding vvil say that One and Tvvo and Once and Tvvise be bothe one thing Harding Concerning the wordes of Hesychius they be plaine for the real sacrifice of Christe at the Supper For if he had there offered vp him selfe in a figure or Mysterie only as M. Iewel meaneth by his only mystery he would neuer haue called it a preuention of the bloudy Sacrifice Hesychius In Leuit. li. 1. cap. 4. neither would he haue vsed the terme praeueniens preuenting For Christe to offer vp him selfe at the supper in a figure onely in such sorte as he was offered in the sacrifices of the olde lawe had not ben a preuention of his bloudy Sacrifice vpon the Crosse. Verely if M. Iewels vnderstanding were streatched and strained vnto the obedience of faith he would not say so sawcily of that auncient and learned Father that he is driuen to stretche and straine the Scriptures to his purpose And what if it were graunted that so he did sometimes for more this Replyer saith not him selfe wil it thereof folow that he hath so done in this place As for the streatching and straining of the Scriptures which he layeth to Hesychius charge it is a very simple answer to the authoritie out of him alleged That he calleth Christe the Aulter it is not strange for so S. Paule calleth him as there he allegeth Neither was Christe by his reporte sacrified in his Mothers wombe he was incarnate in the virginis wombe and the same Christes incarnation he calleth the baked Sacrifice for thereof he speaketh and not of a sodden sacrifice as the place is euident The Oouen wherein it was baked was the Virgins wombe Hesychius in Leuit. li. 1. cap. 2. Lucae 1. bicause as he saith shee receiued from aboue the bread of life to wit the worde of God in her wombe and the fire of the presence of the holy Ghoste For the holy Ghoste saith the Angel shal come ouer into thee and thee power of the highest shal ouershadow thee And the same Christe that was incarnate in the Virgins wombe sacrificed him selfe at his Supper although not in such manner as the liue hostes in the olde Testament were sacrificed that is to say with bloudshed and slaughter yet in a mysterie but truly and really and after that manner of speache which is proper and vsual to the Catholique Church speaking of this singular Sacrifice not onely in a mysterie signifying that is to say in a figure or signification onely as M. Iewel meaneth the substance of Christes body and bloud excluded but so in a mystery as that most diuine substance be beleued to be verely present and by vs in remembrance of his death presented to God Touching the place of S. Cyprian S. CypriaÌ„ falsified by M. Ievvels maÌ„gling and hevving de vnctione Chrismatis he is like to haue smal aduantage and lesse honesty by alleging it when it is knowen how falsly he hath done in taking the begynning of the sentence which being set a parte from the rest semeth to geue a sownde of his doâ—ctrine and cutting away the ende that declareth the Doctours meaning and quit ouerthroweth the SacrameÌ„tary heresie For immediatly after the wordes that M. Iewel taketh for his purpose wherby is signified that our Lorde at his last Supper gaue vnto his Apostles bread and wine with his owne handes and vpon the Crosse deliuered his body to be wounded with the handes of the Souldiers this much foloweth in the same senteÌ„ce Vt in Apostolis secretius impressa syncera veritas
offered Two oblations of one body It semeth you neuer coÌ„sidered that there may be two oblations of one body one bloudy the other vnbloudy one by his owne vertue meriting the other applying the merite the one open to the eyes of al the other in a mysterie the one imploying death of the thing offred the other representing and recording the same death Thus it may be and yet the one shal not quit exclude the other And he that shal affirme the bloudy the meriting and the open oblation to be but one shal not reprooue him that saith hauing respect to both these Oblations that they be two and that the body offered is twise offered Euen so standeth the case betwen that S. Paule saith and that I say S. Paule speaketh of the Sacrifice of the Crosse that imployed the death of Christe and fully merited forgeuenesse of the sinnes of the worlde Which appeareth by the effect of the oblation added ad multoruÌ„ exhaurienda peccata Heb. 9. Heb. 10. to take away the sinnes of many and in the other place he made them that be sanctified with one oblation perfite for euer This Sacrifice was offered vppon the Crosse. I speake both of that Sacrifice of the Crosse and of this which Christ offered at his Supper and commaunded to be offred in his remembrance vntil he come againe The substance of these two Sacrifices being Christe is al one The manner of offering and ende is diuers That vpon the Crosse Luc. 22. was paineful bloudy ignominious and ended in death 1. Cor. 11. This at the Supper is impassible vnbloudy glorious and free from death The ende of that was to deserue and purchase the saluation of the worlde by paying a raunsom superabundantly sufficient for the sinnes of mankinde And that was done once for al. The ende of this is to commemorate and represent the death of Christe vnto his Father and in that coÌ„memoration to besech God forgeuing vs our sinnes to take vs into his fauour through the merites of that death and to applie the benefite of it vnto them for whom being as they ought to be disposed this Sacrifice is offered To proue that Sacrifice made vpon the Crosse and the merites thereof there neede none other testimonies then those which haue ben already cited out of S. Paule Of this which was offred and instituted at the Supper of the vnitie of it with the other and of the effectes of the same the learned Fathers haue made mention in sundry places The oblation it selfe and Institution and one effecte S. Cyprian comprehendeth in one sentence Cyprian lib. 2. epistol 3. Iesus Christus Dominus noster ipse est summus Sacerdos Dei Patris Sacrificium Deo Patri ipse primus obtulit hoc fieri in sui commemorationem praecepit Iesus Christe our Lorde he is the highest Priest of God the Father and he him selfe first offered a Sacrifice and commaunded the same to be made in his Remembrance The vnitie of it with the other in substance and the same effect that S. Cyprian speaketh of Chrysost. Hom. 17. in epist. ad Heb. S. Chrysostome most plainely vttereth Quid ergo nos c. What then doo we Doâ— we not offer euery day We doo offer verily but we doo it for remembraunce of his death And this hoste or Sacrifice is one not many How is it one and not manyâ— Bicause it was once offered it was offered vp into the most holy place But this Sacrifice is a sampler of that other The selfe same do we offer vp alwaies c. An other effecte of this our Sacrifice that is the Applying of Christes Passion vnto vs S. Gregorie doth expresse saying Gregor Hom. 37. Quoties ei hostiam suae Passionis offerimus toties nobis ad absolutionem nostram illius Passionem reparamus As often as we offer vnto him the hoste of his Passion so often do we renewe vnto our selues his Passion to our absolution And here to answer his skoffing Conclusion I woonder that skoffing at me for saying Christe was twise sacrificed he forgotte that in the selfe same Diuision a litle before he alleged a place out of S. Augustine where there is expresse mention of two immolations or sacrificinges of Christe S. Augustines wordes be plaine August in Epist. 23. NoÌ„ne semel oblatus est Christus in semet ipso Et tamen in Sacramento non tantùm per omnes Paschae solennitates sed etiam omni die populis immolatur Was not Christe once sacrificed in him selfe And yet notwithstanding in a Sacrament he is sacrificed for the people so it is to be translated and not is offered vnto the people as M. Iewel falsly translateth it not only through al the solemne feastes of Easter but also euery day Why heard you not your selfe M. Iewel reporting this plaine saying of S. Augustine that Christe is twise offered twise I say in respect of the manner of offering once openly in him selfe that is vpon the Crosse and againe in a Sacrament after which manner he is offered vp euery day whereby the Sacrifice of the Aulter is meant Christ there and Christe here is sacrificed for the substance of both Sacrifices is Christe Of that you doubte not of this you should not doubte beleuing him who said This is my body Thus then we answer your scorneful absurditie One and Two and Once and Twise may thus both be conceiued to be said of one thing in this singular Mysterie in diuers respectes If Sacrifice signifie the thing sacrificed and also the Acte of sacrificing then whereas One body and One Christe was sacrificed yet the Sacrifices were Two There haue we One and Two Againe Christ was vnbloudely sacrificed at the Supper and but once bloudily vpon the Crosse. So he was in â—espect of diuers manners of offering Once and Twise offered Yet in respecte of the thing offered or sacrificed it was One Sacrifice One offering One Christe Thus to a faithful man of the Catholike Church who hath subdued his vnderstanding vnto faith it appeareth sufficiently how in a due consideration One and Two and Once and Twise wherat M. Iewel skoffeth may both be said of one thing Thus he is ouertaken and founde vnable to answer the place of Hesychius the substance of this Diuision The .7 Diuision The Ansvvere ANd at the same very instant of tyme which is here further to be added as a necessarie pointe of Christian dostrine we must vnderstande that Christe offered him selfe in Heauen inuisibly as concerninge man in the sight of his Heauenly Father and that from that time forewarde that Oblation of Christe in Heauen was neuer intermitted but continueth alwaies for our attonement with God and shal without ceasing endure vntil the ende of the worlde For as S. Paule saith Heb. 9. Iesus hath not entred into Temples made with handes the samplers of the true Temples but into HeaueÌ„ it self to appeare now to the countenance 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
Rocke was not Christe in deede Ergo Neither Christe is the Sacrifice If he make this Argument I denie his Maior or first Proposition For the Rocke was Christe in signe onely but Christes body and bloud Really made present by the almighty power of the Worde is in deede the substance of the commemoratiue Sacrifice Wherefore no likenesse touching the Phrase being betwen these two Propositions the Rocke was Christe and Christe is the Sacrifice the one can not rightly be applyed to ouerthrowe the other And whereas M. Iewel maketh his colourable aduantage by making Sacrifice the nominatiue case to the verbe in this saing of S. Cyprian In Sacrificio quod Christus est he is to be tolde that he misconstrueth it and that false coÌ„structioÌ„ maketh no proufe For S. Cyprian saith not the Sacrifice is Christ which also is true and that taketh M. Iewel for his purpose but Christe is the Sacrifice In coÌ„sideratioÌ„ wherof the figuratiue saying and the Phrase of the Rock and the great number of his other phrases serueth not his turne That the Sacrifice after the order of Melchisedech was not onely vpon the Crosse but also at the Supper Vpon this false constructioÌ„ of S. Cyprians saying how so euer he procedeth speaking coÌ„fusely of the sacrifice which is after the order of Melchisedek and of the propitiation for the synnes of the worlde this I acknowledge that onely Iesus Christe the Sonne of God is the propitiatorie Sacrifice for the synnes of the worlde and that such a Sacrifice in most perfit wise he was vpoÌ„ the Crosse yea also after th' order of Melchisedek wher as Melchisedek offred bread and wine so he offered vp his body and bloud Hieronym in Psalm 109. the true bread and the true wine as s. Ierom saith For al though he expressed the shadowes of al Aarons sacrifices vpon the Crosse yet ther he was a Priest after the order of Melchisedek For so S. Paule in th'Epistle to the Hebrues sheweth by the dissimilitude of both Priesthods But that he was a sacrifice after th' order of Melchisedek only when he hoong vpoÌ„ the Crosse that I denie For he was a Priest and also a sacrifice after th' order of Melchisedek at his last supper at what time offring vp his body and bloud vnder the formes of bread and wine he began to execute th' office of the Priesthod after th' order of Melchisedek and taught his Disciples the way Theophyl in Matth. cap. 28. how after his death to make the same oblatioÌ„ Vpon which coÌ„sideratioÌ„ Theophylact as it is before rehersed saith Tunc iÌ„molauit seipsuÌ„ ex quo tradidiâ— Discipulis corpus suuÌ„ he sacrificed him selfe at the time he deliuered his body to his Disciples And S. Austine more plainly August de ciuit Dei lib. 17. capit 20. expounding this place of Ecclesiastes Non est bonuÌ„ homini nisi quod maÌ„ducabit et bibet wher he saith thus Quid credibilius etc. What is more credible we should thinke SalomoÌ„ meant by those wordes then that perteineth to the participatioÌ„ of this table which Christ him selfe a Priest and mediator of the new TestameÌ„t doth exhibit after the order of Melchisedek of his body and bloud For that sacrifice did succede al other sacrifices of the olde Testament which were offred in the shadow of this to come A litle before in the same chapter speaking of the Table which Christe prepared with bread and wine he geueth an euideÌ„t testimonie for the Sacrifice and Priesthod after th' order of Melchisedek where he saith thus Vbi apparet etiaÌ„ fâ—cerdotiuÌ„ secunduÌ„ ordineÌ„ Melchisedech that is to say where also appeareth the priesthod after the order of Melchisedek By this authoritie it is cleare that Christ at the table wher the blessed SacrameÌ„t was first instituted and is now daily celebrated in memorie of his Passion doth exhibite that which is a sacrifice after the order of Melchisedech which can be nothing els but the Sacrifice of his body and bloude vnder the formes of bread and wine That Christ merited the forgeuenes and propitiatioÌ„ of the sinnes of the world vpoÌ„ the Crosse only that I gladly graunt As for the Sacrifice and Priesthode after the order of Melchisedech S. Augustine in an other place saith August in Psalm 33. concion 2. that Christe at his Supper instituted a Sacrifice of his body and bloude according to the order of Melchisedech De corpore et saÌ„guine suo of his body and bloud saith he signifying his body and bloud to be the mater of the Sacrifice Lo here againe it is plainely auouched that Christe instituted a Sacrifice after the order of Melchisedech before he was nayled vpon the Crosse yea the Sacrifice of his body and bloude For to the time of the Supper this is to be referred when both he taught them how and commaunded them to sacrifice Of this Sacrifice S. Augustine in the sermon there nexte before geueth vs a manifest testimonie where he saith Nondum erat Sacrificium corporis sanguinis Domini quod fideles norunt Ibidem in Psal. 33. CoÌ„cion 1. qui Euangelium legerunt quod sacrificium nunc diffusum est toto orbe terrarum The Sacrifice of the body and bloude of our Lorde was not yet in place he speaketh of the time when beastes were sacrificed which the faithful do knowe and they that haue reade the Gospel Which Sacrifice is now spreade abroade in al the worlde Let M. Iewel tel vs what iâ— this Sacrifice of the body and bloude of our Lorde that is diffused and spread ouer al the worlde besides that is celebrated in the Masse and then we wil say he saith somewhat to his purpose NOw M. Iewel departeth from our special point which is as it is auouched by S. Ireneus S. Cyprian and others that Christe offered his body and bloude vnto God at his Supper and commaunded the same sacrifice to be offered by Priestes of the newe Testament in remembrance of his death and commeth to proue that whereof no question was moued That the Ministration of the holy Mysteries in a phrase and manner of speach is the same Sacrifice How be it what he meaneth by his ministerlike termes wel I wote not He sheweth him selfe inconstant in the vse of them In this one Diuision he calleth it first The ministration of the holy Mysteries Nexte the Ministration of the holy Communion Thirdly the Sacrifice of the holy Communion For the same he allegeth a certaine saying as he telleth vs out of S. Augustine vpon the .20 Psalme where he hath no such saying at al. The place he meaneth is in Gratian. Where it speaketh not of M. Iewels Ministration of the holy Mysteries which I trow in his meaning is the Ministration of bread and wine at the Geuenian Communion for what other holy Mysteries they haue I knowe not nor of the Sacrifice that is daily celebrated in the Churche but of the solemnitie which once in
is not suffering Matt. 5. but the cause of suffering that maketh a Martyr Blessed are they that suffer persecution saith Christe but there he addeth propter iustitiam for righteousnes How many Pacience in dying argueth no Martyrdom theeues murtherers and Traitours see wee to suffer their death paciently Yet are they not canonizate for Martyrs Many among the Donatistes tooke their Death with as great pacience and as hartely prayed for their Aduersaries as any of al your Martyrs did Anno. Do 1305. Margarete the wife of Dulcinus when she came to suffer death at Nouaria in Lombardie for the filthy heresie of the Adamites for whiche her husband had died before song Te Deum and shewed a maruelous pacience and cōtempte of death Peruse the Stories of Bohemia and ye shal find that bothe men and wemen put to death for that abominable heresie suffered their executiō with suche quiet pacience and constancie that it seemed to lerned men a worthy thing to be Cronicled Verely of the glorie of pacience shewed at death the Anabaptistes that haue ben burnt in sundry places in our dayes by al mens iudgement haue wonne the garland from you and frō your brothers and Systers be they Lutherans or Caluinistes Neither haue al your Martyrs dyed with suche pacience and quiet wordes as here you talke of Burning of Dead carcases no nevv thing Touching the digging vp of the Carkasses not of Goddes Sainctes as you name them but of the Deuils Champions and the asciting of some that were before buried to appeare at the Consistories al this was not done for wreaking of Anger as you feine but for examples sake that others might be frayed from folowing them and for shew how detestable their heresie was and the same not without lawe custome and wel liking of Christian people Neither altogether without the example of the Scriptures For in them we reade that the good king Iosias brake vp the Graues of wicked Priestes 4. Reg. 23 and false Prophetes 2. Par. 34 and burned their bones to Asshhes So that this complaint toucheth the holy king Iosias no lesse then the Catholiques Augustin Epist. 50. S. Augustine saith that if the crimes obiected against Cecilianus were true and could be plainly proued ipsum iam mortuum anathematizaremus◠we would accurse him now being dead If a Curse may be extended vpon an heretique after he is departed this worlde whiche bannisheth the soule from the communiō and societie of the saued companie why may not the Carkasse of a notorious dead heretique be for examples sake digged out of halowed grownde appointed for the reuerent burial of those bodies that when they liued were tabernacles of the holy Ghost that after death they reste not with the bodies of them from whom they diuided them selues by schisme and heresie when they lyued And therefore I aduise you M. Iewel and your brothers not to bestow great charges about your toumbes and places of burial least the time come as certainely it shal come onlesse for synne God vtterly forsake our Countrie when your Carkasses shal be digged out againe and be serued as heretiques Carkasses these many hundred yeres haue ben example whereof we haue in the Frenche Chronicles of one Amalricus In Chronicis Frācicis an heretique in S. Bernardes time whose body at Paris was digged out of his graue after his death and burnt to Ashes whiche punishment he was knowen being dead to haue deserued when he lyued Your owne brethren of Geneua are reported of late yeres to haue digged one out of his graue and to haue hanged vp his dead carkasse vpon a Gibbet for that he repented him of your heresies in his death bed and receiued the blessed Sacrament before he departed And how say you to your brethern of Basile Dauid Georges Carkasse digged vp at Basil and burnt with his Image Did they not digge vp the carkasse of Dauid Georgius and burne it with his Image long after he had ben buried Shal it be lawful for you in England to burne the bones of S. Thomas of Cantorburie the Martyr and for your brethren the Huguenotes in Fraunce to burne the holy Reliques of S. Irenaeus that blessed and so auncient Martyr of S. Martin and S. Hilarie and may not the Catholiques burne the carkasses and bones of blasphemous Sacramentaries and other heretiques But now to conclude what meane you M. Iewel thus to complaine of vs and to accuse the Catholiques of Crueltie Are your selues giltles hereof I meane you your brethren and them of your side specially the ministers and Superintendentes of England Who are more cruel they that doo but execute an olde Lawe of death vnder the Prince according to commaundement or they that hauing no lawe to put men to death by al meanes procure and cause suche a lawe to be made them selues Who haue so importunatly so lowdely so maliciously cryed out vpon the Prince to draw her sworde against the Catoliques Who cryed out stil for the law of Premunire to be extended against them and last of al for the lawe of death to be enacted against them as in cases of hye treason How oftentimes haue ye required this your owne new law to be executed vpon learned holy and innocent men Were it not that God stayeth the harte of the Prince and inclined her vnto mercie and clemencie ye would soone make al the worlde witnesse of the crueltie of your hartes I wil not here say so muche as I could nor thinke I it good to grate muche vpon this sore Certaine it is God seeth the crueltie of your hartes and what deadly hatred ye beare towarde the Catholiques What is either in you or in vs amisse our Lorde amend it I wish you and your brethren would wel consider what S. Augustine saith to the Donatistes whom ye farre passe in number and malice of heresies Thus it is Si quid à nostris Christianae charitatis modum votumque non custodientibus August de vnitate Ecclesiae cap. 17. odiosè perniciosè patimini non esse illos nostros citò dixerim sed aut futuros si se correxerint aut in fine separandos si in malitia perdurârint Nos tamen nec propter pisces malos retiae rumpimus nec propter vasa in coutumeliam facta domū magnam deserimus Quod si vos quoque illos à quibus talia Caetholica patitur non esse vestros eadem regula dicitis probate animum vestrum corrigite errorē amplectimini vnitatem spiritus in vinculo pacis If it be so that ye suffer any thing spitefully done vnto you by them of our side not keping the meane and vowe of Christian charitie I may soone say that they be not of our number mary but that they shal be if they amende them selues or that in the ende they shal be separated from vs if they continue How so euer it be yet wil not we for the euil Fisshes sake breake the
other man I am sure S. Chrysostome maketh directly for the real Sacrifice can perceiue In these wordes I say whiche be here alleged in my Answer to the Chalenge Nay how can they not seme most plainely and directly to auouche our doctrine touching the Sacrifice Doth he not set Christe and Priestes that be now together in the office of offering He hath offered we offer also now saith he Doth he not auouche the hoste that Christ offered and the hoste that Priestes now offer for thereof he speaketh to be one and the selfe same hoste And that no man should doubte what hoste he meant saith he not it is that which cleanseth our sinnes that which then being offered to witte vpon the Crosse with shedding of bloude with death to cleanse synnes and to redeme the worlde can not be consumed What hoste can this be but the body of Christ but Christe him selfe For nothing could cleanse our synnes but he who onely is the Lambe of God Ioan. 1. that taketh a way the synnes of the worlde Thus then the substance of the hoste that Christe our Bishop offered and of that we offer is one and the selfe same So it is clearely proued by these wordes of S. Chrysostome that it is not onely a memorie an example a similitude a figure or resemblance of Christes body that we offer in our daily Sacrifice but the selfe same hoste in substance that Christe offered to cleanse vs which is the substance of his owne body and bloud for it was not a figure that he offered for vs but his true and real bodye But as the substance of his and our Sacrifice is one so the ende and effecte by S. Chrysostome in this place The ende of Christes Sacrifice and of ours is diuers He offered him selfe to death to cleanse the synnes of the worlde to redeme mankinde We offer him in remembrance of that his death to be partakers of his redemption But hereof I speake more particularly in my preface before this Roioindre S. Chrysostome say you remoueth al doubte and declareth in what sorte and meaning we offer the Sacrifice How so good sir tel it vs I pray you for I accompt it wel worth the learning Mary say you he saith not as M. Harding saith we offer vp the Sonne of God vnto his Father and that verely and in deede First it is a strange thing to me that a man should remoue al doubtes and declare the certaintie of thinges by not saying as you replye Nexte what if he say not in expresse termes that we offer vp the Sonne of God vnto his Father Wil you now go from the matter and flie for refuge to your owne precise termes Consider I praye you how this vaine wrangling becommeth the Person of the Great Minister of Sarisburie M. Iewels obiection is but a vaine vvrangling Whereas S. Chrysostome saith that we offer vp the selfe same Hoste that Christe our Bisshop hath offered which cleanseth vs from our synnes is it not as muche as if he had said we offer vp the Sonne of God What hoste is that which cleanseth vs Is it not Christe onely Who is Christe Is he not the Sonne of God And to whom is Sacrifice done but to God Al this set together how much varieth he from S. Chrysostome who saith that we offer vp the Sonne of God vnto his Father If you sticke to that other worde verely and in deede remember you haue by your translation made S. Chrysostome in this very place so to speake your selfe We offer in deede be the wordes Now that you haue tolde vs what S. Chrysostome saith not which helpeth your cause nothing at al you shewe vs what he saith And here you bring in certaine peeces and maimed sayinges out of him being a fraid to allege the whole sentences as they lye in that learned Doctor least you should marre altogether as you should haue done if you had suffered him to tel his owne tale Bicause the place is somewhat long I had rather referre the Reader vnto the .17 Homilie vpon the Epistle to the Hebrewes where it is written then here to reherse the whole But let vs see what you pike out of that Homilie for your purpose M. Iuels promise vpon S. Chrysost. hovv it is ê‘formed and how much it relieueth your cause Remember what you haue promised to shewe out of S. Chrysostome that he remoueth al doubte and declareth in what sorte and meaning we offer the Sacrifice You allege out of the said Homilie foure sentences or rather foure peeces of sentences The first is this Offerimus quidem c. We offer in deede Chrysost. Hom. 17. in epist. ad Heb. but in remembrance of his Death These wordes by your interpretation declare in what sorte we offer the Sacrifice Wel be it so I wil not muche contende with you so that you meane by this sorte the excluding of the bloudy manner of oblatioÌ„ But here I must put the reader in mynde what foloweth immediatly in that auncient Father Whiche you haue vntruly conceeled Vna est hostia non multae The hoste that we offer daily for there he speaketh of the dayly Oblation is one it is not many If it be bread made by the handes of a man that we offer and wine pressed out of the grape for the Real Oblation of the body and bloud of Christe ye denie albe it the same properly can not be called an Hoste how can you say it is one Hoste that we offer daily and not many Hostes seing that euery day we take newe bread and newe wine for our Sacrifice In our Sacrifice vve haue the sampler and the true thing it selfe vvhich Christe offered Your second peece of a sentence is this Hoc Sacrificium exemplar illius est This Sacrifice is an example of that Sacrifice But what foloweth Id ipsum semper offerimus We offer alwaies the selfe same thing And what thing is that There he sheweth It is the Hoste that cleanseth vs which Christe our Bisshop hath offered So then we see it called both the real thing it selfe that was offered and the sampler of the thing In that he calleth it a sampler thereby he putteth vs in minde the order and manner of offering it now to be different from the manner of the oblation of the Crosse. For there it was bloudy here vnbloudy there with suffering the tourments of death here with commemoration representation and application of his death there the thing offered visible in proper forme here inuisible vnder the forme of bread and wine Your thirde peece of a sentence taken out of S. Chrysostome is this This that we doo is done in remembrance of that that was done Which wordes declare the thing that we doo to be donne in remembrance of the Death of Christe And they folow immediatly vpon that he said of the cleansing Hoste whiche our Bishop Christe offered and we also offer the same So that
of thinges to come August in Psal. 80. The redde Sea is consecrate in the bloude of our Lorde faith S. Augustin Againe Baptisme saith he is redde being consecrate in the bloude of Christe August in Ioan. Tract 11. The meaning hereof is As our sinnes be taken away and cleansed in baptisme taking vertue and effect of the bloud of Christ through faith So to the Iewes was forefigured the bloude of Christe in the redde Sea Baptisme is redde with the bloude of Christe and is consecrate by the same Thus it is said bicause it is ordeined by Christe to be a meane whereby the effecte and merite of his bloud is through â—aith imparted into vs. This much weighed and considered it may soone to any man appeare how litle reliefe M. Iewel shal finde in these pharses The .14 Diuision The Ansvver OF al other Oecumenius speaketh most plainely to this purpose vpon this place of S. Paule alleged out of the Psalme Oecumen in Epist. ad Heb. cap. 5. Psal. 119. Tu es Sacerdos in aeternum secundùm Ordinem Melchisedech Thou arte a Priest for euer after the order of Melchisedek His wordes be these Significat sermo quod non solùm Christus obtulit incruentam hostiam siquidem suum ipsius corpus obtulit verùm etiam qui ab ipso fungentur Sacerdotio quorum Deus Pontifex esse dignatus est sine sanguinis effusione offerent Nam hoc significat in aeternum Neque enim de ea quae semel à Deo facta est Oblatio Hostia dixisset in aeternum sed respiciens ad praesentes Sacrificos per quos medios Christus sacrificat sacrificatur qui etiam in Mystica Coena modum illis tradidit huiusmodi Sacrificij The meaninge of this place is saithe he that not onely Christe offered an Vnblouddy Sacrifice for he offered his owne Bodie but also that they which after him shal doo the office of a Priest whose Bishop he vouchesaueth to be shal offer without shedding of Bloud For that signifieth the worde For euer For coÌ„cerning that Oblation and Sacrifice which was once made by God he would neuer saye In aeternum for euer But he saide so hauing an eye to those Priestes that be nowe by the mediation of whom Christe sacrificeth and is sacrificed who also in his Mystical Supper taught by tradition the manner of suche a Sacrifice Concerning the Prophecie of Malachie for proufe of this Oblation though the place of Irenaeus aboue recited may stande in steede of many auctorities yet I wil not let to rehearse the sayinges of a Father or two for confirmation of this Article Chrysostome saith very plainely In omni loco Sacrificium offertur nomini meo In Psal. 95. SacrificiuÌ„ purum Vide quà m luculenter quámque dilucidè Mysticam interpretatus est Mensam quae est Incruenta hostia In euery place a Sacrifice shal be offered to my name and that a pure Sacrifice See how plainely and clearely he interpreted the Mystical Table which is the Vnbloudy Sacrifice Iewel Here mighte I iustly take exception against this Doctour as findinge him vvithout the compasse of the firste sixe hundred yeeres Hovv be it He saithe not That the Prieste hath power or Authoritie to Sacrifice the Sonne of God nor seemeth any vvaie to fauer M. Hardinges purpose Therefore vve shal not neede to touche his credite Harding In this Diuision M. Iewel you set forth as it were in a moustre a number of authorities and not one to the purpose Yet fewe thinges excepted you tel vs litle here that you haue not tolde vs before One apte and plaine testimonie would haue holpen your cause more then al this impertinent and confuse number It is not harde for one that is furnished with stoare of Notebookes of common places as you are to fil the paper with heapes of allegations This kinde of writing as to the ignorant it maketh a false shewe of stoare of learning so to the learned bringeth assured euidence of lacke bothe of truth and iudgement You are much beholding to your Phrases and metaphorical speaches For in them at least as in a smooddering smoke you trust to conuey your selfe away that the weakenesse of your parte appeare not openly as it should if you would directly answer to the pointes wherewith the truth of our syde is confirmed By this you shewe your selfe to be mynded not to yeelde and to subscribe according to your promise what so euer and how muche so euer be proued against you Concering Oecumenius in my Answer alleged Oecumenius you might iustly take exception against him you say for that he falleth without the compasse of the first six hundered yeres As though an Author allowed by the best learned of the Churche for the speace of an vnknowen time should be of lesse credite then an other that wrote one hundred yeres before him As though also after the first six hundred yeres the holy Ghoste forsooke the Churche and therefore least it vnfurnished of good and learned teachers Of what age he was I trowe it is not certainely knowen but that he is of great antiquitie it is certaine Neither can ye refuse him for a Papist bicause he was of the Greke Churche which your selfe haue cleared of Papistrie Wel touching his credite forasmuch as vpon a braue shewe of a confidence in your cause you are so good Mayster vnto him as not to take exception against him we take that ye geue Let it then stand for good and allowed as in deede M. Ievvel speaketh directly against his ovvn knovvledge touching Oecumenius there is no cause but so it should Bicause you pretend in worde knowing the contrary in harte that this testimonie of Oecumenius maketh no proufe for the Sacrifice against your Chalenge whether it be so or no let it he briefly examined First saith he not that Christe him selfe offered an vnbloudy Sacrifice By the epipheton Vnbloudy added to Sacrifice is it not manifest that this Sacrifice was distincte and diuers from the Sacrifice that he made vpon the Crosse which was bloudy Nexte least any man might happen to doubte what the substance was which was offered vnbloudily by Christe doth not this Author declare it by his plaine Parenthesis saying for he offered his owne body That Christ offered his ovvne body vnblouddily Is it not cleare then that Christes body was the substance which he offered vnbloudily Note then good Reader that the substance which was offered bloudily vpon the Crosse and vnbloudily at the Supper for that was the time when the vnbloudy Sacrifice was made by this testimonie is al one to wit the body of Christe the body of Christe I say and not onely thankes geuing praises and remembrance of his Death whereunto onely you M. Iewel would draw it Thus it is euident that Christe him selfe offered to his Father not onely a bloudy but also an vnbloudy Sacrifice Let vs see whether by Oecumenius it may appeare
eum iubet hoc est vt mortem eius insinuent Tunc enim cuique occiditur cùm credit occisum Whereas he commaundeth them to bring him what is that to say els but that they preache him and by telling of him cause him to come into the bowels quite famished for hunger of the hungry sonne For he commaundeth also that they kill him that is to say that they insinuate and shewe his Death For then he is slaine to euery man when he beleueth that he was slaine 3. Thus S. Augustine expounded him selfe who maketh the killing of Christe now to be none other but the insinuation of his Death vnto vs by preaching Christ was once killed corporally and in deede And now he is killed as concerning the Application of the benefite of his Death that is to say his death is insinuate and applied vnto vs when we beleue hat he was killed for vs. Which Death neuerthelesse to wit the effect of his Death is applied vnto vs not by faith only but also faith presupposed by meane of the Sacraments So Christe is said by S. Augustine to rise againe to vs euery day In vvhat sense M. Ievvels mystical speaches alleged out of the Fathers be true bicause we beleue that he rose againe S. Chrysostom saith not simply as you reporte the Death of Christe is wrought and perfited in the holy Mysteries but illa mors perficitur that Death is perfited asmuch to say the vnbloudy and Mystical Death that is the vertue and effect of his Death is applied vnto vs in these Mysteries So meant S. Gregorie saying Dum illa mors perficitur that Christe lyuing immortally in him selfe dieth againe in this Mysterie That is to say as there he expoundeth him selfe this healthful Sacrifice repaireth and renueth vnto vs and applyeth vnto vs by mysterie the Death of Gods onely begoten Sonne Whereas then the learned Fathers speake thus of Christes daily birth De Consecrat dist 2. Quid sit of his daily crucifying his daily killing and his daily resurrection they meane not a real and a carnal presence of his body to be borne to be crucified to be slaine and to rise againe from the Dead but al is spoken mystically and the same is true in a manner of speache and in a mystical sense as now I haue declared But where they speake as Oecumenius here speaketh of th'vnbloudy host or Sacrifice naming it by way of expositioÌ„ Christes own body saying of it that they who haue Priesthod from him do offer it vp in Sacrifice without shedding of bloude and that for their continual offering of the same Psal. 109. Christe is called a Priest for euer by whom he sacrificeth and is sacrificed to whom also at his Mystical Supper he deliuered the manner of such Sacrifice where so euer they speake of this Sacrifice and after this manner there they meane a true and real Sacrifice and thereby signifie that Christe is sacrificed verely really and in deede Whiche notwithstanding is to be vnderstanded in respecte of the body of Christe really and in deede by vertue of Christes wordes made present in the Sacrament being the thing sacrificed and not in respecte of the common blouddy manner of sacrificing Whiche manner vntil Christe was sacrificed vpon the Crosse who is the truth and ende of al Sacrifices that were before was for the most parte with shedding of bloude and with slaughter of lyuing thinges In vvhat sense and respect is Christe novv Srcrificed and not sacrificed Rom. 6. To be plaine and shorte in respecte of that olde and common manner of sacrificing we denie as you doo that Christe is now really verely and in deede sacrificed For hauing bene once dead he dieth no more as S. Paule saith But in respecte of the substance of the Sacrifice which thing the olde leraned Fathers haue euer taught and the Churche practiseth as deliuered commaunded and taught by Christe at his last Supper as S. Irenaeus saith whiche substance is the body of Christe Irenaeus li. 4. cap. 32. and consequently Christe him â—elfe the Sonne of God We affirme and beleue and promise to defend with our bloude that Christe in our Mysterie is most truly really verely and in deede sacrificed Iewel The reste that follovveth in Oecumenius onely expresseth the tvvo seueral Natures in Christe the Godheade and the Manheade That touchinge his Manheade he was Sacrificed touching his Godheade he was the Prieste and made the Sacrifice And further to M. Hardinges purpose it maketh no thinge So Beda saithe although somevvhat othervvise Beda in Episto ad Ephes. c. 2. Filius Dei Orat pro nobis Orat in nobis Oratur à nobis Orat pro nobis vt Sacerdos Orat in nobis vt caput Oratur à nobis vt Deus The Sonne of God both Praieth for vs and Praieth in vs and is Praied of vs. He Praieth for vs as our Prieste He Praieth in vs as our Heade He is praied of vs as our God Epiphanius saith Epipha de Melchisedechian lib. 2. Christus est Victima Sacerdos Altare Deus Homo Rex Pontifex Ouis Agnus omnia in omnibus pro nobis factus Christ is our Sacrifice our Priest our Aultar God MaÌ„ King Bishop Sheepe LaÌ„me made for oursakes al in al. Thus is Christ our Sacrifice thus is Christ our Sacrificer not to be offered by the Priest as M. Harding imagineth but as the olde Maisters and Fathers of the Church haue taught vs. offered by him selfe vpoÌ„ the Crosse. Augu. Dâ— Tempore Serm. 13â— S. Augustin saith Ecce illic oblatus est Ibi seipsum obtulit Simul Hostia Sacerdos Et altare erat Crux Beholde there was he offered There he offered him selfe He was both the Priest and the Sacrifice And his Crosse was the Aultare Harding This answer is farre fetched and proceedeth from a great insight Fewe men but M. Iewel could haue seene so farre in Ocumenius woordes as to see in them that which by him was neuer meant nor so much as dreamed of M. Ievvel either of ignoraÌ„ce or of Malice vttereth manifest heresie yea that which also is very false and an heynous heresie if it be obstinatly mainteined But Sir wote ye what ye speake or speake you at al aduenture Surely here you are taken Neither can you escape but must needes confesse your errour and yeeld Was Christ touching his Godhead a Priest and touching the same made he Sacrifice Who euer said so but you What M. Iewel besides other heresies shal we haue an AriaÌ„ of you Wil you take that name vpoÌ„ you or coÌ„fesse that you lacke the principles of Diuinitie Aug. cont Faust. lib. 20. ca. 21. To offer Sacrifice is it not a kinde of worship called Latria that is due vnto God onely and to no creature Now shal we make Christe as he is God to doo worship and not to receiue worship onely done to him by others Is not God
Nec Sacerdotij eius paenituit Deum quoniam Sacrificium quod in Cruce obtulit sic in beneplacito Dei constat acceptabile perpetua virtute consistit vt non minus hodiè in conspectu Patris Oblatio illa sit efficax quà m ea die qua de saucio latere Sanguis Aqua exiuit semper reseruatae in Corpore plagae salutis Humanae exigant pretium It neuer repented God of Christes Priesthoode For the Sacrifice that he offered vpon the Crosse is so acceptable in the good wil of God and so standeth in continual strength and Vertue that the same Oblation is no lesse acceptable this daie in the sight of God the Father then it was that day when Bloud and VVater ranne out of his VVounded side The Skarres reserued stil in his Bodie doo weighe the price of the Saluation of man Harding Now commeth M. Iewel to proue that no man denied That the Sacrifice of Christe vpon he Crosse continueth stil in force and effectual as the Prayers that he once made and the doctrine that he once taught remaine effectual as at the first Al this is true M. Iewel but how pertaineth it to your purpose Wil you thereof conclude against vs and thus reason against the vnbloudy Sacrifice The vnbloudy Sacrifice continueth alwaies in force Ergo the vnbloudy Sacrifice is superfluous That is acceptable in the sight of God Ergo this is vnacceptable and displeasant If this be not your Argument why said you so much for that which euery faithful man confesseth If this be your Argument we require you to learne your Logique better before you teache vs newe Diuinitie For whereas there be two thinges true it is a fonde kinde of reasoning to conclude the denial of the one by the affirmation of the other as I must tel you oftentimes This much we confesse also that onlesse the Sacrifice whereof we speake were one and the same in substance of the thing offered with the Sacrifice made vpon the Crosse though the manner of offering be diuers it were superfluous and to God displeasant For the newe Testament acknowledgeth nor accepteth none other real and external Sacrifice but the Sacrifice of the body and bloude of Christe which hath succeded as S. Augustine August de ciuitate Dei li. 17. cap. 20. and al the learned Fathers with one consent do confesse in place of al the olde Sacrifices Yet you wil replie and say If that Sacrifice vpon the Crosse be styl effectual and continue in force for euer what neede is there of this Sacrifice daily made vpon the Aulter Concerning this Replie euery man shal easily satisfie him selfe if he wil consider it in a like case Christe once prayed and that prayer is effectual to this day and shal be to the worldes ende Neuerthelesse we must pray also if we wil be partakers of his prayer Christe wasshed away the sinnes of the worlde with the bloude that was shed out of his body at his Passion Notwitstanding we must if we wil be saued be baptised that we be made cleane from Original sinne and from Actual too if we haue committed any before our Baptisme Hebr. 10. Christe hath for euer perfited them that be sanctified with one oblation 2. Cor. 7. Yet S. Paules counsel is vt emundemus nos ab omni inquinamento carnis spiritus perficientes sanctificationem in timore Dei That we cleanse our selues from al filth of flesh and spirite perfiting our sanctification in the feare of God Here is special mention made of two perfitinges of our sanctification the one belonging to Christe the other to our selues If Christe doo perfite what neede we to perfite For the better assoiling of this doubte let vs cal to mynde what S. Paule writeth in his Epistle to the Corinthians saying 1. Cor. 3. Dei sumus adiutores We are the helpers of God What wil some say hath God neede of helpers Yea truly His goodnes is suche that he vouchesaueth to take vs to be his helpers not for any defecte or vnhablenesse that is in him but bicause he would haue vs to be occupied in his seruice and not to be idel And therfore he hath appointed certaine meanes and instrumentes to practise vs withal as Faith Baptisme Penance Fasting Prayer Almose and specially a Sacrifice wherein we may concurre with him not in the chiefe first and general cause which alone hath wrought and daily worketh but as liuely instrumentes to deriue vnto our selues the effecte of that chiefe first and general cause that as he generally hath deserued and purchased a most ful and perfite saluation for al the worlde which in it selfe can not be increased bicause it is perfite ne can not be diminished bicause it is infinite so we ech of vs by his grace vsing and putting in practise the meanes that he hath appointed may be made comparteners of the same saluation which otherwise can not be auaileable vnto vs. It should be ouer longe and beside my purpose to stande about the prouing that Baptisme Penaunce Prayer Fasting Almose ioyned with Faith that worketh through Charitie That thiâ— Sacrifice is a meane to deriue thâ— effecte of Christes death vnto vs. be meanes to deriue vnto vs the effect of Christes death It shal suffise to prooue the Sacrifice of Christes body and bloud vpon the Aulter to be one of those meanes This truth is prooued not onely by that which I haue before alleged out of S. Gregorie who saith that as ofte as we offer vp vnto him the hoste of his Passion so ofte we renew vnto our selues his Passion for our absolution Gregor Hom. 37. but also by that which S. Augustine writeth in a Prayer which is to be founde in a treatise of deuoute Prayers intituled Manuale August in Manuali cap. â—1 Where asking of God a contrite harte and a fountaine of teares specially at the time when he prayeth he saith thus Dum sacris Altaribus licet indignus assisto cupiens tibi offerre illud mirabile coeleste Sacrificium omni reuerentia deuotione dignum quod tu Domine Deus meus sacerdos immaculate instituisti offerre praecepisti in commemorationem tuae charitatis mortis scilicet Passionis pro salute nostra pro quotidiana nostrae fragilitatis reparatione Geue me I besech thee ô Christe Iesu contrition of harte c. Whiles I although vnworthy doo stande at the holy Aulters desirous to offer vp vnto thee that maruelous and heauenly Sacrifice worthy of al reuerence and deuotion which thou Lorde my God vnspotted Priest didst institute Luc. 22. and commaundedst to offer vp for a remembrance of thy charitie that is to say of thy death and passion for our saluation and for the daily repairing of our frailtie Nowe whereas this Sacrifice offered vp for the remembraunce of Christes death is here said to be profitable to saue vs and to repaire our daily ruines happening vnto vs through our frailtie
in what other sense can it be true but bicause thereby as by a soueraigne meane appointed by Christe some particular effecte of that general and infinite saluation and reparation made vpon the Crosse is applied vnto our sicke and much decayed soules And thus it is declared although not so largely as the worthinesse of the mater requireth how the Sacrifice of the Aulter is auaialeble and requisite although the Sacrifice made vpon the Crosse remaine stil in ful force effectual and perfite and endure for euer Iewel But M. Harding condemneth vs al for Foolishe and VVicked people For Foolishe I knovv not vvhy Neither is it thought a vvise-mannes parte either greatly to mislike other mennes vvittes or ouermuche to like his ovvne Hovv be it vvho so speaketh as neuer vvise-man spake and yet him selfe vnderstandeth not vvhat he speaketh as in this case it is thought M. Harding doth hath no greate cause in this behalfe to charge others vvith folie Harding M. Iewel is much offended for that I said our aduersaries no lesse foolishly then wickedly skoffe at vs us though when we celebrate the vnbloudy Sacrifice we sacrificed Christe againe so as he was sacrificed vpon the Crosse. But why should you herewith be offended good sir Is it not a foolish thing to tel vs as ye do that we shed the bloud of Christe and doo such violence vnto him at the Aulter as the Souldiours did at the Crosse Though ye be so malicious as to speake it yet is there any man so simple as to beleeue it Who thus speaketh I trowe he speaketh as foolishly as he that goeth about to make one beleeue the Moone is made of greene cheese As that is a foolish persuasion so is this nolesse foolish but more malicious This notwithstanking why I should cal them foolish M. Iewel seeth no cause And no maruel For a rare thing it is to heare of a foole that wil acknowledge him selfe to be a foole or to doo foolishly How be it wheras M. Iewel and his Companions do cal in question and disputation whether many thinges as wel touching this vnbloudy Oblation of the Churche as other pointes be to be done of our parte which though not expressely written yet deliuered from hand to hand be obserued through out the whole worlde and therefore are presupposed to be reteined as commended and decreed either by the Apostles them selues or by General Councels whose auctoritie in the Churche is most holesome August ad IanuariuÌ„ Epist. 118. for this cause Saint Augustine condemneth them not of bare folie but of most insolent madnes Thus to doo is a point insolentissimae insaniae of most insolent madnes saith he If then this be S. Augustines verdite of them for doubting and reasoning of such things that be not expressely written in the Scripture but be receiued by custome by what name deserueth M. Iewel to be called who flatly denieth and with tongue penne and outwarde force of punishmentes withstandeth the Sacrifice of the Churche offered and instituted by Christe described in the Gospel Math. 26. auouched of the olde learned Fathers frequented Luc. 22. through out the whole Catholike Church of al ages 1 Cor. 11. and countries Neither hath M. Iewel sufficient reason to conclude that either I ouermuch like myne owne witte or mislike his witte and his felowes bicause I said they skossed foolishly and wickedly at vs touching this point He and they may haue witte ynough and yet for lacke of grace doo ful foolishly Esai 6. We reade in the Scriptures of some who haue eyes Math. 13. yet see not eares yet heare not hartes yet vnderstand not So there be that haue witte yet many times do not wisely but so as it may be said of them that fooles haue it in keeping You haue witte ynough M. Iewel I denie not ne enuye not the praise of it would God a good man had the occupying of it Whereas I charged our Aduersaries with folie and wickednesse in that they skoffe at vs as though we sacrificed Christe againe with violent drawing of bloude out of his body as he was sacrificed vpon the Crosse M. Iewel vnderstanding him selfe therein touched hath ful wisely put away from him the blemish of folie as now it is declared It remaineth he purge him selfe and his felowes of the crime of wickednesse The same now he goeth about to doo But how and with what reason it is worth the consideration Iewel Of the other side vvhat so euer Mortal man presumeth to offer vp Christe in Sacrifice and dareth to desire God the Father so fauourably to beholde his ovvne onely Sonne as in olde times he behelde the Oblation of Abel or of Melchisedek and is not afraide therevvith to beguile the simple and to mocke the vvorlde as M. Harding doth daily at his Masse he can not vvel excuse him selfe of open vvickednesse Harding To auoide the crime of wickednesse he againe falsly accuseth me and in my person the whole Catholique Churche of the same faulte as if a theefe being burthened with fellonie by some true man would thinke him selfe vnburthened of that infamie by charging the true man with thefte on the other side And what is this greate wickednesse that he layeth vnto our charge Forsooth bicause being mortal men we offer vp Christe in Sacrifice and dare to desire God the Father pronouncing the auncient Prayer of the Churche in the Canon of the Masse fauourably to beholde our oblation and to accepte it as he vouchesaued to accepte the giftes of Abel the Sacrifice of Abraham and that which Melchisedech offered For so we doo and not altogether as M. Iewel reporteth This is that whereof he saith we beguile the simple and mocke the worlde This is sufficiently answered before For vs to offer vp to God the body and bloude of Christe as executing thereby the plaine commaundement of Christe who at his laste Supper hauing consecrated his body and bloude said Luc. 22. Doo ye this is in my Remembrance is neither to beguile the simple nor to mocke the worlde If we did it not we should by not doing that we are commaunded to doo beguile the worlde and defraude Gods people of the most heauenly and pretious tresoure that our Lorde lefte vnto his Churche And as touching the Prayer we are taught to make vnto God A defence of the prayer vâ—sed to be said in the holy Canon of the Masse wherein we humbly besech him to accept our oblation of his Sonnes body and bloude as he accepted the sacrifices of Abel Abraham and Melchisedech therin is no doubte made but God the Father is best pleased with his onely and most dere Sonne Christe Iesus The feare of our on worthinesse moueth vs so to pray least that although the thing offered of it selfe be most acceptable yet the Father through our greuous synnes displeased with vs wil not admit and accept that most acceptable Sacrifice to our saluation but rather to our