Christian man is bounde to offer vp the Vnblouddy and Daily Sacrifice of the Nevve Testamente and that in as ful and ample sorte as is the Priest And therefore M. Hardinge him selfe saithe euen in the very Canon of his Masse Memento Domine famulorum famularumque tuarum omnium Circumstantium pro quibus tibi offerimus vel qui tibi offerunt hoc Sacrificium Laudis Remember ô Lorde thy Seruantes and al them that stande aboute for whom wee offer vnto thee or els whiche doo offer vnto the this Sacrifice of Praises Out of S. Augustines vvordes M. Hardinge in the ende concludeth thus Christe is a Prieste after the order of melchisedek Ergo The Priest hath Authoritie to offer vp the Sonne of God in Sacrifice vnto his Father It vvere harde to tel vs hovv this Antecedente and this Consequente came togeather No man hath Authoritie thus to mince his Logique but M. Harding Harding If the Sacrifice be external That this sacrifice is external it behoueth the Priesthode also be external That this Sacrifice is external it is cleare For to the making of this Sacrifice external thinges be requisite as bread and wine mixte with water for the mater the wordes of our Lorde outwardly pronouÌ„ced for the fourme a Man ordered and consecrated into a Priest for the Minister The body also and bloude of Christe it selfe which is the substance offered though it be spiritually vnderstanded and not with any outward sense of man perceiued is a real thing of it selfe consisting besides and without the soule spirite or mynde of man and may be receiued of mannes body by the office of the mouth and is not a mere spiritual thing as loue mercie faith hope ioye sorowe contrition of harte and such other thinges that haue their being onely in the mynde and spirite For proufe that it is external by witnesses no testimonie can be plainer then that of S. Gregorie Nazianzen whereof the three onely later wordes M Iewel hath three times in this Article alleged suppressing the other with crafty silence bicause he sawe they made directly against him Nazianzâ— in Apologetico Thus he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How should I be so bolde as to offer vp vnto him the external Sacrifice the whiche is the true sampler of the great Mysteries Let no man charge me with falsifying this Father by adding this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto the sentence the same is in that place necessarily to be vnderstanded and there it should haue bene placed expressely by the Author but that he thought it better the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haue relation vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrise put before in the same sentence then by â—o ofte repetition of one worde as with an vnpleasant sound to offende learned eares to whose good liking in that Oration as also coÌ„monly in al his other exacte writinges folowing Polemon in his manner of writing as it is reported of him he muche attempered his stile Double Priesthod double Sacrifice in the nevve TestameÌ„t Now as touching Priesthode in the newe Testament it is double internal or spiritual and external as our Sacrifices also be double internal and mere spiritual and this the chiefe and singuler Sacrifice of the Church external The Internal Priesthode is common to al godly persons Internal Priesthod bicause they be membres of Christe the high King and Priest and the members be partakers of what good thinkes so euer the head hath God endeweth al with this Priesthode whom he washeth cleane from their sinnes in the bloude of Christe consecrating and annointing them with none other oile then with the oile of his Grace Of this Kinde of Priesthode speaketh S. Peter and S. Ihon the Apostle 2 Pet i. 2. This Pristhode as we acknowlege Apoc. 1.5 so do our Aduersaries not denie For it is neither a degree nor order nor office nor ministerie in the Churche And verely this Priesthode sometimes is worthier and of more excellencie in a woman or a childe then in a Bishop yea perhaps then in the Pope him selfe For in him it is none at al if he happe to fal into mortal sinne Whereas then al Christian persons be Priestes annointed with that Ointment 1. Ioan. 2. of whiche S. Iohn speaketh Vos vnctionem habetis à Sancto ye haue the ointment of the Holy they ought to offer vp and sacrifice somewhat vnto God soothly them selues and their bodies Rom. 12. a liuely holy and acceptable hoste to God as S. Paul admonished 1. Pet. 2. And S. Peter calleth the faithful a holy Priesthode offering spiritual and acceptable sacrifices vnto God through Iesus Christe The other Priesthode is external or owtwarde in the Churche External Priesthod which is coÌ„municated vnto certaine persons by Consecration and by Imposition of handes of Bishops Character indelebilis imprinting into the soule of him that is made a Priest a marke or Printe that can not be put out the like whereof is imprinted in them that receiue the Sacramentes of Baptisme and Confirmation Of this Priesthode so communicated by Imposition of handes and ordination of a Bishop speaketh S. Paule to Timothe â— Tim. 4. Noli negligere Gratiam quae in te est quae data est tibi per prophetiam cum impositione manuum Presbyterij Despise not the gifte whiche is in thee that was geuen thee through Prophecie with the laying on of the haÌ„des of Priesthode 2. Tim. 1. Againe to him Stirre vp the grace of God that is in thee through the laying on of my handes And in the Epistle to Tite Tit. 2. For this intent I leafte thee in Crete that thou shouldest amende the thinges that want and ordeine Priestes in euery Citie euen so as I tooke order with thee Act. 14. S. Paule also and S. Barnabas did ordeine Priestes in euery Churche in Prayer and fasting as now a daies the custome is obserued when holy orders be geuen This outward Priesthode and the ministerie of it is very necessary in the Churche militant Neither be the Priestes depriued of it if at any time they fal into mortal sinne as Wiclef helde opinion VViclef and was condemned for it in the Councel of Constantia For this Priesthode is not such a grace geuen as maketh one acceptable called of the Diuines Gratia gratum faciens It is an office a dignitie a Degree and a grace freely geuen Gratia gratis data as the Diuines terme it Neither can the prinâ—e that is imprinted in a Priest euer be put out by any mortal sinne Auctoritie to create Priestes leaste to the Churche That the Churche hath auctoritie and power to create and ordeine Priestes of the Apostles and that the Apostles receiued the same of Christe it may be proued by that Christe said at his last Supper hoc facite in meam commemorationem Luca. 22. 1. Cor. 11. Doo ye this in my remembrance For
vnderstandeth August ad Hieronym epist. 19. where he writeth thus vnto S. Hierome a Priest him selfe being a Bisshop Quanquam secundùm honorum vocabula quae iam vsus Ecclesiae obtinuit Episcopatus Presbyterio maior sit tamen Augustinus Hieronymo minor est Albe it after the rate of wordes of Dignities which the custome of the Churche hath now obteined Bisshoprike is greater then Priesthode yet is Augustine lesse then Hierome S. Ambrose expounding the place of the Epistle to the Ephesians Ambros. in Epist. ad Ephes. 4. where S. Paule speaketh of Apostles Prophetes Euangelistes Pastours and Doctours by Christe placed in the Churche by Apostles vnderstandeth Bisshops and by Prophetes he vnderstandeth them that be first in degree after Bishops whiche Order may now be the Order of a Priest qui ordo nunc potest esse Presbyteri saith he meaning the Special Priesthoode geuen by Consecration of a Bishop Of this Priesthode is to be vnderstanded the .3 Canon of the .4 Councel of Carthage in which those two hundred and fourteen Bishops Concil Carthag 4. Can. 3. among whom S. Augustine was one as it is certaine by his owne subscription describe a fourme how a Priest ought to be ordered that is consecrated into that holy Order Of this Priesthode speaketh S. Augustine writing Against the Epistle of Permenian Augustin lib. 2. cōtra epist. Parmen c. 13. where making mention of Baptisme and of power to baptise he saith thus Vtrumque Sacramentum est quadam consecratione vtrumque homini datur illud cùm baptizatur istud cùm ordinatur Ideoque in Catholica vtrumque non licet iterari Either of them is a Sacrament and by a certaine Consecration either is geuen vnto a man that when he is baptized this when he is ordered And therefore in the Catholike Churche either may not be iterated or taken twise For the outward and special Priesthod these fewe may suffice That the Sacrifice is not to be consecrate and made but onely by the Special Priestes NOW touching that this Sacrifice is to be consecrated and made not by euery faithful Christian person but by those that by special consecration be ordered Priestes let vs allege the testimonies of some Fathers What force is in the worde of our Sauiour Doo ye this in my remembrance Luc. 22. spoken to none but to the Apostles 1. Cor. 11. for they onely were present at the Supper if it were ernestly vrged the learned do wel conceiue But bicause these men wil not soone be confuted by Scripture for that they can not be brought to take it in that sense in which the Churche hath alwaies bene taught by the holy Ghoste to vnderstand it let vs heare the voice of the Churche vttered by some learned and auncient Father The Bishop saith S. Dionyse the Areopagite S. Paules scholer of reuerence and Bisshoply dutie Dionysius in Ecclesiastic Hierar cap. 3. part 3. that he offereth vp the healthful Sacrifice which passeth his worthines excuseth him selfe in seemely wise first crying out vnto him Thou ô Lorde hast spoken the worde Doo ye this in my remembrance If it were lauful for euery Christian to performe this dutie Bisshoply dutie what needed S. Dionyse to speake of Bishoply dutie Againe in that he allegeth the worde of Christe Doo ye this in my remembrance for excuse of his boldnesse he signifieth this office to apperteine not to euery faithful person but to that special order of men who haue succeded the Apostles to whom onely that worde was first spoken that is to say to them that be called to the special Priesthode wherevnto Christe then promoted his Apostles by that worde geuing power office and commission S. Iustine Philosopher and Martyr saith likewise Iustinus Martyr The Apostles in their Commentaries or bookes which are called Euangelia Gospels haue recorded that Christe gaue commaundement vnto them so that they should consecrate this meate by the prayers of the woorde of him selfe that he tooke bread and after he had geuen thankes said Do ye this in remēbrance of me This is my body Item that he said hauing taken the Cuppe after he had geuen thankes This is my bloude and that he gaue it to them alone Marke here good Rearde by witnesse of this blessed Martyr who was so nygh vnto the Apostles time the commaundement to do that whiche Christe did at his supper that is to say to consecrate and offer the body and bloude of Christe was geuen to the Apostles and consequently to their successours for he bad them so to doo vntil he come and to none elles Of his wordes this Argument may wel be gathered They onely haue commaundement to doo that Christe did at the Supper to whom he gaue the Sacrament but by reporte of S. Iustine he gaue the Sacrament to the Apostles onely Ergo the Apostles onely and suche as in the function of Priesthod there instituted doo succede them haue auctorite to doo that whiche Christe did Now Christe consecrated his body and bloude and offered the same and made this Sacrifice after the order of Melchisedek Therefore they be Priestes onely Priestes I meane Hierarchical that be appointed by Christe and haue auctoritie to consecrate and make this Sacrifice whiche is the point that M. Iewel here denieth but how impudently he denieth it any man may see that hath eyes to see That this auctoritie and ministerie perteineth not to euery faithful Christian man as M. Iewel holdeth opinion but to Priestes onely the olde learned writer Tertullian acknowlegeth with these wordes Eucharistiae Sacramentum nec de aliorum manu Tertulliā lib. de Corona militis quà m Praesidentium sumimus We receiue not the Sacrament of the Eucharist of the hande of others then of the Rulers by that he vnderstanded Priestes Of this auctoritie speaketh S. Ambrose expounding this place of S. Paule to Timothe 1. Tim. 4. Despise not the grace which hath ben geuen vnto thee through prophecie with laying on of handes of Priesthode These be his wordes Prophetia est Ambros. in 1. Tim. 4. qua eligitur quasi Doctor futurus idoneus manus verò impositiones verba sunt mystica quibus confirmatur ad opus electus accipiens auctoritatem teste conscientia sua vt audeat vice Domini sacrificium Deo offerre Prophecie is saith he by which is chosen as a man would say one that shal proue a fitte teacher but the layinges on of hande are wordes mystical by whiche he that is chosen is confirmed vnto the worke receiuing auctoritie his owne conscience being witnesse that he may be so bolde as in the stede of our Lorde to offer vp the Sacrifice vnto God This place of S. Paule and the witnesse of conscience as he saith telleth them who be made Priestes by lawful imposition of handes what auctoritie they haue and how litle they ought to be a fearde being in them selues duly examined and approued to offer vp
same termes whereof nowe you would faine take some aduauntage These termes Christ is offered vp to his Father vnder the formes of bread and wine truely and in dede proued not to be of my priuate deuise HOw so euer it be concerning the auncient Fathers certaine it is these termes be not of my onely presumption or deuising It is wel knowen to al that reade the later Councels both general and prouincial the Scholastical Doctours and who so euer haue written against Berengarius Wikleff Luther Zuinglius Oecolampadius Caluine and those other late false teachers that these be not wordes of mine owne inuention but common to others that haue written in this mater sithens your Heresie first sprang Christe is in the Sacrifice of the Churche so offered as he is present for there he is made present by vertue of consecration to be offered and to be receiued But he is present vnder the formes of Breade and Wine and that truely and in deede Ergo he is offered vnder the formes of Breade and Wine truly and in deede For proufe of the Minor or second Proposition for els nothing here I suppose you wil denie that it may appeare these wordes not to be of myne owne onely deuising let a fewe testimonies suffice where many might easily be brought In the great Councel of Laterane thus you finde this Article set forth In Actis Conc. Lateran cap. 1. de fid Cat. Verum Christi corpus sanguis in Sacramento Altaris sub speciebus panis vini veraciter continentur transubstantiatis pane in corpus vino in sanguinem potestate Diuina The true Body of Christe and his Bloude are conteined truely and in deede for so much the worde veraciter doth signifie in the Sacrament of the Aulter vnder the formes of breade and wine the breade being transubstantiate into the body and the wine into the bloude by the power of God The Councel of Florence whereat accorde was made betwene the Greke and Latine Churche hath the very like In Decret Con. Flor. super vnio Iacobin Armenior or rather the same wordes touching the point by you denied Sacerdos in persona Christi loqueâ—is hoc conficit SacrameÌ„tum Nam ipsorum verborum virtute substantia panis in corpus Christi substantia vini in sanguinem conuertuntur ita tamen qoòd totus Christus continetur sub specie panis totus sub specie vini sub qualibet quoque parte hostiae consecratae vini coÌ„secrati separatione facta totus est Christus The Priest speaking in the person of Christe coÌ„secrateth this Sacrament For by the vertue of the very wordes the substance of bread is turned into the body of Christe and the substance of wine into his bloude yet so that Christ is conteined whole vnder the forme of bread and whole vnder the forme of wine Also if a diuision be madeâ— Christe is whole vnder euery parte of the consecrate hoste and of the consecrate wine With this agreeth the late learned Councel of Trent whose wordes these be touching both the real presence Concil Trident Sess. 22. cap. 1. and also the real Sacrifice Christus in coena nouissima sacerdotem secundùm ordinem Melchisedech se in aeternum constitutum declarans corpus sanguinem suum sub speciebus panis vini Deo Patri obtulit ac sub earundem rerum symbolis Apostolis quos tunc noui testamenti Sacerdotes coÌ„stituebat vt sumerent tradidit eisdem eoruÌ„que in sacerdotio successoribus vt offerrent praecepit per haec verba Hoc facite in meaÌ„ coÌ„memorationem Christe in his last supper declaring him selfe to be ordeined a Priest for euer after the order of Melchisedech offered vp vnto God the Father his body and bloud vnder the formes of bread and wine and deliuered them vnder the signes of the same thinges vnto the Apostles whom then he ordeined Priestes of the newe Testament that they should receine and gaue commaundement to them and to their successours in Priesthode that they should offer the â—ame by these wordes Doo ye this in my remembrance Petrus Lombardus saith Sentent lib 4. Distinct 8. Sub specie panis vini corpus sanguinem suum discipulis tradidit Christe gaue his body and his bloude vnto his Disciples vnder the forme of breade and wine S. Thomas also In tertiae parte SuÌ„mae quaestione 75. whom onely I allege among so many Scholastical Doctours saith most plainely Quia non est consuetum hominibus sed horribile carnem hominis comedere sanguinem bibere proponuntur nobis caro sanguis Christi sumenda sub speciebus illorum quae frequentius in vsum hominis veniunt scilicet panis vini Bicause it is not a thing customable for men but a horrible thing to eate mans flesh and drinke mans bloude the flesh and bloude of Christe are set before vs to be receiued vnder the formes of those thinges which man is coÌ„monly vsed vnto to wit of bread and wine There was no neede why I should recite so many testimonies for a thing so cleare An impudent lye that can not be excused and so wel knowen I graunt Yet bicause you are either so ignorant which I beleue not or so shamelesse which semeth as to say these woordes Christe is offred vp vnto his Father vnder the formes of bread and wine truly and in deede to be my woordes onely confidently and boldly presumed of my selfe as though I were the first that deuised them of mine owne head and the first that presumed to vse them I thought good to reherse so much to thintent I might cleare my selfe of such presumption and geue the worlde to vnderstand how litle you regard to vse manifest and impudent lying for maintenance of your doctrine rather then you would seme to be ouercome It is a token ye care litle what ye say when ye feare not to vtter so open vntruth If for this point you require testimonies of auncient Fathers whom you pretende to alowe as the same doctrine is by them most assuredly auouched whiche is ynough as I said before so some of them haue vttered it either with the same wordes or with the very like and such as in signification are equiualent S. Hilary saith Hilar. de Trinit lib. 8. Nos verè sub mysterio carnem corporis sui sumimus We receiue the flesh of his body vnder a mysterie truly or verily Augu. ad BonifaciuÌ„ Epist. 23. S. Augustine saith Nonne semel oblatus est Christus in semetipso Et tamen in SacrameÌ„to non solùm per omnes Paschae solennitates sed omni die populis immolatur Was not Christe once offered vp in him selfe And yet neuerthelesse he is sacrificed in a Sacrament for the people not only through al the solemne feastes of Easter but also euery day Here you must either graunt that the fleshe of Christes body to be receiued of vs in or vnder a
sheadding of his Bloude in remission of sinnes is an Oblation of the same Ergo Christe offered his body and bloud at the Supper And thus datur signifieth here as much as offertur Now this beinge true that our Lorde offered him selfe vnto his Father at his last Supper hauing geuen coÌ„mandement to his Apostles to do the same that he there did whom then he ordeined Priestes of the newe Testament saying Doo this in my remeÌ„brance as ClemeÌ„t doth plainly shew Lib. 8. Apostol CoÌ„stitut cap. vltimo the same charge perteining no lesse to the Priestes that be now the successours of the Apostles in this behalfe then to the Apostles them selues it doth right wel appear howe so euer M. Iuel assureth him selfe of the contrary and what so euer the Diuel hath wrought and by his Ministers taught against the Sacrifice of the Masse that Priestes haue auctoritie to offer vp Christe vnto his Father Iewel Here M. Harding beginneth to scanne his Tenses to rip vp Syllables and to hunte for Letters And in the ende buildeth vp the highest Castle of his Religion vpon a gheasse I maruel that so learned a man vvoulde either vse so vnlearned argumentes or hauing such stoare of Authorities as he pretendeth vvould euer make so simple choise He saith These wordes Is Geuen Is Shead be wordes of Sacrificing though the Terme it self of Oblation and Sacrifice be not expressed Here M. Harding bâ—sides that he hath imagined a straÌ„ge Construction of his ovvne that neuer any learned man knevve before and so straggleth alone and svvarueth from al the Olde Fathers includeth also a repugnance and Contradiction against him selfe For vvhereas vvoordes and termes sound both one thing the one being mere Englishe the other borovved of the Latine M. Harding saith Christe in the Institution of his Supper vsed the VVordes of Sacrificing and yet expressed not the Termes of Sacrificinge Suche Priuilege these menne haue vvith shifte of termes to beguile the vvorlde For if Christe vsed the vvordes of Sacrificing hovv can M. Harding say He vsed not the Termes of Sacrificing and yf he vsed not the Termes vvordes and Termes being one thing hovv can he say He vsed the vvordes Harding Litle regarding what M. Iewel saith in the lying and scoffing entrie that he maketh vnto his Replie in this Diuision The chief pointes of M. Iewels Replie in the 4. Diuision I wil first briefly note vnto thee good Reader the pointes wherein the weight of his whole tale standeth That done I wil answer to them in such order as they shal be proponed First he would prooue that my wordes include a repugnance and contradiction against my selfe Secondly he chargeth me with controlling the Olde common Translation of the Newe Testament Thirdly he would a contradiction to seme to be implyed in my doctrine Fourthly he burtheneth me with the corruption and falsifying of S. Clement Fifthly and lastly he auoucheth that Christe by these woordes Luc. 22. Doo ye this in my remembrance made not the Apostles Priestes nor gaue them nor their Successours auctoritie therby to consecrate and offer vp in Sacrifice his Body and Bloude but that what so euer was by these wordes commaunded to be done it perteined vnto the whole people as wel as vnto the Apostles So he denieth vtterly the singular and external Sacrifice of the Churche confoundeth the order of the Mysteries and referreth al to eating of bread and drinking of wine in remembrance of Christe These be the pointes he treateh of in this Diuision whereby his intent and endeuour is to reproue my Answer vnto his Chalenge But with how substantial and piththy reasons or authorities he performeth it when they shal be examined and disclosed it wil appeare Touching the first the mater is sone answered Lyes make no proufe This is your common grace M. Iewel M. Iewels custome for your aduantage in one place to make me say lesse then I doo in an other place more then I doo in euery place other â—yse then I doo Why do you here by false abbridging of my wordes attribute that vnto two verbes Is geuen and Is shed which I ascribe vnto the whole sentence In my Ansvvere fol. 165. b Lothe I am to fyl vp the paper with repeating that I said before but your impudencie driueth me vnto it Read the place againe There as you knowe I say thus Luc. 22. Whereas the holy Euangelistes reporte that Christe at his last supper tooke Bread gaue thankes brake it and said This is my body wich is geuen for you Againe this is my bloude which is shed for you in remission of synnesâ— By these woordes being woordes of sacrificing and offering they shewe and set forth an Oblation in acte and deede though the terme it selfe of Oblation or Sacrifice be not expressed Vse as much pryieng as you can in these woordes where finde you the Contradiction M. Ievvel â—aineth a lye vpon his aduersary and therevpoÌ„ descaÌ„â—eth I graunt you that woordes and termes sounde both one thing But where said I that Christe in the Institution of his supper vsed the woordes of sacrificing and yet expressed not the termes of sacrificing For thus you make me to speake and therevpon you dally at your pleasure and grounding your selfe vpon a lye you seme to conclude absurditie against me as though I had said that Christe vsed the wordes of sacrificing and yet had denied that he vsed the termes of sacrificing Which had ben very vaine and fonde wordes and termes being one thing Now the truth is I said not the one ne denied not the other Here one of vs both must needes be found a lyer If it be not you tel al the worlde for clearing of your selfe and for sauing your Ministerships honestie where I say that Christ vsed not the termes of sacrificing The woordes by which the Euangelistes do describe what Christe did at his last supper doo importe and implie the signification of sacrificing and offering Christe say they toke bread into his handes gaue thankes brake it and said This is my body whiche is geuen for you Againe This is my bloud which is shed for you in remission of synnes Bicause these wordes do report and set forth an oblation in acte and deede therfore I said and might wel so say they were wordes of sacrificing and offering Yet in al this description there is not founde this expresse terme Sacrifice or Oblation I referred me to the EuaÌ„gelistes description and you referre al to the wordes of Christe If you marke my wordes wel you shal finde therein reported not only woordes but also an acte of Christe and by the Euangelistes who declare the whole an oblation shewed and set forth in acte and deede this very terme it selfe of OblatioÌ„ or Sacrifice not expressed and this to be shewed and set forth whereby I meane the Gospel written not by Christe but by the EuaÌ„gelistes Againe whereas I said of the woordes of the Gospel that they were wordes
barely cal it bread and a cuppe but this bread This breade◠this Cup. and this Cuppe as S. Paule calleth it likewise this bread and this Cuppe and that bread and the Cuppe of our Lorde 1. Cor. 11. By which manner of speach vttered with the Pronoune Demonstratiue not common bread nor a common cuppe but a singular a diuine a heauenly and the supersubstantial breade and the like cuppe in Saint Clement is signified euen that breade and cuppe which according to Christes Institution was before consecrated with the woordes of our Lorde Math. 26. This is my body This is my bloude Luc. 22. Iewel Neither did Christe by these vvordes Doo ye this in my Remembrance erecte any nevve Succession of Sacrificers to offer him vp Really vnto his Father nor euer did any Auncient learned Father so expounde it Christes meaning is cleare by the vvordes that folovve For he saith not onely Doo yee this but he addeth also In my Remembrance VVhich Doinge perteineth not only vnto the Apostles and their successours as M. Harding imagineth but also to the vvhole people And therefore S. Paule saieth not only to the Ministers but also to the vvhole Congregation of Corinth 1. Cor. 11 As often as ye shal eate this Bread and drinke this Cuppe Ye shal shewe foorthe and publishe the Lordes Deathe vntil he come Likevvise S. Chrysostome applieth the same Chrysost. ad popul Antioch Homil. 61 not onely to the Cleregie but also to the vvhole people of his Churche of Antioche Thus he saith Hoc facite in memoriam Beneficij mei Salutis vestrae Doo ye this in Remembrance of my Benefite and of your Saluation Of these vveake positions M. Harding vvithout the vvarrante or authoritie of any learned Father reasoneth thus Christe saith This is my Bodie that is geuen for you Doo this in my Remembrance Ergo The Prieste hath power to offer vp the Sonne of God vnto his Father Harding What M. Iewel meaneth by erecting a newe succession of Sacrificers Priestes novv b◠made by election and ordinatiō an contine◠not by right of successiō I know not but that he taketh pleasure in his owne skoffing wittte And whereas he was not hable with sounde reasons or good authorities to impugne the Priesthod of the new Testament it liked him to worke his spite against it with scorneful prophane and Iewish vtterance Who euer said that Christe by those wordes erected a new succession of Sacrificers If no man euer said it why chargeth he vs as though it had bene said Aarons Priesthode went by succession and belonged to one Tribe But Priestes of the newe Testamente enter not into their Priesthod by right of succession as they of the Leuitical Tribe did but by election and lawful ordination This Priesthod principally is Christes which continueth without succession for euer as he is a Priest for euer after the order of Melchisedek Psal. 109. Neither be we that are Priestes the Successours of Christe and much lesse of Aaron we be the ministers of Christ in the function of this Priesthod and that which we do we do it by vertue and power of Christe and in the person of Christ yea rather Christ is said to doo it through vs. Oecum in epist. ad Heb. ca. 5. For Oecumenius speaking of the daily execution of our Priesthoode and of Priestes that daily do sacrifice saith per quos medios Christus sacrificat sacrificatur Christe by the meanes or mediation of the Priestes that be now of whom there he spake before sacrificeth and is sacrificed Euseb. De Demonst. lib. 5. Eusebius declaring the euerlasting priesthod of Christ after the order of Melchisedek saith likewise Et sanè oraculi exitus admirabilis est ei qui comtempletur quomodo Seruator noster Iesus Christus Dei ipsius Melchisedech ritu ea quae sunt Sacrificij inter homines faciendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam adhuc per suos ministros perficiat And verily the accomplishment of the oracle which is thou art a Priest for euer after the order of Melchisedek is maruelous to him that beholdeth Psal. 109. how our Sauiour Iesus the Christ of God doth performe euen vntil this day those thinges that be of the Sacrifice which is to be done amonge men Marke Reader how is that accomplished which the Father in the Psalme is reported to haue said vnto Christ Thou art a Priest for euer after the order of Melchisedech How remaineth he a Priest for euer sith cōcerning that Oblation and sacrifice which was once offered by him saith Oecumenius meaning the sacrifice of the Crosse he would not haue said in aternum for euer To this question that might be moued both Oecumenius and Eusebius do answer that euen now Christe doth the thinges that belong vnto the Sacrifice which is to be made among men Which is asmuch in sense as Oecumenius saith that now by the mediation of Priestes ministerie Christe sacrificeth and is sacrificed And so he remaineth a Priest for euer But leauing these skorneful termes of erecting a newe succession of Sacrificers to the schoole of Heretiques and vsing the common wordes of the Churche If M. Iewel meane therby to say that Christe speaking these wordes Doo ye this in my remembrance did not ordeine the Apostles Priestes nor therby gaue them auctoritie to ordeine others that for tyme to come should succede them in that order and that so saying he gaue not them power auctoritie and cōmission to offer vp his body and bloud I say his meaning is vtterly vntrue And this also which he saith further that neuer any learned Father so expounded those wordes of Christe I affirme to be very false as here it shal appeare First let S. Clement be heard in this point whom M. Iewel in a false cause doth here take holde of That Christe made the Apostles Priestes Bicause the place is somewhat longe it shal be sufficient to reporte it in English truly translated Thus he saith Of Moyses most derely beloued of God Clemens◠Constitut. Aposto li. 8. cap. vlt. were instituted Bisshops Priestes and Leuites◠Of our Sauiour we thirteen Apostles Of the Apostles I Iames and I Clement and with vs others that we recken not al againe Cōmonly of al vs Priestes Deacons Subdeacons and Readers The first high Bishop then by nature is Christe the only begottē rapuit who caught not honour vnto himselfe but was constituted of his Father Who for our sake being made man and offering spiritual sacrifice to God and his Father before his passion commaunded vs alone to do the same thing albeit others were present with vs that beleued in him But yet not euery one that beleueth is by and by a Priest and promoted vnto Bisshoply honour This testimonie of S. Clement declareth plainely both that Christe made the Apostles Priestes before his Passion geuing charge and commaundement to them onely though others that beleeued were present
if this whiche he bad them to doo was a Sacrifice as now it hath ben proued it was then verely did he institute his Apostles Priestes excepte we wil say he bad them to doo and gaue them no autoritie to doo which were absurde Now to make and consecrate the body and bloude of Christ to th ende we doo our Sacrifice vnto God bicause it is aboue nature without facultie and power from God it can not be done DeriuatioÌ„ of priestly duetie And bicause our Lorde commaunded this Sacrifice to be made vntil he come it is necessary what leaue and power to make the continual and perpetual Sacrifice Christe gaue vnto the Apostles that they transfunded and deliuered ouer vnto their aftercoÌ„mers the same along through al times and ages For so after the exposition of Oecumenius and Eusebius as it is before mencioned the Priesthode of Christe after the order of Melchisedek is euerlasting among men Whereas then M. Iewel denieth God to haue appointed any certaine order of owtward Priestode to make this Sacrifice of the body and bloude of Christe and auoucheth euery faithful Christian man to haue auctoritie to offer vp and make the same though there be litle hope of good to be done with him yet for thy sake good Reader that thou maist see what trusty teachers these felowes be I wil here allege some testimoonies of the olde learned Fathers for the owtward Priesthode albe it the same is proued already bicause the Sacrifice is owtwarde and for that this Sacrifice is to be made by those that be Priestes by proper and special ordination and not by euery faithful person Testimonies for outward Priesthod and for the Sacrifice to be made by the special Priestes LEt vs beginne with the blessed Martyr and learned Bishop S. Cyprian who to declare the excellencie of the Churche of Christe that now is aboue the olde Synagogue of the Iewes that was vnder Moyses among other prerogatiues numbreth this for one Cyprian de vnctione Chrismatis that in the Churche Non sunt haereditariae successiones Pontificum vel vni Leuiticae tribui ministeria assignata sed de omni tribu gente lingua quos dignos idoneos Diuinae probat electio secundùm vitae non generis meritum statuit Sacerdotes quibus Calicem sanguinis sui inexhaustae plenitudinis abundantia semper refertum conseruandum tradidit erogandum The successions of Bishops come not by heritage neither the ministeries be assigned vnto the Leuitical tribe onely but whom Gods election approueth to be worthy and meete he ordeineth them Priestes out of euery tribe nation and tongue according to the desert of their lyfe and not of their birth to whom he hath deliuered the Chalice of his bloud filled alwaies with infinite abundance to be kepte and distributed Here the election of God appointing certaine special persons to be Priestes allowed for worthy and meete in respecte of good life not of noble parentage the function and ministerie whereunto they be ordeined whiche is to attende vppon the Chalice of Christes bloude to consecrate offer vp and distribute the same for thus to doo belongeth to Priestes these thinges doo argue manifestly an outward Priesthode and shewe as it were to the eye that they who be thus chosen of God and to whom suche ministerie and office is committed in the Churche are special Priestes For certainely what answer so euer may be made by a wrangler touching the reste of S. Cyprians saying ErogatioÌ„ of Christes bloud the Erogation here spoken of that is to say the geuing and distributing of Christes bloude perteineth not to euery Christian man but to him that properly and specially and by consecration of a Bishop is made Priest The holy and eloquent Father S. Leo speaking of the Priesthode of Christe after the Order of Melchisedek geueth vs a most plaine testimonie for the special and outward Priesthode Leo. Sermone 2. When the Sacrament saith he of this Diuine Priesthode commeth vnto humaine functions that is to say when men be made Priestes it runneth not by way of generations neither is that thing chosen which fleshe and bloude hath created but the priuiledge of Fathers hauing no place and the order of families set aparte the Churche taketh those gouernours whom the holy Goost hath prepared Vt in populo adoptionis Dei cuius vniuersitas sacerdotalis atque regalis est non praerogatiua terrenae originis obtineat vnctionem sed dignatio coelestis gratiae gignat Antistitem That in the people of Gods adoption whose vniuersitie is Priestly and Kingly that is to say who in general and vniuersally are Priestes and Kinges it be not the prerogatiue of earthly progenie that shal obteine the annointing but that he be made a high Priest whom the heauenly grace vouchesaueth to ordeine Lo to the function and ministerie of the Sacrifice of Christe that is after the order of Melchisedek the people whom God hath adopted and chosen for his be not admitted be they neuer so much vniuersally Priestes and Kinges as the Scripture calleth them for offering vp pure Sacrifices from the Aulter of their harte and for ruling their fleshe and subduing fleshly lustes vnto the spirite which are priestly and kingly partes neither is any of them for doing this duetie a Priest after the Doctrine of S. Leo but onely he whom the holy Ghoste hath prepared and promoted to haue the special annointing of the external Priesthode and so is ordeined a Priest for elles as touching the vniuersal Annointing of the holy Ghoste euery spiritual Priest that is to say euery faithful person hath it Leo hom 3. in Anniuers die suae Asâ—uÌ„pt The same S. Leo geueth vs yet a more euident testimonie for the outward and special Priesthode in an other place saying thus Omnes in Christo regeneratos Crucis signum efficit Reges Sancti verò spiritus vnctio consecrat Sacerdotes vt praeter istam specialem nostri ministerij seruituteÌ„ vniuersi spiritales rationales Christiani agnoscant se regij generis sacerdotalis officij esse consortes The signe of the Crosse maketh al that be regenerate in Christe Kinges But the annointing of the holy Ghoste doth consecrate Priestes Special Priesthod that besides this Special seruice of our Ministerie al spiritual and reasonable Christians vniuersally acknowlege them selues to be partakers of a Kingly linage and of a Priestly office Here he acknowlegeth a special Priesthode and an vniuersal Priesthode that is the external this is the internal and spiritual Priesthoode That perteineth to certaine called thereto and annointed by the holy Ghoste this to al in general that be faithful Christians And though he confesse al Christians to be Priestes yet he acknowledgeth some to be Priestes after an other manner who be chosen and admitted Ad specialem Ministerij Seruitutem that is to say to doo a special seruice of Priestly ministerie This special and external Priesthode S. Augustine
falsifieth Martialis 143. a. M. Iewel falsifieth S. Irenaeus 146. a. b. 149. a. M. Iew. must yeelde by reason 153. a M. Iewels open subscription at Oxford 182. b. M. Iewels wrangling 193. a. M. Iew. falsifieth S. Ambrose 198. a How M. Ievv acknowlegeth Christes presence in the b. Sacrament 199. b. sequent M. Iew. nipping of senteÌ„ces 211. a. M. Iewel speaketh directly against his owne knovvledge touching Oecumenius 215. b M. Ievvel dissembleth great pointes in Oecumenius 217. b. seq M. Ievvel vttereth manifest heresie 221. a. sequent M. Ievvels promise in his last SermoÌ„ at Paules Crosse. 222. b M. Ievvels trustines 226. b M. Ievvel by his false and crafty silence iustifieth the Catholique Doctrine 227. a M. Ievvel craueth helpe at the secoÌ„d Nicen Councel whiche otherwheres he despiseth 231. a M. Ievvels best Argumentes against the Sacrifice 233. a M. Ievv ioyneth together woordes that be thirty lynes a sunder and thereof frameth a sense to his owne purpose 146. a M. Iew. maketh false gloses and additions and setteth them foorth with that letter in which the doctors sayings be printed 146. a. b. 236. a. That whiche the authour speaketh to one effect he bringeth to another 147. a. 151. a. b M. Ievvel ioyneth together doubtful pointes flatte lyes and true tales 169. b M. Iew. commonly bringeth in pieces and maymed sentences of the Fathers 193. a. b. 211. a M. Ievvel leaueth out the nominatiue case and changeth the first person singular into the third person plural 138. a. b M. Ievv heweth away the principal membre of a sentence 138. b M. Ievv deuiseth a new fallacie 139. M. Ievv confuted by the places he bringeth 145. a. b. 160. a. 191. a. b M. Ievv graueled with Ireneê° 150. b M. Iew. coÌ„fidence in lying and deniing most manifest Truthes 155. b M. Iewel inconstant in his termes 159. a. M. Iew. allegeth S. Augustin wher he hath no such thing at al. 159. a M. Ievv craueth helpe of the glose vvhich he calleth barbarous 159. b M. Ievv groundeth him selfe vppon the false traÌ„slation of the English Bible 166. b M. Ievv a scholer of Ihon Fox 178. b M. Ievvel vvould the ciuil Magistrates iustice to be estemed the Catholik Clergies crueltie 179. a The ende of M. Iewels doctrine against the blessed Sacrifice 248. b Image vvhat it signifieth and hovv it excludeth not the Truth 161. a 197. b. Image and likenes hovv they signifie being spoken of the Sacrament 238. a Incense pure Sacrifice 59. b Prayer signified by Incense 57. b 58. a. 62. a Insinuation of Christes Death what it meaneth in S. Augustine 219. b Internal priesthod 241. b Internal oblation perteineth to al faithful people 249. b K KAterine the Nonne of Metz Peter Martyrs wyfe 175. a Christen men in general how they be Kinges and Priestes 12. b L LAvves to punish Heretikes by death Henrici 5. an 2. 178. b. sequent Lyes impudent in M. Iewel 30. a 118. b. 141. a. 147. a. 155. b. 171. a. Three lyes made by M. Ievvel vvithin three lines 113. a. A notorious and sclaunderous lye 177. a M MAN mortal and miserable admitted by God to great dignitie 3. b. seq In Manna Christ vnderstode 24. b Margaret wife of Dulcinus an Adamite 186. a Mariage of Priestes 165. b. seq Mariage not lawful for al without exception 168. b The State of the question betwene vs and the Protestants for mariage 174. a In what sense S. Paule calleth forbidding of Mariage the doctrine of Deuils 169. a Martyrdome not argued by patieÌ„ce in dying 186. a. Martyrs of two sortes 180. b The holy Martyrs of Iohn Fox 181. a Tybourne Martyrs 185. b. The prophecie of Malachie foresignifieth the sacrifice of the Masse 50. b. 52. a Chrysostom in his Masse prayeth for the pretious giftes 255. b. Melchisedech a figure of Christeâ— 50. a. 203. b. 208. b The Sacrifice after the order of Melchisedech was not onely vpon the Crosse but also at the Supper 157. b. Christe at his Supper fulfilled the figure of Melchisedech 162. a Mechisedek offred bread and wine 47. b. 133. a. 203. a. 204. b. 206. seq Melchiedeks Sacrifice and Christes both diuerse and the same 204. b Melchisedech in dignitie aboue Abraham 208. b. MeÌ„ helpers of God and how 120. b. Men offer this Sacrifice and be Priestes after Melchisedeks order vnder Christe 126. b Michael Seruetus procured to be put to death for heresie by Caluin and Beza 179. a Ministers of this Sacrifice be al the people by M. Ievvel 88. b The Ministration of the new Communion a new Sacrifice by M. Ievvel 95. b Mysteries of the olde testament not equal in dignitie truth c. to ours of the newe testament 22. b VVherein consisteth the memorie of Christes Death in our Mysteries 160. a. seq Hovv Christe dyeth againe in this Mysterie 161. b Our Mysteries not significatiue only 197. a Mysteries kept secret and for vvhat cause 207. b. in the preface 33. a N NIcolas Marsh of Dednam hanged for felonie made a Martyr by Foxe 181. a O OBlation double one in spirite onely and the other in the Sacrament 143. b Foure conditions of the Mystical Oblation 58. b Tvvo Oblations of one body 113. b VVordes of Oblation vvithout termes of Oblation 63. b Oecumenius 4. 1. a. 215. a. seq Sir Ihon Oldecastle and Sir Roger Acton traytours by Foxe made Martyrs 181. a Of the terme Onely 103. sequ Onely in a Mysterie hovv it is meant by M. Iew. 103. b. 104. a. Onely figuratiue Sacrifice ouerthrowen 133. b. Optatus for the real presence 92. Origen alleaged to haue woordes vvhich he hath not 17. a. Origen for the sacrifice 27. b Origen belied of M. Ievvel and reasons vvhy 71. a The Origenians heresie 177. a Holy Oile 34. b P PAchymeres proueth not M. Ievvels purpose 14. b Patience in dying argueth not Martyrdom 186. a Pachymeres ansvvered 135. b. seq Paratine of Garnesey 184. seq Paulus tertius godly purpose 177. a S. Paule vvhether he vvere maried 169. b. S. Paule his Pristhod consisted not altogether in preaching 18. a. Of vvhat Sacrifice S. Paule speaketh Heb. 9. 10. 113. b. Persecutions of tvvo sortes 180. b. Peter Martyrs Euangelical wedlocke 175. a Peter the Germaine Foxes Martyr 181. a. Prayer 5. b. VVhat is signified by the name of Prayer 6. a Prayer takeÌ„ generally for the seruice of God Ibid. Pure Prayer what it signifieth by Tertullian 55. a. by Euseb. 62. a. Simple Prayer 55. b The Prayer of the Canon defended 123. b The Prayer of the Canon expounded 255. b The Prayer of the Canon of the Masse defended 123. b. c. 254. b sequent The Sacrifice of Praise how general it is 144. b. seq Christe a Priest at his last Supper 73. b. Priestes novve by ordination and election not by succession 86. a. Christe made the Apostles Priestes 87. a. The Priesthod after Melchisedechs order farre passeth the Leuitical