A reioindre to M. Iewels replie against the sacrifice of the Masse. In which the doctrine of the answere to the .xvij. article of his Chalenge is defended, and further proued, and al that his replie conteineth against the sacrifice, is clearely confuted, and disproued. By Thomas Harding Doctor of Diuinitie.

A REIOINDRE TO M. IEWELS REPLIE AGAINST THE SACRIFICE OF THE MASSE .

In which the doctrine of the Answere to the .xvij. Article of his Chalenge is defended , and further proued , and al that his Replie conteineth against the Sacrifice , is clearely confuted , and disproued .

By Thomas Harding Doctor of Diuinitie .

Luke . 22.

Doo ye this in my Remembrance .

Irenaeus lib. 4. Cap. 32.

Christe ( at his last Supper ) taught the new Oblation of the new Testament , which the Churche , receiuing it of the Apostles , offereth vp vnto God through the whole worlde .

LOVANII , Apud Ioannem Foulerum , Anno. 1567. CVM PRIVILEGIO .

REgiae Maiestatis Priuilegio concessum est Thomae Hardingo Sacrae The●logiae Professori , vt Librum inscriptum A Reioindre to M. Iewels Replie against the Sacrifice of the Masse , per Typographum aliquem Iuratum imprimere , ac impunè distrahere liceat .

Datum Bruxellis . Callend . Septemb. Anno. 1567. Subsig . De La Torre .

TO M. IEWEL .

BICAVSE this tale hath nowe oftentimes ben told you M. Iewel , that in your bookes you corrupte and falsifie the holy Scriptures by priuate interpretation , that you denye certaine General Councels , as for lacke of age and yeres , that you misconstrue other most Auncient Councels , and Fathers , partly by figuratiue Phrases , lightly applied in very weighty maters , partly by paring away their wordes , yea sometimes by lopping of certaine their whole workes ( which and such other the like , haue ben hitherto , as it is wel knowen , your ordinary and shameles shiftes ) : I thought good at this time writing particularly vnto you , to touche briefly some other mater , that might more edifie , if not to cal you home againe vnto the Churche wherein you were baptized , who seme to stande obdurate in that you haue once attempted , yet to stay some , and to reuoke others , to the felowship of that Citie and companie of God , which was neuer hidde vnder the Busshel sithens the first erection and publication of it , but stoode alwaies vpon a Hil , Math. 25. and can by no meanes be at any time hidde , as Christe him selfe hath warranted vs , the Prophetes haue fortolde vs , and the Psalmes haue sounded vnto vs .

And thus to do I am the rather moued , for that some of your Ministers , and many of your deceiued fauourers , as we heare say , seing now your forgeries espied , your corruptions detected , your lies manifested , your insufficiencie brought to light , beginne to take an other way , how to abuse the people , kepe some credite , and continue the course of your pleasant Gospel . Yea for sooth they say now , that these controuersed points be no maters of the Faith , no Articles of the Crede , but Schole points of indifferencie , and that it sufficeth to beleeue in the Father , in the Sonne , in the holy Ghost , and to beleeue the birth , passion and resurrection of Christ , the rest at libertie .

They , that teache this dangerous peece of doctrine , seme to skimme of the froth of that olde Nouatian Heresie , not calling to remembrance Chore , Dathan , and Abiron , who , as S. Cyprian saith , Cyprian . lib. 1. epist. 6. beleued in one God , worshipped one God , called vpon him , and lyued in like Law and Religion , as Moyses and Aaron did . Yet bicause they diuided them selues by schisme from the rest , and resisted their Priestes and Gouernous , Gods heauy hande lighted on them .

And touching this mater , who seeth not that there be expressed in the Crede other Articles to be beleeued of them , which wil be saued , as to beleeue the Churche , Remission of sinnes , euerlasting life , and that the beleefe in the Trinitie excludeth not these , and that in these there is not one meaning among Heretiques , and Catholikes , not one and the same Lawe of the Crede , as S. Cyprian calleth it ? For when they be asked , beleeue you Remission of sinnes , and life euerlasting through the Churche , they answer not truly . For they haue not the Church , without the which there is no Remission , and then can it not auaile them to beleeue in the Father , the Sonne , and the holy Ghoste , as Chore , Dathan , and Abiron had a right beleefe of God , which neuerthelesse were damned . As , touching Faith , it is necessary besides the Article of the Trinitie , to beleeue the other Articles , that the Church holdeth : so touching Vnitie , it behoueth a man to ioyne him selfe vnto the whole body of Christ the Catholik Church , from the obedience of whose Head , that is the ministerial Head , and gouerneth ouer al vnder Christe , who so euer departeth , he entreth Schisme , and vntil he returne , and be duly reconciled , he remaineth a dead member , as being cut of from the body . The Nouatians , the Pelagians , the Donatists , erred not in the Article of the Trinitie , yet are they reputed Heretikes of condemned memorie . S. Augustine auouched that the beleefe of the Pelagians was not sufficient , although they touched not the Manichees maladies . For ( saith he ) there is mo then one kind of infection , as of bodies , so of mindes .

The Donatistes beleeued in the Trinitie , vsed Baptisme , read the Gospel , kepte the feastes of Martyrs , August . in Psal. 54. and the solennitie of Easter . In these they were with me , saith he , and yet not altogether with me . In Schisme not with me , in Heresie not with me , in many things with me , in a fewe , not with me . In those few , by the which ( they were ) not with me , the many could not helpe them in which ( they were ) with me . In al the Sacramentes with me , in only Charitie not with me .

Marke wel this M. Iewel , and consider of it aduisedly . Be the pointes wherein ye dissent from vs , I meane from the Catholique Church , neuer so fewe , and neuer so smal , as they be many , and great in dede : if ye ioine not in charitie and vnitie with the Churche , ye are not annumbred with the Church , ye are not of the Church . If not of the Churche● then haue ye not parte with Christ , whose Passion worketh the effecte of saluation only vpon the membres of the Churche .

Luther the Founder of this fifth Gospel geueth this Censure of you , and of your felowes of Peter Martyrs , Tom. 2. Fol. 263. and Caluines schoole . Frustra illi in Deum patrem , & filium , & Spiritum sanctum credunt . omnia ( inquam ) haec nihil illis prosunt , quando hunc Articulum negant , eumque falsi insimulant , qui de Sacramento dixit , Hoc est corpus meum . They beleeue in God the Father , and in the Sonne , and in the Holy Ghoste in vaine . Al these thinges ( say I ) profite them nothing , forasmuche as they denye this Article ( he meaneth the Article of Christes real Presence in the Sacrament ) and make him a false reporter , who said of the Sacrament , This is my Body .

Gather then therevpon , if Luther him selfe be in any credite with you , that it sufficeth not to confesse the groundes of the Faith in general , as Heretiques do commomly , if there be contempte , or breache in special mater implyed in the general : and that to beleeue in the Father , the Sonne , and the holy Goste , and to receiue the storie of Christes doinges in flesh , is not ynough , excepte the faith be kepte orderly , and wholly without wicked breache made in any one point .

Neither can you M. Iewel smoothe the worlde vnder the shewe of this beleefe . For were it so that you offended not in Schisme , Num. 16. as Chore , and his felowes did , that you abbridged not the vniuersal Churche , as did the Donatistes , that you bangored not in the Sacrament of Baptisme , as the Pelagians , that you denied not the Sacrament of Penaunce , as the Nouatians , that you bereued not the dead of the Sacrifice of the Church , as the Aërians , that you prophaned not the blessed Sacrament of the Aulter , as the Caluinistes of our time : yet could you not say , that your onely beleefe in the Trinitie , and of Christes chiefe doinges , is a sauing beleefe . For infidelitie or vnbeleefe about any one pointe of those thinges that are to be beleeued , Basil. lib. de Spiritu sancto . is an vtter denial of the whole Godhead , saith S. Basil.

What vntruth you mainteine in many and great pointes of the Faith , I may let passe in silence , sith your selfe haue in publique audience professed it , by open writinges confirmed it , and doo stil defend it . Some of your erroneous pointes I haue detected , and confuted , and so other learned men haue confuted many others . Let that be iudged by those who can iudge , and vnto whom iudgement belongeth . Let it be tried , how you beleeue not truly , and wholly in the Godhead .

We may beleeue Christe , who is our Lorde and God , and we may beleeue in Christe . To beleeue Christe , is to beleeue that Christe is . To beleeue in Christe , is to beleeue al to be true , that Christe spake and taught , August in Iohan. Tract . 29. De verb. Dom. Ser. 61. & in Psal. 77. with beleeuing to loue , and with beleeeuing to go into him , to cleaue vnto him , and to be incorporate in his members , as S. Augustine teacheth , that is asmuche in effecte , as with beleefe to haue Charitie .

For he that hath Faith without Charitie , beleeueth that Christe is● and yet beleeueth not in Christe .

If we should here discourse vpon some particulars of your newe deuised Faith , and precisely presse what S. Augustine saith is to beleeue in Christe , your Faith and doctrine were like to be prooued no faith .

Christe is true God , equal with God the Father , and therefore as he is God , he is not a Priest no more then his Father is , nor , as God , euer made he any Sacrifice . You teache in the .14 . M. Iewel maketh Christe a Priest , and to haue made Sacrifice , according to his Godhead . Which is heinous heresie . Diuision of your Replie in your .17 . Article . pag. 578. ( whereto now I haue made answer in my Reioindre ) that Christ touching his Godhead , was the Priest , and made the Sacrifice , for these be your very wordes . Of which you can not excuse your selfe by saying , they are the wordes of any Doctor . For neuer was there any that so taught , or said . Which wordes are cleane contrary to the Faith , which the holy Scriptures do teache , and which hath bene beleued in the Churche euermore . And by the same you seme to haue an other Christe , then we haue . For our Christe in one person hath two natures : to wit , the Nature of God , and the Nature of Man . Touching the Godhead , or the nature of God , he is in no point at al , in any one iote , lesse then his Father . For the Godhead receiueth no degrees . Neither can any thing be said , deuised , or imagined , touching the Godhead , which is not altogether common with the Father , and the Sonne : Ioan. 10. as he him selfe said , Ego & Pater vnum sumus . I and the Father are one ( thing , nature , or substance ) . And the Apostle saith , of Christe , that , Philip. 2. Being in the forme of God , he thought it no robberie to be equal with God . Yet say you , Christe , touching his Godhead was the Priest and made the Sacrifice : Of which , these absurdities and most horrible blasphemies do folowe .

First , that , whereas to do Sacrifice , is cultus Latriae , a seruice of worship , and a recognizing of superioritie in him to whom the Sacrifice is made : Christe , making Sacrifice to his Father , touching his Godhead , as you say , is inferiour to his Father , and doth seruice to his Father , touching his Godhead .

Secondly , seing that Priesthood is a dignitie , and an excellencie , such as in this worlde none is greater , or at the lest a Qualitie : if Christ be a Priest touching his Godhead , as you M. Iewel do say he is : vndoubtedly either God the Father also was a Prieste , and had the same Qualitie , or els God the Father wanted one dignitie or Qualitie , which God the Sonne had touching his Godhead . But God the Father neuer was Priest : Ergo , as before you made Christe inferiour to his Father touching his Godhead , for makinge Sacrifice to his Father as beinge God : so nowe you make Christe Superiour to his Father , for hauing an Excellencie , Dignitie , or Qualitie touching his Godhead , which God the Father had neuer .

Thirdly , you make by this meanes twoo seueral and distincte Godheades of God the Father , and God the Sonne . For if to be a Prieste belongeth to the Godhead of Christe , the same also belongeth to the Godhead of the Father . But Priesthood belongeth in no wise to God the Father : Ergo , the Godhead of the Father , and the Godhead of the Sonne , are twoo manner of Godheades of seueral and distincte powers , not equal , and one , the one Godheade hauing Priesthoode , the other hauing not , or , whiche is al one , the one God beinge a Prieste , and the other being no Prieste : whereof wil folowe , there are twoo Goddes , not One onely God .

O horrible blasphemie . After these longe Schismes , and multiplying of Heresies , our Protestants are nowe come to be right Arians , and professed enemies to the most blessed Trinitie .

If to auoide this most haynous and detestable Heresie , you wil say , that God the Father also touching his Godhead is a Prieste , then tel vs , what hath he to sacrifice ? To whom shal he do that humble seruice and worship ? Or is he a man also as Christe is , and did he suffer death , as the olde Heretikes taught , called thereof , Patropassiani ? Patropassiani .

The Truth is . Christ touching his Godhead is not a Priest , ne made not the Sacrifice touching his Godhead ( as very blasphemously you haue written ) : but only touching his manhood .

Marke the point good Reader , as being of most weighty importance . Christe is both God , and Man . But what he doth touching the manhoode , that doth not the Father , nor the Holy Ghoste in the same sorte . Marie , what he doth touching his Godhead , that in al pointes God the Father , and God the holy Ghost , doth equally with him . Which is the cause that forceth vs to beleeue , that not the Godhead , or whole Trinitie tooke fleshe , but only the second person in Trinitie : Least if the Godhead had done it , or if it had bene done touching the Godhead , we should be constrained to say , the whole Trinitie was incarnate , which is against our Faith . Now if Christe touching his Godhead coulde do that , which the Father and the Holy Ghoste should not do : the Godhead were diuided , and peaces , or partes were made thereof ( it being immutable , indiuisible , one , and most excellently perfect ) so that touching that parte of the Godhead , whiche were in Christe , Sacrifice might be made , but touching that , which were in the Father , and the Holy Ghoste , sacrifice might not be made .

Here we shal trie how this nowe broched Arian , wil purge him selfe . Here shal we see , whether this Heresie shal also be soothed , bolstered , and shouldered vp , as your other Heresies are , or no. Last of al here shal we see , whether you wil recant , and retract this abominable Heresie , as in your Sermon of the .15 . of Iune last at Paules Crosse , you promised and protested to doo , if you could be conuinced of any . Of this I say no more . But if this blasphemie may be mainteined in this newe English Churche , vndoubtedly this English Churche ( ô pitiful case ) wil proue a professour of Arianisme , yea I feare , at length of worse , if worse may be . Certainely our Christe neuer taught this doctrine , neither was euer any such thing attributed vnto Christe by Gods worde , nor by the Catholike Churche : wherefore you seme not to beleeue in our Christe .

Christ said of the Spiritual Rewlers , Luc. 10. he that heareth you , heareth me , he that despiseth you , despiseth me , and so taught obedience vnto his Church , and also vnto that chiefe Gouernour , whom he instituted Head of the same , and appointed to be his Vicare . For wheras he said , Ioan. 21. feede my shepe , he meant , that the sheepe should obey him , whom he ordeined their feeder , or Pastor . Whereof it foloweth , that who so euer refuseth to be fed , that is to say , to be gouerned and taught , by that general Shepeherd , he forsaketh the state and order of a sheepe , Math. 25. and becommeth a Goat , and therefore to be placed at the lefte side , when the great Shepeherd of al Shepeherdes shal come to sorte his flockes . Christ commendeth vnto vs the Sacrament of Penaunce , in which if we sinne after Baptisme , we are reconciled to God by a Priest , whereunto Confession of sinnes belongeth . Christ also requireth perfourmance of Vowes . This doctrine you receiue not , you teache it not . You beleeue not our Christe .

Christ ( saith S. Irenaeus ) at his last supper tooke into his handes the creature of bread , blessed , and gaue thankes , Iren. li. 4. cap. 32. saying . This is my body , and taking the Cuppe likewise , he confessed it to be his bloude , and taught the newe Oblation of the newe Testament , which the Churche , receiuing it of the Apostles , offereth vp to God in the whole worlde . Christian people hath euer bene taught from the Apostles time to this day , that to be his true Body , and his true Bloude , whiche are offered , an vppon credit of Christes saying , doo adoure and worship the same . You teache not this doctrine . You beleeue not , that Christes wordes do implye this much , you teache the contrary . Thus you beleeue not in our Christe .

That Christe sitting at the right hande of his Father in heauen , is at the same time in the handes of them who receiue the Sacrament of the Aulter , bothe Sacrifice , and Sacrificer ( as S. Chrysostome teacheth and the Church beleeueth ) you teache not , you receiue not , you beleeue not . Whereas Christ consecrateth the hoste by the ministerie of the Priest , saying , this is my body , this is my bloude : his saying being true , and you not beleeuing , how beleeue you in Christe ?

Christ said , Math. 5. A Citie built vpon a hil can not be hidde , meaning it of his Church built vpon him selfe . You teach , that the true Church of Christ hath hen hidde these almost a thousand yeres , and so hidde , that before Luthers time , al Christians were in palpable darknes . How then beleue you in Christ ? Christ said to his Disciples bearing the person of al the Church . Math. 28. Behold , I am with you al daies vntil the end of the world . And againe . Ioan. 14. I wil pray my Father , and he wil geue you an other conforter , to remaine with you for euer , the Spirite of Truth . Marke wel good Reader , Al daies : For euer : and , The Spirit of Truth . But you M. Iewel , and your good felowes do teache plainely , that the whole Churche of Christ was guided in Truthe by the Holy Ghost , only for the space of .600 . yeres : and therefore you limit , and prescribe the trial of Controuersies to that age onely . As for these later so many hundred yeres , you say , the Pope hath blinded the whole worlde . You beleue then in a Christe of .600 . yeres only , not in our Christe and Sauiour , which promised to remaine with his Churche , Al dayes , no daye or yere intermitted , euen to the worldes ende .

August . in epist. Iohan , tractat. 6. Nay beleeue you in Christ at al ? S. Augustine teacheth , that Heretikes beleeue not , that Christ came in flesh . Charitie ( saith he ) brought him vnto flesh . Who so euer therefore ( thus he concludeth ) hath not Charitie , he denieth that Christ came in fleshe . And to proue that an Heretike hath not Charitie , thus he reasoneth . Tu non habes Charitatem , quia pro honore tuo diuidis vnitatem . Thou hast not Charitie , bicause for thine owne honours sake thou diuidest vnitie .

There for sure trial of Preachers , whether they haue the spirite of God , or no , comparing them , as S. Paule doth , to earthen pitchers , he biddeth men to prooue them by the sounde . Pulsate , tangite vasa fictilia , ne fortè crepuerint , & male resonent . Knocke the earthen pitchers ( saith he ) tinke them with your fingers , least perhaps they be crackte , and geue a broken sounde . You are crackte , you are crakte M. Iewel . We haue knockte you , and we finde , that your sound is not whole . How so ? Bicause you haue not the Charitie and loue of vnitie .

You say ( I knowe wel ) that you haue Charitie , and that ye diuide not the Vnitie , but that we the Papistes ( for so ye cal the Catholiques ) be they , by whom the Vnitie is diuided . No , no , M. Iewel . It wil not serue you so to say . For when men were once One , and in one Auncient felowship or Communion ( as ye and we were in One Auncient Church , before Luther brake the knot ) he diuideth Vnitie , which departeth from his felowes and former godly companie , to ioyne him selfe with a newe companie , not he who abydeth stil in the former Auncient companie . Say therefore what ye wil , S. Augustine plainely prooueth , that ye are they , which haue broken the Vnitie . For this can not be denied , which by him is spoken , as it were to your person : Tollis te ab vnitate Orbis terrarum &c. Tract. 6. in epist. Iohan. You withdraw your selfe from the vnitie of the whole worlde . You diuide the Church by Schismes , you rent the bodie of Christ . He came to gather together , you crie out to the ende to set a sundre . It is you M. Iewel , and your felowes , that diuide your selues from the Vnitie , in whiche the whole worlde was ioined and knit together . We remaine in that Faith , which we founde the worlde in when we were borne , and in whiche the worlde hath continued sithens the Apostles time . You shal neuer be hable to shewe , that ( Orbis terrarum ) the round world is at this day , or euer was , of your side .

Wil ye haue it appeare euidently , howe ye deuide yourselues from the Vnitie of the worlde ? Your selues do confesse it in the Apologie of your English Synagogue more then seuen times . There ye affirme , that Frier Luther , and Zuinglius were the firste that beganne to set abroade the Gospel , and that al the light was quite extinct , and that al the fonteines of the pure water of life were vtterly dryed vp , before they came .

Thus it is cleare to the simplest wittes that are , forasmuche as ye condemne the vniuersal Churche dispersed ouer the whole worlde , departe from it , and ioyne your selues to Luther , Zuinglius and Caluine , that ye make breache of the Vnitie . Of al this it is concluded , that you lacke Charitie , and therefore though ye haue neuer so much Faith , by S. Augustines doctrine , wel may it be , that ye beleeue Christe , but in Christe ye beleeue not .

If it be so then that ye beleeue not in Christ , ( whiche neuer the lesse S. Augustine declareth to be vnderstanded in respecte of deedes , not of wordes , for many confesse Christe with mouth , Tit. 1. and denie him with deedes , as S. Paule saith ) and that therefore chiefly ye beleeue not in him , bicause ye are voide of Charitie , as being gone from the Vnitie of the whole worlde : so many as loue Christe , and feare to lose the parte they hope to haue with Christe , wil study how to kepe them selues like sounde wheat in the safe Floure of Vnitie , and wil not by the puffes of any your preachinges , Ephes. 4. or writinges , seme they neuer so sweete and pleasant , suffer them selues , like light Chaffe , to be scattred into your damnable sectes and diuisions .

Neuerthelesse , if ye glorie , and crake of the multitudes that ye haue in our countrie of England , where the trompettes of your pleasant Gospel haue ben sounded , and twite vs of our smal number ( smal I meane in respect of such as make open profession there to be Catholikes , for otherwise Gods secret and vnknowen number doubtelesse is right great ) : we tel you , a Pecke of wheat is more worth , then a Sacke of Chaffe . Then remember ye withal , Math. 3. that when the Winower shal come with his Fanne , the wheat shal be layd vp in his Garner , the Chaffe shal be cast away into vnquencheable fyre . God send you grace to see the perilous state ye stand in , and both to beleeue in Christ rightly , and otherwise as to saluation is behooful : that so the people , for whom Christ hath shed his bloud , be no more with most certaine lossé of their soules seduced by you , and so to ioine in vnitie with the Catholik and Vniuersal Church . Which when I shal vnderstande , I shal right hartily reioise in you , as nowe I am right sorry for you , and with good wil , if euer I write vnto you , say ( whiche nowe I may not say ) Farewel . 2. Ioan.

Thomas Harding .

August . Contrà literas Petiliani Donatistae . Lib. 2. Cap. xcij.

An non est ista vestra fallacia , sed error humanus est ? Vtinam ita sit : emenda ergo , non inde eris minor : imò verò maioris ingenij est animositatis flammas confitendo extinguere , quàm falsitatis nebulas intelligendo vitare .

Say ye , that this is not a false parte plaid by you , but humaine errour ? I pray God it be so : amende then , sticke not at it , thou shalt therefore be neuer a whit the worse man : nay it is a point of greater wit to quenche the flames of stourdy conceite by confessing that is amisse , than by sharpenes of vnderstanding to auoide the clowdes of falshode .

The Preface to the Catholike Reader touching the Sacrifice of the Masse .

IT can not be vnknowen vnto thee , Christian Reader , what a do there hath ben in these daies about the Masse . Many scoffe , and skorne at it , and after most vnworthy wise reuile it . Some make Argumentes against it , and labour to bring it in contempte , with written treatises . Others haue gone about to ouerthrow it with a penal Lawe , whiche punisheth them , that heare Masse , or be present at it , with imprisonment of their persons , and with los●e of great summes of money . The dispysers of the Sacrifice not to be regarded . But if it be certaine , that the most worthy Sacrifice of the Masse is of Christes Institution , most acceptable to God , and the thing sacrificed Christ him selfe , as in this Reioindre thou shalt finde it prooued : what is there , why thou shouldest regard the first sorte , more then the Iewes , that passing by our Sauiour Christe , as he hoong vpon the Crosse , reuiled him , Math. 27 wagging their heades , and saying , Va● , asmuche to say , Phy on thee , or , out vpon thee : The seconde , more then the two false Witnesses , Math. 26 who deposed against Christe , as he was conuented before Caiphas : The thirde , more then Caiphas himselfe , and the Aldermen of the Iewes , Math. 27 that brought Christe bounde , and deliuered him vnto Ponce Pilate , to be condemned to death ?

Concerning the Ciuile Iusticers the Executours of this Lawe , as it becommeth me not to say muche : so yet I may be so bolde , as to put them in minde , that , what Lawe so euer is vniust , God shal iudge the Promotours , the Makers , and the Ministers of the same . I wish hartily , they would deepely consider of that God saith by his Prophete Esaie , which among other thinges he commaundeth to be cryed out alowde , as with the sounde of a trompet . Esai . 58. Dissolue the bandes of impietie , loose the burdens , wherewith men are ouercharged , let go free them that be oppressed , &c. Certainly it is such a Lawe , as the like was neuer before heard of in any Christian Realme .

As for the Argumentes , and whatsoeuer other deuises our Aduersaries haue inuented against this Sacrifice , bicause al procedeth of falshoode , malice , and ignorance , by reading this Preface , and my Reioindre , the truth being declared , I trust al shal vanish away , and seeme worthy of no credit in their iudgementes , whom the loue of Heresie hath not bewitched , bereued of wit and vnderstanding .

And as touching them , that mocke , skoffe , and raile at the Masse , As Moyses , and Aaron standing before King Pharao , Exod. 5. said , The God of the Hebrewes hath called vs , that we go foorth into the wildernesse three daies iourney , and sacrifice vnto our Lord , least perhaps the pestilence , and sworde come vpon vs : Euen so if we Priestes , and Catholike men be mocked , euil reported , and euil iudged of for that which we doo at the Masse , we confesse plainely , for so much as we ought not to be ashamed of it : that according to Christes commaundement we offer vnto our Lorde God this Sacrifice in remembrance of Christes death , Luc. 22. and for our necessities , and that according vnto the exhortation of S. Paule , 1. Tim. 2. we make supplications ; prayers , intercessions , thankesgeuing , for al men , for Kinges , and foral that are in auctoritie , that we may liue a quiet and peaceable life , in al godlines , and chastitie . For that ( saith he ) is good and acceptable in the sight of God our sauiour , who wil al men to be saued , and to come vnto the knowledge of the truth . For there is but one God , and one mediatour betwen God and men , the man Christe Iesus , that hath geuen him selfe a raunsome for al men . These be the thinges , that we do in the Masse . What reproufe they deserue , we see not . Yet these be the thinges , for which we susteine persecution .

This being so , to th entent they finde confort according to the exhortation of Christe in the Gospel , which suffer persecution for the Masse , Math. 5. sith it is for righteousnes sake , and that the persecutours seing them selues deceiued , take better aduise , repent , and amende : and that the truth of this point be more clearely knowen : I thinke it good , and profitable , here to say somewhat of Sacrifice in general , and of the Sacrifice of the Masse .

How be it this muche at the beginning I confesse , that , what is , and euer hath ben in the Churche agreed vpon , as a thing certaine and cleare , thereof reason is , we should not dispute , least by disputing , we make the thing doubteful , that is most certaine . Therefore here , I meane in this Preface , I intende not to bestow my labour , to the intent by Arguments I may seme to proue a thing , that in the Churche is already defined : but to this ende rather minde I to employ myne endeuour , that as touching this point of Diuinitie , I may confirme it , not so much by way of reasoning , as by way of expounding : whereby it may come to passe , that the truth being declared , the darkenes of errours be put away .

What thinges be intended in this Preface . That I may procede orderly , which I may not wel do in my Reioindre folowing the course of answering to M. Iewels confuse Replie : I wil briefly declare , first , what Sacrifice is : 2 Why Sacrifice is made , as a thing acceptable , and due vnto God : 3 that a visible Sacrifice is most conuenient for our nature : 4 that God hath bothe engraffed in the mindes of men the rite of Sacrificing , and also by the Law commaunded it , and for what cause : 5 then , that for loue towardes vs , Christe hath instituted a Sacrifice for vs at his last Supper , for larger proufe whereof I referre the Reader to this my Reioindre : 6 Furthermore , for so much as in euery Sacrifice foure thinges are to be considered , according to the doctrine of S. Augustine , August . de Trinit. lib. 4. cap. 14. To whom offering is made , by whom it is made , what is offered , and for whom any thing is offered : I wil shewe in what sorte these be in the Sacrifice of the Masse : 7 After this , by what waie this Sacrifice is auaileable : 8 for what causes , and persons it is auaileable : 9 what effectes it worketh : 10 Lastly , that the Prayers , and the Ceremonies of the Masse , be good and godly , and voide of al superstition . Of these pointes some I wil but briefly touche , of some I wil speake more largely , as the mater requireth .

Whereas then M. Iewel , and his felowes do so much abhorre and deteste the name of Sacrifice , specially of the Sacrifice of the Masse , as a thing iniurious to the Crosse of Christe , whiche neuerthelesse so much setteth forth the merite and benefite of the Crosse , as nothing more : I would faine they had once plainely signified to the worlde , that they them selues do rightly vnderstand , what a Sacrifice is .

What new deuise they haue , and what they imagin thereof , it skilleth not . Let vs see , what the Scriptures teache vs . The blessed Apostle S. Paule going about to declare , that Christe was a true Priest , and that he offered a true Sacrifice for vs , taketh vnto him selfe this definition , Heb. 5. saying , Euery Hye Priest taken from among men , is ordeined for men , in the thinges that apperteine to God , to th intent he offer vp giftes , and Sacrifices for sinnes . And againe in the same Epistle , Heb. 8. Euery Hye Priest is ordeined to offer vp giftes , and Sacrifices . Whereof it may be gathered , what Sacrifice is , What is Sacrifice as it is taken for the thing that is offered . specially the condition of these Correlatiues , Priest , and Sacrifice , considered , betwen which there is a mutual relation of the one to the other , as it is betwen Father and Sonne , Maister and Seruaunt : verily that it is , An Hoste , whiche as a gifte and a present , is offered by a publique Minister vnto God for sinnes .

And thus may Sacrifice be defined , What is Sacrifice as , it is taken for the action of sacrificing . as the woorde signifieth the gifte offered , and the thing sacrificed . For elles , if we speake of Sacrifice , as it betokeneth the action of sacrificing , for the worde is common to both : then we vnderstand a true Sacrifice , and such as is conuenient for our nature , to be made and offered , when we doo consecrate any gifte to our Lorde God , by which , some rite and ceremonie according to publique ordinance about the gifte obserued , we professe him to be supreme and chiefe of al , the beginning and ende of our health and saluation , so as by that we submit our selues , and al that is ours vnto his diuine Maiestie . Herein what is there , that may seeme iniurious to Christe , or by any meanes vnworthy ? Why is Sacrifice made .

Neither doo we thus offer giftes , and Sacrifices vnto God , for that he hath any neede of our thinges , who in him selfe is most sufficient , nor for that he desireth ought at our hands for cause of his owne pleasure ; as the carnal Iewes thought : but bicause in such giftes and presentes , the recognition of his supreme Maiestie , is to him most acceptable . And for so much as of his goodnes he hath created vs after his owne Image , Gen. 1. and hath ordeined vs to atteine the fruition of his owne blessed presence , where the true blisse is : it is right on our behalfe , and to him acceptable , that to th intent we may acheue this end , which to vs is profitable , and not to him , we geue him wourship due vnto him , and that by what meanes we can , we stirre our selues duely to do it : and that , if by committing sinne , we haue dishonoured , and offended him , and therefore deserue punishment , so farre as our frailtie stretcheth , we make some satisfaction and recompense .

Sacrifice is the propre wourship of God . And although he be truly wourshipped withe al good workes , that be doone to his glory : Yet properly that wourship is due vnto him , whereby , after the manner that is conuenient for vs , we professe him to be Alpha and O , asmuche to say , the beginning and ende of al thinges , for this is propre to his onely Maiestie . For in asmuche as that exceeding greate excellencie hath infinite properties , whiche for the infirmitie of our nature we are forced with distincte considerations to conceiue , and bicause we are carried vnto God by distincte vertues with distincte affectes and desires , whiche folow the apprehensions of our minde : that the vertues be not as an vnordered heape confuse in the harte of a iuste man , but that eche vertue answere to his propre consideration , whereby man is carried vnto God ( As , bicause God is true and faithful , therefore we beleeue him , bicause he is mighty and liberal , therefore we hope in him , bicause he is good , therefore we loue him , whiche three vertues S. Paule setteth forth distinctly writing to the Corinthians ) to the consideration , 1. Cor. 13. by whiche we conceiue him to be verely our Lorde and God , from whom , as being the Father of Lightes , Iacob . 1● Religion , euery good thing descendeth , and in whome , as in the last ende , we put our highest felicitie , properly the vertue of Religion answereth , by which we are woont to sacrifice , that is to wit , to offer vp giftes , and presentes in recognition hereof , whereby we acknowledge and professe , him to be the beginning of our creation , and the ende of our blisse , to whom al that is ours ought to be referred .

Therefore the people of Israel were commaunded of God , as soone as they should come into the lande of promise , to take the first fruites of al manner of corne , and to bring them to the Priest , and as he laid them vppon the Aulter , Deute . 26 to say in this wise . I professe this day before thy Lorde God , that I am entred into the Land , whiche our Lorde hath sworne vnto our Fathers that he would geue vnto vs . Our Lorde hath brought vs out of Egypte with his mighty hand , and stretched arme , &c. And therefore now I offer vp the first fruites of the corne of the land , that our Lorde hath geuen vnto me .

Euen so King Dauid said vnto our Lorde , 1. Para. 29 after the greate giftes had bene geuen by him , and by his Nobles , towardes the building of the Temple : Al things are thine ( O Lord ) and what thinges we haue receiued at thy hande , we haue geuen vnto thee . And thus we offer giftes vnto our Lorde , not for that he hath neede of them , or pleasure in them , with which mynde the Babylonians offered vnto their Idol Bel : Daniel . 14 but bicause in the giftes so offered , there is a recognition of his Diuine Maiestie , and a certaine satisfaction for sinnes , that is to say , for the temporal paines due vnto sinnes .

But bicause lyuing vpon the earth , and being enuironned with flesh we vse the senses , That a visible Safice is most conuenient for our nature . Ioan. 4. and being tied vnto sensible thinges we can not exercise the proper operations of the soule perfitely : such a Sacrifice is conuenient for vs , as with which visibly we may confesse and honour that Diuine excellencie of Maiestie . For although God , who is spirite , be delited with that wourship , which according to the Scripture , procedeth of spirite , and truth , that is to say , of right faith working by charitie , and although it be a certaine acceptable Sacrifice vnto him , when the soule with inwarde mouing doth consecrate it selfe to God : yet truth it selfe , that is to say , right faith , requireth also outward wourship , for two causes .

Outward wourship of God , required for two causes . The one is , bicause the soule maketh not that inward oblation of it selfe conueniently , and perfitely , excepte it beholde the same in some sensible oblation of a gifte , as in a signe and glasse , that by this meane it may be moued and stirred vnto that internal Oblation , there to rest and stay , as when we pray vnto God , and praise him , we doo it not only with the harte , but also with sensible signes : not bicause otherwise he vnderstandeth vs not , but for that so we stirre and prouoke ourselues the more feruently to pray , Rom. 6. and praise him . And therefore S. Paule admonisheth vs , that we exhibite , not only our mynde , vnto God but also our members , to be armures of righteousnes .

The other cause is , In Asceticis . for that , as S. Basile saith , we haue not onely our soule of God . And therefore the wourship that is geuen vnto him by the soule onely , God is to be honoured not only with the soule , but also with the body , and with outward thinges . is vnperfite . And for so much as we haue receiued the body , and al that we haue besides of him : it is right , that we serue him with the body it selfe , and with al things , acknwoleging that he is God , and Lorde of al thinges , to whom al thinges ought to doo seruice . In consideration whereof the thirde brother among the seuen Machabees , putting forth his tong out of his mouth ( as he was commaunded ) and holding vp his handes , 2. Mach. 7 both to be cut of by the tormentour , said , with a bolde courage , E coelo ista possideo , sed propter Deileges nunc haec ipsa despicio . From heauen I haue these thinges , but nowe for Gods Lawes sake , I care not for them . And so gladly he offered his tong , his handes , and al the partes of his body , in Sacrifice to God of whom he had receiued them .

And so the mother of those seuen Machabees , The Mother of the Machabees . a woman of manly fortitude , with free harte offered vp her sonnes vnto God , bicause it was he ( as she said ) that had created them , and brought them into this light , how so euer they had ben conceiued in her wombe . Therefore she made protestation as before God , and said vnto them , I know not ( quod shee ) how ye appeared in my wombe : for it is not I , that haue geuen vnto you spirite , and soule , and life , it is not I , that haue ioined together the members of eche of you , but it is the Creator of the worlde . &c. As much to say in effecte , as this . Lord for so much as I haue had these seuen Sonnes of thee , for thy sake gladly I geue them , and offer them vnto thee .

Iob. 1. That blessed man Iob likewise , tooke the losse of al his goodes paciently , and so with free hart offered them to God , forasmuch as he acknowledged , that he had receiued them at Gods hande . 1. Cor. 6. S. Paule also exhorteth , that we glorifie , Rom. 12. and beare God in our body , and that we exhibite our bodies a liuely Sacrifice vnto God . Matt. 22. And in that great and first Commaundement , in whiche the Lawe and Prophetes do depende , we are commaunded to loue God , not only with the soule , but also ( ex omnibus viribus ) with al our powers and strength . Luc. 10.

And as we sinne against God , not by thought onely , but with outward workes also , and outwarde thinges , as it is euident in fornication , gluttonie , theafte , sacrilege , and in the like : so we be bounde seemely to serue him , not onely with inward motions of the soule , but also with outward thinges , that we haue receiued of his goodnes . 1. Cor. 11. Therefore S. Paule gaue preceptes vnto them of Corinth men and wemen , concerning the head to be vncoouered , or coouered , when they prayed , or prophecied .

Christ also in the Gospel declaring , that internal faith only doth not suffice , saith , He that confesseth me before men , Math. 10. I wil confesse him also before my Father . And S. Paule saith , Rom. 10. that with the harte a man beleeueth vnto righteousnes , but with the mouth confession is made vnto saluation , by the mouth vnderstanding euery external worke , whereby confession of our faith is made .

But what shal we say to those places of the Scriptures , in whiche it is reported , that God hath no liking in the outward Sacrifices ? Osee. 6. I wil haue mercie , saith he , and not Sacrifice . Math. 9. If thou wouldest haue had Sacrifice , I would haue geuen it thee . Psalm . 50. With burnt offeringes thou wilt not be delited . A troubled spirite is a Sacrifice to God , the contrite and humbled harte , thou wilt not despise . I wil not rebuke thee for Sacrifices . Psal. 49. Of the like places in the Scriptures of the olde Testament , we finde greate numbers .

To al this S. Augustine answereth . August . de Ciui . Dei . lib. 10. c. 5. In what wise doth God refuse the old Sacrifices . Sic illa Deum nolle dixit , quomodo ab stultis ea velle creditur , velut suae gratiae voluptatis . The Prophet said , that God would not haue those Sacrifices , in suche sorte as fooles beleeue he would haue them , as for his owne pleasures sake . For elles , if he would not haue had them at al , he would neuer haue commaunded them in the olde Lawe to be offered . And therefore they were ( saith he ) to be chaunged now in their due and certaine ceason , least men should beleeue , that they were such as might be desired of Gods parte , or be acceptable of them selfe in our behalfe , and not rather those other Sacrifices ( he meaneth internal Sacrifices ) whiche by them were signified .

Now therefore that those olde Sacrifices be chaunged and abrogated , The Sacrifice of the Eucharist , or of the Aulter . the time being come , when Moyses Lawe should cease , and haue an ende : Christe in place of them hath substituted the Sacrifice of the Euchariste , greater in vertue , better in profite , easier in doing , and incomparably higher in worthinesse . So then that there may be a perfit profession of the supreme Maiestie , which is to be shewed by very things them selues : we offer vnto it a visible gifte of those thinges which we haue receiued of our Lordes hande , for our sinnes , and for a thankeful recognition .

A certain change required in the thinges that be sacrificed . 2.2 . q. 85. art. 3. arg. 3. Theoph. in cap. 8. ad Heb. Chrysost. in epist. ad Heb. Homil. 18. Then is a gifte said properly to be consecrated or halowed vnto God in sacrifice , when it is deputed to diuine seruice , with some rite of religion or Ceremonie obserserued , whereby some change is made about it . For it is not to be thought , that euery oblation is a Sacrifice , as it is wel noted of S. Thomas , Theophylacte , and S. Chrysostome . For as it appeareth in the booke named Leuiticus , In al the Sacrifices some rite was obserued , whereby thinges , that before were prophane , were made sacred and holy to the honour of God . For either they were slaine , as the Beastes , or burnt , as the Incense , or sprinkled ouer with oile , as bread , meale , and the first fruites , and baked in an Ouen , or fryed in a panne , or rosted on a gredyern , Leuit. 2. and al thinges were seauered and ceasoned with salte . Marc. 9.

A rite and ceremonie of changing we do obserue in our Sacrifice also now , the bread ( beside breaking and eating ) by vertue of the woordes of consecration , being changed into the body , and the wine , into the bloude of Christe . By which rite and ceremonie we confesse , that , for so much as we are by nature the children of wrath , we haue nede of a great chaunge , to be made worthy of God , that we haue neede to put on the new man , that we protest al that is ours , to be ready for his sake to be changed to be consumed , to be spent and lost , right so as it shal be his pleasure . For who so euer doth lose his soule for my sake ( saith our Sauiour ) he shal finde his soule . Math. 16. That to offer Sacrifice is natural .

Now let vs come vnto the fourth point , and declare that God hath both engraffed in the mindes of men the rite of sacrificing , and also by Lawe commaunded it , and for what cause . This is soone done . The consideration of nature , and general view of the worlde , layeth the one before our eyes , and the bookes of the olde Testament , the other .

Natural reason telleth man , that he is vnder some Superiour , for the defectes , which he feeleth in him selfe . In whiche defectes he hath neede to be holpen and directed of some Superiour . And what so euer that is , it is that , as S. Thomas saith , whiche among al is called God . And as in natural thinges , naturally the inferiour thinges are vnder the superiour thinges , euen so natural reason telleth man according vnto natural inclination , that he exhibite to that whiche is aboue man , subiection and honour according to his manner . And the conuenient manner for man is , to vse sensible signes to expresse some thinges , bicause he taketh his knowledge of sensible thinges . And therefore it procedeth of natural reason , that man vse certaine sensible thinges , offering them to God in signe of due subiection and honour , in like sorte as they doo , who offer vnto their Lordes certaine thinges , in recognition of their Lordship or Dominion . This perteineth to the nature of Sacrifice , and therefore the offering of Sacrifice perteineth to the Law of nature . Sacrifice hath euer ben general to al peoples . Cyprian . Serm. de ratione Circumcis .

Wherefore there lyueth no Nation in the worlde altogether without Religion , as we may see , and heare , nor is Religion mainteined without Ceremonies . And among Ceremonies , the Nations of al ages haue vsed outward Oblation , as the chiefe . Although for the more parte ( as S. Cyprian saith ) they abhorred Circumcision , as a thing cruel , and vnfrendly to nature , yet the other Sacrifices they did not likewise abhorre : but folowing , the lawe of Nature in many thinges ( saith he ) they reteined the custome of making Sacrifices . And this was fastened in their myndes by common consent in general , that God onely ought to be wourshipped with outward Sacrifice . With that kinde of wourship who euer iudged , that any should be honoured ( saith S. Augustine ) but whom either he knewe , August . de Ciuit. Dei li. 10. c. 4. or thought , or ( at lest ) imagined to be God ? Of what antiquitie this manner of godly wourship is , the Sacrifices of the two first brethren , Cain , and Abel , doo shewe . Gen. 4.

For what cause hath God engraffed in Man the rite of sacrificing . As touching the cause , why it hath pleased God to engraffe in the mindes of men the rite of sacrificing , what other can we rendre , but his great loue towardes Mankinde ? In declaration whereof this muche is to be considered .

Whereas our first parent Adam seduced by the enuy and crafte of the Deuil , Gen. 3. brake Gods commaundement , and through his sinne brought sinne into this world , Rom. 5. yea suche , and so great Sinne , that al proceding from him according to the flesh , became by nature the Children of wrath , and therefore remained thral to Gods anger , and iust damnation : Ephes. 1. God of his owne goodnes not willing they should perish , whom he had created , determined with him selfe , Gen. 3.12 . & 22.26.28 . and promised to Adam at the beginning , and afterward to Abraham , Isaac , Iacob , Moyses , Dauid , and the other Fathers , to send that blessed seede , Iesus Christe his Sonne , Deut. 18. to reconcile vs vnto him selfe , to pacifie his iuste wrath , to wash vs cleane from our sinnes , and to redeeme vs from damnation , by Oblation of a singular Sacrifice . Galat. 4. When the fulnes of time was come , and the daies fully expired that God had appointed , the Sonne of God our Sauiour came , tooke our sinnes vpon him , The true and chief Sacrifice , Christes Death . offered him selfe vp a Sacrifice for vs vpon the Crosse , appeased the wrath of his Father , and entring once by his bloude into the holy place ( as S. Paule saith ) founde for vs an euerlasting Redemption . Heb. 9.

This Sacrifice of Christe vpon the Crosse , is the onely Sacrifice , whereby we are redemed , and without this , is there no saluation . Heb. 10. With one offering ( saith S. Paule ) he hath made perfite for euer them that be sanctified . And in Esaie it is said of Christe , Esai . 63. Torcular calcaui solus . The presse haue I trodden alone . And as without and besides this Sacrifice nothing can saue vs , so this is a sufficient price to satisfie God for the Dettes and sinnes of the whole worlde . 1. Ioan. 2 : He is the propiciation ( saith S. Iohn ) for our sinnes , neither for our sinnes onely , but for the sinnes of al the worlde . This is the lambe , that taketh away the sinnes of the worlde , Iohan. 1. And God was reconciling the worlde in Christe vnto him selfe , 2. Cor. 5. saith S. Paule . The vertue of this Sacrifice reacheth from the beginning of the world to the ende , from the first man to the laste , bothe Testamentes taking their effecte of it , and therefore S. Iohn calling Christe the Lambe , saith , he was killed from the beginning of the worlde , Apocal. 13. verely bicause his bloude hath cleansed the sinnes of men of al ages .

But albeit this be the Lambe , that taketh away the sinnes of the worlde , Iohan. 1. and though it be the Sacrifice propiciatorie for the sinner of the whole world , as S. Iohn saith : yet is not the whole world thereby saued . For sure we are , the faithlesse Gentiles , Turkes , Moores , Saracenes , vnbeleuing Iewes , and seined Christians , be not saued . What then shal we saye ? This Sacrifice is sufficient to saue al men , but it is not effectual to the saluation of al men . The vertue of it is suche , as is hable to saue al , yet be not al saued . Wherof commeth this ? The defecte is not in God , it is in man . Now behold the goodnes of God .

That this Sacrifice of his Sonne , as it is sufficient for al , so it may be also effectual , for al : God hath ordeined certaine meanes , whereby men may be made hable to receiue the merite of it , and wherby the vertue of it is transferred , and applied vnto them . These meanes be Sacramentes , and Sacrifices . As for Faith , Faith , hope , and Charitie , first , and chiefly required . Heb. 11. ● . Iohan. 3 Sacramentes . Sacrifices double , Inward 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 .

Outward 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 ●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 l●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 of the new Testament to be without external Sacrifice , and Priesthod propre to that state , he should seme to haue deliuered vnto his people , not the Testament of grace , but a state of ire and wrath , yea of more wrath , then was the state of the Iewish people . But whereas he saith him selfe , Esai . 61. that he came ( praedicare annum Domini acceptum ) to preache the acceptable yeare of our Lorde , Luc. 4. that is to say , the time of grace , mercie , and saluation , and sith that S. Paul saith , 2. Cor. 6. Behold now is the acceptable time , beholde now is the day of saluation : verely assured we are , forasmuch as to euery lawe ordeined by God Sacrifice and Priesthod belongeth , propre and conuenient to the same : that God would not suffer his most deare people of the newe Testament , his best beloued spouse the Church , to be without external Sacrifice , and Priesthod , the lacke whereof was sometimes threatened to the Iewes for a greuous plague . Neither , to say the trouth , could it in any wise seme conuenient , that that Religion , which of al that euer haue ben , is most absolute , should l●cke that Seruice and wourship , wherby the external and propitiatorie sacrifice is offred , which Seruice hath alwaies ben most highly estemed in euery Religion , not only in that which is true , and instituted of God , but also in that which is false , and deuised by the enuie and suggestion of the Deuil , wherein he endeuoureth al that he can , that the Image of the true Religion , as muche as may be , be expressed , and liuely set forth .

Forasmuche then as in the olde Testament , The Sacrifice of the Churche . as S. Paule witnesseth , there wanted perfection , by reason of the weakenes , and vnhablenes of the Leuitical Priesthoode ( for the lawe brought nothing to perfection ) it behoued , Heb. 7. God the Father of mercie so disposing , that an other Priest after the order of Melchisedek should rise , who might make perfite al that were to be sanctified . This Priest was Iesus Christe our Lorde and God . Who , whereas he came not to loose the Lawe ( in asmuch as it was Natural , Mat. 5. or Moral ) but rather to fulfil the Law : when he brought his new Lawe into the worlde , so much promised before in Ieremie , Ierem. 31. and th' other Prophetes : least he should haue least it maimed , and vnperfit in this behalfe , contrarywise then the manner of the former lawes ( of nature , and of Moyses ) was , either of which had outward sacrifice , furnished it with a peculiar Sacrifice , and Priesthod . For it could not otherwise be , but that , when a new Lawe tooke place , Sacrifice propre to that Lawe should go with it , and Priestes likewise , as Ministers of the same Sacrifice . For according to the Doctrine of S. Paule , Lawe , Sacrifice , and Priesthode , go euer together .

Therefore though he would once offer him selfe Heb. 7. vnto God the Father vppon the Aulter of the Crosse with Death , that he might there pay the price of the raunsom of the worlde , and worke euerlasting Redemption : yet bicause his Priesthod was not to be extinguished and ended by Death , and euery Priesthod requireth a proper Sacrifice : at his last Supper , in the night that he was betrayed , that he might leaue vnto his Deare Spouse the Churche a visible Sacrifice , as the nature of men required , whereby that blouddy Sacrifice once to be made vpon the Crosse might be represented , and the Memorie of it kepte , and the healthful Vertue of it appyled vnto vs , and God duely recognized : at the same Supper declaring him selfe to be constituted a Priest after the order of Melchisedek , according to the dutie of Priesthoode he offered vp vnto God the Father , his body and bloude vnder the formes of bread and wine , and deliuered the same vnto the Apostles , whom then he made Priestes of the newe Testament , that they should receiue them , and by these wordes , Hoe facite in meam commemorationem , Luc. 12. Doo ye this in my remembrance , 1. Cor. 11. ( vnder : whiche request that his whole action is comprehended ) he gaue commaundement to them , and to their Successours in Priesthoode , to offer vp the same . Thus the Churche hath alwaies vnderstanded , thus it hath taught , thus it hath beleued . In witnesse hereof S. Ireneus speaking of that which Christe did at his Supper , Iren. lib. 4. cap. 32. saith , Noui Testamenti nouam docuit oblationem . He taught the new oblation of the newe testament . And this is the doctrine of the Catholike Churche , touching the Sacrifice of the newe Testament , simply declared , which Sacrifice is now according to our Lordes Institution , and commaundement offered daily by Priestes , in this office the Apostles successours .

Neither saith S. Irenaeus of this Oblation , onely , that it is the newe Oblation of the newe Testament , Ibidem . and that Christe taught it : but also that the Churche receiuing it of the Apostles , doth offer this Sacrifice to God ( in vniuerso mundo ) in the whole worlde . Wherefore it is mere madnesse , yea ( if we would speake as S. Augustine speaketh in euery the like case ) it is most insolent madnesse , August . Epist. 118. ad Ianuar. to dispute , whether in the Masse there be a Sacrifice and oblation or no , and whether the same ought to be continued , seing that the whole Churche through the worlde doth celebrate and frequent it .

For good proufe of it we haue the Scriptures , Auctorities for the sacrifice of the Aulter . the Doctours of al ages , the auncient Councels , the sense , practise and vse of the vniuersal Churche . As for the Scriptures , I thinke it ynough here only to note certaine places , Scriptur● for the Sacrifice , that be alleged for it . They are these , the Institution of Christe described in the Ghospel : the prophecie of Malachie : the Fignre of Melchisedek . Vnto whiche may be added the manifest place of the first Epistle to the Corinthians , Luc. 22. where S. Paule saith , Malach. 1. they could not be made partakers of the Table of our Lorde , Gen. 14. who had defiled them selues with taking parte of the Table of Deuils : 1. Cor. 10. where , by Table , he vnderstandeth in bothe places the Aulter , whereon the prophane meates were offered to Deuils among the Gentiles , and the Euchariste is consecrated , and offered vp vnto God among the true beleeuers , whereof Sacrifice is concluded . For by those woordes it is manifest , that S. Paule doth compare our Euchariste in respecte of Sacrifice , to the Sacrifices of the olde lawe , and to the Sacrifices of the Deuils . Whiche thing he would not haue done , onlesse he had ben assured , and onlesse it had ben wel knowen to the Christian people , that the Euchariste is so a true Sacrifice , as those that were offered to God in the olde Testament , and as those that of th● Gentiles were offred to Deuils .

Doctours for prouf of the Sacrifice . As for the Doctours , their witnesses for proufe hereof be in manner infinite . In al their writinges whereof speake they so often , as of this Sacrifice ? Many of their sayinges I wil not here reherse , many of good force I wil dissemble , and the sayinges of a a Li 8● Constitut. Apost. & Epist. 2. S. Clement , b b Epist. 1 of S. Anacletus , c c Epist. 1. of S. Alexander , d d Ecclesiast. Hierarch . c. 3 part. 3. of S. Dionysius , and e e Epist. ad Smyruen . & Trallian . Iren. li. 4. cap. 32. Infra . fol. ●40 . b. etc Cyprian . Lib. 2. S. Ignatius I wil not touche . Who as they were either in the Apostles time , or soone after , and therefore are the rather to be hea●d : so of this Sacrifice they haue geuen forth in writing very plaine witnesse .

Verely S. Irenaeus speaketh so clearely of it in his fourth booke against Valentinus , that by no shifte it can be auoided , by no myste or clowde it can be darkened . M. Iewel hath beaten his wit very muche about it , and hath trauailed al that he could , to frame an answer to it in his Replie , but he laboureth in vaine , and sheweth more wilfulnes , then reason , more talke , then learning , as by this Reiondre it shal appeare .

S. Cyprian writing to Caecilius , saith , that the Priest doth then offer in the Churche a true and ful sacrifice vnto ●od the Father , if he beginne so to offer , euen as he seeth Christe to haue offered . In whiche place he declareth how Christe offering his body and bloude in the forme of bread and wine at his Supper , Epist. 3. Ambros. lib. 4.5.6 . De Sacrament . & lib. 5. exercised the office of his Priesthoode after the order of Melchi●edech .

Here I might allege S. Ambrose , in sundry places of his bookes De Sacramentis , and in his Epistle to the noble woman Marcellina his sister , Epist. 33. where expressely he nameth the Masse , by the name of Missa , and the Oblation , that it be not wrested to an other signification . S. Hierome in sundry places of his workes , but specially in his epistle to Euagrius , and to Hedibia , quaest. 2. hath a manifest testimonie of this sacrifice . S. Augustin likewise in many places of his workes . De Ciuit. li. 17. c. 20 In the .17 . booke De Ciuitate Dei , speaking of the Sacrifice of the body and bloude of Christe , which he doth exhibite after the order of Melchisedek , saith , Id sacrificium successit omnibus illis sacrificijs veteris Testamenti , quae immolabantur in vmbra futuri . This Sacrifice hath come in place of al those sacrifices of the olde Testament , whiche were sacrificed in the shadow of the sacrifice to come . And to th intent we should vnderstand this not to be the blouddy Sacrifice of the Crosse , but the vnblouddy Sacrifice of the Aulter : he addeth these wordes to put the Reader out of doubte , pro illis omnibus sacrificijs & Oblationibus corpus eius offertur , & participantibus ministratur . For al those sacrifices and Oblations ( of the olde Lawe ) Christes body is offered , and ministred vnto the receiuers .

In his booke of Confessions , he speaketh of this Sacrifice so clearly , as it can not be denied , shewing how it was offred for his Mother Monica that holy woman at her burial . August . Confess . lib. 9. c. 12 His wordes be plaine . Neque in eis precibus quas tibi fudimus , cùm offerretur pro eae Sacrificium precij nostri , ego fleui . Neither wepte I in those praiers , whiche we made vnto the ( he speaketh vnto God ) at what time the Sacrifice of our Price was offered vp for her . In an other place he telleth what a great desire she had , not to haue her body sumptuously and honorably buried , but to be remembred at the Aulter of God● Ibid. ● . 13 . vnde sciret dispensari victimam sanctam , qua deletum est Chirographum , quod erat contrariumnobis , qua triumphatus est hostis computans delicta nostra , etc. From whence she knew that holy hoste ( or sacrifice ) to be bestowed , by which the handwriting that was contrary to vs , was blotted out , by which the enemie that reckeneth our offenses , was ouercomme . By these two testimonies , bothe the Sacrifice offered at the Aulter , and the Oblation of the same for the Dead , is auouched .

If al were laid together that may be alleged out of S. Augustine in witnes of this Sacrifice , it would fil a booke .

〈◊〉 serm. 7. de Passione Domini . At what time the matter was treated in Caiphas haul ( saith S. Leo ) How Christe should be killed , then he ordeined the Sacrament of his body and bloud ; and taught ( his Disciples ) what Sacrifice from thenceforth ought to be offered vnto God . Against these our Aduersaries can take no exception , either for their age , or for their auctoritie .

Masses made by S. Iames , S. Basil , S. Chrysostom , S. Ambros. What shal I speake of the Masse of S. Iames the Apostle , and the Masse of S. Basil , allowed by the sixth general Councel holden at Constantinople , and by al the Greekes , of the Masse of S. Chrysostome , and of S. Ambrose , al whiche the antiquitie acknowleged , and now be extant ? In those Masses this Sacrifice , and Oblation is oftentimes spoken of , and it is declared , how it is offered .

Councels for witnes of this Sacrifice . ●●cil . Nic●n . ●ae . 14● Hereunto may be added the auctoritie of many Councels , that conteine most cleare witnes of the Sacrifice of the Aulter . Those holy and learned Fathers of the great first General Councel holden at Nice , say , that it is an vnworthy thing , that they which haue not power to offer the Sacrifice ( that is to say , the Deacons ) should geue the body of Christe to them , that offer it . The first Councel . Ephesine likewise acknowledgeth the Vnblouddy Sacrifice of the body and bloude of Christe , Concil. Ephesin● in Epistola Cyrill . ad Nestorium . and the true presence of that body , whiche is proper vnto the Worde . The Testimonies of other Councels that folowed these , might easily be alleged for this pointe , in great number . But these may suffice .

M. Iewel impudently beareth the world in hande , that nothing can be founde in the auncient Doctours , or Councels , M. Iewel in his Chalenge . that maketh clearely for the Sacrifice . Yea he pretendeth him selfe to be so sure of it , that he offereth freely to yeelde , and subscribe ( which it semeth he mindeth not to doo , what so euer be brought ) if any learned man of his Aduersaries , or al the learned men aliue , be hable to bring any one sentence out of any one olde Doctour , or Councel for it . But his Maister Iohn Caluine , as wicked an Heretique as he was , was neuer so shamelesse , as to denie a thing so manifest● nor so rash , as to graunt so muche . And therefore thus he writeth .

Veteres Coenam Sacrificium vocasse notum est : neque possum veteris Ecclesiae consuetudinem excusare , Caluin●● de Coena domini● quòd gestu ac ritu suo speciem quandam sacrificij figuraret , ijsdem ferè ceremonijs , quae sub veteri Testamento in vsuerant , eo excepto , quod panis hostia animalis loco vtebantur . Quod cùm nimis ad Iudaisinum accedat , Caluin acknowlegeth the Sacrifice was in the ancient Churche . M. Iewel denieth . nec Domini institutioni consentaneum sit , minimè probo . That the olde Fathers called the Supper a Sacrifice , it is knowen● neither can I excuse the custome of the auncient Churche , for that with gesture , and outward rite , they did set forth a certaine fourme of a Sacrifice , with the same Ceremonies in a manner , Caluin alloweth not the olde Churche : yet must we needes allow Caluin ? that were in vse in the olde Testament , saue that they vsed the hoste of Bread in place of a beast . Whiche thing sith it commeth to nigh to Iewishnes , neither is agreable vnto the Institution of the Lorde , I doo not allow .

Thus M. Iewel should haue tolde his tale , if he had folowed the chiefe Inuentour and founder of his Geneuian Gospel , for so besides heresie , he had offended but in pride . But now he hath so proclaimed his Chalenge , that besides heresie , and pride , he hath also proued him selfe ignorant , rash , and impudent . And thus is he confuted by his owne chiefe Doctor , who being conuicte with euident truth , with some modestie confesseth that , he could not denie , though with intolerable pride he disallowed that , whiche he was not hable to disproue . So Lucifer knew , that his Creator was aboue him , yet not lyking wel of it , Esai . 14. he said , I wil be like vnto the highest .

As concerning the Institution of Christe , that by a cleare declaration of it , The institution of Christe declared . it may appeare by the acte of Christe , that at his Supper he offered vp to his Father his body and bloude , it is to be considered , what he did . Doo ye this ( said he ) in my remembrance . What this ? This very thing , that I now haue done . He tooke bread into his handes , and lifting vp his eyes vnto heauen , ( as by assured tradition the Churche hath receiued , Ambrosius De sacrament . li. 4. cap. 5. and S. Ambrose reporteth it as a thing vndoubted ) and shewing it vnto the Father , as we read in S. Iames Masse he gaue thankes vnto him , as being the author almighty of al thinges , Iacobus in Liturgia . from whom al that good is , procedeth , and as it was accustomed to be done in Sacrifices , with a certaine rite of Religion he consecrated the bread , blessing it , he brake it , and gaue it vnto his Disciples to eate , saying , This is my Body that is geuen for you . To whom is it geuen ? To my Father almighty , to whom as being Lorde of al , I haue geuen thankes . It is geuen I say , to my Father presently without bloudshed , and in a Mysterie , but anonne for his willes sake to be rent and torne , and to be put to death . Euen so a litle after he said , lifting vp his eyes also into Heauen , as it is in S. Iohn , Iohan. 17. Pro illis ego sanctisico meipsum , I sanctifie my selfe for them , fulfilling that olde Lawe in deede it selfe , Exod. 13. whiche required , Num. 8. that euery first begoten should be sanctified vnto our Lorde , Luc. 2. that is to say , be offered and appointed vnto Gods holy seruice . Likewise he tooke the Cuppe , after that he had supped saying , Mat. 26. This is my bloude of the new Testament , that for you and for many is shed , Luc. 22. in remission of sinnes .

This is the visible worke , whiche we doo according to the instruction of Christe , with which by publique auctoritie ( bicause Christe so ordeined and commaunded ) we professe God to be not onely the beginning and end of al thinges , the founteine of al felicitie , and ende of our desires , but also through the Death of his owne Sonne , the redemer of al men , and the repairer of al thinges , which through sinne we had lost .

That this commemoration ought to be celebrated externally with outward worke , S. Paule plainely signifieth , saying to the Corinthians : So ofte as ye eate this bread , 1. Cor. 1● . and drinke of this Cuppe , ye doo shew forth the Death of our Lorde vntil he come . For that shewing forth can not be made with the internal commemoration of the minde . Whiche sense is also signified by the verbe of the present tense , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ye doo shew forth our Lordes death , for so in the Greke S. Paule speaketh .

Touching testimonies that may be alleged for further proufe of this Sacrifice , bicause it is declared and set forth at large bothe in my Answer to M. Iewels . 17. Article , and in this Reiondre , and for so much as the conuenient breuitie of a Preface wel beareth not so large a treatie , as the dew opening of this point requireth , and furthermore least by treating of it here I should withdraw thy desire Reader from perusing that , wherewith I haue fortified and made good my Answere : for these considerations I referre thee vnto my Reioindre it selfe .

Now let vs see , how the foure thinges , whiche after the doctrine of S. Augustine be required in euery Sacrifice , August . de Trinit. lib 4. c. 14. be found in the most blessed Sacrifice of the Aulter . ¹ To whom oblation is made , ² by whom it is made , ³ what is that whiche is offered , ⁴ and for whom it is offered .

To whom is Oblation made in the Sacrifice of the Churche . Concerning the first , This doctrine of the Sacrifice of the body and bloude of Christe , whiche now we are driuen to defende against the Professours of this newe deuised Gospel , was so certainely knowen , and generally holden of al men in the first times of the Church , that the very Arians , who were Heretiques , and enemies of Christe , thought they had founde an inuincible Argument against the Equalitie of the Sonne of God with the Father , bicause in this Sacrifice the Sonne is offered vp vnto the Father . For it is certaine , said they that he which is offered , is lesse then he , to whom he is offered . To whiche Argument that which Fulgentius an auncient Father writeth , may serue for answer , who sheweth learnedly writing to Monimus , that this Sacrifice is not offered to the Father onely , but to the whole Trinitie .

If ●here be any Catholique beleuers ( saith he ) that seemed hitherto to be ignorant of this Sacrifice , Fulgen●tius lib. 2. ad Moninum . from hence forth they ought to knowe , that al seruice of euery wourship and healthful Sacrifice , Oblation is made to the most blessed Trinitie . is of the Catholique Churche exhibited , both to the Father , and to the Sonne , and to the Holy Ghoste , that is to say , to the Holy Trinitie , in whose onely name , it is manifest , that the Holy Baptisme also is celebrated . Neither is preiudice goten vnto the Sonne , or vnto the Holy Ghoste , whiles prayer by him that offereth is directed vnto the person of the Father , the ending of which prayer , whereas it hath in it the name of the Sonne , and of the Holy Ghoste , sheweth , that no * * discrimen oddes is in the Trinitie : bicause whiles the wordes of honour be directed vnto the person of the Father onely , with the Faith of him that wel beleueth , the whole Trinitie is honoured : and when the intention of him that sacrificeth , is directed vnto the Father , the gifte of the Sacrifice with one and the same dewtie of the offerer , is offered vnto the whole Trinitie . Thus Fulgentius .

When Christe the Sonne of God , is offered vp according to his body and bloude , that is to say , according to his humaine nature , according to whiche , he is lesse then the Father , then him selfe , then the holy Ghost : he is consecrated vnto the holy Trinitie . And so much doth the Churche in the lesser Canon , and specially in the ende of the Masse professe , August . de Ciuit. Dei li. 10. c. 20 with expresse wordes naming the Trinitie it selfe .

Therefore S. Augustine saith● that , whereas Christe Iesus in the forme of God taketh sacrifice with the Father , Christe is sacrificed in the forme of a seruaunt● with whome he is one God , yet in the forme of a seruaunt he had rather be a Sacrifice , then take Sacrifice , least by this occasion some man should thinke , that Sacrifice were to be done to any creature . By this he is a Priest , him selfe both the offerer , and him selfe also the offering . Of which thing he willed the daily Sacrifice of the Churche to be a Sacrament , which Church whereas it is the body of him selfe the head , is taught through him to offer vp it selfe .

Masses in honour and memorie of Sanctes . Although sometime the Churche do celebrate certaine Masses in the honour and memorie of Saintes , yet it doth not offer Sacrifice vnto them , but vnto the Trinitie only , that hath crowned them , and geuing thankes vnto God for their victories , sueth for their aides , and desireth to be holpen by their merites , and prayers . Wherof S. Augustine treateth , Lib. 8. De Ciuitate Dei . cap. v●t . lib. 20. Contrà Faustum . cap. 21.

Concerning the second point , which is , by whom this Oblation and Sacrifice is made , By whom is this Sacrifice made . among some men there is some doubte thereof . For some say , that Christe offereth not , but that we only do offer . Others there be , that wil Christe here also to be the Priest , who wil seme to leane to the authoritie of S. Ambrose , Ambr. lib. 1. Officiorum . c. 48. De Summa Trinit. & fide Cath. cap. firmiter . and of the Laterane Councel . Now Christ is offered ( saith S. Ambrose ) but he is offred as man , as receiuing passion , and he offereth him selfe as a Priest , to forgeue our sinnes . The Councel hath thus . There is one vniuersal Churche of the faithful , in which the selfe same Priest is the Sacrifice Iesus Christe .

If our Lorde , bicause he is a Priest for euer according to the order of Melchisedeck , haue an euerlasting Priesthode , Heb. 7. as S. Paul saith , although he offered him selfe vnto the Father with death in the Aulter of the Crosse to pay the price of mannes redemption : yet his Priesthode was not extinquished by death . Wherefore , as in the Epistle to the Hebrewes S. Paule concludeth , Heb. ● . it is necessary , that he haue also that , which he may offer . But whereas it is not Christe him selfe in his owne person , but a man Priest that standeth at the Aulter , who with the wordes of Christ doth consecrat and offer this Sacrifice , as to this purpose he is assumpted : the learned Fathers of the Councel of Trent , Concil. Trident. Sessi . 22. cap. 2. haue discussed this controuersie with three wordes . For the Hoste ( say they ) is one and the selfe same . He the same now offereth by the ministerie of Priestes , that offered himselfe vpon the Crosse with a diuers way onely of offering . Whereof it foloweth , that both Christe , and also we , here are Priestes , he , bicause he consecrateth by our ministerie , we , bicause we consecrate in his person , and with his woordes . For whereas he said to his Apostles , Luc. 22. Doo ye this in my remembrance , after that he had offered him selfe vnbloudily at the Supper , as he is now offered in the Aulter : the Apostles so vnderstoode him , the Holy Ghost geuing them suche sense , or Christe by expresse wordes so teaching them , that they should consummate , and make perfite this Mysterie , in the person of him , and with his wordes . Which of an assured tradition of the Churche that can not be deceiued , the auncient Fathers haue alwaies taught , and the Churche to this day obserueth .

This doctrine S Chrysostome confirmeth with these wordes . Chrysost. homil. De prodi●ione Iudae . Now the time inuiteth vs to come vnto that dreadful Table with due reuerence , and agreable watchefulnes . Let no Iudas there be found , let no euil disposed person thither come . For it is not man , that of the Consecration of our Lordes Table maketh the thinges set forth the body and bloude of Christ● . The wordes be vttered with the Priestes mouth , and with the power of God and his grace , they are consecrated . This is my body , saith , Christ : with this worde the thinges set forth be consecrated . And as that worde , Gen. 1. which saith , Grow ye , and be ye multiplied and fil the earth , was once spoken , but at al time feeleth his effect , nature working vnto generation : Euen so that worde was once spoken , but it geueth strength vnto the Sacrifice , through al the Tables of the Church , vntil this day , and vntil his comming . Againe he saith in an other Homilie . Idem Homil. 2. I wil tel you further of a maruelous thing , and woonder not at it , let it not trouble you . In 2. ad Timoth. What is that ? The holy Oblation it selfe , be it Peter , be it Paule , or of what so euer merite the Priest be , that offereth it , is the very same , that Christ him selfe gaue vnto his Disciples , and that Priestes now also do consecrate . This hath no whit lesse then that . Why so ? Bicause they be not men , that sanctifie this , but Christe which consecrated that before . For as the wordes that Christe spake , be the same , which the Priestes now also do pronounce● so the Oblation is the same . Chrysost. Homil. 60 ad popul . Antioch . Therefore he saith in an other place : Ministrorum nos ordinem tenemus , qui verò ipsa sanctificat , & transmutat , ipse est . We are but in the order of Ministers , but he that sanctifieth the thinges ( brought forth ) and changeth them ( into the body and bloude of Christe ) is he him selfe , that is to say , Christe .

Concil. Florentinum . Hereunto agreeth the Councel of Florence . The Priest ( say those learned Fathers ) doth consecrate this Sacrament speaking in the person of Christe . in the person of Christe ( they meane ) sitting , and offering vp him selfe at his Supper . For the Church● teacheth not , that the woordes of consecration be spoken by way of rehersal only , and that the body and bloude of Christe is made at euery pronounciation of them , as by a couenaunt made by Christe with vs . But as the brothers of Ioseph in Egypte , fearing least he would beare in minde the iniuries , which he 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 what parte of the Masse is the holy Oblation made . Vide Tho 3 part . q. 82 art. 4. ad primum . Homil d● proditione Iud● . 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 pronounced : 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 considered 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 , Do● 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 , What is the thing that is offered● 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 geuen 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 Cecilium . 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 pr●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 consideration and being of a Sacrifice ( to vtter it more plainely in Latine to the learned , in whiche tongue this mater would more aptly be treated ) an vniuocè Sacrificia dicantur . For although al these doo commonly agree in this , that they professe a supreme excellencie of the Diuine Maiestie , in deede it selfe , and sensibly : yet bicause , it perteineth to the consideration and nature of a Sacrifice , that after some manner it be satisfactorie , as with whiche satisfaction may in some sorte be made to our Lorde God , partly for sinnes , and for paines due to sinnes , partly for benefites , whiche we haue receiued , or be desirous to receiue : onely the Sacrifice of the Crosse hath the most perfite , and most propre nature , of a Sacrifice , as being that , by which only al the price of Satisfaction is purchased and paid , and out of whiche al Sacrifices , as also al Sacramentes , as out of their first founteine doo draw , and take their whole force and vertue , and by whiche also onely , it hath ben shewed most fully , as muche as can be done , how great is the excellencie of the Diuine Maiestie , and how great thinges it is conuenient that we doo for the same .

But the Sacrifice of the Aulter , and the Sacrifice of our Lordes Supper , forasmuche as they offer vp the same thing , reteine the propre , true , and after their sort perfit , though very different consideration and nature of a Sacrifice , bicause the hoste is the same that was offred vpon the Crosse. But the Sacrifices of the lawe , be Sacrifices after a common and vnperfite respect : partly bicause there was litle in them , that was worthy of the Diuine Maiestie , partly bicause , as S. Paule writeth to be Hebrewes , Hebr. 9. & , 10. they were not hable to take away sinnes , nor make a man perfite in conscience : but they that sacrificed , obteined these benefites by faith , which by those Sacrifices was declared . Of this diuersitie of these Sacrifices speaketh S. Augustine . lib. 20. Contra Faust. cap. 18. and lib. 1. Contra aduersarium Legis & Prophetarum . cap. 18. Where thou shalt learne Reader , that al Sacrifices haue respecte vnto the Crosse , in whiche they haue their perfection , and from whiche they gete vertue , August in psal. 108. in illum ver , sum , & oratio eius fiat in peccatum . or grace to please God , forasmuche as they stay al vpon that , as also al our thankesgeuing , and prayer , as the same S. Augustine teacheth , writing vpon the. 108. Psalme .

Now let vs see for whom Oblation is to be made● For in asmuche as our Lorde hath neede of nothing , but we contrarywise haue neede of him , and depende wholy of him : For whom i● this Sacrifice made . he receiueth not giftes at our handes , but for our sakes and we acknowledging this muche , doo offer vnto him , to th' intent to obteine some thing of him . For els to what purpose were it to offer giftes vnto him , who saith , Psal. 49. Si esuriero , non dicam tibi : If I happen to be a hungred , I wil not tel thee of it : for mine is the rounde earth , and al wherewith it is filled . For asmuche therefore , as in this Diuine Sacrifice , the same selfe Christe is conteined , and is sacrificed vnbloudily , whiche in the Aulter of the Crosse once offered vp him selfe bloudily : we may soone see , for whom , I meane , for what persons , and for what causes , it may , or ought to be offered .

For whereas this Sacrifice is instituted to this ende , that the memorie of the bloudy Sacrifice should be celebrated , and the fruite of it through this be applied vnto vs , and for so muche as by his worde , Doo ye this in remembrance of me , he made no exception of persons , nor of causes , for whiche he would offer the blouddy Sacrifice : it foloweth plainely , that the Sacrifice of the Aulter is offered for al in general , for whom lawfully we praye to God in the name of Christe , and for whom Sacrifices in the Lawe , and before the Lawe , were woont to be offered . For for al those Christe hath died . And this onely , and singular Sacrifice succeded in place of al the Sacrifices of the olde lawe , as S. Augustine teacheth , which for diuers causes and persons were offered . De ciuit . Dei . li. 17. cap. 20. For as concerning persons , he gaue him selfe ( as saith S. Paule ) a redemption for al men .

And as touching thinges to be looked for at Gods hande , ● . Tim. 2. he that hath not spared his owne Sonne ( saith the same Apostle ) but hath deliuered him vp for vs al , Rom. 8. how hath he not geuen to vs also with him al thinges ? How hath he not geuen , I say , in asmuche as for his sake he hath proponed al thinges by him to be obteined ? Ioan. 16. For what so euer ( saith he ) ye aske of my Father in my name , he wil geue it you . Wherefore sith that he commaunded this Sacrifice to be offered in remembrance of him , and nothing is more effectual to the obteining of any thing by the Passion of Christe , then with thankeful commemoration to this ende to celebrate the memorie of the same before the Father : what is there wherevnto the Death of Christe is auaileable , For what causes were Sa●crifices offered by the Fathers , before the lawe , and in the law . that may not through this Sacrifice be most profitably asked , in whiche he him selfe that hath died , is presented ?

Therefore wee read , that the holy Fathers , whiche were before the lawe , and in the time of the lawe , did not offer vp Sacrifice only for thankesgeuing , and in recognition of the diuine Maiesty , but also for sinnes , and for what soeuer their necessities , and needes , as the Scripture recordeth of holy Iob , Iob. 1. & ●lt . and his frendes , of Aaron , Samuel , Dauid , the Machabees , and Onias the Priest . So also in the lawe there were offered , not only Peace offeringes , called , pacifica , or whole burnt offeringes , which were offered for thankesgeuing , and for th obteining of Gods blessinges : but also Sacrifices for sinnes : yea and after the diuersitie of sinnes , diuers Sacrifices were instituted . Wherefore they offered not only for those , whom they accompted for iuste , but also for sinners , strangers , and infidels , for the quicke , and the Dead .

Sacrifice offered for the whole worlde . Neither did they sacrifice alwaies for one alone , but also for the whole people , yea and for the whole worlde . For it semeth that the Sacrifice of No● , whereof we read in Genesis , Gen. 8. was offered for al mankinde . Noe builded an Aulter to our Lorde ( saith the Scripture ) and taking some of al the cleane beastes , and birdes , he offered burnt Sacrifices vpon the Aulter , and our Lorde smelled the swete sauour , and saith vnto him , I wil no more curse the earth for mennes cause , for the sense and thought of mannes harte are prone to euil from their youth , wherefore I wil nomore strike euery lyuing soule , as I haue done .

As touching that whiche was offered in the lawe , on the morne and euen euery day , it was for the whole people , and for their common necessities : whereof we read Numer . 28. Onias the chiefe Priest offered vp an healthful hoste for Heliodorus an infidel , ●● Ma●h . 3 and a most wicked man . And the Iewes that were carried away captiue to Babylon , sent money to Ierusalem , wherewith they that remained there , should buy whole burnt offeringes , and incense , Baruc. ● . and make ye manna ( quod they ) and offer ye for sinne at the Aulter of our Lorde our God , and pray ye for the life of Nabugodonosor king of Babylon , and for the life of Baltazar his sonne , that their daies may be as the daies of heauen vpon earth , as we find in Baruch . Furthermore Iudas that valiant Captaine of the Machabees , 2. Machab 12. sent a great summe of money to Ierusalem , and commaunded sacri●ice to be made for the sinnes of the dead , whom he hoped to haue died in godly estate .

Now Reader , I trowe that we , to whom a Sacrifice hath ben leafte by our Sauiour Christe of so muche a more excellencie , by how muche the body of the Sonne of God , is worthier then an vnreasonable beast , are not in this behalfe in worse case , then the Iewes were , but that the same may also for vs be profitable and auaileable to al persons , to al causes , and to al necessities . This much we finde taught by S. Augustine , Epist. 59. By S. Chrysostom also , Chrysost. Hom. 6. in . 1. Tim. 2. & li. 6. de Sacerdotio . and by the dayly practise of the Churche , whiche in the Masse praieth alwaies for the whole worlde , as the Masse also of S. Iames hath expressely .

But whereas a thing , that is good and profitable , is said to profite others by moe waies then one , as for example , either ex opere operato , as the Shcolastical Doctours speake , After what way is this sacrifice auailable . ( asmuche to say , of the force , power , and strength of the thing or worke it selfe , which is done or wrought , without respect had vnto the worthines , or merite of the partie that doth or worketh , as the Sacramentes are said to worke ex opere operato , and to doo that thing , for whiche they be adhibited vnto a person accordingly disposed , by force and vertue of the worke that is wrought , euen as a man that putteth fier vnto a house , is said to set the house a fier ex opere operato , by force of that very worke done ) : or ex opere operantis , asmuche to say , by the deuotion , vertue , and goodnes of the partie that worketh , as prayer , fasting , almose , and the like : Or els , by way of merite , or satisfaction , whiche doo claime a certaine right : or lastly , by way of humble prayer , whiche hathe hope in benignitie onely and liberalitie of him to whom prayer is made : whereas , I say , a thing which is good and profitable , may be said to profite by so many sundry waies : Here there ariseth no smal difficultie to discusse , by which of these meanes and waies , the Sacrifice of the Masse is auaileable to them , for whom it is offered : and whereof it commeth to passe , that it profiteth one more then an other .

To this question hauing consulted the writinges of learned and graue men , thus I answere : that bicause in the Masse many thinges doo concurre and meete together , it is auaileable by al meanes and waies , by whiche a good worke may be auaileable : but yet that for the diuersitie of causes , and persons , for whiche the Sacrifice is offered , it hath diuers working . And generally , albeit of it selfe , or ( ex opere operato ) by vertue of the thing offered and sacrificed , it be auaileable : yet not altogether after the same manner , Sacramentes , and Sacrifices diuers in the manner of working . that Sacramentes be . For as touching the Sacramentes , they be as instrumentes that God vseth in them to whom they be adhibited , and if they be disposed as they ought to be , and through faith and charitie be capable , they worke health and saluation , and conferre grace . But the Sacrifice of the Masse ( as the nature of a Sacrifice requireth ) doth worke after a manner , whiche , though it be of more efficacie , yet is like vnto prayer . Of more efficacie , I say , forasmuche as it is made in the person of Christe , a most acceptable , and most sufficient gifte being geuen and offered vp , for whose sake God being appeased and pleased , is moued to heare them , that so to him doo sue and pray . Neither is it to be doubted , but that th institution of Christe is muche auaileable to encrease the power , which this sacrifice hath to obteine thinges behooful for mans health . For he woulde neuer haue deliuered him selfe vnto vs , to th intent we should offer him with our owne handes vnto his eternal Father : except he had forseene and willed , that great commoditie should redounde too men by this Oblation .

In consideration whereof , Sacrifice comprehended vnder the name of prayer . bicause it worketh an effecte like vnto prayer , the Scripture vnder the name of prayer , oftentimes comprehendeth both Sacrifice in general , and also this Sacrifice specially succeding in place of al the olde Sacrifices , as though Sacrifice it selfe also were a certaine prayer , but a singular prayer . So the writer of the storie of the Machabees hauing made a rehersal of the Sacrifice of Iudas , that he commaunded to be offred for them that were dead , bringeth in a general sentence , 2. Machab. 12. saying , It is therefore a holy and a holesom thought , to pray for the dead , that they may be loosed from their sinnes , signifying sacrifice to be conteined vnder prayer , as the Special is conteined vnder the General .

And S. Paule expounding the definition of Christe as he is a Priest whose duetie is to offer vp giftes , and Sacrifices , faith , Heb. 5. that he in the daies of his flesh ( asmuche to say , when he was conuersant here among men ) offering vp prayers and supplications to him that was hable to saue him from death with strong crying , and with teares , was heard for his reuerence . Where manifestly he calleth giftes and sacrifices by the name of prayers . So S. Augustine in his .59 . Epistle taketh Orationes , that is to say , Prayers in S. Paule . 1. Tim. 2. for Oblations and Sacrifices . So in the Actes , Cap. 6. Nos orationi , & ministerio Verbi instantes erimus . We wil attende diligently to Prayer , and to the ministerie of the Worde . So whereas it is said of the Priest in the booke of Leuiticus , Leuit. 16. Orabit prose , he shal pray for him selfe , S. Paule in the Epistle to the Hebrewes interpreteth it , Heb. 5. offeret prose ipso , he shal offer for him selfe .

So where it is said in Esaie , Domus mea domus orationis vocabitur , Esaie. 56. My House shal be called the House of prayer , it is not without cause iudged , that vnder the name of prayer , Mat. 21. the Prophete comprehendeth Sacrifice . For the Temple was not appointed vnto prayer specially , and properly , but vnto Oblation and Sacrifice . For prayer might be made in euery place , but Sacrifice could be made no where but in the Temple . In deede prayer was euermore added vnto the Sacrifices , wherwith they asked that of God , for which they offered . Yet say we not that sacrifice is prayer , as the name of prayer is taken properly , but that oftentimes it is vnderstanded by the name of prayer , bicause in this it is like vnto it , for that it offereth a gifte vnto God , to th intent to receiue some thing of him , wherein it appeareth to be a prayer , not in worde , but in deede . And bicause it geueth to receiue , it hath also the nature of a certaine satisfaction , as that which geueth one thing for an other .

The Sacrifice then of the Masse , The Sacrifice auailable ex opere operato in what respecte . is auail●able , ex opere operato , that is to say , in respecte of the vertue and strength of the thing it selfe that is offred . of the thing it selfe I meane , without consideration had of the priest , whether he be good , or euil , bicause in the person of Christe , and by his commission , the body and bloude of Christe are offered vp vnto God . Whiche oblation it selfe for the worthines , and reuerence of Christe , as a Prayer of greatest efficacie , and moste worthy to be heard , the Father beholdeth , and in regard of it , performeth that , for whiche the body and bloude of his Sonne are so offred , according to the order of his Diuine disposition , and as it shal seme conuenient to him selfe , forasmuche as al iudgement is geuen vnto him . Iohan. 5.

By the same consideration it hath very great force and strength to satisfie for temporal paines that be due vnto sinnes , The Sacrifice satisfieth for paines whiche paines oftetimes in Scripture be called by the name of sinnes . For if according vnto the counsel of Daniel , Daniel . 4. sinnes , that is to say , paines due to sinnes , are redemed with almose , how muche more with the body and bloude of the Sonne of God offered at the Aulter ? If paines were loosed by the sacrifices of the olde Lawe , shal they not muche more be loosed by the Sacrifice of the newe Lawe ? For els , what shal we say , that the bloude of Christe is of lesse price in the sight of God , then the bloude of a calfe ? Although Sacrifices haue their valour by way of Prayer , yet when they bring a present that is worthy of Gods fauour to remission of paines , and of his giftes , they leane to a certaine right and equitie , as the Price being exhibited , and so they be satisfactorie .

S. Augustine speaking of this way of working by the name of Christe , August . contra literas Petiliani . lib. 2 cap. 54. in Sacrifices , and otherwise , saith to Petilian the Donatist , Gratias Deo , quia tandem confessus es valere inuocatum nomen Christi ad aliorum salutem , etiam si à peccatoribus inuocetur . God be thanked , for that thou hast at length confessed that the name of Christe called vpon is auaileable vnto the health of others , although it be called vpon of sinners . If the name of Christe onely called vpon be auaileable vnto health , shal not the bloud of Christ be auaileable to procurement of health , specially if the person , for whom it is offered , be through his owne good disposition meete to receiue suche benefite ?

Neither is this Sacrifice auaileable onely ( ex opere operato ) of it selfe , The Sa●crifice Auaileable 〈◊〉 opere operantis . and of the worke done , but also in some degree , ex opere operantis , for , and through the merite of the offerer . For in asmuch as the Priest doth offer this holy Sacrifice not as a priuate man , and in his owne priuate name , but as the publike Minister of the Church , and in the name of the Churche , assumpted thervnto by publike auctoritie : whereas there neuer want great merites in the Churche , the merite of the offerer is neuer separated from the vertue of the worke that is wrought , that is to say , from the body and bloude of Christe : so that although the Priest that offereth , and they that be present , be wicked , yet the Sacrifice of the Masse is not void and frustrat , but much auaileable to the working of some good effect , according to the disposition of Gods merciful prouidence . ●ugust. c●● . epist. Parmen . lib. 2.

And therefore no maruel is it , after the teaching of S. Augustin , that good wordes which be said in the publike Praiers for the people , though they be said of euil Bishops , neuerthelesse be heard , not according to the peruersitie of the Gouernours , but according to the deuotion of the people . And yet it skilleth muche what the Gouernours be , seing that their godlines through the Sacrifice much helpeth the infirmitie of the people . For which consideration , as S. Cyprian saith , Cyprian . lib. 1. epist. 4. we ought not to electe any other to be Bishops , but suche as be vnspotted , and whole , who offering vp Sacrifices vnto God worthily and holily , may be heard in their Prayers , which they make for the safetie of our Lordes people . Gregor in Pastorali part. 1. ca. 2. For els , when he that is sent to make intercession , displeaseth : the mind of the displeased is more greeuously prouoked , saith S. Gregorie speaking of vnworthy Priestes .

But yet the Priestes impietie can not let , but that the Sacrifice , The impietie of the Priest is no hinderance to others touching the benefite of th● Sacrifice whiche of it selfe , and being offred in the name of the Churche , is so good and acceptable a thing vnto God , shal profite them , whiche besides the Priestes with godlines doo offer it , according to the deuotion bothe of them , that with the Priestes doo offer , and of them , for whom it is offred . For true it is that S. Augustin saith to Petilianus the Donatiste : Nos dicimus tale cuique Sacrificium fieri , qualis accedit vt offerat . We say , that the Sacrifice to eche man is made suche , August . contrà lit . Petil. lib. 2. c. 52 1. q. 1. cap. Dominus . as he is , that commeth to offer .

Whereas then the wel disposed people doth offer vp that same very Sacrifice by deuoute affection , whiche the Priest offereth by outward Ministerie : the wickednes of the Minister bereueth not any deuoute person of the benefite of the Sacrifice .

Neither is this so to be taken , as though in this case nothing were to be looked for aboue the merite of our deuotion , for then to what purpose were the Sacrifice ? But what so euer benefite redoundeth of the vertue of the Sacrifice , ouer and aboue the merite of deuotion : the same is so muche the more abundantly of euery one enioyed , with how muche more deuotion towardes Christe and his Death he offereth .

This deuoute disposition of the offerers our Lorde prescribed , when consecrating and making his Apostles Priestes , Luc. 22. he said , Doo ye this in remembrance of me . In whiche commaundement , 1. Cor. 11. whereas there be two thinges conteined , dooing , and remembring , or commemoration : this muche our Lorde therein signified , The Sacrifice profiteth in diuers degrees . that with how muche the more grateful and deuoute memorie they did it , so muche the more by this Sacrifice they should obteine : and againe how muche the nearer any man came vnto that dooing , and action of offering , the more benefite thereof he should receiue . For though al they that be iuste may be said to offer this Sacrifice by a certaine generalitie , August . Epist. 23. which S. Augustin semeth to meane , for so muche as it pleaseth them al , that it be offered : yet they come nearer vnto this action , who doo it them selues , who heare Masse deuoutely , who serue and attend vpon the Priest to doo that action , who susteine him for his ministerie , who with godly desire require Masse of him .

Wherefore as a prayer profiteth them that pray them selues more , then an other , for whom it is made : so this Sacrifice profiteth more them , that offer it them selues , then it doth them , for whom only it is offered . And as a Prayer profiteth more , that is specially made for one , then that whiche is made onely in general for al : euen so it is in the Sacrifice . But these thinges shal appeare more clearely by the effectes , whiche we looke for to enioye , by the Sacrifice of the Masse through the vertue of Christes passion , if we reherse them particularly .

The first effecte by consent of al men is the remission of Venial sinnes , The effectes that we obteine by the Sacrifice of the Masse . which the very iuste doo daily commit , and also of temporal paines , vnto whiche they remaine thral and bounde , though damnation euerlasting be forgeuen .

An other effecte is , the increase of righteousnes , and the continuance in good life . These are expressely declared in the Institution of this Sacrifice by the Institutor him selfe , who first offered it . This is my bloude ( saith he ) of the new Testament , a a Luc. 22. whiche for you , and b b Mat. 26. for many is shed in remission of sinnes . That the Apostles vnderstood the very same also in the Consecration of the Body , the Masse of S. Iames doth shewe . Where after the pronouncing of those wordes , Liturgia Iacobi . this is my body which for you is geuen , and broken : the Deacon forthwith addeth , in remissionem peccatorum , in remission of sinnes . By whiche wordes , for so muche as with them Christ to this effecte offered him selfe , ( albe it peraduenture they might be more generally vnderstanded ) that at least may be gathered , which now we haue said of the remission of Venial sinnes , and temporal paines , vnto whiche the Apostles them selues were thral .

Touching the other , there is a manifest place in S. Iohn . Christe speaking of the Apostles , and of them that should through their preaching beleue in him , Iohan. 17. saith : For them I sanctifie my selfe , that they also may be sanctified in truth . Whiche saying is truly vnderstanded of the encrease of holynesse , and of continuance , in asmuche as the Apostles were now cleansed , and sanctified .

And vnto these effectes the Sacrifice of the Masse is auaileable for al the faithful that pertaine to the body of Christe , that is to say , for the iuste , not only by the deuotion and merite of men that offer it , but by the vertue of the Sacrifice it selfe : neither onely by meane of a certaine common Prayer , whiche standeth vpon liberalitie , but of suche prayer , as satisfieth the requestes of Gods iustice with presenting vnto him the price paid for sinnes , and with a gifte geuen worthy to obteine that is asked , whiche is the proper nature of a Sacrifice , which is to be satisfactorie , and to be offered by way of satisfaction . And therefore S. Paule specially considering the worthines of this true Sacrifice , said in general , that euery Bishop or Priest is ordeined to offer giftes and Sacrifices for sinnes .

Of this it is learnedly by the Diuines gathered , that , for so muche as Infidels , and suche wicked persons , as be not yet reconciled vnto the Churche , or vnto God , nor so disposed , that for them satisfaction may effectually be made : Sacrifice for them is not properly offered . For whether they them selues , or others for them doo offer , God doth not accepte giftes for the wicked , to this ende for whiche properly they be offered , as it appeared in Cain . Gen. 4. This is witnessed in the Scriptures , and in sundry other places . Prouer. 15 Eccles. 34

Therefore S. Augustine saith writing to Renatus , Quis offerat Corpus Christi , August , de origine animae . lib. 1. c. 9. nisi pro eis , qui membra sunt Christi ? Who may offer the body of Christe , but for them , whiche are the members of Christe ? The late holy general Councel of Trent approuing this sentence of S. Augustine , Masses common not priuate , and wherfore Concil. Trident. Sess. 22. cap. 6. and declaring that the Masses , whereat no man communicateth besides the Priest , be not priuate , but common , saith , that they ought to be iudged common , partely for that the people in them doth communicate spiritually , partly for that they be celebrated by the publique Minister of the Churche , not for him selfe onely , but for al the Faithful , that pertaine to the Body of Christe .

When therefore Petrus à Soto that learned man was demaunded in that Councel , whether Chaunteries might be erected , and Masses appointed to be said for Infidels : he answered , that it was vnlawful , bicause to ordeine Masse for any , is to ordeine , that Sacrifice for them be offered , and that to them thereby satisfaction be applied , whiche ought not to be done , bicause satisfaction requireth before a remission of the deadly faulte . Yet wel may it be , ( said he ) that Prayer in the Masse for their Conuersion be made .

Our Sauiour him selfe semeth to haue insinuated this propertie of the Oblation , when offering vp his body and bloude at the Supper after the fourme and rite of Melchisedek , not without cause he said , of the one , Lucae . 22. whiche for you is geuen , of the other , whiche for you , Math. 26 and for many is shed ( that is to say , is presently offered vp and shed in Mysterie , anonne with outward violence to be shed ) in remission of sinnes : For as touching the valour of the price , it was offered vpon the Crosse , not for many , but for al. And so the Sacrifice of Melchisedek obteined the benediction for iuste Abraham , who is the example and paterne of al that folow him .

This iudge I to be the chiefe cau●e why in the Primitiue Churche , as we finde in S. Dionysius the Areopagite , when true discipline was exactly kepte , Ecclesiast. Hierarch . c. 3 part. 5. the learners of the faith before they receiued Baptisme , then called Catechumeni , they that were possessed of vncleane sprites , called Energumeni , Publique Sinners , and they that did publique penaunce , were commaunded by the Deacon to departe out of the Churche before the Oblation , that they should not be present at it .

Yet as it is here before said , and as it is cleare by S. Paul , 1. Tim. 2. in a certaine general and common respecte we offer for al , forasmuche as we present the body and bloude of Christe vnto the Father in his person , and by his commission , and beseche his goodnes , that in regarde of his body and bloude he wil haue mercie vppon them . But we doo not presente these giftes for al , as a Price that is exhibited for them ( whiche thing the propre nature of this oblation comprehendeth in respecte of release of the paines ) bicause al be not capable , that is to say , not apte vessels to receiue suche benefite .

As touching other thinges , whiche profitably be asked in the Masse , Benifites redounding to vs by the Masse . as victorie , peace , health , ceasonable wether , and such other the like , wherewith mannes miserie is releeued and holpen , the Sacrifice of the Masse is auaileable for them , according to the order of Gods eternal disposition , not onely by reason of the merite of the Priest , and of the Churche that offereth : but also , and that more amply , by reason of the qualitie , and vertue of the Sacrifice , whiche is consecrated in the person of Christe , and by his commission .

But this is by way of Prayer : whiche Prayer , bicause it is not sitting the wordes of Christe to be frustrate , by whiche he committed this Sacrifice vnto vs : the Father very oftentimes heareth . And whereas he heareth it not , the iudgementes of God be secrete . For great is the vertue of the signes , and Sacramentes of the name of Iesus Christe , vnto whose honour the very powers of the Aier are commaunded to yelde and geue place , though it be called vppon by euil , and for euil persons , as S. Augustine very learnedly teacheth in his booke of .83 . questions , Augu. lib. 83. quaest. quaest. 79. or who els so euer is author of that booke . For in no wise dare any sprites ( saith he ) to contemne these signes . For they tremble at these , where so euer they beholde them . but men being vnwitting of it , by God an other thing sometime is commaunded . For whereas they geue not place vnto these-Signes , God him selfe forbiddeth , when he iudgeth it iuste , and profitable . Thus S. Augustine .

To this very aptly serueth that he writeth in his .22 . booke De Ciuitate Dei . Where he telleth of a house deliuered from euil Sprites by the Prayers , and Sacrifice of the Masse . August . de Ciuit. Dei lib. 22. c. 8. Hesperius a noble man ( saith he ) who dwelleth in our countrie , hath in the Lordship of Fussala , a Ferme , called Cubedi . Where when he vnderstoode , that his house which he hath there , susteined great hurte by euil Sprites , and that his catail , and his Seruauntes were much troubled : he besought our Priestes in my absence , that one would go thither , that by his Prayers they might be driuen away . One went , and offered vp there the Sacrifice of the body of Christe , praying , as muche as he was ha●le , that the vexation might ceasse . Forthwith by the mercie of God is ceassed .

S. Gregorie sheweth by many examples , that through the Sacrifice of the Masse diuers receiued temporal benefites , Grego . in Dialogis . who neither were present when Masse was said for them , nor thought at al of it . Also certaine special helpes by this Sacrifice be obteined , which of the Diuines are called , prima gratia , for with these God doth oftentimes helpe them , for whom the Sacrifice is offered , that the motion of faith , and deuotion , and desire of the medicine of the Sacramentes , be stirred vp in them .

Thus thou seest Reader , what power the Sacrifice of the Masse hath . And as this Sacrifice hath vertue to remoue al manner euils from vs , so it hath vertue to get and procure al good thinges vnto vs , according to the disposition of Gods Prouidence . What force the Sacrifice of the Masse hath ●ouching the remission of mortal sinnes . Wherefore that also may easily be conceiued , which of many men is called in question touching the remission of mortal sinnes . Verely the blessed Martyr S. Alexander fifth in the Regester of the Popes , saith in his firste epistle , that Crimes , and sinnes be put out by these Sacrifices offered vp vnto our Lorde . And againe , that our Lorde is delited , and appeased with such Sacrifices , and that ( through them ) he forgeueth great sinnes . Alexander epist. ad o●̄s orthodoxos . For nothing ( saith he ) can be greater in Sacrifices , then the body and bloud of our Lorde .

Iulius speaking likewise of the Sacrifices , saith , that by them offred to God , al crime and sinne is quite put out . S. Gregorie also saith , Iulius . De Cons. Distinct. 2. Cum omne . Gregor. Dialog. 4. Cap. 58. that this Sacrifice singularly saueth the soule from euerlasting destruction . Al whiche , and sundry other the like sayinges of certaine Fathers , are so to be vnderstanded , not as though we might obteine remission of such sinnes after Baptisme committed without Absolution of the Priest , who is the Ministre of the Sacrament of Penaunce : but that this blessed Sacrifice doth geue such grace , and worketh so together with the infirmitie of the Penitentes , that they may by the Priests be reconciled vnto God . And it is so acceptable in the sight of God , Sess. 22. Cap. 2. that ( as the Councel of Trent teacheth ) being appeased by the Oblation of it , graunting grace , and the gifte of Penaunce , he forgeueth Crimes , and sinnes , yea that be right great .

As concerning them , The Sacrifice of the Masse profitable for the dead . 2. Mac. 12 Ioan. 11. August . in Enchirid. cap. 110. that with godlinesse are departed this life and haue taken their slepe , as the Scripture speaketh , and haue not , as it behooued them , made ful satisfaction , whom we beleeue to remaine in Purgatorie : although now they be not in state to merite any thing by any operation of their owne wil , or to do holesom Penaunce for their sinnes : yet bicause they be the members of Christ , and felow citizens withal the Saintes , felowes , and brothers with them : the Sacrifice of the Masse profiteth them as it doth the other iuste persons here , but that their owne propre deuotion can helpe them nothing , ●s now depending wholly of Christ , and of the Church . For although God in the day of our departure hence ( as it is said of the wise man ) do rendre to euery man according to his waies : Eccle. 11. yet after the doctrine of S. Augustin this much by their good workes they haue deserued at Gods hand whiles they lyued here : August . in Enchirid. ad Laurenti . cap. 11● that these common dueties of Christian felowship might profit them also after their departure hence . For els it should seme very vniuste , and iniurious vnto the body of Christe , if there were any members of it , to which being in distresse it could not procure succour . The motion of contrition and charitie , with whiche they departed hence ( for els they remaine not in Purgatorie ) is a disposition , Athanas. in quaest. ad Antiochum . q. 34. Chrysost. ad pop. Antioch . Homil. 69 & Sermo . 3. in epist. ad Philip. Damas. in Oratione , de ijs qui hinc in fide migra●●n● . whiche may suffice in their behalfe , that Sacrifices , and other godly workes , offered and done for them , may helpe them . Wherefore as S. Athanasius , S. Chrysostom , Damascen , and the more parte of the auncient Fathers doo witnesse , it descended by Tradition from the Apostles , that this vnbloudy Sacrifice be continually offered for them .

Now then Christian Reader thou hast here declared vnto thee , those pointes , that I promised in the beginning : what is Sacrifice , being considered either as it is taken for the Action of offering , or for the gift● offered : for what consideration it is due vnto God : that it is most conuenient for our nature that it be visible : that the rite of sacrificing hath ben by God bothe engraffed in the mindes of men before the Lawe , and commaunded in the Lawe : That for loue of his Churche our Lorde Instituted the singular Sacrifice of his body and bloude at his last Supper : How those foure thinges be in this singular Sacrifice , whiche S. Augustine teacheth to be required in euery Sacrifice : lastly , for whom this Sacrifice is offered by what waies it is auaileable for man : what effectes it bringeth forth .

Some here perhaps do wish , that I said somewhat in defence of the Prayers , that be commonly said in the Masse about the Oblation of this vnblouddy Sacrifice , The Praiers of the Masse godly , and without superstition . and of the Ceremonies , whiche the Churche vseth in the celebration of the same : for our Aduersaries by diuers waies labour to bring them in contempte . As touching the Canon of the Masse , what parte of it M. Iewel reproueth as blasphemous : in this Reiondre I doo sufficiently defend , Pag. 123. b. item pag. 254. b. &c. Ambro. de Sacrament . lib. 4. c. 4. as godly and holy , and such as may worthily seme mee●e to be said at the celebration of these Mysteries . As for al the rest that is said , for so much as therein , as S. Ambrose saith , Praise is deferred to God , prayer is made for the people , for Kings , and for al men , and for al our necessities : briefly ●ith nothing is done , but that which S. Paule exhorteth to be done in his epistle to Timothe , 1. Tim. 2. whereof we spake before : what is there that M. Iewel , or any of that side , or Sathan him selfe the great enemie of this Sacrifice , can finde fault withal ?

Concerning the Ceremonies vsed in the Masse , Ceremonies vsed in the celebration of the Masse . which consiste in the behauiour , Gesture , Mouinges , and Signes of the Priest , whereat also these men beare great spite : they be void of superstition , and free from al iuste reproche , bicause they be onely such , as put vs in minde of some special thing touching the Incarnation , Birth , Life , Preaching , Death , and Resurrection of Christe , which perteineth to the stirring vp of Deuotion , and to the commaundement of Christe the more conueniently to be obserued . For whereas he commaunded vs , Luc. 22. that what he did , we should doo the same : it may reasonably seeme to be our duetie , that as he did , and after what manner he did , we also doo likewise . Verily the Ceremonies which we vse , be of more antiquitie , represent thinges of more excellencie , and through the practise of the whole Churche of Christe be of more auctoritie : then that by the doctrine of any new Gospel , it may now towarde the time of Antichriste , seeme either necessarie , or conuenient , that they be changed .

And to th intent these ouerthrowers of al auncient Religion , and setters vp of their owne Nouelties , haue ceremonies in lesse contempte : let vs consider , whether Christe him selfe ( who first of al celebrated Masse at his last Supper , 1. Tim. 2. and did those things , which S. Paule requiteth in his epistle to Timothee ) obserued not certaine Ceremonies , Ceremonies vsed by our Sauiour him selfe . muche like to ours . He layd downe his garment , he girded him selfe , he kneeled or stooped downe , he washed his Disciples feete , he gaue thankes to his Father , he consecrated and offered vp vnto him his Body and Bloude , Iohan. 17. he spake vnto his Disciples , he admonished , he taught , he comforted them , he lifted vp his eyes vnto heauen , he prayed vnto the Father for them , and for vs .

1. Cor. 11. S. Paule straitly forbiddeth , a man to pray , or prophecie in the Churche , with coouered head . If the Catholikes , without expresse Scripture , though moued with the like reason that moued S. Paule , had so ordeined : these men would haue cried out , that it had bene superstitious . Touching this mater , here to speake of al , it were very long , and a thing meete for a special booke to be written thereof , rather then for the breuitie of a Preface . Therefore I let passe much that might wel be recited out of S. Dionyse the Areopagite , S. Iustine the Martyr , Tertullian , Innocentius the firste , and others , that of these thinges haue written .

How ceremonies may be vsed with out superstition . Certaine it is , that the Ceremonies we vse , be not superstitious . For that we iudge to be superstitious , whiche being vsed in place of Gods seruice , perteineth not to the wourship of God , nor to the loue of our neighbour . And whereas the worship of God is double , for so muche as we haue from him both th● inward , and the outward good thinges : then is it duely , and lawfully , and without al superstition done , when the outwarde thinges by some publique auctoritie , as from God ( for al power is of God ) or by a certaine leading of nature be ordeined vnto an inward reuerence , and a duetiful kindnes towardes God to be stirred vp , nourrished , and continued . For the mouing it selfe of the soule ( as saith S. Augustine ) so long as it is yet lapped within earthly thinges , August . ad Ianuar. epist. 119. is but slowly inflamed , but if it be carried vnto bodily likenesses , and thence be carried vnto the spiritual thinges , that by those likenesses be figured : with the passing it selfe as it were ( from the one to the other ) it is quickened , and being stirred as fyre in a fyrebrande , it is enkindled , and with a more ardent loue it is pulled vnto her rest and quiet . Therefore the vse of comely Ceremonies moueth the minde more , then if the thinges by them signified were vttered naked , and without similitudes of Sacramentes , as there also he saith .

And this is the meaning of al the outwarde Rites , The meaning of the Ceremonies vsed in the celebration of the Masse . that be obserued in the Masse . As for example , the Priestes Vestimentes , doo signifie either the garmentes of Christe , with which he was mockt , either the new condition of the new man , or the Incarnation of the new King : His comming vnto the Aulter , betokneth Christes appearing , whiche was receiued with great ioye , and singing of Angels : Math. 27 the going from the one side of the Aulter to the other , Luc. 2. sheweth the translation of the Gospel vnto the Gentiles , and the returning of it vnto the Iewes : by the washing of handes , the Priestes cleannesse of life , by his bowing downe , humilitie , by stretching of his Armes abroade , the Crosse , by his making of many signes of the Crosse , euery good effecte to procede of the merite of the Crosse , is signified . The like may be conceiued of such others moe . For certainly as wordes be signes of thinges , so be these Rites in the blessed Masse , signes of great Mysteries .

To be shorte , bicause through the infirmitie of our condition , humaine affection for the most parte litle estemeth common thinges , and such as be not distincte from other thinges by some token of a more excellencie , yea rather dispiseth them ( as Malachie the Prophet complained of the vncleane , Malac. 1. contemptible , and vile Oblations of his time ) and woundereth and reuerenceth those thinges , that by some shewe of excellencie seme to surmount others : it was necessarie for the reuerence of so holy an Oblation , and of the wo●rship of so great a Maiestie , that peculiar places , as Churches , Tabernacles , Aulters also consecrated , Ecclesias . Hierarch . cap. 5. p. 1 as we finde in S. Dionysius , special , and not common Vessels , and peculiar Ministers were appointed for the same , whereby the colde myndes of men might be brought to thinke more reuerently thereof .

As touching the practise of the Churche , that is to say , of the holy and learned Priestes , and of al the people of God from the Apostles tim● to these da●es , what the Auncient Fathers haue wr●●●en in pro●fe , and confirmation of the Sacrifice of the body and bloude of Christ , which hereto might , be added : for al this , I re●er●e the Reader vnto my Reioindre .

Now then to conclude : Sith that it is our duety to geue and offer vnto God some gifte and Sacrifice , whereby to rendre vnto him due thankes for his benefites , and to recognise him for our Creator , and Redemer , and nothing we haue to geue either in it selfe better , or to him more acceptable , then the body and bloude of his Sonne Iesus Christe , and whereas we haue commaundement to offer the same , and so great profite commeth to men thereof , and whereas in the Masse , in whiche this Sacrifice is offered by Christe , and the Churche , godly prayers be made for Kinges , for them that be in auctoritie , and for al men , thankes be geuen , certaine outward signes are shewed , whereby the memorie of Christes Passion is stirred vp and to vs renewed , and reuerence to Godward is enkindled : what forbiddeth , why on the behalfe of the most blessed Masse , and of them who susteine persecution for this Sacrifice , I may not here vtter the woordes of the Holy Patriarke Iacob , by way of expostulation with our Aduersaries , Quam ob culpam nostram , Gen. 31. & ob quod peccatum , quod in Missa committimus , Expostulation with the persecutions of the Masse . sic exarsistis post nos , & scrutaeti estis omnem suppellectilem nostram ? What is our trespace , and what is the sinne that we haue committed in saying , and hearing the Masse , that ye are so wroth , and fume so much against vs ?

Ye haue searched al stuffe , as Iacob said to Laban , ye haue examined our doctrine , and what haue ye founde ? Ye haue examined vs , ye haue depriued vs , ye haue condemned vs , some to prisons , some to certaine places , ye haue debarred vs of libertie to see our deare frendes , to enioye our swete Countrie , ye haue taken from vs great summes of money , ye haue thirsted our bloude , ye haue oftetimes called for the Princes sword to be drawen against vs , ye haue geuen the cause of the losse of many of our liues . This and much more , haue ye done touching our parte .

But as touching Gods parte , what iniurie , what dishonour , what pillages , what robberies , what Sacrileges , what spoiles , what prophane and Turkish saggages of Churches , what contempte , what despite , what villanies , ye and your brethren , haue done in sundry places of Christendome , what needeth it any man to speake , the secretes of hartes do speake , the sighing of Gods people speaketh , the Earth , the Heauen , God him selfe by his brute and dumme Creatures speaketh . But what auaileth it to make complaint vnto them , that be not onely farre from al griefe of their euil doing , and from remorse of conscience , but also reioyse , and glorie in malice ?

NOw therfore to returne to thee good Reader , that thou maist the better vnderstand our procedings , when at the first I tooke in hand to answer M. Iewels Chalenge , and to iustifie the Articles , that rashly , and wickedly he had denied : amnog other things , I brought some of that I haue here said , and what elles then to me semed good , for proufe , of the Sacrifice of the Masse , which in his .17 . Article he denieth . Therto , as to the rest of my Answere , he hath made his Replie . In which Replie he hath said , what he was hable to say , in disprouse of that singular Sacrifice . But how insufficient his disprouse i● , and of how litle substance al is that he hath brought , how litle he amendeth his common woont of falsifying his testimonies , what other false partes he playeth , and what grosse errours he is fallen into : thou shalt perceiue , if thou vouchesafe to read this Reioindre .

Whereas against this Sacrifice , by many men many wordes haue ben said , many villanies haue ben wrought , many blasphemous bookes haue ben written ( as is before mencioned ) according to the sprite , that Satan the enemie of the Sacrifice hath enspired into their wretched breastes : Out of al M. Iewel , like a Spyder , hath suckte the most venemous iouice , and in his Replie hath vttered it , as it were spitting forth his poison . Which Replie ; as perhaps it poisoneth the lighter sorte , who haue delite to feede thereon : so to the wise , and those that be stedfast in the Catholique Faith , al the stuffe of his great booke appeareth , as it were but Cobwebbes . For in dede as with Cobwebbes nothing is holden , but light mo●es , and weake flees : euen so of a light witte , and feeble Faith he sheweth him selfe to be , whom that Replie catcheth , and holdeth .

He hath not one Auncient Doctour for him , not one Councel , General , or Prouincial , olde , or newe , not one Example of the Primitiue Churche , not one sentence of the holy Scriptures . Not one I say for him , that is to wit , whereof any cleare conclusion may be gathered against the Sacrifice of the body and bloude of Christe . These doo I the rather make accompte of , bicause by his owne appointement , they be good waies and meanes , whereby to trie pointes of Faith in Controuersie .

Now if M. Iewel haue nothing out of al these for a cleare disproufe of this Sacrifice , after he hath vewed al the bookes that by these newe Maisters haue bene written in defence of his side , after that he hath furnished him selfe with al that euer Luther , Bucer , Zuinglius , Oecolampadius , Caluine , Beza , and the vpholders of their sectes could deuise against it , after that he hath conferred with his felow Ministers and Superintendentes , who most readily ioine their forces together against the Sacrifice yea after that he hath learned the Argumentes of Satan him selfe the first Founder of this new Gospel , wherewith he impugned the blessed Masse disputing with Luther , as he witnesseth of him selfe , if I say after al this , he be hable to bring nothing , whereby this Sacrifice to any learned man may seeme clearely disprooued : hereof thou maist soone conceiue good Reader , how assured and certaine the doctrine of the Catholike Churche is , that teacheth the Body and Bloud of Christ to be offered vp vnto God vnder the formes of breade and wine by Priestes , and the same to be the Sacrifice propre to the new Testament , and how litle there is to be said against it .

Bicause in this treatise I do mainteine my Answere , and disprooue what M. Iewel hath replied against it , that the whole processe may seeme the plainer , and for that oftentimes I am driuen by him falsly reporting my woordes , to referre the Reader to that I said before : I haue thought it necessary to set foorth my Answere , with his Replie , and my Reioindre together , the order of his Diuisions truly kepte . Wherefore when M. Iewel beareth thee in hande , that I speake either absurdly , or vntruly , or that I make a fonde Argument : it may please thee to returne backe vnto the Answere , and vewing the place diligently , to consider , whether thou finde , as he reporteth . If this be done , I doubte not but the chiefe aduantage he seemeth to take against me , shal in thy iudgement appeare to stand altogether vpon manifest vntruthes .

Yea if thou wilt not be deceiued by M. Iewel , How M. lewels writings are to be read . beleeue not at the firste , what in proufe , or disproufe of any thing , he reporteth , as out of others . Examine the places from whence he bringeth his testimonies . beleeue not his shewes , beleeue thine owne eyes . Compare the authours texte , The sleightes he vseth in writing against the Catholikes . and his reportes together . And doubtelesse wheresoeuer he allegeth ought that disagreeth with the doctrine of the Catholique Churche , thou maist be assured by diligent searche to finde , that he hath corrupted and falsified the Doctor , either by taking away , or by adding vnto , by exchange of wordes , or by peruerting the order of the sentence , by conceeling the Circumstance of the place , or by applying it to a sense contrary to the writers meaning , briefly by one false meane or other , as al merchantes of such false wares , lacke not craftes and sleightes to helpe their vtterance .

And as his sleightes of corrupting the Doctours be sundry and many , The sleightes he vseth in answering to the Catholiques . so be the meanes also many , and of no lesse crafte , whiche he vseth in answering to certaine their most plaine testimonies , with which oftentimes he is pressed . Some Doctours with him be vtterly refused , some be of doubteful authoritie , some be disliked for their age , some be auoided by a crafty vnderstanding , some that speake plainely , be tolde , they speake violently . Whiche is a very poore shifte , and seemeth to haue least weight of Learning , or Reason .

When al other sleightes be spent , yet this serueth him for the last refuge . He draweth this mater of the Sacrifice , to Phrases of speache , Tropes , and Metaphores , and alleging some Tropical speache , that receiueth a reasonable vnderstanding somewhat diuers from the literal sownde of the naked woordes , he requireth the place that maketh for the truth of the Sacrifice , to be in like sorte vnderstanded . This is a way whereby one may seme to say somewhat , when in deede he saith nothing . By suche meane the truthe in any controuersie is darkened , it is not discussed , and in the iudgement of the vnlearned , confusion is wrought .

M. Iewels common Argumentes . What shal I speake of the force of his Argumentes ? Certainely they be suche , as very Boyes that learne their Sophistrie , may be a shamed to make . In manner he neuer maketh Argument against the Sacrifice , but wherein with one truth he excludeth an other truth , whiche kinde of reason , of al other is the most childish and fondest . As for example , Bicause the Fathers sometimes cal the Euchariste an Image , a Figure , a memorie , a sampler of the Sacrifice , that was made vpon the Crosse , thereof alwaies he concludeth , that it is not a true Sacrifice . As thoughe one might not by suche Logique conclude , that the Sacrifices of the olde Lawe were not truely , and properly Sacrifices , bicause they were al a Figure of that great Sacrifice , whiche Christe offered when he died . Both Sacrifices are a signe of that one and the selfe same hoste , that of the Lawe , was a signe of the hoste to come , ours of that is paste . Yet either is a true Sacrifice .

Likewise of the affirmation of the Sacrifice of Praise , and Thankesgeuing , he induceth the denial of the true and real Sacrifice of Christes Body and Bloude in the Euchariste , as thoughe it were not bothe . But what neede I here Reader , to tel thee of M. Iewels manyfold shiftes and sleightes , See the Preface before my first Reioindre . sith I haue spoken thereof otherwheres , and other men haue detected them at large ? And in deede what elles is conteined in our bookes , but a discouering of his Legierdemaine ? For how could the truthe haue bene set forth , excepte his lies had ben discried , and his falshoode confuted ?

As for the Vntruthes , that be in his Replie to this parte of my Answere , I haue not curiously noted the number of them , for so muche as that hath bene once doone by D. Sander , and me in parte , and by M. Stapleton more copiously . whereas the number of his Vntruthes founde in foure Articles onely of six and twenty , amount to a Thousand and odde , and the same are not yet discharged of M. Iewels parte : I intend not to bestow muche time about such a lothsome worke . It is more meete for Pinners , Pointers , and Nailesellers , to spende their tyme about telling , and making such accomptes .

And though I had liked to haue kepte tale of them , yet the Margent of my booke would not haue sufficed to conteine them , the number is so great . Yet that his lyes , falsifyinges , corruptions , and vntruthes , appeare to be of smal number , and that the shame , whiche would growe in respecte of the multitude , if al were seuerally tolde , be not to the hinderance of his estimation discoouered : I am content , his whole Replie touching this article , be taken ( as it is in deede fewe thinges excepted , wherein gladly I agree with him ) but for one Vntruth .

Touching this Reioindre , I haue here defended and confirmed my Answere to his 17. Article , whiche is of the Sacrifice , and al that he hath replied against it , I haue fully refelled . God geue thee iudgement good Reader , to discerne truth from vntruth . If perhaps I shal seme in some places ouer obscure , and tedious , and not to haue framed my writing meete for al mennes capacities : thou maist thinke , that either learning failed , or that the mater would not suffer , verely good wil wanted not . To make harde thinges easy to be vnderstanded , and to geue light to thinges , that of them selfe be darke , and not to swarue from the exact rule of truth , it is a point of great witte and cunning : neither is it lightly perfourmed , but of suche as God hath endewed with special giftes . And as excellencie of witte is required to vtter them plainely : so it behoueth the Readers senses be wel exe●cised , to vnderstand them fully .

The doctrine of this Sacrifice in some parte is harde , and obscure , such , as commonly hath rather ben rightly beleeued , then by many clearely declared . The honour of holy Mysteries is better saued with reuerent silence , then with bolde opening . Experience teacheth into what danger of contempte they come , when they are openly reueled to populare vnderstanding .

Although bothe in the Scriptures , and in the Fathers , we haue most sufficient proufes , and testimonies for the real presence , and for the real Sacrifice : yet they , that liued within the first six hundred yeres after Christe , wrote hereof more secretly , then of other pointes of our Religion . The cause why the olde Fathers spake so secretly of these mysteries . For reuerence of the Mysterie , they thought it more conuenient , to teache it by mowthe , and by tradition , then by euident , and open declararion to commit muche to publique writing , least so to the Infidels , occasion should be ministred of despite and villanie . As for example , notwithstanding that religious warenesse , we read in S. Augustine , how the Painimes charged the Christians with the wourship of Ceres , August . contra Faust. Man●cha . lib. 20. cap. 13. and Bacchus their false Goddes , bicause of the bread and wine , they vsed in the celebration of their mysteries .

Thereof it is , that we finde in the auncient Fathers so often commendation of their silence . Chrysost. in Liturg. S. Chyistome saith in his Masse , Conuiuij tui mystici hodie fili Dei communio nem assumpsi , non tamen hostibus tuis mysterium di●● . I haue receiued this day the Communion of thy mystical banquet ô Sonne of God , and yet I haue not tolde the Mysterie vnto thine enemies . Ambro. ●i . De ijs qui initiantur myster . c. 1. S. Ambrose maketh it a Treason , and betraying of the Mysteries , to shewe them vnto those that be not yet baptized . The like commendation of silence in this behalfe wee finde in Origen , Orige . homil. 9 in Leuit. c. 16 and in S. Augustines workes not seldom . Aurelianus the Emperour , when he saw him selfe , and the Romaine Empire to be in great peril , for that the people named Marcomanni grewe strong ouer him by a great ouerthrowe they had geuen him in bataile , wrote to the Senate of Rome , that ( whiche was woont to be done in publique distresse ) the Sibylles bookes should be looked in . Flauius Vopiscus in Diuo Aureliano In his Epistle he hath these woordes . Miror vos Patres sancti , tam diu de aperiendis Sibyllinis dubitasse libris , perinde quasi in Christianorum Ecclesiá , non in Templo Deorum omnium tractaretis . I maruel at you Reuerend Fathers , that ye haue ben afraid to open Sibylles bookes thus long , as though ye had to doo in the Churche of Christians , and not in the Temple of al the Goddes .

By this it appeareth , what secretnesse and silence was vsed in the Primitiue Churche touching these mysteries , and how feareful the holy Fathers were to say , write , or doo any thing , whereby the Miscreantes might come by knowledge of them . For which cause it is not to be marueled , if they spake not so plainely , and so euidently of euery point touching the Sacrifice , as the sawcinesse of heretikes requireth in these daies to be answered , and satisfied withal . Yet they may seme to haue spoken plainly ynough to right beleuers , and for the same we haue no smal number of good and cleare testimonies , as by this Reioindre it shal appeare to them , that be not wilfully bent , either to shutte their eyes , bicause they would not see , or to wrangle contentiously , that they ●eeme not to be ouercomme , When began the Fathers to speake more plainly of our mysteries or to denie stubbornly , what so euer disliketh their phansie , be it neuer so sufficiently proued .

But after that the Faith was once generally receiued of al where it was preached and professed , and no Infidels remained among the Christians , that durst openly to worke despite against the holy Mysteries , whiche in sundry Prouinces came to passe before the first six hundredth yere was determined , and thenceforth : the learned Fathers that in those times wrote , as occasion was geuen , spake of the real Presence of the body an bloud of Christe in the blessed Sacrament , and of the oblation of the same , no lesse plainly , and clearely , then the Churche now teacheth . Whiche thing they finde to be true , that be conuersant in the workes of Cassiodorus , S. Gregorie the Romaine , Isidorus , Gregorius Turonensis , Beda , Haimo , Rabanus , and other about that age .

If then for this Sacrifice we haue ( as in this Reioindre thou shalt finde ) the Scriptures , the testimonies of the Fathers of the first six hundred yeres of sufficient clearenes , and the most manifest testimonies of the writers that immediatly folowed that age , besides the authoritie of Councels , that were within , and soone after that age , and so continually vntil the late Councel of Trent : the fauourers of M. Iewels side may see , his Chalenge fully answered , touching this Article . And therefore ought they to consider , how safe it is for them to contemne so great authoritie , and to be persuaded with suche ●clender Argumentes against the blessed Sacrifice of the Masse , as M. Iewel setteth forth in his Replie , whiche he hath borowed of the Caluinistes , they receiued of Luther , and Luther learned of Satan , when on a night he disputed with him against the Sacrifice of the Masse , as he lay waking in his bed , as by his owne confession in his booke De Missa priuata , he hath witnessed vnto the worlde . So then if with Luther , Caluine , and M. Iewel they professe hatred against the Masse , and denie the real Sacrifice of the Churche : they shewe whose scholers they be , and by whose sprite they are leade .

whether the Masse be to be taken for an euil thing , seing Satan disputeth with Luther against it . But perhappes some here wil say , what is that this Reioinderer telleth vs of Satan ? Did Satan euer dispute with Luter against the Masse ? Is this credible ? If it be so , then may I soone beleue , that the Masse is a godly thing , and that it procedeth from the holy Ghoste . For if it were an euil thing , as by our Preachers we are borne in hande it is : we may be sure , the Deuil would not moue Luther to leaue it . For so he should worke the destruction of his owne kingdom : whiche to doo is the office of Christe , and most contrary to the malice of Satans condicion . This Reioinder●● should do wel here to cleare him selfe of the vehement suspicion of an vntruth . And in deede shame it were to belye the Deuil , as they say .

The disputation of Satan the Deuil with Luther against the Masse , truly reported out of Luthers owne Workes .

In the Replie● Diuision . 2. Pag. 2. FOr asmuch then , as I vnderstand , many doubte hereof , and M. Iewel calleth it a scorneful , and slaunderous tale , blased abroade by Pighius , Hosius and Staphylus , of malice , and hatred of the truth : to th intent the truth be knowen , and that it be considered what Captaine they folowe , who make warre against the Sacrifice of the Masse , and that the memorie of this thing remaine to our posteritie : I wil here truly and faithfully set forth the disputation , that was betwixt Frier Luthe● the first author and founder of the Protestantes Religion , and Satan the Deuil , as Luther him selfe reporteth it in the seuenth Tome of his workes , in a booke intituled De Missa priuata , & Vnctione Sacerdotum . Who soeuer is desirous to see the place , it is to be founde in the seuenth Tome printed at Wittemberg by one Thomas Klug , in the yere of our Lorde . 1557. Folio . 228. There thus writeth Luther .

Luthers report of his Conference with the Deuil .

COntigit me semel , &c. It befel me on a time , that after midnight suddainly I awooke . Then Satan began disputation with me after this manner . Audi , inquit , Luthere Doctor perdocte . Listen , ꝙ he , ● right learned M. Doctor Luther .

2 Thou knowest thou hast celebrated priuate Masses these fiften yeres almost euery day .

3 What if suche priuate Masses were horrible Idolatrie ?

Denial of Adoration of Christs body , the Deuils Doctrine . 4 What if it were so , that the body and bloud of Christe were not present , but that thou didst adoure bread and wine onely , and shewedst the same to be adoured of others ?

To whom I answered . I am an annointed Priest , I haue recei●ed vnction and consecration of a Bishop , and al these thinges haue I done 5 by commaundement of my Superiours . Why should I not haue consecrated , sith that I pronounced the wordes of Christe seriously , and celebrated Masses in great earnest ? The Deuil confesseth outward Priesthod M. Iewel deneeth . This muche thou knowest .

6 Al this ( ꝙ Satan ) is true .

7 But the Turkes and the Gentiles also doo al thinges in their temples vpon obedience , and make their sacrifices in ernest . The Priestes of Ieroboam also did al thinges with a certaine zeale , and desire contrary to the true Priestes that were in Ierusalem .

8 And what if thy taking of Orders , and consecration were also false , as the Turkes , and Samaritanes Priestes , are false Priestes , and their worship is false and wicked worship ?

First thou knowest , ꝙ he , 9 At that time thou hadst no knowledge of Christe , nor true faith , and as touching faith , thou wast no better then any Turke . For the Turke , yea al the Deuils also doo beleue the storie of Christe , that he was borne , that he was orucified , that he died &c. But the Turke and we reiected sprites doo not truste in his mercie , neither haue we him for a mediatour and Sauiour , but feare him as a cruel Iudge .

This manner of faith , and none other thou hadst , when thou tokest vnction of a Bishop , and 10 al others , bothe the annointers , and the anointed , so thought of Christ , and none otherwise .

For that cause ye fled 11 from Christ , as from a cruel Iudge , to S. Marie , and the Saintes .

They were your mediatours , betwene you and Christe : 12 so the glorie was taken from Christe .

13 This neither thou , nor any other Papist can denie . The Deuil calleth vs Papiste● . Therefore ye are annointed , consecrated and shauen , and haue sacrificed in the Masse , as Gentiles , and Heathens , and not as Christians .

14 How then could ye consecrate in the Masse , and celebrate a true Masse , sith that ( which thing after your owne doctrine marreth altogether ) there wanteth a person hauing power to consecrate ? &c.

A briefe Reproufe of these Diuelish Blasphemies .

1 In this insinuation the Deuil claweth the vaine glorious Frier by the backe as it were , where he knew him to itche , Right learned M. Doctor Luther . ꝙ he .

2 Thou liest Satan , as thy woont is . Luther knew not , ne could not know that which is false . For in that which is chiefly to be accompted of , the Masse is publlque and common . Out of thy scoole the name of Priuate Masse in the sense that Luther conceiueth , Pri●at Masse the Deuils terme . first proceded .

3 What if they were not ? as this Sacrifice is the highest honour that can be done vnto God , being done , as it ought to be .

4 What if it were present ? as it is present consecration duly made . And so Luther him selfe teacheth against the Sacramentaries , as it is knowen . Marcke Reader , from whose schoole the doctrine commeth , that teacheth , the body and bloud not to be adoured in the blessed Sacrament .

5 Not only of them , but rather by commaundement of Christe , who said , do this in my remembrance .

6 Ergo , Luther was a Priest , specially , and properly , not as euery faithful is . Then had he auctoritie and power to offer the Sacrifice . This muche thou confessest vnwares , as it semeth . M. Iew . denieth . What , is he worse then thee selfe ?

7 Such obedience of Turkes , and Gentiles , is not for Gods sake . And therefore it is not obedience , as it is a vertue , and a seruice of God . It is the seruitude of thee , Satan . Wherefore therein the more earnest , the more sinneful . The Zeale likewise thou speakest of was wicked , therfore the case is not like and so thy reason is naught .

8 But what if it were true ? as it was true .

9 Here thou lyest Satan doune right .

10 Auaunt Satan , thou beliest Gods seruauntes .

It is not so thou enemie . When we beseche S. Marie , and the other Sainctes to pray for vs , we flee not from Christe , no more then S. Paule did , when he desired the Romains , the Ephesians , and the Thessalonians to pray for him : Rom. 15. Ephes. 6. 2. Thess 3. but we go to Christ with other helpers , and suters , as if hauing a sute to an earthly Prince , I make his mother , and his dearest frendes to go vnto him with me , and speake for me .

12 By making the Saintes intercessours for vs to Christe , no part of his glorie is taken from him . Marke Reader , who it is that teacheth thee , not to c●● to the Sainctes for their aides , and prayers .

13 This we al doo denie , and know it to be false . It pleaseth vs to be called Papistes of thee Satan . Auaunt blasphemous Sprite . In the blessed Masse , wee present , and offer to God that body● that suffered vpon the Crosse and that bloude that was shed for vs , whereby we are redemed from thee and from thy most grisly miserie . By this tale we are faught to esteme annointing , consecration , and ●haning , be●●o● , bicause the Deuil liketh it not .

14 The Deuil procedeth to his Conclusion , as though his premisses were true . Wherein M. Iew . foloweth him , as the scholer the Maister , and so doo al other the Sacramentaries , and Protestantes .

And there afterward Folio . 229. b. it foloweth .

In his angustijs &c. Being in these 15 straightes , and in this conflicte against the Deuil , my wil was to knocke him againe , with the weapons that I was accustomed vnto lyuing in Papistrie , and I laid for me the Intention , and 16 faith of the Churche , to wit , that I had celebrated priuat Masses in the faith , and intention of the Churche .

Albeit ( ꝙ I ) 17 that I haue not beleeued or thought rightly , yet in this point the Churche beleueth , and thinketh rightly .

But then Satan laying at me more mightily , and more vehemently , Go too , ꝙ he , bring me forth ,

18 where it is written , that a man , which is wicked and vnbeleeuing , may stande at the Aulter of Christe , and consecrate in the faith of the Churche ? Where hath God bid or commaunded this thing ? How wilt thou prooue , that the Churche doth imparte vnto thee , Intention to this thy priuate Masse ?

19 If now thou haue not the worde of God for thee , but if men haue taught thee this thinge without the worde , then all this Doctrine is a lye . Beholde your boldnes . &c.

15 Why didst thou not blesse thee , and arme thy selfe with the signe of the Crosse ? Why didst thou not cal vpon the name of Iesus ? Thoughtest thou thy selfe hable to matche the Deuil with wordes ?

16 If thou hadst the Faith of the Church , why wentst thou from it ? And if thou hadst this Faith , then how beleuest thou not Christe , saying , Doo this in my remembrance ?

17 By this thou impliest , that the rest of the Churche , before thou brochedst thy fifth Gospel , beleued not Rightly , wherin thou folowest Satan , and beliest thy selfe , and the Churche . For the common profession of the Faith , was ●hen right and sounde .

18 To confounde this Frier , the Deuil ioyneth a wicked man , and an vnbeleeuer together in the case of Consecration , and requireth Scripture of him for that , which neither was , ne neuer shal be done . An euil Priest , notwithstanding his wickednes of life , may consecrate , though to his damnation , as he may baptise , and absolue : but an vnbeleuing man , that is to say , an Infidel , can not consecrate . And what absurditie is it to say , an vnbeleeuing man to consecrate in the Faith of the Churche ? If in the Faith of the Churche , how is he vnbeleeuing ? If vnbeleeuing , how in the Faith of the Churche ?

19 For this Oblation , and Sacrifice , we haue the worde of Christe , Do ye this in my remembrance .

And after this in the ende of the Disputation ( for it were to long to recite al ) thus it foloweth . Fol. 230.

Confessus quidem sum , lege Dei conuictus coram Diabolo , me peccasse , me damnatum esse vt Iudam : sed verto me ad Christum cum Petro , &c.

20 Being caste by the law of God , I was faine to confesse before the Deuil , that I had sinned , and that I was damned like Iudas .

21 But I turne my self vnto Christe with Peter &c.

20 Say not foolish Fryer , thou were caste by the law of God , but by the Deuil for desert of thine owne iniquitie . Thou makest Satan thy Ghostly Father , who afterward taughtst , that confession ought not to be made to a Priest for benefite of absolution .

21 No , no , thou turnedst thy self from Christ vnto the Deuil with Iudas , with Simon Magus , and with other Heretiques . And so do al , that folow thee , and thy doctrine .

This is the Summe of the conference and disputation that Satan had with Frier Luther against the Sacrifice of the Masse , by which Luther was persuaded , not only to say Masse no more , but also to write , preach , and worke against it in suche wise , as became Satans scholer .

And thus thou seest Reader , that this is not a tale maliciously , and sclaunderously blased abroade by Pighius , Hosius , and Staphylus , as M. Iewel saith : but that it is in great sooth reported , and in printed bookes published to the worlde , by Luther him selfe . Though M. Iewel be ashamed to heare of it , yet he alloweth Satans Conclusion against the Masse . The person of such a Schoolemaster he commendeth not , but the Scholer he praiseth , calling him , In M. Iewels Replie . pag. 2. that godly man Doctor Luther , and the doctrine he imbraceth .

By this we may conceiue , what resistence the professours of this new Gospel wil make against Antichrist , when he shal come , among whom the doctrine of the Deuil him selfe is so soone receiued , so wel liked , so boldly defended . But ô foolish Frier , whose vnstedfast harte was so soone ouerthrowen by Satans wicked suggestions , false lyes , and vaine reasons . And ô light , and miserable soules , that sithens with the winde of that lewd Friers doctrine haue ben carried away . For what is there in al Satans tale , in Luthers bookes , in the treatises of al his Scholers of Germanie , of Cranmare , Peter Martyr , Zuinglius , Oecolampadius , Caluine , Beza , of al the other Sacramentaries , briefly in the whole Replie of M. Iewel , whose Puddel is filled with their Sinckes : that ought to withdraw any learned , wise , or godly man , from that beleefe touching the Sacrifice of the body and Bloude of Christe , whiche the Catholique Churche hath alwayes taught from the beginning ?

What so euer they haue said , and what so euer they can say against this blessed Sacrifice , assure thy selfe Christian Reader , the effecte of al here shalt thou finde , laid together in M. Iewels Replie . Al whiche , of how litle force it is , consideratly perusing , and weghing this Reioindre , thou shalt perceiue . Although the authoritie of the Churche be ynough to stay thee , yet if thou desire to see the Aduersarie encountred , and his Obiections answered : reade what I haue here written , and iudge , not forgeting to cal to God for the assistence of his holy Spirite , to illuminate thy vnderstanding , and to purge thy affection : that thou maist see , what is true , obserue the same , and haue a ful wil to perfourme what is good , and acceptable before God .

The chiefe , and most common Argument , that the Protestantes make against the Sacrifice of the Masse .

S. Paule declareth in the Epistle to the Hebrewes , Heb. 9. that Christ was but once onely offered , and that he offereth not him selfe oftentimes . Cap. 9. By his owne bloude ( saith the Apostle ) he entred in once into the holy place , and founde eternal redemption . Againe , He was but once offred to take away the sinnes of many . And in an other place , With one oblation he hath made perfite them that are sanctified for euer . Heb. 10. Ergo , to what purpose is it , that Christe is thus daily offred vp vnto God in the Masse ?

Solution .

This Argument is soone solued , if a man consider the scope , marke , and purpose , wherevnto S. Paule directeth him selfe in that Epistle . This muche therefore is to be weighed . There were many of the Hebrewes , that although through the preaching , and miracles of the Apostles , were persuaded to beleue in Christe , yet remained in great estimation , and zeale of the Law , stickte vnto their olde customes , and ordinances of Moyses , and specially vnto their Sacrifices , whiche they were desirous to retaine for their sinnes . And therefore they founde them selues agreeued with the Apostle , for that , whereas he tooke away their olde 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 b● 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 redemption , 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 .

Fa●lte leafe line Correction Accidententes 31. b. 24. Accidentes Sigular 47. a 11. Singular ●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 new test . 131. b. 26. taught them the newe Oblation of the new 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 now broched , read , new 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 Councel , 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 memoriam 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 , D● fide ad Petrum Dia c●num . c. 19. That in those Fleashly Sacrifices , there was a Signification 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 him self for vs , Ephes. 5. that he might redeme vs from al iniquitie . And againe , Christ hath loued vs , and hath deliuered him selfe for vs an Oblation , and Sacrifice to God into a swete sauour .

Sacramentally , or in Mysterie , Christ is offered vp to his Father in the daily Sacrifice of the Churche vnder the Forme of Bread , and Wine , truely and in deede , not in respect of the manner of offering , but in respect of his very Bodie , and Bloude , really ( that is in deede ) present , as it hath ben sufficiently proued here before .

M. Iewels Replie .

The greatter , and woorthier the work is , that our Aduersaries haue imagined , that is , for a Mortal , and a Miserable man to offer vp the Immortal Sonne of God vnto his Father , and that Really , and in deede , the more ought the same , either by manifest woordes , or by necessarie collection expressely , and plainely to be prooued . Hebr. 5. For noman taketh honour , and office vnto him self , but he that is called , and appointed thereto by God . But for ought that may appeare by anie clause or sentence , either of the newe Testament or of the olde , God neuer appointed anie such Sacrifice to be made by anie Mortal Creature . And Theophylacte saith , Iesus eiiciendo boues & columbas , Theophyl . in Matt. cap. 21. praesignauit non vltra opus esse animalium Sacrificio , sed Oratione : Iesus throwing the Oxen and Dooues out of the Temple , signified , that they should no lenger haue nede of the Sacrifice of beastes , but of prayer .

Harding .

WOVLD God M. Iewel , that either your modestie were more , or that you had the grace to see , howe euil your saucinesse becommeth you . As at the first by open Chalenge you prouoked all the learned men that be alyue , as it were to trye maisterie with you : so in the entrie of your Replie against my Answer to your seuentienth Article , you beare al men in hand , that vntil you came from the schole of Rhetorike to reach the world this new Gospel , no priest euer considered , how great and worthy a worke it is , to offer vp Christe vnto his Father , which apperteineth to Priestly office . Wherein you charge the blessed Apostles , their successours , al the holy Fathers of the Church so many as were Priestes , al that haue ben to your time , briefly the whole Church it self , with the crime of wicked presumption , for making this sacrifice . How can you seme otherwise to doo ? For whereas you say , it may not appeare by any Clause , or sentence of the olde , or new Testament , that God euer appointed any such Sacrifice to be made by any Mortal man , and most certaine it is , that by the Apostles , and the holy Fathers of the Church , and by the priestes of God in euery age , it hath ben made : what conclude you hereof , but that they haue transgressed the Scripture , and presumptuously taken honour and office vnto them selues , Hebr. 5. not being called , nor appointed thereto by God ? And so what may Christ be thought to haue meant in suffering such a heinous errour so long to continue in his Church , Esai . 59. which he loueth so derely , Iohan. 14. to which he promised the assistance of the holy Ghoste the spirite of truth for euer ? Matt. 28.

But consider M. Iewel against whom , and how many , you striue . Wil it do your hart good to heare that spoken of Iewel which by the Angel of God was spoken of Ismael . Manus eius contra omnes , ●●n. 16. et manus omni contra cum ? The hand of him against al , and the hand of al against him ? Stande you so farre in your owne conceite , as to thinke , you shal be able to stand against al ? Remember you not , what is said of the Church , Cant. 6. that it is , terribilis , ut castrorum acies ordinata , terrible , like the foreward of an Armie set in battaile raie ?

But leauing to put you in minde of that , which might withdraw you from your wicked doctrine , either for feare of God , or for shame of men , hauing litle hope by wordes to do good with you , to th' intent the weakenes of your part laid forth to be considered , the vnlerned Reader , that perhaps is seduced by you , may be admonished to beware of you , and to geue no more credite vnto you , then a professed enemie of the Church , and a teacher of falshod deserueth : I wil come to the examination of your Replie .

You seme to deduce an argument against this Sacrifice made by a priest , of the basenes and vilenesse of humaine condition , as though man , who in dede is mortal and miserable , and a mortal creature , as you terme him , were not worthy , ne could not be made worthy , to offer vp the Immoral Sonne of God vnto his Father . True it is , Man of him self , is very vnworthy of that high office : neither can he by any his owne power or vertue , reache vnto the worthines of that soueraine honour . But if it please God of his great loue towards his owne dere creature , to admit man to that dignitie , notwitstanding he be neuer so vnworthy of him self : so he is made worthy . Neither Anna , nor Elizabeth , nor blessed Marie her selfe , nor any other woman was euer worthy of her self to conceiue , and bring forth th' Immortal Sonne of God : yet the virgin Marie through grace of him whom she bare , was made worthy to beare him . and therfor she said , fecit mihi magna q potens est , he hath don me great thinges , Luc. 1. that is mighty . Els if consideration of the mortal and miserable condition of man , might be brought in argument for the contrary , what a wide dore were opened vnto the scholers of Marcion , Manichaeus , Apollinaris , and to other Heretikes , to rush in , and to thrust in againe their old heresies against the truth of the Flesh assumpted , and the Incarnation of Christe ?

Gene. 18. Abraham was a man , mortal and miserable as we are , dust and asshes , To how great dignity a man mortal and miserable , hath ben admitted by God . as he said himselfe : yet was he made worthy to haue talke with God , and to vnderstand his purpose touching the destruction of Sodoma . Moyses like wise , though he were but a mortal and miserable man , was accompted worthy , with whom God spake mouth to mouth , and as the Scripture saith , face to face , as a man is woont to speake vnto his frend , to see our Lorde openly without obscure signes and figures , Num. 12. to be Gods Ambassadour vnto Pharao , Exod. 33. Exodi . 3. Exod. 19. and the people of Israel , to enter into the Cloude vpon the hill where God was , and there to receiue the Lawe written with Gods owne finger .

And to come againe vnto the newe Testament , what a dignitie is it for Iohn the Baptist to baptise Christe , Mat. 3. Mat. 28. for the Apostles and their successours to carrie his name , Ioan. 20. and his worde through out the whole worlde , to remit , and retaine sinnes ? Shal we denye , or so much as cal in question these great thinges , because they be mortal and miserable men , to whom they are committed ? Notwithstanding the mortalitie and miserie of mankinde , yet beholde what a high dignitie men are called vnto by testimony of S. Iohn : Ioan. 1. Dedit eis potestatem filios Dei fieri : He hath geuen them power to be made the sonnes of God . Vnto which dignitie S. Paul addeth a farther degree , saying : Si autem filij , Rom. 8. & haeredes : haeredes quidem Dei , cohaeredes autem Christi . If we be the sonnes of God then we be also the heires : the heires of God , and felow heires with Christe . That high degree of honour which S. Peter speaketh of , surmounteth al other , neither can any other vnto it be comparable . Which is , that God through Christe hath bestowed vpon vs so great giftes , 2. Pet. 1. vt efficiamur Diuinae consortes naturae , that we be made partakers of the Diuine nature .

Verily of the high dignitie that it hath pleased God to admitte man vnto , in these and other the like cases , that may wel be said against M. Iewel , Esther . 6. and all other the enemies of this Sacrifice , which King Assuerus commaunded openly to be proclaimed of good Mardochaeus against wicked Aman , Hoc honore dignus est , quemcunque rex voluerit honorare . Of this honour is he worthy , whom so euer the King ( of al Kings ) wil haue honoured . And this is a sufficient answere to M. Iewels secrete obiection against the Sacrifice , taken of the basenesse and miserie of humanie condition .

He wil saye perhaps , M. Iewel denieth the Sacrifice of the Aulter stoutely . these examples and Scriptures prooue in dede , that God hath aduaunced man vnto high honour , but not that he may offer vp Christ vnto his Father : For ( saieth he ) for ought that may appeare by any clause or sentence of the newe Testament , or of the olde , God neuer appointed any such Sacrifice to be made . Such stoute asseuerations make but weake proufes . Here might be alleged for the Sacrifice , first , out of the olde Lawe the Figures foresignifying , and the Prophecies foretelling , that suche Sacrifice was to be instituted . Secondly , out of the newe Testament , Christes owne facte offering this Sacrifice , and his plaine precepte , commaunding his Apostles , and their successours in the office of Priesthood , to continue the same vntil his comming . Thirdly , the interpretation of the Fathers expounding in that sense , both those figures and Prophecies of the olde Testament , and likewise Christes facte , and precepte in the newe Testament . Last of al , the continual practise of the vniuersal Church , both Greke and Latine , wherein the Priestes in al ages since Christes death , haue made to God , a Sacrifice of our Lordes body and bloude . But because this is done already in the discourse of my Answer to this 17. Article of M. Iewels Chalenge , leauing to repeate the same here againe , when orderly proceding I shal come vnto the places by M. Iewels Replie impugned : there ( I truste ) I shal by disclosing the Repliers false sleightes , and by bewraying the weakenesse of his Replie , to the indifferent and vnaffectionate Reader euidently shewe , how strong and sound the Catholike doctrine of the Church is in this behalfe , and how inuincibly the testimonies of the Scriptures and Fathers which in my Answer I alleged , proue and establish the same .

What may folow , if al be taken away , that hath not proufe of Scripture . Anabaptistes . But touching such kinde of assertions , as this is of M. Iewels , if they may take place , and if it shal be ynough to say , for ought that may appeare : shal it not seme lauful to the Anabaptistes to say , away with the baptizing of infantes , For , for ought that may appeare , the Scriptures geue vs no warrant so to do ? Wil not the blasphemous Arians say , away with Consubstantialitie , and equalitie of Christ with his Father ? For , Arians . for ought that may appeare , it can not be auouched by any Clause , or sentence , either of the new Testament , or of the olde . Wil not the folowers of Iouinian and Heluidius say , Iouinianistes . away with the perpetual Virginitie of our blessed Lady Christes Mother ? Heluidians . For , for ought that may appeare , the Scriptures be plaine against it , rather then with it . The Sabbataries , Sabbataries . wil not they cry out against keping holy and solemne the Sonday ? For , for ought that may appeare ( say they ) the commaundement to hallow the Saturday , standeth stil in force , neither is there any clause , or sentence in the olde , or new Testament , bidding vs to chaunge it into the Sonday . To be short , what Heretike euer was there in olde time , or is at this day , whose turne this kind of assertion ( for ought that may appeare ) may not serue , wherewith to mainteine his Heresie ?

As touching the saying of Theophylact , M. Iewel to proue his Negatiue , at the first findeth no auncienter Doctour , than Theophylacte a late writer . wherwith this Replier would fortifie his Negatiue , it geueth euidence , how weake his side is , that could not be mainteined by any sentence of greater force than this is , nor by any writer of more antiquitie , than Theophylact is with him . Who requireth his cause to be tried by those Fathers only , that liued within the first six hundred yeres . If he were hable to make any man beleue , that the Priests of the Church haue at any time sacrificed beastes vnto God , or that Theophylact in that saying meant , that now there were neede of nothing but of prayer only , as prayer is taken in the common signification , and that al other meanes to serue God were needelesse : than might the sentence be alleged , and seeme to serue his turne so farr forth , as in consideration of his request the author were to be estemed . But now sith Priestes of the new Testament neuer honoured God with bloudy sacrifices , and slaughter of beastes , that were foresignified to ceasse by our Lords driuing of the Oxen and dooues out of the Temple , and Theophylact here vseth no exclusiue , wherby prayer alone , as it commonly signifieth , should be appointed a meane wherewith to serue God : the saying was euil chosen , and with smal iudgment put into the Replie , as that which nothing at al maketh against the singuler , external , and publike Sacrifice of the Church in myne Answer defended .

If M. Iewel would gather arguments out of this place , thus he ought to dispose them . Theophyl . in Matth. cap. 21. In that Christ draue the oxen and dooues out of the Temple , he foresignified , that there should be no more nede of sacrifices of beastes , or of slaughters , but of prayer . What argument may be conclnded out of Theophylact here alleged . So be the very wordes of Theophylacte in Greke , somewhat otherwise , then this Replier hath translated them . Thereof it is concluded , Ergo , nowe in the newe Testament there is neede of prayer . Then further . In the newe Testament there is neede of prayer , But the Masse whereat the priest offereth vp Christ vnto his Father , is no prayer : Ergo , in the new Testament the Masse is needlesse . This is the best Argument he can make out of Theophylactes wordes . In which , how so euer it be allowed for good , or otherwise , the minor or second proposition is euidently false , and so he is stopped from his conclusion . Wherfore Theophylact helpeth not the mater at al.

Theophylacte maketh for the Sacrifice . Yea rather by the manner of his speach he auoucheth the Sacrifice of the Church , vnderstanding it by the name of prayer . For whereas by his reporte , which is expressed also in the Gospel , Christ dryuing out the oxen and dooues foresignified the ceassing of the bloudy and vncleane sacrifices of the olde Lawe : Matt. 21. certainely he shewed thereby , that a newe Sacrifice vnbloudy and pure , should succede in place of the olde , because euery lawe hath a priesthod and a sacrifice peculier vnto it . Which in the newe lawe is none other , Prayer . then the Sacrifice of his body and bloude consecrated with prayer , and offered vp to God with prayer by them , who vnder Christ be priestes after Melchisedeks order . And this chiefly is that which Theophylacte calleth prayer . For in asmuch as this Sacrifice ( due mater presupposed ) is consecrated by the Priest with the wordes of our Lorde , Matt. 26. this is my body , this is the Cuppe of my bloud , Luke . 22. &c: whiche wordes the Fathers oftentimes name the mystical prayer : 1. Cor. 11. he had regarde to the fourme of the Consecration , and would speake , as the chiefe of the auncient Fathers haue spoken . And so the saying of Theophylacte maketh for the Sacrifice , it maketh not against the Sacrifice , as to that purpose of M. Iewel it is alleged .

Furthermore Prayer in this place may be taken not only for that which commonly we vnderstand by the name of praier ( that is to say for petition made to God with words ) but for euery such meane , What is signified by the name of Prayer . as God is serued withal in his Church , according as it is taken in Esay the prophete alleged by Christ in the Gospel . Domus mea domus orationis vocabitur , Matt. 21. vos autem fecistis eam speluncam latronum . My howse shall be called the howse of prayer , but ye haue made it a denne of theeues . So that Prayer here being set contrary to the bloudy and vncleane sacrifices of the old Lawe , signifieth al manner of seruice of God that is pure and cleane , without bloudshedding . Ye haue made it a denne of theeues . In dennes of theeues slaughters and bloudsheddinges are made , saith Theophylacte .

Nicolaus de Lyra writing vpon this place , Lyra in Comment. in 21. cap. Matt. saith : Non curabant de cultu Dei , sed magis de excoriatione populi per astutias suas exquisitas . They tooke no care for Gods seruice , but rather how by their fyne crafty sleightes they might pille the people . Praier taken generally for the seruice of God . Here what the prophete calleth orationem prayer , the interpreter nameth it cultum Dei , the seruice or worship of God . And to this agreeth the general definition of Prayer , oratio est mentis eleuatio ad Deum , Prayer is the lifting vp of the mynde vnto God . And because among al kindes of prayer , that , wherin , and wherby Christ is offered vp vnto his Father , is the chiefe , therefore may Theophylact reasonably be thought in this place to haue meant that prayer , which the Church calleth the Masse .

So then by Christes driuing of the Oxen and dooues out of the Temple , and by cōmēdīg vnto his Church the vse of praier , this Sacrifice can not in any wise seeme to be excluded , but rather to be brought in , as that , which being vnbloudy and pure , ought to succede the bloudy and impure sacrifices of the Iewes . About the administration of which Sacrifice ( that Theophylact may also the rather seeme to haue vnderstanded it by the name of praier ) after the mind of S. Augustin , August . ad Paulinum epist. 59. the request of S. Paule touching sundry kindes of praier is accomplished . Obsecro igitur primum fieri obsecrationes , orationes , 1. Tim. 2. postulationes , gratiarum actiones ꝓ omnibus hominibus , pro regibus , & oimbus , qui in sublimitate constituti sunt . I beseche you therfore , that aboue al things , supplications , praiers , intercessions , and geuing of thankes be made for al men , for Kings , and for al that be placed in high authoritie . To conclude , al redoundeth to this end , that forasmuch as the special Sacrifice of the Churche is made and celebrated with praier , so as it selfe be included within the general name of Praier : M. Iewel findeth no helpe in this saying of Theophylact towards the maintenance of his Negatiue , whereby he would vtterly deface and take the Sacrifice away . Which thinge when he sawe him selfe euidently ynough , he deuised other shiftes , and saith .

Iewel .

How be it , the old learned Fathers , as they oftentimes delited themselues with these woordes , Sabbatum , Parasceue , Pascha , Pentecoste , and such other like termes of the old Law , notwithstanding the Obseruation , and Ceremony therof were then abolished , and out of vse : Euen so likewise thei delited themselues oftetimes with these wordes , Sacerdos , Altare , Sacrificium , the Sacrificer , Pachymeres . pa 401 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Rom. 15. Origen . in Epist. ad Rom. li. 10. Nazian. in Oratio . ad Plebem . Chryso . in Epist. ad Rom. Homil. 29. the Aultar , the Sacrifice , notwithstanding the vse therof were then clearly expired : only for that the eares of the people , as wel of the Iewes , as of the Gentils , had ben long acquainted with the same . Therfore Pachymeres the Paraphraste writing vpon Dionysius , saith thus , Presbyterum appellat Sacerdotem , vt etiam in Coelesti Hierarchia : idque vsus iam obtinuit . Him , that is the Priest , or elder , he calleth the Sacrificer , as he doth also in his Coelestial Hierarchie : And the same word , Sacrificer , is now obteined by Custome . In this sense S. Paul saith of him self , Sacrifico Euangelium Dei : I sacrifice the Gospel of God . And Origen saith , Sacrificale opus est , anunciare Euangelium: : It is a work of Sacrifice , to Preach the Gospel . So the learned Bisshop Nazianzenus saith vnto his people , Hostiam vos ipsos obtuli : I haue offred vp you for a Sacrifice . So saith S. Chrysostom , Ipsum mihi Sacerdotium est , Praedicare , & Euangelizare . Hanc offero oblationem : My whole priesthod is , to teache , and to preache the Gospel . This is my Oblation , This is my Sacrifice . Thus the holy Fathers alluding to the orders , and Ceremonies of Moyses Law● called the preaching of the Gospel , a Sacrifice : notwithstanding in dede it were no Sacrifice .

Harding .

The effect of that hath ben said by the Replier hitherto , is this . The Sacrifice wherin Christ is offered vp vnto his Father , is not appointed by God to be made by man , for ought that may appere by any Clause , or Sentence of the Scripture , but yet it is reported , and oftentymes spoken of by the Olde learned Fathers . What meaneth M. Iewel thus to teach ? would he haue men beleue , that the Holy Ghost the spirite of truth , who vsed the Prophetes , Apostles , and Euangelistes for his Secretaries to endite the Scriptures , agreeth not with the Holy Ghoste , that sithens their tyme hath spoken by the mouthes of the holy Doctours ? Remembreth he not , they were for the more part such , Act. 20. as by report of S. Paule the Holy Ghost hath made Bishops to gouerne the Churche of God , which he hath purchased with his bloud ? If thei haue been made gouernours of the Church by the holy Ghost , may we not boldly say , they haue ben taught the truth by the holy Ghost , wherewith they might instruct the Church ?

Either the Fathers were deceiued , or the holy Ghost dissenteth from him selfe , by M. Iewel Verily of this doctrine one of these two must folowe . That either al the olde learned Fathers were deceiued , and taught false doctrine , or that the holy Ghost , who ruled the penne of them that endited the Scriptures , dissented from himselfe speaking in their Successours the learned Fathers . For that the Fathers either of their own heads , or of priuat inspiration , without al warrant of Gods worde instituted this Sacrifice : neither M. Iewel saith it , nor is it so much as to be suspected . The second , that is , that any dissension or contrarietie be ascribed to the holy Ghoste , is hainous blasphemie . The first , that al the learned Fathers should be deceiued , and also deceiue the Churche , is not to be graunted . For in asmuch as they receiued the spirite of truth which Christe promised to the Apostles , Ioan. 14. and were gouerned by the spirite of God , and by the same were lead into al truth : it ought not to be thought of them in general , that they haue inclined vnto falshod , specially in so weighty a mater .

Wherfore it standeth M. Iewel vpon , either to deny , that the olde learned Fathers haue by their ofte mention of Priestes , Aultars , and Sacrifice , acknowleged the singuler Sacrifice of the Churche , or recant what he said of the Scriptures , that by any clause , or sentence of them it cannot appeare , where God appointed any such Sacrifice to be made at al.

If he wil say , as he semeth to say : The Fathers confesse not , ne acknowledge not in dede the Sacrifice it selfe , but yet ofte tymes they vse the woorde of Sacrifice , that is to say , they speake of it , as also of the Priestes , and Aulters : to that may be answered , that by their woordes we vnderstande their meaning . Forasmuch as they confesse it with words , and that very oft , how can we iudge otherwise of them , but that they beleued it also in harte ? What , maketh he the auncient holy Fathers , Gods dere frendes , placed in authoritie by the holy Ghost to gouerne the Church of God , to be double men , such as say one thing , and thinke an other ? Why taught they so , but that the Churche should beleue so ? If they would al men to beleue it , shal we say , they beleued it not them selues ?

When M. Iewel minding to mainteine his Chalenge , A shifte deuised bi the schole of this newe Gospel , against the manifold testimonies of the Fathers , for the Sacrifice . had with him selfe considered this much , knowing right wel , as thereof he could not be ignorant , how easy a thing it were for the Catholikes , to allege infinite places out of the olde learned Fathers for witnesse and proufe of their faith , and of the Churches faith concerning this Sacrifice : for some shew at least of a colorable answer to be made , he deuised this shift , or rather vseth a shift inuented by the deuisers of this newe Gospel , in whose schoole he hath learned his newe diuinitie . As the Fathers ( saith he ) delited themselues with the wordes , Sabbatum , Parasce●e , Pascha , Pentecoste , and other termes of the olde Lawe , notwithstanding the obseruation and Ceremonie thereof were then abolished : so they delited themselues oftetimes with these wordes , Sacerdos , Altare , Sacrificium , Sacrificer , Aulter , Sacrifice , notwithstanding the vse hereof were then clearly expired .

This great mater is not so lightlye carried awaye M. Iewel . Although with force of your sworde , with your mattockes , and pickaxes , ye haue cut , hewed , and throwen downe al the holy Aulters of the Churches of Englande , and therefore of the Churches of Christe , haue made the Synagoges of Antichrist : yet with this sclender worde of yours , ye can not bereue the whole Church of God , of the priesthod , of the Aulters , of the Sacrifice apperteining to the newe Testament . M. Iewel maketh the Fathers to speak one thing , and to meane an other . If there be no vse of Priestes , Aulters , and Sacrifice , is it to be thought , the olde learned Fathers hartes could serue them so oftentimes to speake , and write of them , and to deceiue the people committed to their charge , for their delite and pleasures sake ? Belonged it to their grauitie , holinesse , and loue of truth , to delite and solace them selues with falshod ? to vse hypocrisie , and as it were legiérdemaine , by speaking one thing , and meaning another ? to serue Gods people with voide and empty words , as it were with pipt nuttes ? Whiles they teach them a doctrin of great importance , to vse words that contein not the mater which their proper signification reporteth ? This were crafty cifring , it were not right and plaine teaching .

Verely we ought to iudge better of the holy Fathers , and to thinke , that men endued with so great grace , swarued not from the vpright conscience , touching the vse of termes , which one of the best lerned of them speaketh of . Whose words be these , wherby it appereth , how rightly , warely , and circumspectly they vsed to speake . Aug. de Ciuit. Dei libr. 10. cap. 23. Vse a●d obseruation of Sabbatum , Pascha , Altare etc● is double , olde , and newe . Nobis ad certam regulam loqui fas est , ne verborum licentia etiam de rebus , quae his significantur , impiam gignat opinionem It is right ( saith he ) that we speak after a certain rule , least the ouermuch libertie of words ingender an opinion of the things , which by them be signified .

But for a ful answer to you M. Iewel , where as you affirme the Obseruation and vse of that is signified by these wordes , Sabbatum , Parasceue , Pascha , Pentecoste , Sacerdos , Altare , Sacrificium , to be vtterly abolished , and clearly expired in the newe Testament : you seme either of ignorance not to vnderstand , or of malice to dissemble , that the obseruation and vse of these things is of two sortes , old , and new , Legal , and Euangelical : Iewish , and Christian. The olde , Legal or Iewish Obseruation and vse of these , was clearly expired in right , by the comming of Christ , specially at what time hanging on the Crosse , and now geuing vp the ghoste , Ioan. 19. he said , Consummatum est , It is finished . The newe , Euangelical , and Christian obseruation and vse hereof , remaineth in the Church , and shall remaine so long as the Church continueth . The Iewish Ceremonie of these is quite abolished , we graunt , neither be they now in Christs Catholike Church vsed , as the Iewes vsed them . But the faithful Christians now kepe , vse , and celebrate their Sabboth , that is to say , their restingtide , their Parasceue , or preparingtide , commonly called Goodfriday , their Pascha , or Easter , their Pentecost , or Whitsontide , their Priesthod , their Aulter , their Sacrifice , in suche manner , order , sense , and meaning , as the new state and condition of the Church succeding the Iewish Synagoge , requireth : that is , not according to the figure , shadow , letter , or signification , but according to the truth , the body , the spirite , and the very thinges .

Iesus vetus testamentum consummabat , Ser. 7. de pass. Domini . & nouum Pascha condebat , saieth the auncient and learned Father S. Leo. Iesus made an ende of the olde Testament , and did set vp the newe Easter , or Passeouer . And this new Easter doe we kepe and celebrate . The same Father saith also : Vt vmbrae cederent corpori , et cessarent imagines sub praesentia veritatis , antiqua obseruantia nouo tollitur Sacramento , hostia in hostiam transit , sanguinem sanguis excludit , & legalis festiuitas dum mutatur , impletur . That the shadowes should geue place to the Body , and the Images ceasse in presence of the Truth , the Olde Obseruance is taken away by the newe sacrament , hoste passeth ouer into hoste , bloude putteth out bloude , and the holy solemnitie of the Lawe , whiles it is chaunged , is fulfilled .

Againe more plainely to this purpose in an other place . Leo. Ser. 13 de Pass . Domini . Nihil legalium instructionum , nihil propheticarum recedit figurarum , quod non tatum in Christi sacramenta transierit . Nobiscum est Signaculum Circumcisionis , sanctificatio Chrismatum , consecratio Sacerdotum . Nobiscum puritas Sacrificij , Baptismi veritas , honor Templi , vt meritò cessarint nuncij , postquam nunciata venerunt . What so euer instructions be in the Lawe , what figures so euer be in the Prophetes , no iote of it departeth quite away , but is gone ouer altogether into the Sacramentes of Christe . With vs is the signet of Circumcision , the hallowing of the holy Ointements , Priestes . the Consecration of Priestes . With vs is the purenesse of Sacrifice , Sacrifice . the truth of Baptisme , Baptisme the honour of the Temple : Temple . that for good cause the Messangers ( that is to saie the olde lawe ) ceassed , after that their tidinges came .

Were it not tedious , easily might a hundred such places be alleged out of the Fathers , by testimonie of which the obseruation and vse of these thinges of the olde Testament , Pascha , Easter , Pentecoste , Priest , or Sacrificer , Hoste , Aulter , and Sacrifice , is acknowleged , as of thinges translated , established , and hauing place in the newe Testament . The olde Obseruation is taken away by the newe Obseruation . For the olde Aulter that was in Salomons Temple at Ierusalem , we haue newe Aulters in the Churches of Christians thoroughe out the whole worlde , Optatus lib. 6. on which the members of Christ be susteined , and in which the body and bloude of Christe * * Per cert● momenta . at certaine times do dwel , as the auncient Father Optatus writeth . Newe Aulters I say bicause they serue to a new purpose , and to a newe kind of Sacrifice in respect of the olde Sacrifices .

Concerning the hoste , for Oxen , sheepe , goates , and dooues , we haue the body and bloude of Christ . For the figuratiue Lambe , we haue the true Lambe of God , that taketh away the synnes of the worlde . Ioan. 1. For the feast of the Olde Passeouer , Exod. 12. wherein the Iewes solemnized the memorie of the Striking Angels passing ouer them or beside them , when he destroyed al the first begoten of the Egyptians , and of their owne safe passing ouer the redde Sea out of Egypte , 1. Cor. 5. we haue our Passeouer or Easter , wherein we kepe a holy and solemne feast in remembrance that by the merite of Christes bloude , who is the true Lambe , the plague of euerlasting death is past ouer , and quite beside vs , 1. Pet. 3. that for our sake he hath conquered al power that was against vs , I. Ioan. 3. that he is passed ouer from death to life , and hath translated and redemed vs from death and hel , to be partakers of life , and glorie euerlasting in his kingdom .

As the Iewes had their Pentecost , so we haue ours . For as when they were deliuered out of Egypte , the Lawe was geuen them in the Mount Sina vpon the Pentecoste , Exod. 20. that is to say , the fiftith day after that the Lambe had been sacrificed : 1. Cor. 5. So vpon the fiftith day after our Passeouer , in which the true Lambe of God was slaine , the holy Ghost came down vpon the Apostles , Act. 2. and the companie of them that beleued : which holy Ghost from that day to the end of the world continueth with the Church , and worketh in the sonnes of God the performance of Gods holy wil by loue and Matt. 28. charitie , as the Lawe wrought it , or rather moued men to it by threates and terrour .

Leo Ser. 1. de Pentecoste . S● Leo speaking of this Feast , saith , Hodiernam solennitatem in praeci●●●● festis esse ●●●●●●nd●m , omnium Catholicorum corda cognoscunt . The hartes of al Catholike men knowe , that the solemnitie of this day ( of Pentecoste ) ought to be had in honour among the chiefe feastes . Remember M. Iewel , if your hart geue you , that there is no such feast of Pentecost to be obserued in Christes Churche , because the vse of it is expired , What answer you M. Iewel ? as you say : by whose verdite you are excluded out of the number of Catholike men , and so pronounced gilty . To whether parte wil you answer ? Doth your harte know it , or know it not ? If your harte know it not , then you are not Catholike , and therfore you ought not to be admitted to teach Gods people . If your harte knowe it , and yet ceasse not to teache the contrarie : then are you a damnable dissembler , and a false deceiuer . So touching this point euery way your doctrin is to be shunned . Thus then it is made cleare , the olde learned Fathers folowed not their pleasure or vaine delite , when they spake of Sabbatum , Parasceue , Pascha , Pentecoste , Priest , Aulter , Sacrifice : But vttered the truth seriously , as men ready to geue accompte of their doctrine before God and man , and as speaking of things , that haue vse and place in Christes Churche , though the Iewish obseruation and Ceremonie of them be abolished .

M. Iewels reason reproued . The reason why the Fathers vsed these termes , is , as M. Iewel saith , onely for that the eares of the people , as well of the Iewes , as of the Gentiles had ben long acquainted with the same . This reason is altogether without fauour . For if al manner vse and obseruation of the thinges by these termes signified were quite abolished , whereas wordes and termes serue to th ende the hearers and readers by them be taught , and the Fathers in al their writings intended to teache Christe and his Lawe : what could the Iewes or Gentils learne touching the faith of Christe , hearing and reading these termes , not signifying to them the thinges which they did before their conuersion ? The more acquainted their eares wer with them before , the more by hearing the same nowe were they put in minde of that they once signified . And so were they by the Fathers inuited either to returne againe to their olde Iewishnes and Paganisme , or at least to conceiue of their manner of speache , they knewe not what , those termes signifying nothing properly , that is extant , or put in practise .

This being supposed , whiche M. Iewel supposeth , that there is no real Priesthoode , no real Sacrifice , no real Aulter proper to the newe Testamente : againe this being graunted , as it is an vndoubted truth , that the Priesthoode , Sacrifice , and Aulters of the olde Lawe be abrogated , and those of the Heathens detested : what thing doth remaine for these termes properly in the newe Testamente to signifie ? I say properly , For if any will replye , saying , that euery Christian man and woman is a Priest , and that contrition of harte , thankes geuing , praises , and such other the like be sacrifices , and our hartes be Aulters to offer these sacrifices vpon it may be answered , that these termes applied to such thinges , be not taken in their first and proper signification , but in a second and improper , or rather metaphorical meaning . And the thinges be so called more for a similitude , then for any proprietie .

That the terme Sacerdo● , Priest , is vsed of the Fathers in proper signification , for a Priest of the new Testament . August . de ciuit . Dei . lib. 20. ca. 10. If M. Iewel say , that when so euer the old learned Fathers speake of these thinges in expresse termes , they are to be vnderstanded metaphorically onely : he is sone confuted . For auoiding tedious prolixitie , it may suffice here to proue the contrary in the terme Sacerdos , Priest , only . Which being proued , the like may be iudged of the rest , for the mutual respecte and relation , which either of the two other termes hath to the other , For this the authoritie of that excellent learned Father S. Augustine may stande vs in stede of many . Thus he saith . Quod autem cùm dixisset , In istis secunda mors non habet potestatem , adiunxit , atque ait : Sed erunt Sacerdotes Dei & Christi , & regnabunt cum eo mille annis , non vtique de solis Episcopis , & Presbyteris dictum est , qui propriè iam vocantur in Ecclesia Sacerdotes : Apoc. 20. sed sicut omnes Christianos dicimus propter mysticum Chrisma , sic omnes Sacerdotes , quoniam membra sunt vnius sacerdotis . De quibus Apostolus Petrus , 1. Pet. 2. Plebs ( inquit ) sancta Regale Sacerdotium . As touching that when the Apostle had saied : In these the second death hath not power , he added and saied : But they shal be the Priestes of God and Christe , and shal reigne with him a thousand yeres : that is not spoken of the Bisshops and Priests , who properly are nowe called in the Churche Sacerdotes , Priestes : But as we doo cal al men , Christians , for the mystical ointement , likewise al men , Priestes , because they be members of one Priest . Of whome the Apostle S. Peter saith , Real Priesthod is in the Churche now , ergo , real Sacrifice . a holy people , a kingly Priesthood .

Beholde Reader , S. Aug●stine by expresse terme auoucheth , that Bishops and Priests are they , who be properly now in the Church of God called Sacerdotes , Priestes , or as M. Iewel commonly for spite translateth , Sacrificers . Whereby it foloweth clearely , that the terme Priest , being applied to al men and wemen , who be not by a solemne sacrament ordered , not specially called and chosen to the office of a Bishop , or Priest , is taken in an improper or mystical signification . In that S. Augustin acknowlegeth the order of those to remaine nowe in the Churche , which be called Sacerdotes , Priestes , properly : he excludeth al metophorical , metonymical , and mystical signification of the woorde . So then folowing the doctrine of S. Augustine , a very sufficient witnesse of the saith of Christes Church , of , and before his tyme , we may boldly say : that in the Churche we haue Priestes , and Priesthood , speaking properly , that is to say , a real Priesthoode , and therefore a real Sacrifice , which M. Iewel denieth .

This then being proued , that in the state of the newe Testamente there be Priestes in the proper signification of the terme beside that mystical signification , whereby al Christians be termed Priestes : this also is clearely prooued withal , that the other two termes , Sacrifice , and Aulter , properlye taken , muste remaine in the Churche of Christe , and not be construed , where so euer the Fathers make mention of them , by a metaphorical or mystical vnderstanding , as though there were neither real Sacrifice , nor material Aulter . For a Priest properly taken , requireth a Sacrifice properly taken , whiche he may offer : and an Aulter properly taken , wherevppon he maye make his Sacrifice . Like as a Prieste metaphorically taken , requireth onely Sacrifice , and Aulter of like signification .

Christian men in general be Priests after a metaphorical meaning , not in proper speache , as likewise thei be Kings . That this mater be made more manifest , if it shal like thee Reader to returne againe to the place of S. Peter forementioned by S. Augustine , wherein al faithful beleuers haue the name and title of Priestes ascribed vnto them : in the same sentence shalt thou finde them called Kinges , no lesse then Priestes . But how are they called Kinges ? By a proper kinde of speache ? Not so , but by a similitude , or Metaphore . And by the same kinde of speache euery Christian persons owne body and soule , may be called his kingdom appointed him of God king of kinges to gouerne . The iurisdiction and dominion of infinite such kinges , we conceiue to be bordered and inclosed within the narrow limites of eche one person , and the subiectes to be fewer then may make a perfite number . Shal we hereof inferre , that there is nothing els in the worlde , that these termes kinge and kingdom , may and do properly signifie ? Shal we hereupon dissolue Monarchies , and plainely tell such whom the worlde calleth kinges , that they haue but the Metaphoricall name of kinges , and be no kinges in deede , bereuing them of all auctoritie to rule their Subiectes , and bidding them to be content , as other meaner persons are , with their Metaphorical kingdom ?

In dede this were the rediest way to bring al to confusion , and beastly enormitie , in whiche state this new Gospel might sone be set vp , or any other religion besides that the holy Ghost hath planted in the Church hitherto . And this is that state , that Luthers holy sprite would haue brought Germany vnto , and had preuailed , had not the Nobilitie resisted with al their force , the rash and wiked stourdinesse of the vulgare people . We might say , and easy it were to proue , that the like confusion must ensue in the Church , if this opinion be once planted , and rooted in the hartes of the Laitie , that ech of them is as truly , and as properly a Priest , as is his Curate , his vicar , his Person , or his Bishop . But bicause this perteineth not chiefly to the present purpose , I wil not stand about it . This which is now made euident by that is already saied , may boldly be auouched : That , as there be special kings bearing rule not only ouer them selues , yea though perhaps not ouer them selues sometimes ( which may be said for some parte of them ) but at the least ouer their Subiectes : notwithstandinge that al the faithful people through Christ , whose members thei are , be made by Baptisme kinges ouer their own soules and bodies : So there be special Priestes in the newe Testament , called and appointed to that function , albeit al Christians be spiritual Priestes , as being the membres of the highest Priest Iesus Christe .

Here I thinke good to fore warne the Reader , that bicause I am constrained by the Replie to make a distinction betwen these two termes Sacerdos , and Presbyter , Presbyter , Sacerdos , Priest , Sacrificer . by which the persons of the highest order in the Church be called , and in our English tongue there want two distinct termes correspondent to them , the name of Priest seruing to both , as the common vse hath receiued : I wil for a fewe leaues , that my talke may be more distincte , and better perceiued , vse the terme Sacrificer , for the Latine worde Sacerdos , and the terme Priest , for the worde , Presbyter . When therfore I shal name a Sacrificer , that is to be vnderstanded , which this worde , Sacerdos , signifieth , and likewise Priest shal be that , which is signified by the worde Presbyter . Thus I require the vse of an vnwoont terme to be taken in good part for so good and profitable a cause . After a fewe leaues I wil returne to the vse of the accustomed terme , Priest , whether the Latine , where vnto it shal answer , be Sacerdos , or Presbyter . And now to come againe from whence I haue thus digressed .

If for the force of the former comparison , M. Iewel wil confesse , that there be certaine special persons chosen and sent to beare in the congregation certaine offices , which euery man vpon the commission of their general Priesthod may not aduenture vpon without a special commission and appointement , and those persons be of the Fathers by an abuse of the worde called Sacerdotes , Sacrificers , wheras in deede , and properly they are to be called Presbyteri , Priestes , Elders , or Ministers : to this I reply graunting and confessing that such persons called to these special functions , were at the beginning , and may now also be called Priests and Ministers : That there be nowe in the Churche , who ought properly to be called Sacerdotes , that is , Sacrificers . But I deny vtterly , that the same may not , ne ought not properly to be called Sacrificers . Yea doubtlesse the name of a Sacrificer , doth more aptly and properly agree vnto than , then doth the terme Priest , or Minister . For of these termes the one rather declareth the age , or auncient grauitie , which is most seemely in these persons , then expresseth their office . The other through the largenes of the signification is such , as may be applied as wel vnto Maiors of Cities , and temporal Iudges ministring Iustice , as vnto those persons , that minister and dispense the mysteries of God . But the terme Sacrificer doth properly extend only to those , who haue auctoritie to consecrat the Body and Bloud of Christ , and be by special vocation ministers and dispensers of most holy things , which ministration and dispensation is to be found in the Church only .

To him that perhaps wil reply , Why S. Paule calleth them Priestes , rather then Sa●crificers . and demaunde , why then did S. Paule , as it were of purpose shunning the terme Sacrificer , alwaies cal them Priestes , or Ministers : I answer . S. Paule had iust cause so to doe . The which cause learned men shewe to be , for that in his time the olde Law , and Priesthod of the same , was yet among the Iewes fresh in estimation , and stickte so in their conscience , as they could not vpon the soudaine be remoued from the obseruation of their accustomed Religion , deliuered vnto them of God by Moyses his special prophete . S. Paule therfore with other the first setters forth of Christes Law the Gospel , preaching continually of the end of the old Law , and of the ceassing and abrogation of the Sacrifices : thought it conuenient for a time to forbeare the name of Sacrificer , and to cal the spiritual officers , by the name of Priests and Ministers , least the Iewes hearing the termes of their owne Religion , might falsly suppose , no difference , or preeminence to be betwen the office and officers of the new , and their Religion , that is to say , of the new , and old Testament . And this warenesse of speaking continued vntil Ierusalem , After the destruction of Ierusalem , the olde terme Sacrificer , was resumed and vsed● and the Temple it self , wher only their Sacrifices were to be made , were destroyed : at what time the kingdom , Priesthode , and rite of Sacrificing of the Iewes , was quite ended and taken away . From thence forth to this time , the learned Fathers haue commonly without feare or doubte , resumed the termes of Priesthod , and Sacrificers , and applied them to the spiritual ministerie administers of the Church . This cause being knowen and wel weighed , bewrayeth M. Iewels ignorance , or folie● affirming , the Fathers to haue vsed the termes Sacrifice , Sacrificer , and Aulter for that the Iewes and the Gentils eares were wel acquainted with these termes . Where as contrary wise the first Preachers of Christian Religion absteined from those woordes , bicause the same were vnto them vsual and familiar , least by the vse of them , some errour , or inconuenience might chaunce to growe .

Answere to M. Iewels authorities . Now to answer the authorities : first , whereas Pachymeres is haled in whether he wil or no , to be a witnesse in this wrong cause : let it be considered how iniurious M. Iewel is , in that he bindeth other men to Doctours , and Councels of the first six hundred yeres after Christe only , and here vseth him selfe the auctoritie of so late a writer , as Pachymeres is . And therefore sith that he hath first broken his owne Lawe , and the bonde of the couenances : we thinke it right he beare with vs , if sometime we allege Doctours , and Councels , though some deale beneath the first sixe hundred yeres , yet auncienter , and of farre better auctoritie , then Pachymeres a writer of Notes vpon S. Dionyse hath euer ben accompted of .

Next how proueth Pachymeres the purpose , for which he is brought in ? Be it graunted , that S. Dionyse writing to Sopater being a Priest , calleth him a Sacrificer , and that custome hath now obteined , a Priest , or Elder , to be named a Sacrificer , as Pachymeres saith . what can be concluded of al this ? Wil it folow hereof , that Sopater was no true Sacrificer , but onely a figuratiue Sacrificer ? And that the name of a Priest , doth more aptlye expresse the office of the stewardes of Gods Mysteries in the Churche , then doth the terme Sacrificer ? Nothing lesse . This is it only that wil folow , that the dispensatours of those spiritual treasures were called by both the names of a Priest , and of a Sacrificer , euen from the beginning of the Churche , a shorte time only excepted , vntil the Iewish Synagogue was buried , and almost forgotten . After which time , the Ecclesiastical writers were accustomed to attribute vnto the chiefe ministers of Gods mysteries as oft ( or oftener ) the title of Sacrificers , as of Priests , or Elders , as it may be tried by vewe of the workes written by S. Dionyse , Tertullian , S. Cyprian , S. Chrysostom , S. Ambrose , S. Hierome , S. Augustine , S. Leo , S. Gregorie , and briefly by the writinges of al others , from age to age , vnto these wretched times , when the name and person of a Sacrificer , which al good men of times past euer reuerenced and honoured , is despised , accompted Iewish or Heathenish , hated and detested . So that the custome , which Pachymeres speaketh of , to cal a Priest a Sacrificer , is now toward the ende of the worlde , when Antichrist shal come , by the worst sort of men his foreronners , interrupted and broken .

How be it I maruel , that M. Iewel , who hath so great stoare of phrases , wherewith to make shew of somewhat against the Catholiks , S. Dionyse wri●ting to Sopater a Priest , calleth hī●acrificer . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and to bleare the eyes of the vnlerned , had no better phrase , then this of S. Dionyse , against the Sacrifice of the Churche . Wil it seme likely to any wise man , that S. Dionysius was so farre ouerseene , as to vse one word for an other , specially in that place , where he so ernestly aduertiseth one to vtter nothing that may be reproued ? For that special counsel he geueth Sopater in that Epistle . And whereas writing Epistles to others , he geueth to ech one his due title of honour and calling , as , To Gaius a * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Moonke , To Dorotheus a * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Minister , or Deacon by interpretation of Pachymeres , To Polycarpus a * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Bisshop , To Iohn the Diuine , Apostle , and Euangelist : how shal we think he failed only of the true name , that Sopaters vocation was called by ? Verily had not a Priest in his certaine knowledge , and in the iudgement of the learned Fathers of that time the Apostles scholers , don true Sacrifice in dede by offering vp the body and bloud of Christe vnto God , he wold not haue called Sopater the Priest a Sacrificer . But bicause they had the same faith concerning this Sacrifice , that the Churche euer sithens had , and we nowe haue : he doubted not to cal a Priest a Sacrificer , as now he is commonly called . Neither vsed he that terme only in his Epistle to Sopater , but also in his Ecclesiastical Hierarchie , where he declared the maner how the Sacrifice was to be celebrated . And the custome hath now so preuailed , saith Pachymeres . Which custome should neuer so haue preuailed in the vniuersal Churche of Christe , had not the terme in so weighty a mater bene agreable vnto the truth . Thus S. Dionyse , whom M. Iewel allegeth for him selfe , maketh clearely against M. Iewel .

Vnto Pachymeres M. Iewel adioineth S. Paule , Origen , S. Chrysostome , to proue that preaching of the Gospel is called a Sacrifice , being none in dede , and also S. Gregorie Nazianzene , calling the people , his Sacrifice . These authorities might as wel haue ben brought in to proue , that Christe offered no true and real Sacrifice vpon the Crosse , as that there is no external Sacrifice in the Churche , but only a reported Sacrifice by a metaphore . For if any man allege to the contrarie , the testimonies of the Scripture and Doctors , wher they cal Christes death a Sacrifice , folowing M. Iewel one may easily answere , that both the Scripture and Doctours vsed the word improperly , alluding for their delite vnto the Sacrifices of the old Law . For behold , saith he , this is not strange . S. Paul , S. Chrysostome , and Origen doe cal preaching a Sacrifice , whereas in dede preaching is no Sacrifice . And so by a phrase of speache the Sacrifice of Christes death , whereon our faith and hope , as the ground of our saluation stayeth , were like to be remoued and displaced .

What a fond kind of arguing is this ? The absurdity of M. Iewels argument . The terme , Sacrifice , is sometimes vsed of the Fathers speaking metaphorically : Ergo it is so to be taken , when thei speake of the Sacrifice of the Aulter . The great absurditie of this argument may easily appeare in the like . As for example . Baptisme is somtime taken in the Scripture by a figuratiue speach , for tribulation and suffering of death , as when Christ said , Baptismo habeo baptizari , Luc. 21. et quomodo coartor , vsque dum perficiatur ? I haue a Baptisme to be baptized withal , and how am I straighted , vntil it be accomplished ? Ergo Baptisme hath no proper signification in the last chapter of S. Mathew , where Christ gaue commandement vnto his disciples , Mat. 28. saying , Go ye and teach al nations , baptizing them in the name of the Father , and of the Sonne , and of the holy Ghost : But Christ pronouncing the terme of Baptisme , Mar. 7. alluded only vnto the obseruance and Ceremonie of the Iewes , whose custome was , to baptize and washe them selues , when they returned home from the market or common place .

For thy better instruction herein Reader , M. Iewels comon Arguments deduced from like to like . thou maist be aduertised , that these Argumentes à Simili , from one like thing to an other , be the weakest of al others , and most deceiueable , and are fitter for a Rhetorical declamation , then for a probation of truth called in controuersie . And therefore it is a kinde of Argument attributed vnto the Rhetorician , to explicate and make plaine a mater , and not to the Logician , strongly to conuince , and piththily to proue a veritie . Yet M. Iewel notwithstanding is so in loue with this kinde of prouing in his whole booke of Replie , that if his comparisons of one phrase with an other were cut of , which he woulde haue seme to be like : the rest of his booke should appeare of smal quantitie .

How be it , though it be the slipperest way in reasoning , yet if M. Iewel had compared phrases together , that were like in dede al circumstances obserued , he were the more to be borne withal . But most commonly he maketh his comparisons betwixt those phrases , that haue litle , or none affinitie at al , either for that the one is spoken by a Metaphore , and the other properly : or the one of one mater , and the other of an other : or the one in one respect , the other in an other . And by that meanes he confoundeth the Doctours sayinges , M. Iewels custome , to put away one truth by an other . and thinketh he hath done the parte of a lerned man , if he may seme to foile , and desplace one truth by an other truth . As for example . In our present case , bicause S. Paule , and certaine Doctours by a Figure do take Preaching for a Sacrifice , which is a truth denyed by no man , for it is in deede a kinde of spiritual Sacrifice : therefore he woulde haue it seme , that the same Doctours neuer speake of any real Sacrifice of Christes body and bloude , whereas it is most manifest ( as it shal hereafter be proued ) that they speake of both kindes of these Sacrifices , and both may wel stand together .

Rom. 15. Origen . in Epist. ad Ro. lib. 10. Where he saith , S. Paule speaketh of him self in this sense saying , Sacrifico Euangelium Dei , I sacrifice the Ghospel of God , and Origen , Sacrificale opus est annunciare Euangelium , It is a worke of Sacrifice to preach the Gospel : What sense meaneth he ? or what sense would he his Reader to conceiue , sith that he spake no worde of any sense before ? He spake onely of a certaine delite , that the olde learned Fathers had in vsing wordes , which after the promulgation of the Gospel , signified nothing extant nor practised . I trow therefore he meant , that S. Paule had also that delite , which he pretendeth . Now true it is , that S. Paule hath nowhere these very wordes , Sacrifico Euangelium Dei , I sacrifice the Gospel of God . Neither be the woordes Origens , that he ascribeth to Origen , but S. Hieromes , who added vnto , and tooke from Origens fifteen vnperfite bookes vpon the Epistle to the Romains , and disposed that whole worke , as he thought best , as it appeareth by his Epistle to Heraclius .

The place which he meaneth , Rom. 15. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for which the common Latine bookes haue , sanctificans Euangelium Dei , Erasmus , administrans , S. Augustine , consecrans , which worde liketh Caluine , and the same he pteferreth before Erasmus worde , whiche notwithstanding the translatours of the Englishe newe Testament folowed . Al which interpretations be too obscure , Beza in Annot. in no. test . as Beza iudgeth , and therefore he liketh his owne best , Operans Euangelio Dei , as his Maister Caluine liked his owne better , then that of Erasmus . S. Hierome confesseth it to be more highly , and with a more magnificence spoken in Greke , then he was hable fully to expresse in Latine . Yet as being destitute of a fuller and perfiter worde , he turneth the Greke worde , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , into sacrificans , and saith , that to preach the Gospel , is a sacrificing worke , and there plainely declareth how .

Now though it be graunted , that both S. Paule alluded to the manner and condition of the Sacrifices of Moyses lawe , and S. Hierome consydered the same in his exposition of that place : yet thereof it wil not folowe , that when so euer the olde Learned Fathers speake of the external , visible , and singular Sacrifice of the Churche , they meane that there is no real Sacrifice in deede , but onely in a figuratiue speache .

M Iewel for the most part so argueth , that he impugneth one truth by an other truth . This Argument is naught pardy , as M. Iewel knoweth him selfe , S. Paule saith , he consecrated the Gospel as it were a Sacrifice , throughe preaching of the same offering vp the beleeuers as Hostes vnto God : Item , Saint Hierome for that respecte , calleth preaching of the Ghospel a sacrificing worke : Ergo , the Fathers woordes spoken of the daily Sacrifice of the Churche , are to be taken metaphorically onely , and not properly . Bothe manners of sayinges be true in their right sense , the one in figuratiue , the other in proper sense .

Who so euer aunswereth M. Iewel , he must alwaies sing one song vnto him , that his continual shift is , to impugne one truth by an other truth . The same answer serueth to the places by him alleged out of S. Gregorie Nazianzen , and S. Chrysostome : if S. Nazianzen haue any such wordes at al. For amongst al his Orations that be extant , none beareth the title that is here noted in the margent . Yet I acknowledge them to be such , as he might wel haue spoken them by a metaphore . M. Iewel falsifieth S. Chrysostome

The Testimonie of S. Chrysostome he hath fouly falsified with vntrue translation . For whereas he found these wordes in S. Chrysostome , Ipsum mihi Sacerdotium est praedicare & Euagnelizare : he hath thus translated it into English , My whole priesthoode is , to teach , and to preach the Ghospel . As though ipsum in Latine , signified , whole in English , and as though it were true , that S. Paules Priesthode consisted wholy and altogether in preaching the Ghospel , whereas he confesseth him selfe to haue baptized Crispus , 1. Cor. 1. and Caius , and the householde of Stephana : and it is not to be doubted , but he consecrated and ministred also the blessed Sacrament of Christes body and bloude , and where occasion so required , loosed and retained synnes . Which three functions be diuerse from the preaching of the Ghospel . Whereby it is cleare , that S. Paules whole Priesthode consisted not in preaching .

But these men would faine inclose al Priestly office within the limittes of preaching . For so should our whole Religion consiste in prating , so few Sacramentes would serue , so the continual Sacrifice should ceasse , so should Hostlers , and Tapsters occupie the Pulpittes , and what other so euer lewd Iackes could chatte and chapter their matters , they should be admitted to the gouernement of soules . And thus thinke they , Papistrie should quit be throwen doune , and their glorious Ghospel be set vp .

But S. Chrysostomes meaning was , vpon occasion of S. Paules worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 15. whereby he signified the excellencie of his Office , deducing his talke from the inferiour and common terme , Latria , that apperteineth to al , whereof he spake in the beginning , to termes of an higher and more speciall dignitie , to wit , Liturgia , and Hierurgia , which import Priestly Office : his meaning I say , was partely to declare , that S. Paules preaching was a certaine Priesthode , forasmuche as by the same he offered vp those that beleued , as a sacrifice vnto God , their outwarde man killed , and carnal affections quite mortified , for which cause he calleth the Gospel his sworde , Machaera mea Euangelium est , the Gospel , which is the worde of preaching , Chrysosto . in epist. ad Romanos homil. 29. is my sworde : partely also to signifie , that of al other offices and dueties , the chiefe function of S. Paules Priesthode was , to preach the Gospel , according to that him selfe witnesseth , Non misit me Christus baptizare , sed euangelizare : Christe sent me not to baptize , 1. Cor. 1. but to preache . Which wordes Thephylacte expounding , wherein he foloweth the vaine of S. Chrysostome , saith expressely , that although the Apostle were not sent specially to baptize , yet he was not forebidden to take that office vpon him .

M. Iewel not being ignorant of al this , I see not what he can pretend for any colorable excuse of his false translation , specially directed to so wicked an ende , as of him it is : which is , either quit to abolish the external and true Priesthode of the newe Testament , or to abridge it onely to a bare preaching of Gods wordes , al other functions therevnto belonging , as to baptize , to loose and binde synnes , to consecrate and offer vp to God the body and bloude of Christe , to minister the other Sacramentes , and the like , clearely excluded .

Thus I hope , thou perceiuest Reader , what miserable and shameful an entrie M. Iewel hath ben driuen to make , to come to his purpose , whiche was to impugne the most worthy and healthful Sacrifice of Christes body and bloude , and to persuade vnlearned soules , there is no such Sacrifice really offered vnto God by Priestes of the newe Testament . The summe of M. Iewels shiftes against the Sacrifice . Wherevpon I haue stayd somewhat the lenger , because I sawe , how by guileful persuasions he went about to engraffe at the beginning in the myndes of the vnlearned , First , that man for cause of his miserable and mortal condition , ought not to presume to offer vp the Immortal Sonne of God in a real Sacrifice vnto his Father : nexte , that by Scripture there appeareth no graunt af auctoritie or warrant , so to doo : lastly , that the termes Sacrificer , Sacrifice , and Aulter , be onely naked and empty termes , void of any substance signified that is in the Churche , as deriued out of the Lawe of Moyses , and vsed by the olde learned Fathers for their delite . Al which three pointes , how farre wyde they be from truth , it may partely appeare by that I haue already said , and shal more fully appeare in the processe of this Reioindre . Now let vs heare M. Iewel .

Iewel .

Nowe , to comme to M. Hardinges woordes , Three waies , saith he , Christ is offered vp vnto his Father , In a Figure , as in the Olde Lawe : In Deede , and Blouddily , as vpon the Crosse : In a Sacrament , or Mysterie , as in the Newe Testament . Of whiche three waies , the Blouddy Oblation of Christe vpon the Crosse , is the very , true , and onely Propitiatorie Sacrifice for the Sinnes of the worlde . The other two , as in respecte , and manner of Signifieing , they are sundrie , so in effecte , and substance , they are al one . For , like as in the Sacramentes of the olde Lawe was expressed the Death of Christe , that was to comme : Euen so in the Sacramentes of the newe Lawe of the Ghospel , is expressed the same Death of Christe already paste . As wee haue Mysteries , so had they Mysteries : As wee Sacrifice Christe , so did they Sacrifice Christe : As the Lambe of God is slaiue vnto vs , So was the same Lambe of God slaine vnto them . S. Augustine saithe , August . De vtilitate poenitent . cap. 1. Tunc Christus Venturus , modò Christus Venit . Venturus , & Venit , diuersa verba sunt : sed idem Christus . Then was , Christe shal comme : Nowe is , Christe Is comme . Shall comme , and , Is comme , are sundrye woordes . But Christe is al one . Againe in like comparison bytweene the Lawe of Moyses , and the Gospel of Christe , he saith thus : August . in Ioannem tract. 26. Videte , Fide manente , Signa variata . In Signis diuersis eadem Fides . Beholde , the Faith remaininge , the ( Sacramentes , or ) Signes are changed . The Signes , or Sacramentes beinge diuers , the Faith is one .

Harding .

Now then that after your Preface you come to my woordes M. Iewell , what haue you to replye against them , that to any learned man may seeme to be to the purpose ? I said , Christe is offered after three manners , figuratiuely , truely with bloudshedding , and sacramentally , or in Mysterie . With which parte of this threefold Diuision finde you fault ? As for the two first partes , they be clearely proued by the Scriptures . The third is that ye call in question , and whiche you impugne . Bicause you had nothing to say against the two first , least your mater should seeme to haue a foile , if you yelded to any thing that were by me saied , were it neuer so true : you goe from the purpose , and enter into other talke . M. Iewel diuerteth from the purpose to impertinent mater . Whereof as parte is false , so the whole is impertinent . What nede was there to tel vs , that the bloudy Oblation of Christe vpon the Crosse , is the Propitiatorie Sacrifice for the sinnes of the worlde ? As thereof no man doubted , so no man spake of it .

The point now treated , is not , whether the Sacrifice of the Crosse be Propitiatorie , for it were superfluous thereof to dispute : but whether Christe be now offered vp in Mysterie . Graunt that first , and afterward we may procede further , to discusse whether the Sacrifice of the Aulter be Propitiatorie , and in what sense it be Propitiatorie .

Of what effecte and substance so euer the Sacrifices of both Lawes be , how so euer the Death of Christe to come , or past , be expressed in the olde and newe Sacramentes , that they of the olde Testament , as wel as we , had Mysteries , of the equalitie , and likenesse of Sacrifices , and of like slaiyng of the Lambe of God on their parte , and ours : of all these thinges so particularly to speake , the Diuision by me declared ministred you no iuste occasion . And al this might wel be suffred to go vnanswered , as impertinent , had you not by the way as it were spitten forth some poison of erroneous doctrine , to the infection of the vnlearned and vnware Readers .

For by calling the bloudy Oblation of Christe vpon the Crosse the very , true , and onely Sacrifice Propitiatorie for the synnes of the worlde ( which no man denieth ) your meaning is to insinuate , that the vnbloudy Sacrifice , which Christe instituted at his last Supper of his body and bloude , were not in dede a Sacrifice in any sense or respecte Propitiatorie . Whereas if that of the Crosse was Propitiatorie , the other must nedes be Propitiatorie , though in a diuers degree of Propitiation , bicause in substance of the thing offered it is one with the other , but diuers in the manner of offering , as being vnbloudy , and done in a mysterie , and the other bloudy , and don in the forme of a visible body . And the force and vertue of Propitiation of the one , issueth not from the Priest , but from the Propitiation of the other , in whose commemoration it is offered . Cyprianus de coe . Do. Verely S. Cyprian sticketh not to cal the holy Euchariste , Medicamentum ad sanandas infirmitates , & holocaustum ad purgandas iniquitates . A medicine to heale sickenesses , and a wholeburnt Sacrifice to cleanse iniquities . Baesilius in Liturg. S. Basile also in his Liturgie making his supplication , saith thus . Da Domine , vt pro nostris peccatis , & populi ignorantijs , acceptum sit Sacrificium nostrum . Graunt Lorde , that our Sacrifice may be acceptable for our sinnes , and for the ignorances of the people .

Whereas you affirme the other two waies , after which Christe is offered , that is to say , the Sacrifices of the olde Lawe , and the singular Sacrifice of the Church now , to be one in effecte , and substance , as they are sundrye in respecte , Three vntruthes vttered at once by M. Iewel and manner of signifiyng : you vtter three greate vntruthes at once . For first , as concerning the respecte of signifiyng , in our Sacrifice the formes of Breade and Wine doo signifie the Bodie and Bloude of Christe , as the Sacrifices of the olde Lawe signified Christe . And although they signifie Christ present , and the other absent : yet in respecte of signifiyng they agree , and therfore are not sundry therin . The respect of signifiyng is one , and the thing signified is one , though the manner of signifiyng be diuers .

That the substance of the 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 elementorum 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 wine 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 substance 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 euident , 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 ignorantly 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 different 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. Iewel vtterly taketh away the real Sacrifice of the new Testament . Where you say further , that as we Sacrifice Christe , so did they Sacrifice Christe : you vtterly take away the Real Sacrifice of the newe Testamente . Wherein being a very weighty pointe , you dissent from the Catholike Churche , for which you and your felowes be condemned of the Churche , and holden for Heretiks . This haue I auouched , and sufficiently proued in myne Aunswere to this . 17. Article of your Chalenge . What you reply against the same , here in the processe of this Reioindre by Gods grace I shal confute . To make your vntrue and heretical saying appeare the more tollerable to the vnlearned , you ioine vnto it a saying , that in a righte construction may be admitted . As the Lambe of God is slaine vnto vs ( say you ) so was the same Lambe of God slaine vnto them . In deede if you meane a newe actual sleying of Christ , who is the true Lambe of God , he is not now in the daily Sacrifice of the Church slaine , no more then he was slaine in the daily sacrifices , or in the yerely Passeouer of the Iewes . But for asmuch as in our daily Sacrifice we haue the true Body and Bloude of the Lambe of God , Ioan. 1. that taketh away the sinnes of the worlde , laid vpon the holy table ( which is the Aulter ) sacrificed of Priestes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Nicen Councel saith , that is to say , without killinge and bloudshed . In consideration hereof , you should not haue saied , as we sacrifice Christ , so did they sacrifice Christ . For though in our Sacrifice we sley not Christ , the true Lambe of God , as they slewe the Lambes , which prefigured Christ : yet so farre as that is true , which the Fathers of the Nicen Councel reporte , and as by vertue of Christes almighty wordes according to his commaundement and Institution his Body and Bloud are consecrate , and really present : we offer vp Christe in deede vnto God in the Sacrifice of the Church .

For proufe of the real presence , I referre the Reader , who vnderstandeth not the Latine tongue , to sundry learned workes written in the Englishe tongue in our time therof . In which he shal finde the mater so largely , so clearely , and so substantially proued , that he shal confesse he seeth the same , onlesse he wil as some doo , wilfully blindefolde him self , and say in midday , it is darke night . Forasmuch then as we sacrifice Christ truely , bicause we haue and offer vp in our sacrifice the truth of the body and Bloude of Christ in deede present by th' almighty power of his owne worde , after which sorte the Iewes had not Christ present : therefore it is not true that you say , that as we sacrifice Christe , so did they sacrifice Christe .

Diuersite in the Sacramentes of both Lawes . Touching the comparison you make betwen the Sacramentes of both Lawes ( for now soudeinly you chop from the Sacrifices into the Sacramentes ) in expressing Christes death then to come , and nowe paste , whereby you go about to proue the equal valewe of both Sacramentes : notwithstanding that both do expresse or signifie ( though in diuers degree ) the death of Christ , yet doth our Sacrament of the Aulter farre surmount theirs , bicause in ours is conteyned the very body and bloude of Christ , in theirs was nothing but a figure , in theirs the shadow , in ours the body .

The place you allege out of the booke de vtilitate Poenitentiae , that you attribute to S. Augustine contrary to the censure of Erasmus , serueth you to no purpose . We agree vnto it no lesse then your selfe . In that place the authour speaketh of the spiritual meate , which the Iewes did eate , the same as we do . And that meate he wil both to be Christ , teaching how they did eate Christe , Aug. de Vtilitate Poenitentiae . whom we do eate . The whole processe there is to be vnderstanded of the spiritual eatinge , for so he saieth . Quicunque in Manna Christum intellexerunt , eundem quem nos cibum spiritalem manducauerunt . Quicunque autem de Manna solam saturitatem quaesierunt , patres infidelium , manducauerunt & mortui sunt . Sic etiam eundem potum : Petra enim Christus . Eundem ergo potum , sed spiritalem , id est , qui fide capiebatur , non qui corpore hauriebatur . Who so euer in the Manna vnderstoode Christe , they did eate the same spiritual meate that we eate . But who so euer sought onely to fil their bellies by eating Manna , being the Fathers of the vnfaithful , they did eate , and dyed . So likewise they dranke the same drinke . For the Rocke was Christe . And therefore the same drinke which we drinke , they dranke , but spiritual , that is to say , whiche was receiued by faith , not that whiche was taken in by the body .

Now what though Christe , whome both the Iewes and we do eate spiritually , be one spiritual meate , one Christe , and likewise one spiritual drinke , as he is eaten and dronken with spiritual eating and drinking ? Shal that therefore whiche , we receiue in our Sacrament by sacramental eating and drinking vnder the formes of bread and wine , be no better , then that which they did eate and drinke in the ceremonie of their Sacramentes ? Christe that was to come , and Christ that now is come , is one Christe , thereof who doubteth ? And though the wordes shal come , and is come , be sundry , yet Christe is one , Christe is not sundred with diuision of times .

And this is al that the auctour meant , wherein lyeth no controuersie betwixte vs . But that you woulde proue , and can not proue , and we vtterly denye , is this , that the thing and substance of the Sacramentes of both Lawes be not sundry , but one and the same , and of equal worthines . We receiue Christ both sacramentally , to wit , his true and real body and bloude in the Sacrament of the Aulter vnder the formes of bread and wine , and also spiritually , that is to say , by faith . They receiued him only spiritually , bicause in Manna they vnderstode Christ . The like is to be sayd of the water , that flowed out of the Rocke which they dranke , in comparison of the very bloude of Christe , which we drinke , not onely spiritually , but also sacramentally , and in deede vnder the forme of wine mingled with water , which bloude is the true water of life , the same that issued out of our Lordes body the true Rocke , after it was striken with the Rodde , Exod. 15. Aug. Tractatu de vtilitate Poenitentiae . that is to say , after that the Crosse came vnto it . For in figure thereof the olde Rocke was striken with woodde , and not with Iron , quia Crux ad Christum accessit , vt nobis gratiam propinaret , bicause the Crosse came vnto Christ , that it might * * Propinaret . brince his grace vnto vs , as saith S. Augustine , or who so euer was the author of that booke .

The other place that you pretende to allege out of S. Augustine , M. Iew . forgeth sayinges of his own , fathering them vpon the Doctours In Iohannem Tractat. 26. is soone answered : where so euer it be , it is not there . Thus to forge sayinges of your owne , and to beare your Reader in hande , it is S. Augustines , or any other learned Fathers , is a very false parte , and such as must nedes much discredit you , when it is detected against you . And yet by such false : dealing you , and your felowes haue begyled many vnlearned and vnstable soules . How be it if it were S. Augustines , or any other auncient Doctours saying , it forced nothing . For true it is , the signes or sacramentes of the newe Testament , be diuerse from the sacramentes of the olde Testament : the faith notwithstandinge is not changed , bicause Christ signified by the signes or sacramentes of both , being that which faith reacheth vnto , remaineth one and the same . Let vs see whether your other stuffe be any better .

Iewel .

But here hath M. Hardinge donne greatte , and open wronge vnto S. Augustine , wilfully suppressing , and drowning his woordes , and vncourteousely commaunding him to silence in the middest of his tale . Wherein also appeareth some suspicion of no simple dealing . S. Augustines woordes touchinge this whole mater , Aug. De Fide ad Petrum Diacon . cap. 19. are these : In illis carnalibus Victimis Figuratio fuit Carnis Christi , quam pro nobis fuerat oblaturus , & Sanguinis , quem erat effusurus in Remissionem peccatorum : In isto autem Sacrificio Gratiarum actio est , & Commemoratio Carnis Christi , quam pro nobis obtulit , & Sanguinis , quem pro nobis idem Deus effudit . In illis Sacrificijs , quid nobis esset donandum , Figurate significabatur : In hoc autem Sacrificio , quid nobis iam donatum sit , euidenter oftenditur . In illis Sacrificijs praenunciabatur Filius Dei pro impijs occidendus : in hoc autem , pro impijs annuntiatur occisus . In those Fleashly Sacrifices ( of the Iewes ) there was a Figure of the Fleashe of Christ , whiche he woulde afterwarde offer for vs , and of the Bloude , whiche he would afterwarde shead for the Remission of Sinne : But in this Sacrifice ( of the newe Testament ) there is a Thankesgeuinge , and a Remembrance of the Fleashe , which he hath already offered for vs , and of the Bloud , which he being God , hath already shead for vs . In those Sacrifices it was represented vnto vs vnder a Figure , what thing should be geuen vnto vs : But in this Sac●ifice it is plainely set foorth , what thing is already geuen vs . In those Sacrifices it was declared , that the Sonne of God should be slaine for the wicked : But in this Sacrifice it is plainely preached vnto vs , that the same Sonne of God hath already benne slaine for the wicked .

Likewise againe be saith : Huius Sacrificij Caro , & Sanguis ante Aduentum Christi per Victimas Similitudinum promittebatur : Aug. Contrae Faustum . lib. 20. ca. 21. in Passione per ipsam Veritatem reddebatur : Post Ascensum verò Christi per Sacramentum Memoriae celebratur . The fleashe , and Bloude of this Sacrifice , before the comming of Christ , was promised by Sacrifices of Resemblance : The same in his Passion ( vpon the Crosse ) was geuen in Truth , and in deede : But after his Ascension it is solemnized by a Sacramente of Remembrance .

This is the Difference that S. Augustine noteth bitwene the Sacramentes of the Olde Lawe , and the Sacramentes of the Newe . Therefore , the woordes , that M. Harding hath herevnto added , Christe is offered vp vnto his Father , and that vnder the Formes of Bread , and Wine , yea and that truely , and in deede , are his owne onely woordes , confidently , and boldely presumed of him selfe , neuer vsed , neither by S. Augustine , nor by any other Ancient godly Father .

Harding .

Ful euil doth it become you to charge me with wrong done vnto S. Augustine , wheras in the very next sentence before , your self did him so much wrong , as to father a saying vpon him in that place , where he hath none such at al. If he be to be burthened with doing wrong vnto the Doctours , that in alleging their sayinges doth not with al circumstances of the place that serueth to the present purpose set them forth : then is there no man so much to be reproued , as your selfe M. Iewel . For of al that euer wrote , we finde none , that so much , and with like falshode , and to so euil meaning , cutteth , pareth , and nippeth their sentences , as you commonly doo . Truly in laying this to my charge , you haue not so clearly proued me to haue donne wrong vnto S. Augustine : as you haue with the scornful vtterance of your wordes declared your owne spite .

Concerning the thing it selfe , I haue donne S. Augustine no wrong at al. For what needed me to reherse his whole processe to the ende of the Chapter ? M. Iewels charge discharged . I recited faithfully so muche as apperteined to the proufe of the mater for which I alleged his authoritie . The sentence that foloweth belongeth to an other mater , whereby is declared ( which no catholike man euer denied ) that the Sacrifice of the newe Testament is a thankes geuing , and a commemoration of Christes flesh and bloude , which he hath offered for vs . But that member of the diuision , which I went about to establish by S. Augustines authoritie , speaketh onely of the Sacrifices of the olde Lawe , that they prefigured the flesh of Christ , which he would afterward offer , and the bloude , that he would shed for remission of sinnes . If I had rehersed al that you blame me for leauing it out , I had but made the booke bigger , and wearied the reader with a long superfluous saying , superfluous I say , bicause the same was in effect vttered in the next sentence before , taken out also of the same S. Augustine . For al that you force out of the longe processe there folowing , is only the commemoration of Christes flesh and bloud offred and shed , which ( though in fewer wordes ) was expressed in the former sentence out of the bookes against Faustus the Manichey , as the reader by conference may sone perceiue .

The place of S. Augustine , for leauing out whereof you so much reproue me , and wherein you repose the confidence of your doctrin , helpeth you nothing at al. For there he saith , not what is the substance of our Sacrifice , wherein lyeth the question : but what thing is done in our Sacrifice , to wit , geuing of thankes , and the commemoration of our Lordes flesh and bloude , which he offred and shed for vs , and likewise what thing is shewed and declared in the same , that is to say , his death and passion . Al which we denye not . But that S. Augustine ascribing vnto the Sacrifice of the Church thankes geuing , and commemoration of the flesh and bloude of Christ , doth exclude the real Sacrifice of his fleshe and bloude , by vertue of his woorde through the holy Ghost made substantially present : that we denie vtterly . And that was your parte to proue , els you proue nothing againste the auncient doctrine of the Church .

M. Iewel citeth one truth against an other truth . But seing your selfe not hable to performe so muche , you thought it an easier mater , after your common woonte , to set one truth against an other truth , to wit , the commemoration or memorie of the bloudy Sacrifice of the Crosse , against the vnbloudy and mystical Sacrifice of the Aulter . By the worde mystical , I exclude not the truth of our Lordes body and bloude , the substance of this Sacrifice : but I signifie the couert manner of their being in the same . If S. Augustine had in that place affirmed in the Sacrifice of the Church a thankes geuing and remembrance of Christes death only , wherein he should haue said vntruly : in some respect then had he serued your turne . Now that he saith not so , by the vncourteous reproufe of me for leauing the wordes vnrehersed which perteined not to my purpose , and helpe your doctrine nothing at al : it appeareth how feeble the parte is , that with the trompet of your vaine Challenge you woulde needes to be proclaimed , and that nowe with your colourable Replie you haue taken in hande to mainteyne .

S. Augustine contrarywise declaring with what kinde of Sacrifices the Iewes gaue a signification of Christes Sacrifice that was to come , and with what kinde of Sacrifice the Christians do kepe the remembrance of Christes Sacrifice now past : saith expressely , that the substance 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. cont. 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 representation , as to whom more abundance 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. Iewel excludeth one truth by an other . And whereas you bring Testimonies of the Fathers to proue that our Sacrifice is a remembrance , an example , 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 commemorationem 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 . Commemoration , example , and 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 Sacramentarie 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 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 loque●is , hoc conficit Sacramentum . 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 consecrati , separatione facta totus est Christus . The Priest speaking in the person of Christe , consecrateth 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 made● 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 constituebat , vt sumerent , tradidit , & eisdem , eorumque in sacerdotio successoribus , vt offerrent , praecepit per haec verba : Hoc facite in mean commemorationem . 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 ●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 Summae . 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 commonly 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 th intent 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 Bonifacium Epist. 23. S. Augustine saith , Nonne semel oblatus est Christus in semetipso ? Et tamen in Sacramento 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 mysterie , and Christe him selfe to be sacrificed in a sacrament , doth importe his fleshe to be eaten , and him to be sacrificed vnder the formes of bread and wine , which be our Sacrament , and the eating of Christes body vnder the which , is an eating mystical , or eating vnder a mysterie : or els you must shewe vs some other mater , wherein as vnder a mysterie , and as in a Sacramente , his body is eaten , and him selfe is offered .

De consec . Distinct. 2. Hoc est quod dicimus . But there is an other more manifest place in S. Augustine , where he vseth the very same termes and wordes , that you would nedes to be myne only , and of my selfe boldely and confidently presumed . His woordes be these . Caro eius est , quam forma panis opertam in Sa●cramento accipimus , & sanguis eius , quem sub vini specie & sapore potamus . It is the flesh of Christe , which we receiue couered with the forme of bread in the Sacrament , and his bloude , which we drinke vnder the shewe and taste of wine .

You see then M. Iewel● these wordes be not onely myne , they be S. Augustines , whose auctoritie you can not contemne . Neither can you reasonably reiecte the booke out of which they be taken , bicause your selfe euen in this very place haue alleged it for your helpe . If , as he saith , we eate the flesh of Christe couered with the forme of bread , then so is he also offred . For before it be receiued of vs , it behoueth it be consecrate and offred . Therfore it is true which I said , Christ is offered in forme of bread : onlesse you make a difference betwen Christes flesh and bloud in formes of bread and wine , and Christes flesh and bloude coouered with the formes of bread and wine .

This is so plaine , that you must needes yeelde vnto it . As for the answer you make to this place alleged by me in the .12 . Article , In the Replie● Page . 471. lin. 6. it is such , as any man that knoweth your Diuinitie , would sone iudge it to be a peece of your owne coyning . The whole is fooiled and glafed ouer with a false colour of a phrase of speache . As though wordes in al phrases were taken in one and the selfe same ●ignification . Your aunswer is this . Bicause this worde Forma , forme or shape in English , doth signifie the substance in S. Paule , Phill. 2. where he saith , Christus seipsum exinaniuit formam serui accipiens , Christe empted him selfe taking the forme of a seruaunt : therefore it must signifie the substance in this place of S. Augustine , Caro Christi est , quam forma panis opertam accipimus , It is Christes flesh , that we receiue coouered with the forme of bread .

M. Iewels ignorance or malice . In this answer you considered not , first that a thing can not in proper speache be said to be coouered with the substance of an other thing , bicause the substance of thinges is inuisible . Next , that in some places this worde Forma , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , forma . or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which S. Paule in that place vseth , is an Accident , and a mere qualitie , as in Aristotle , in quarta specie Qualitatis , and is not alwaies taken for the name of nature , as it is taken of Aristotle , in 2. Physicorum . Againe you looked not vnto the later parte of S. Augustines sentence , where it is likewise of the bloud said , Sanguis est , quem sub vini specie & sapore potamus . It is bloude , that vnder the shew and sauour of wine we drinke . By these wordes , shew and sauour , the accidentes of wine , and not the substance must needes be vnderstanded . By conference of which two membres of one sentence together , you should haue perceiued , that S. Augustine speaking of Christes flesh , meant by the worde , Forma , the same that he meant by the other wordes , species , and sapor , where he spake of the bloude . If then we drinke the bloude of Christe vnder the accidententes of wine , then it is a true construction to say , that we receiue his flesh coouered with the forme , that is to say , with the shew and outward shape ( which is an Accident ) of bread .

operta . As for the worde , operta , which ●ignifieth coouered , in the same place you make much a doo , and rake together out of your Notebookes a heape of phrases and wordes , by which , lying priuy , hyding , coouering , keeping priuy , representation , resemblance , and any the like thing is signified : And al to an heretical purpose , to exclude the true presence of Chistes body and bloude out of the blessed Sacrament , and to leaue nothing in it but a bare signification . And there in the ende you shutte vp the mater with a false caste of legierdemaine , falsifiyng a testimonie of S. Augustine . For whereas S. Augustine saith , In veteri Testamento occultabatur nouum , August . de Baptis . cont . Dona t ist . lib. 1. ca. 15 quia occultè significabatur : The newe Testament was hidden in the olde Testament , bicause it was secretely signified : you haue chaunged S. Augustines worde , quia , into id est , and say , that he expoundeth him selfe , M. Iewel falsifieth S. Austine , changing quia , into id est . occultabatur , id est , occultè significabatur , It was hidden , that is to say , it was secretely signified . And therefore you would haue the place which I alleged out of S. Angustine , thus to be expounded and vnderstanded , Caro Christi operta , id est , occultè significata : Christes flesh is priuily hidden , that is to say , is priuily signified , whereby you would exclude the real presence .

And this you call S. Augustines exposition , as though S. Augustine had euer said so , or meant so , and as though operta had in the place I alleged , bene put alone without an Ablatiue case , as the verbe , occultabatur , is in the other sentence . Nowe the true woordes of S. Augustine be these . Caro eius est , quam forma panis opertam in Sacramento accipimus . It is his flesh , which being coouered with the forme of bread in the Sacrament , we receiue .

And if you would needes haue these wordes , Forma panis opertam , to be expounded by Forma panis occultè significatam ( though you haue no warrant for it ) that we vnderstand the flesh of Christe coouered with the forme of breade , to be as much as if we said it to be secretely signified by the forme of bread , wherein there is no great cause why we should much contend with you : what can you thereof substantially conclude against the real presence ? Wil you make this wise argument , The forme or shape of breade signifieth the body of Christ , Ergo , the body of Christ is not in deede present ? If you reason so , the Baker must haue you to schole , who shewing you a loafe set vpon his stal , can tel you , that that loafe signifieth breade to be in his howse to be solde , One truth put away by an other . and yet that the same loafe also is breade , whiche I tolde you before . And yet this is al the issue of your wrested interpretations , and heaped phrases . Once leaue your bad shifte of putting away one truth by an other truth . Howe oftentimes muste we tel you , the formes of bread and wine do signifie the body and bloud of Christ present , not absent ?

Againe if for proufe that these wordes , which reporte Christe to be present in the blessed Sacrament of the Aulter , or to be offered in the Sacrifice of the Aulter vnder the formes of bread and wine , be not onely my wordes , I should here also allege the place of Cyrillus Hierosolymitanus , which I alleged in my Answer to the tenth Article of your Chalenge : what could you reasonably replye to the contrary ? That auncient Father saith thus , vsing the verie termes of the Scholastical Doctours . Cyril . Hierosol . Catechisi . Mystagog . Christe once chaunged water into wine , which is nye vnto bloude , in Chana of Galiley by his onely wil : and shal not he be worthy to be beleued of vs , that ( at his last supper ) he chaunged wine into bloude ? For if being bidden to a corporal wedding he wrought a woonderous miracle , shal we not much more confesse , that he gaue his body and bloude vnto the children of the Spouse ? Wherefore with al assurednesse let vs receiue the body and bloud of Christe . ( Hitherto reason mouing credit , now folow the wordes that are specially to be noted . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) Nam sub specie panis datur tibi corpus , & sub specie vini datur sanguis , vt sumpto corpore & sanguine Christi , efficiaris ei comparticeps corporis & sanguinis . For vnder the forme ( shape , shew or figure ) of bread the body ( of Christe ) is geuen vnto thee , and vnder the shape of wine his bloud is geuen , that hauing receiued the body and bloud of Christe , thou maist be made compartener with him of his body and bloude . Here haue you the expresse wordes , teaching vs the body of Christe to be present in the Sacrament vnder the forme of bread , and his bloude vnder the forme of wine , which you report to be wordes of myne owne only inuention , neuer vsed by any auncient Father before my tyme .

Where you go about to answer to this place of S. Cyrillus in the tenth Article of your Replie , to th intent the body and bloud of Christ might not be beleued to be really present in the blessed Sacrament : I wish that al men saw both your weakenes , and also your falshod . You confesse this lerned Fathers wordes touching this point of the real presence , Worde● in M. Iewels iudgement quicke and violent . to be quicke and violent . Whereby vnwares as it semeth , you confesse him therein to be cleare , and resolute , as he is in dede . To say truly , violent he is not , but a plaine reporter of the truth . But in dede he is to quicke , for dul heretikes , that beleue their carnal senses , rather then Christes owne most plaine wordes .

In the tenth Article of ●he Replie . page 432. Yet he him self in plainest wise ( say you ) openeth , and cleareth his owne meaning . Truth it is , he doth so , as euery one that readeth the place , as the Author reporteth it , not as you haue falsified him , may easily iudge . Now bicause euery man hath not the booke of Cyrillus , nor the booke of your Replie at hande , for truthes sake , and that your impudent falshod may appeare : it shal be to good purpose , to lay here before the Reader , what you make that holy and auncient Father to say , and what he saith him selfe . Thus then say you falsly .

M. Iewel falsifieth S. Cyrillus Hiero solym . Cateches . Mystagogica . 4. For thus he writeth● Ne consideres , tanquam panem nudum : Panis Eucharistiae non est amplius panis simplex , & nudus . Consider not , as if it were bare bread : The bread of the Sacrament is no lenger bare and simple breade . Which wordes are naturally resolued thus . It is bread , how be it not only bare bread : but bread , and some other thing elles beside . And there after a few wordes you conclude thus . Of these wordes of Cyrillus we may wel reason thus by the way . The Sacrament is not only● or bare bread : therefore it is bread , albeit not only bare bread . And thus the same Cyrillus , that is brought to testi●ie , that there remaineth no bread in the Sacrament , testifieth most plainely to the contrary , that there is bread remaining in the Sacrament .

Ca●echo . Myst. 4. On the other side , S. Cyrillus truly alleged saith thus . Ne consideres tanquàm panem nudum , & vinum nudum : corpus enim est , & sanguis Christi , secundùm ipsius Domini verba . Quamuis enim sensus hoc tibi suggesserit , tamen fides te confirmet , ne ex gusturem iudices , quin potius habeas ex fide pro certissimo , ita vt nulla subeat dubitatio , esse tibi donata corpus & sanguinem . Doo not consider it as bare breade , and bare wine : for it is the body and bloude of Christe , according vnto the wordes of our Lorde him selfe . For although thy sense make that suggestion vnto thee , yet let faith strengthen thee , that thou iudge not the thing by thy taste , but rather that of thy faith thou hold it as a most certaintie , so as thou be void of al doubt , that the body and bloud are geuen to thee .

These wordes being truly alleged , doo clearely open the meaning of Cyrillus . Your false forgeries and corruptions doo vndoubtedly declare , that you seeke not the truth , but intende deceit . False doctrine must be mainteined , by false meanes . If you had meant good faith and truth , you would truly and faithfully haue recited that holy Fathers woordes without such mangling and chaunging . Now to vse your owne Rhetorike , you haue done him great and open wrong , wilfully suppressing and drowning his wordes , and vncourteously commaunding him to silence in the middest of his tale . Why did you not consider the force of his counsel , which is , that a Christen man regarde not the suggestion of his senses , but stay him selfe vpon his faith , not iudging of this high Mysterie , what the sense of sight or tast geueth , but with a simple faith beleuing the wordes that Christ spake .

In al S. Cyrillus you find not this order of wordes , Panis Eucharistiae non est amplius panis simplex & nudus , The bread of the Sacrament is no lenger bare and simple breade , as you turne it , and ascribe it vnto S. Cyrillus . By occasion of which wordes you tel vs of your natural resolution , and beare vs in hande , it is bread , how be it not only or bare bread . Which is no natural resolution gathered of S. Cyrillus wordes , but a crafty collusion wroong out of your owne forged woordes to enuegle the ignorant .

Now S. Cyrillus wordes be these , not in the fourth Catechesis , as you haue quoted your booke , but in the third , where he speaketh of the holy Oile . Quemadmodum ( saith he ) Panis Eucharistiae , In cateches . 3. My stigogica . post sancti spiritus inuocationem , non amplius est panis communis , sed est corpus Christi : sic & sanctum hoc vnguentum , non amplius est vnguentum nudum , neque ( si ita quis appellare malit ) commune , post quàm iam consecratum est . &c. As the bread of the Sacrament , after the Holy Ghoste is called vpon it , is no lenger common bread , but is the body of Christ : so this holy ointment also is no lenger a bare ointment , nor ( if any man had rather so to cal it ) a common ointment , after that it is now consecrate . The wordes which you abuse to gyle , simple bread , bare bread , only bread , be not there vsed of S. Cyrillus , as you of purpose haue falsified him . Mary speaking of the holy Oile , whose substance is not changed into an other substance , and remaineth Oile stil after it is consecrate , he saith , it is no lenger after consecration bare Oile . But of the breade he saith that after consecration it is not common breade : As if it were done of a great foresight , and of very purpose , to stoppe the wrangling of such false Sacramentaries , and corrupte teachers , in consideration that after consecration it is no lenger breade , that is to say , Ioan. 6. common breade , but the body of Christe the breade of life , M. ●ewels ●alshode plainely detected . that came downe from heauen . The like is to be iudged of the cup.

What wilt thou haue more good Reader ? Christe faith of the one , Math. 26. it is his body , of the other , it is his bloud : Saint Cyrillus here saith , Luc. 22. it is not breade , it is not wine , but the body and bloud of our Lorde . And to declare his meaning plainely against al cauillation of heretikes , he biddeth vs not to cal our senses , as sight , taste , or any other sense , to geue vs accompt , what it is : but to stay our hartes vpon faith , and to beleue the wordes of our Sauiour . M. Iewel contrariwise forging a saying of his owne , and falsly fathering it vpon S. Cyrillus , as though he had said , it is not bare , simple , or only breade , which that auncient Father saith not : concludeth his Sacramentary doctrine , that it is bread . If thou hadst rather go out of the way , and be deceiued , then go right : thou hast whome to followe . But howe false a guide he is , these thinges considered , thou canst not be ignorant .

If after this large proufe of the being of Christes body and bloude in the Sacrament vnder the formes of bread and wine , whiche forme of wordes you would your Reader thinke to be myne only , and neuer to haue ben vsed before by any of the auncient Fathers , if I say after al this , least you should seme fully confuted , you wil yet reply , and say , that I haue nothing wherby to auouche the true and real Sacrifice of Christe ( for so much also do your wordes importe ) : then omitting here an infinite number of other testimonies , for proufe that Christ is truly , That Christe i● truly and in deede offered . and in deede offered vp of the Priestes in Sacrifice , I wil in this place allege onely the testimonie of the first Nicene Councel . The auctoritie wherof is , and hath euer ben estemed very great , as that , which declareth not the opinion of one man , but the faith of the whole Church of that time , vttered by the mouthes , and after mature and long deliberation confirmed with the subscription of .318 . the best learned , and most holy Bishops then lyuing .

The holy Ghoste by them published to the whole Church of God this doctrine . Conc. Nic. Exaltatamente fide consideremus situm esse in illa sancta mensa Agnum Dei , qui tollit peccata mundi , qui a Sacerdotibus sacrificatur sine ●ruoris effusione . Lifting vp our mynde let vs consider by faith the Lambe of God , that taketh away the sinnes of the worlde , to be layed vpon that holy table , which is of the Priestes sacrificed without the sheddinge of bloude , that is to say , not after the manner of other sacrifices , where the hoste is slain , for so signifieth the worde , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Real , and true Sacrifice , and Sacrifice in deede . What other thing doth this addition , without the shedding of bloude , importe , but a true and real sacrificing of one and the same substance , that was before sacrificed with bloud shedding ? For these two contrary Accidentes be referred vnto one substance , and haue their being in one substance . Seinge then it was the substance of Christes most pretious body and bloude , that was offred bloudily , truly , and in deede vpon the Crosse : it wil folow by necessary sequele of reason , that it is the same self substance of Christ , that is sacrificed vnbloudily , onlesse perhaps you wil imagine there be two Christes offered , the one bloudily , the other vnbloudily . If then it be the substance of Christ , that is offred , it is a true and real Sacrifice . For where so euer Christes substance is offred , there is a true Sacrifice , and a Sacrifice in deede . And thus is your vncourteous reproch of my vndue boldenes , and presumption in vttering the true doctrine of the Churche with the foresaied woordes , answered , and clerely discharged . Now let vs see , what other greater fault or ouersight you finde in my Answer . Thus it foloweth in your Replie .

Iewel .

But where as he addeth further , That Christ is in deede , and verily offered by the Priest ; al be it , as he saith , not in respecte of the manner of offeringe , but onely in respecte of the presence of his Bodie , Either he vnderstandeth not , what him selfe meaneth : or els with a vaine distinction of cloudie woordes without sense , he laboureth to dasle his Readers eies . For what a fantasie is this , to saie , Christ is offred Verily , and in deede , and yet not in Respecte of the Manner of offeringe ? What Respecte ? What Manner is this ? Wherefore comme these blinde Mysteries abroade without a glose ? Whiche of al the Olde Doctours , or holy Fathers euer taught vs thus to speake ? Certainely , as he saith , Christ is Really offered , and yet not in Respect of the Manner of Offering : So maie he also saie , Christ died vpon the Crosse , and yet not in Respect of the manner of dieinge . By suche manners , and suche Respectes he maie make of Christian Religion , what him listeth .

Yf he thinke , Conc. Nic. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 somewhat to shadowe the mater with these woordes of the Councel of Nice , Sine Sacrificio Oblatus , Let him consider a fore hande , it wil not healpe him . For the holie Fathers in that Councel neither saie , that Christ is Reallie Offered by the Prieste , nor seeme to vnderstande these strange Respectes , Contra Faustum lib. 20. ca. 21. Chrys. in Epist. ad Hebrae . homil. 17. and Manners of Offeringe . They agree fullie in sense with that is before alleged of S. Augustine : In this Sacrifice the Death of Christe is solemnized by a Sacramente of Remembrance : And with that S. Chrysostome saith , Hoc Sacrificium , Exemplarillius est : This Sacrifice , is an Example of that Sacrifice . Thus the Death of Christe is renued before our eies . Yet Christe in deede neither is Crucified , nor dieth , nor sheaddeth his bloude , nor is Substantiallie Presente , August . De Ciuit. Dei . lib. 10 cap. 5. nor Reallie Offered by the Prieste . In this sorte the Councel saith , Christ is offered , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 without Sacrifice . So Saint Augustine saithe , Quod ab omnibus appellatur Sacrificium , Signum est Veri Sacrificij : The thinge , that of al menne is called a Sacrifice , is a Token , or a Signe of the True Sacrifice , Likewise againe he saith , Vocatur ipsa Immolatio , quae Sacerdotis manibus fit , De Conse . Dis. 2. Hoc est . Christi Passio , Mors , Crucifixio , non rei veritate , sed Significante Mysterio . The Sacrifice , that is wrought by the handes of the Priest , is called the Passion , the Death , the Crucifieinge of Christ : not in deede , but by a Mysterie Signifieinge .

And where as M. Hardinge saith further , Christ is offered onely in respecte of the presence of his Bodie , Neither would the Real Presence , beinge graunted , importe the Sacrifice ( for Christ was Really Presente in his Mothers Wombe , and in the Cribbe , where notwithstanding he was no Sacrifice ) nor hath M. Harding hitherto any waie prooued his Real Presence .

Hardinge .

That the Sacrifice of the Aulter , is a true and real Sacrifice . The witnesse which I alleged out of the Nicen Councel doth declare sufficiently , what I meant by saying , that Christ is sacrificed in the daily Sacrifice of the Church truly , and in deede , not in respecte of the manner of offering , but in respect of his very body and bloude , really , that is , in deede present . For the Sacrifice that was true and real in al respectes both of the inward substance , and also of the outward manner , was not made without bloudshed , and killing . This Sacrifice therefore of the Church being made without shedding of bloude or killing , lacketh that one point of that most perfite and true Sacrifice . Neuerthelesse for that it hath the substance of the bloudy and moste absolutely per●ite Sacrifice that was offred vpon the Crosse , it is in that consideration a true and real Sacrifice .

And right wel did I vnderstand , what I meant by these wordes M. Iewel , and so do you too , what so euer you say : but of a wilful and peruerse frowardnesse you would seme not to vnderstand them , that in worde you might reproue me , where in dede you found nothing to be reproued . Yet , who marketh you , shal perceiue , how you bewray your owne knowledge by th obiection you make against yourself of the wordes of the Nicen Councel , M. Iewel falsifieth the Councel of Nice . which you translate falsely into Latin , not englishing them , least they should seme to make , as they doo , for the Sacrifice , which ye denie . The Greke wordes be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Your vntrue translation hath for them , thus : sine sacrificio oblatus , as much to say , offred vp without a Sacrifice . Which translation conteineth in it a contradiction . For if Christ the true Lambe of God ( as the Councel calleth him ) be offered vp , how is there not a Sacrifice ? Therfore the true translation of these woordes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , had ben , incruentè sacrificatus , sacrificed vnbloudily , or without bloude shedding , Oecolampadius . or , as a chiefe founder , and mainteiner of your Sacramentarie doctrine hath turned , non victimarum more sacrificatus , sacrificed not after the manner of hostes ( which be sacrificed with killing ) . And thus the place hath ben of learned men hitherto translated , neither was there euer any so shamelesse , as to swarue so farre from the right and natural sense of the wordes , as you doo , were he neuer so spiteful an enemie to that blessed Sacrifice .

This terme of the Nicen Councel doth expresse the respect of the manner of offering which I spake of , to put a difference betwene the Sacrifice of the Crosse , and the daily Sacrifice of the Church : bicause the one was with shedding of bloud , and with death , the other without shedding of bloude , or death .

The same respecte of the manner of offering is vttered by the first Councel of Ephesus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Incruentum celebramus in Ecclesiis sacrificij cultum , we doo celebrate in our Churches the vnbloudy seruice of the Sacrifice . Concil. Ephes. in Epist. ad Nestorium . Aug. Cont. Faustum Manich. lib. 20. ca. 21. The same doth Saint Augustine meane , writing , that the flesh and bloude of the Sacrifice is celebrated by a Sacrament of remembrance . The same doth S. Chrysostome vnderstand , where he saith , Chrysost. in epist. ad Heb. Homil. 17. Non aliud Sacrificium sicut pontifex , sed id ipsum semper facimus , magis autem recordationem sacrificij facimus . We make not a diuers sacrifice , as the high bishop did , but alwaies the selfe same , yea rather we celebrate a memorial of the Sacrifice .

Here is plainely expressed both the truth , and realitie ( if I may so cal it ) of the Sacrifice alwaies and continually offered , and also the manner of offering , bicause it is done in remembrance of the Sacrifice , that was made vppon the Crosse. To be shorte , these termes , remembrance , token , signe , sampler , mysterie , sacrament , and suche like , be oftentimes vsed of the Fathers to expresse this manner of offering , and in no wise to exclude the truth of the substance of the thinge offered .

This notwithstanding M. Iewel , you are not ashamed to pronounce , that the Councell of Nice , and the olde Doctours , or holy Fathers , neuer vnderstode these respectes and manners . And whereas you charge me with dazeling the Readers eyes with a vaine distinction of clowdy wordes ( so it liketh you to control the doctrine of Christes Churche ) it is you , that employe your whole witte and cunning to enuegle and blinde Gods people , and to bereue them , wandering in the wildernes of this world , of the true Manna , that came downe from aboue al the clowdes , and to dazel their vnderstandinges so , that they may not discerne the true body of our Lorde from bare bread , and by your phantastical , and vncertaine phrases applied out of place , to vndermine and shake no smal number of great and necessarie truthes by the Holy Ghoste founded , and so many hundred yeres susteined in Christes Churche .

As for the authorities which you bring either to weaken the doctrine of the Church touching the Sacrifice of the Aulter , M. Iew . taketh aduantage of his owne false translation . or to strengthen your owne contrary opinion , of how litle force they are , it is sone opened . First the Councel of Nice maketh clearely for vs , which reporteth the Lambe of God , that taketh away the synnes of the worlde to be situate vpon the holy table ( whereby is meant the Aulter ) and of the Priestes to be sacrificed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is to say , without bloudshed , and not after the manner of beastes appointed to be killed in Sacrifice . Of these wordes you take a smal aduauntage , and that only by false translation . For whereas the Councel hath , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Lambe is sacrificed of the Priestes vnbloudily , or , not after the manner of killed hostes : you turne it thus barely , sine Sacrificio oblatus , offered without sacrifice , but vntruly● as I haue said before . This place serueth you to no purpose , M. Iew . falsifieth S Augu●●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. Iew . 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 Iewel 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 conference 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 expoū●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 , quàm Sacrificium , nihil aliud quàm 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 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 Sacrificium &c. The thing , that of al men is called a sacrifice , is a token , 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 translated 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 .

Difference betwene a true , and , 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 common 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 general teaching of al the Fathers , Christe did institute it not onely to be receiued as a necessary foode , but also to be offered as an healthful Sacrifice , Cyprian . de Caen. Dom. medicamentum & holocaustum existens ad sanandas infirmitates , & purgandas iniquitates ● being a medicine and sacrifice to heale infirmities , and to purge iniquities , as S. Cyprian saith . Lib. 4.32 . He taught the new oblation of the new Testament , saith S. Irenaeus ,

That I haue sufficiently proued , the Real presence of Christes body and bloude in the Sacrament , the Answer I made to the fifth Article of your Chalenge , doth witnes to as many as be not lead with lewde and blind affection to your syde . As for the shiftes of your Replie thereunto , they are so detected , and fully confuted , and the Real presence otherwise so substantially proued by M. D. Saunder , and M. D. Heskins , that euery meane witte may easely see the weaknes of your cause .

The 2. Diuision .

The Answer .

THe two first manners of the offeringe of Christe , our aduersaries acknowledge and confesse . The thirde they denie vtterly . And so they robbe the Churche of the greatest treasure it hath or may haue , the Bodie and Bloud of our Sauiour Christe once offered vpon the Crosse with paineful suffering for our redemption , and now daiely offered in the blessed Sacramente in remembrance . For which we haue so many proufes , as for no one pointe of our Christian religion moe . And herein I am more encombred with store , then straighted with lacke , and doubte more , what I may leaue , then what I may take . Wherefore thinking it shal appeare to the wise more skille , to shewe discretion in the choise of places , rather then learning in recital of number , though we are ouer peartely thereto prouoked by M. Iuelles vauntinge and insolent chalenge : I intende herein to be short , verily shorter , then so large a mater requireth : and to bring for proufe a fewe suche auctorities ( I meane a fewe in respecte of the multitude that might be brought ) as ought in euery mannes iudgement to be of great weight , and estimation .

Iewel .

Touching the Oblation of Christes Bodie , wee beleue , and Confesse as much , as the holy Ghost hath opened in the Scriptures . Where as M. Harding saith , Christes Bodie is offred vp by the Priest vnto God the Father , in remembrance of that Bodie , that Christe him selfe offered vpon the Crosse , He seemeth not to consider the inconstancie , and folie of his owne tale . For it is wel knowen to al Creatures , not onely Christians , but also Iewes , Turckes , and Saracenes , that Christ was Crucified vpon the Crosse : But that Christe should be sacrificed by a Mortal man , Inuisibly , and , as they say , vnder the Formes of Bread , and wine , and that Really , and in deede , it is a thinge so far passinge the common sense of Christian knowledge , that the best learned , and wisest of the Ancient learned Christian Fathers coulde neuer know it .

Therefore this is , not onely the proouing of a thinge knowen , by a thinge vnknowen : and of a thinge moste certaine , by a thinge vncertaine : but also the Confirmation of a manifest Trueth , by an open Errour .

Neither do wee robbe the Churche of God of that most Heauenly , and moste comfortable Sacrifice of Christes Bodie : But rather wee open , and disclose the errours , wherewith certaine of late yeeres haue wilfully deceiued the Churche of God . Esay . 53. Wee know , That Christes Bodie was rente for our Sinnes , and that by his Wounds wee are made whole : 1. Pet. 2. That Christe in his Bodie caried our Sinnes vpon the Tree : Heb. 9. And by the Oblation thereof , once made vpon the Crosse , Actor . 4. bath sanctified vs for euer , and hath purchased for vs euerlastinge Redemption : And That there is none other Name ( or Sacrifice ) vnder Heauen , whereby wee can be saued , but onely the name ( and Sacrifice ) of Iesus Christe . I recken● who so teacheth this Doctrine , leaueth not the Churche of God without a Sacrifice .

Touchinge the multitude of Authorities , werewith M. Harding findeth him selfe so muche encombred , the greater his stoare is , the more wil wise men require his discretion , and skil in the choise . His choise wil seeme vnskilful , if he allege his Authorities biside his purpose . His purpose , and promise is to prooue , that the Priest hath good warrant , to offer vp Christe the Sonne of God vnto his Father . Whiche purpose if he neuer vouchesaue once to touche , but range abroade , as his manner is , and roaue idlely at maters impertinent , then muste wee needes say , He bewraieth his wante , and bringeth his greate Stoare out of credit . So shal the offer , that is gently made him , seeme to stande vpon good , and conuenient termes , of Trueth , and Modestie . So shal his stoareful Vaunte of al thinges , perfourming nothing , vnto the wise ( to vse his owne wordes ) seeme pearte , and insolent .

Harding .

In your 2. Diuision though you be shorte , yet you spende many moe wordes , then either were nedeful , or imported any direct answer , M. Iewel faineth me to say , that I say not● and therto directeth his Replie . reason , or learning . You pretend that to be said by me , which I say not , and then as your manner is , fighting with my shadow , which you set before you by your owne fained imagination , you come not to answer the point directly , but speake altother inconsideratly .

Had that bene my tale , whiche you tel for me , wherein shewe you inconstancie and folie to be in it , whereof you note the fame ? For ( say you ) not onely Christians , but also Iewes , Turkes , Saracens ( you might haue added also the Deuil , whose knowledge is great ) know , that Christe was crucified vpon the Crosse. This much I graunt , what conclude you ? But ( say you againe ) that he is sacrificed by a mortal man inuisibly , vnder the formes of bread and wine , the auncient Fathers could neuer know it . Here I stoppe you , and this I denie . And what cause I haue to denie it , I haue in the Diuision before shewed . After this you come vnto your Conclusion , wherein appeareth in deede both the inconstancie and folie of your tale . Therefore ( say you of me in effecte ) I prooue a thing knowen by a thing vnknowen , and a thing certaine by a thing vncertaine , and confirme manifest truth by open errour .

Here if I would folow you , and set forth the peeuishnes of your Argument , by telling you , how the Maior , or first Prorosition is impertinent , the Minor false , being the Negatiue of our Question ( which being denied of me , was very absurdly brought by you in the Premisses ) nor Moode , nor Figure , nor iust disposition of the termes duely obserued , the Conclusion not folowing of the Premisses in right order of a Syllogismus : I should bestowe many woordes to prooue that a foolish Argument , whiche thereof without any curiouse shewing of Logique , of it selfe geueth witnesse .

What leadeth you to thinke , that by the vnbloudy Sacrifice of the Churche , which you cal a thing vncertaine , I go about to prooue the Sacrifice of the Crosse , whiche I graunt to be certaine , 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 . Hi●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 contrition 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 nobi● 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 vpon 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 Berengarius . 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 as I brought , how aptely they serue to this purpose , and how directely thei strike the marke : it doth already ( I doubt not ) appeare to such , as with an indifferent eye haue perused myne Aunswere to this your seuenteenth Article . And more euidently it shal appeare with Gods grace by this processe , when the weakenes and falshoode of your Replie shal be detected , and thereby it shal be prooued , that your vaine Chalenge being too malepertly and presumptuously made , standeth neither vpon good , nor conuenient termes , but vpon a deuilish denial , vnmeete to procede out of any Christian mans mouth .

The .3 . Diuision .

The Answere .

THe Scripture it selfe ministring euident proufe for the Oblation of Christ to his Father by the Priestes of the New Testament , in the Institution of this Holy Sacrament , in the figure of Melchisedech , and in the Prophecie of Malachie the Prophete : the authorities of the Fathers needed not to be alleaged , were not the same Scripture by the ouerthwarte , and false interpretations of our aduersaries wrested , and tourned to a contrary sense , to the horrible seducing of the vnlearned .

Iewel .

Alas , what toole is there so weake , that M. Harding wil refuse , to strike withal ? To prooue his imagined Kind of Sacrifice , he hath brought vs forth out of his great stoare , the example of Melchisedeck , and the Prophecie of Malachie : As if he would reason thus , God saith vnto Christ , Thou arte a Priest for euer according to the order of Melchisedek : Psal. 110. Or , God saith by the Prophete Malachie , Malac. 1. A pure Oblation shal be offred vnto me in euery place : Ergo , The Priest hath Authoritie , and power , to offer vp the Sonne of God vnto his Father . If he had not had good choise , and stoare of Authorities , he would neuer haue begonne with these .

But he addeth further , as mater of greeuance , That these plaine Scriptures , by the ouerthwarte , and false Interpretations of his Aduersaries , are wreasted , and turned to a contrary sense , and that , ( as he saith ) to the horrible seducing of the vnlearned . Doubtlesse here is a very horrible accusation . How be it , if we happely had mistaken these places , and our errour therein were fully prooued : yet should not M. Harding in such horrible termes reprooue vs , for doing that thing once , that he , and his felowes doo so often . But by what wordes , by what false Interpretation , into what peruerse or Heretical Sense , haue we so horribly wreasted these Scriptures ? M. Harding is wise , is eloquente , is watcheful , is circumspecte , is fast addicted vnto his cause : he dissembleth , and leaueth nothing , that any way may sexue his purpose . If our Errours be so horrible , he should not haue spared them : If there be none , he should not thus haue touched them . If M. Hardinge winke at them , who can see them ? If M. Hardinge know them not , who can know them ?

Harding .

Whether my tooles be weake , as you ieast , or of good strength , let it be iudged by the strokes they geue , with which doubteles the heresie that ye sustaine aganst the outward and sigular Sacrifice of the Churche , is striken downe , and quite ouerthrowen . And the same tooles haue the chiefe Doctours and auncient Fathers of the Church vsed before me . By the tooles I meane , as you doo , the Figure of Melchisedech , and the Prophecie of Malachie : by which the doctrine of the Church concerning the Sacrifice of the body and bloude of Christe , is auouched . And here to enter into that special point , litle esteming your other impertinent talke , which you thinke toucheth my person , and wise men see helpeth not your cause : directing my wordes to the Reader , of whom I may conceiue better hope then I doo of you : thus I say .

The Argument which M. Iewel here maketh as on my behalfe , albeit to the learned , who knowe and vnderstand the circumstances of the figure of Melchisedech , and of the prophecie of Malachie , concludeth sufficiently and fully : yet thou maist be wel assured good Reader , I would neuer my selfe haue proponed it so nakedly , and without any declaration of the necessary circumstances . Although there folow hereafter more proper plac●s to open the figure of Melchisedech , and the prophecie of Malachie , where I bring them in for proufe of this intent : yet bicause M. Iewel hath by preuention abruptly fallen into them , and to the ende noman be deceiued by his cutted argument , which in deede is good , if the circumstances were not guilefully conceeled : here I thinke good to vtter some of those circumstances .

To beginne therfore with Melchisedech : It may please thee Reader to vnderstand , that he is recorded in the Scripture to be a Priest of God the highest . Gen. 14. Then being a Priest , it behoued him to offer Sacrifice according vnto S. Paules doctrine , Heb. 5. Euery Bishop ( or Priest ) taken from among men , is for men appointed in those thinges that belong to God to offer vp giftes and sacrifices for sinnes . What sacrifice then did he offer ? He offered vp bread and wine , as Arnobius that auncient Father , That Melchisedek offered bread and wine . beside sundry other Doctours doth witnesse , notwithstanding the Scripture make plaine and expresse mention only of bringing forth bread and wine . His wordes be these . Christus per mysterium panis & vinisacerdos sactus est secundùm ordinem Melchisedech , Arnob. in Psal. 109. qui panem & vinum solus obtalit in sacerdotibus , dum Abraham Victor reuerteretur de praelio . By the mysterie of bread and wine Christ became a Priest after the order of Melchisedech , who onely among the Priestes offered bread and wine , when Abraham returned conquerour from bataile . Cyprian . epist. ad Cecilium . lib. 2. epistola . 3. This order ( saith S. Cyprian speaking of the order of Melchisedech ) is here comming of that sacrifice , ( he meaneth Melchisedeks sacrifice ) and descending from thens , that Melchisedech was the priest of the highest God , that he offered bread and wine , that he blessed Abraham .

Here it is expressely affirmed , that Melchisedech offered bread and wine , and moreouer that Christ by doing the like , was made a Priest according to the order of the same Melchisedek .

That Christe at his Supper shewed him selfe a priest after the order of Melchisedek .

But when , and where did Christe beginne to shewe him selfe a Prieste in offering sacrifice after that Order ? Verely at his last Supper : For of that he did vppon the Crosse , whereof the Sacrifice of the Supper taketh his merite , now I speake not . And that he did so at his laste Supper , S. Hierome in his Commentaries vpon the .26 . chapter of S. Matthew , is an euident witnesse , where he saith thus . Hieron , in Mat. 26. Post quam typicum Pascha fuerat impletum , & Agni carnes cum Apostolis comederat , assumit panem , qui confortat cor hominis , & ad verum Paschae transgreditur sacramentum , vt quomodo in praefiguratione eius Melchisedech summi Dei sacerdos , panem & vinum offerens fecerat , ipse quoque veritatem sui corporis & sanguinis repraesentaret . After that the figuratiue Passeouer had ben fulfilled , and he had eaten with his Apostles the flesh of the Lambe , he tooke vnto him breade , that strengtheneth the harte of man , and passeth ouer vnto the true Sacrament of Passeouer , that like as Melchisedech the Priest of the highest God had done in offering bread and wine in a foregoing figure of him : so he him selfe also might represent the truth of his body and bloude . Who can more plainely vtter this mater , then S. Hierome hath done in these wordes , expressely saying , that Christ executed in deede at his last Supper that Priesthode , which Melchisedech did prefigurate , when hauing taken bread , he represented , that is to say , presently exhibited , not the figure or signe , as Zuinglius and Oecolampadius teach , nor the power and vertue , as Caluine teacheth , but the truth of his body and bloude .

Cyprian . lib. 2. epistola . 3. S. Cyprian speaking of that Christe did at his last Supper , auoucheth the same thing with woordes of like effecte . Qui magis sacerdos Dei summi , quàm Dominus noster Iesus Christus , qui sacrificium Deo patri obtulit , & obtulit hec idem , quod Melchisedech , id est , panem & vinum , suum scilicet corpus & sanguinem ? Who is more a Priest of the highest God , then our Lorde Iesus Christe , who offered a Sacrifice of God the Father , and offered the same , that Melchisedech did that is to wit , bread and wine , as much to say , his body and bloude .

Consider Reader , when Saint Cyprian had said , that Christe offered the same sacrifice that Melchisedech had offered , which was , bread and wine : least any man shoulde mistake his meaning , and thinke , that Christe offered none other , nor better thing , then breade and wine , and in so doing should not excel Melchisedech : he addeth an interpretation of his owne woordes , to wit , that although Christes offering appeared to be bread and wine , yet in deede it was his body and bloud . Wherefore if thou wilt acknowledge Christes excellencie aboue Melchisedech , and folow the interpretation , that S. Cyprian putteth vpon his owne woordes : thou must beleue Christe and Melchisedech to offer one and the same thing in outward forme , and in mysterie or sacrament , but not one in substance and truth . The premisses considered , it is most certaine , that Christ fulfilling the figure of Melchisedech at his Maundie , offered his body and bloude , that is to say , him sel●e vnto his Father .

Let vs go a steppe foreward , That priestes haue auctoritie to offer vp Christ vnto his Father . and consider one circumstance more , whereby it may appeare , that priestes also haue auctoritie to offer vp Christ vnto his Father . How wil that appeare ? Forsooth bicause Christ , after that he had offered his body and bloude him selfe , and deliuered the same vnto his Apostles , gaue them withal a commaundement to doo the same , Luc. 22. saying , Doo ye this in remembrance of me . 1. Cor. 1● . No man , be he neuer so great an enemie vnto the continual Sacrifice of the Churche , wil denie , but that the Apostles had a warrant geuen them by this commaundement requiring them to doo , that they had sene their Lorde and Maister to haue done before them . But it is proued already by sufficient authorities , that Christe at his Supper did offer his body and bloud vnto his Father : Ergo the Apostles had warrant to offer Christes bodie and bloude vnto God his Father .

Nowe let vs descende one steppe lower , and we shal come vnto the very point , at whiche M. Iewel vnlearnedly , and wickedly maketh suche a woondering , as if it were a monstrous , and most dangerous presumption , which is , that a priest hath auctoritie to offer vp Christe vnto his Father . It is therefore to be vnderstanded , that Christe gaue not this commaundement , and through vertue of the same a warrant , to doo the thing he had him selfe done before vnto his Apostles onely , but also vnto such as should succede them in office of Priesthode ( whereunto they were admitted by Christe at the maundie ) to the worldes ende . Which truth S. Paule doth insinuate , 1. Cor. 11. where he speaketh of this blessed Sacrament , shewing that it must be celebrated in remembrance of his death vntil his last comming . Where of this argument is easily gathered .

Continuance of Priestes necessary Our lordes Supper is to be celebrated vntil his last comming . But that can not be performed , onlesse some succede the Apostles in the office , by vertue whereof it is done : Ergo it is necessary , that some succede the Apostles in that office . The first proposition is proued by S. Paule . The second is manifest , bicause the Apostles , to whom the commaundement was geuen , were not to continue a liue in the Church vntil Christes second comming . That commaundement therfore was geuen as wel vnto them who should succeede , as vnto the Apostles them selues : For that any should take vpon them to execute so high an office , who haue no commaundement thereto , or that the commaundement was geuen to al in general , it is to absurde to thinke .

To whom then hath this office ben committed ? By what name haue these successours ben called ? Priestes by special calling succede the Apostles in degree . Hieron . ad Heliodorum . Verely it hath ben committed to the Priestes of the Church , and to none els . Of this special calling and condition of certaine , S. Hierome geueth vs an euident witnes , saying . Absit vt de ijs quicquam sinist rum loquar , qui Apostolico gradui succedentes , Christi corpus sacro ore conficiunt , per quos & nos Christiani sumus . God forbid I should speake ought amisse of them , who succeding into the degree of the Apostles , with their sacred mouth make the body of Christ , by whom also we be made Christians . Thus we are taught , that it is the office of Priestes , to make or consecrate the precious body of Christe by vertue of his woorde , by them , as Ministers , and substitutes of Christe pronounced , for which S. Hierome acknowlegeth their mouth to be sacred and holy , and for the same dignitie , confesseth them to succede the Apostles in that degree .

To the like effecte we finde in S. Cyprian a testimonie worthy of note . Cyprian . lib. 2. ep. 3. Si Christus summus Sacerdos Sacrificium Deo Patri ipse primus obtulit , & hoc fieri in sui commemorationem praecepit : vtique ille sacerdos vice Christi verè fungitur , Priestes , substitutes of Christe . qui id quod Christus fecit , imitatur . If Christe the highest priest him self did first offer the sacrifice vnto God his Father , and commaunded the same to be done in remembrance of him : then that Priest doth truely supply the stede of Christ , which foloweth that which Christ did .

This saying of S. Cyprian goeth somwhat hygher , then the former of S. Hierome . There it was said , that Priestes succeded in Apostolike degree . Here a Priest folowing the acte of Christ in offering the Sacrifice , is said to be the substitute of Christ him selfe . By S. Hieromes verdit they may consecrate the body of Christ , as the successours of the Apostles : by S. Cyprians doctrine they may offer the Sacrifice , as the Vicars of Christ . What thinke we then ? May any Christian man sauing his profession , imagine , yea beleue , and openly by preaching , and writing publish vnto the worlde , that the Apostles successours , and Christes substitutes want auctoritie and commission to doo that , vnto th office whereof they succede , and be substitutes ?

Now let these circumstances be gathered , and set together in fewer wordes , so shal the necessary sequele the better be perceiued . Melchisedech was a priest , and figure of Christ by offering bread and wine . Christ fulfilled this figure at his Maundie by consecrating , and offering his bodie and bloude vnder the formes of Breade and Wine vnto his Father , him selfe being the true bread of life , that came downe from heauen : and gaue commaundement and auctoritie to his Apostles , and to their successours , to do the same in remembrance of him : The successours of the Apostles in this behalfe be the Priestes of the newe Testament : Ergo , the Priestes haue a commaundement , and thereby sufficient auctority , to doo that Christe did at his Maundie , that is , to consecrate and offer the body and bloud of Christ vnto his Father . And so to conclude , these circumstances thus considered , doo clearely prooue to the detection of M. Iewels either blinde ignorance , or cankred malice against the Churche , this to be a good and true consequent , which he proponed as absurde and ridiculous : God the Father saith vnto Christe , Thou arte a priest for euer after the order of Melchisedech : Ergo the Priest hath auctoritie and power to offer vp Christ vnto his Father .

That the Prophecie of Malachie foresignifieth the Sacrifice of the Masse .

Touching the prophecie of Malachie , it doth in conclusion importe as much as the figure of Melchisedech , if the circumstances be wel weighed and considered . This Prophet enspired with the holy Ghoste forsaw , that the sacrifices of the Iewes , which were grosse , and in sundry respectes vncleane , yet for a time allowable , should ceasse and haue an ende . Malach. 1. And that in stede of them , God would be honoured with a pure and cleane Sacrifice , which should be offred vnto his name not only in Iewrie , but also among the Gentiles , from the rising to the going downe of the sunne . This is the effecte of that Prophecie .

Now , if we serch neuer so exactly , and seeke for that Sacrifice , which was not vsed in the olde Lawe , but succeded in the roome of al them of the olde Law , and hath ben frequented thorough out al nations : what other can we finde , but the Sacrifice of the body and bloud of Christe ? In this Sacrifice we perceiue most clearely al the conditions of that Prophecie fulfilled . Al the conditions of Malachies prophecie founde in the Sacrifice of the Aulter . First , it is in stede of many . Next , it is offered vnto Gods most holy name . Thirdly , it is celebrated and solemnized among the Gentiles , and thereby Gods name is magnified . Fourthly , it is a most pure and syncere Sacrifice , bicause the thing that is offered , is the immaculate Lambe of God , the body and bloud of him , 1. Pet. 2. that was conceiued of the holy Ghost , borne of the pure virgin , who neuer committed synne , nor was any guyle founde in his mouth : Fiftly , it is offered through out al the worlde from East to West . Sixthly , it had beginning in the newe Testament , and was not vsed in the olde Testament , but only by figures foresignified . Sure it is , that none can be named beside this , in which al these conditions by the Prophete specified be accomplished .

As for the Sacrifice of Christes body vpon the Crosse , it was offered in one special place , Sacrifices common to b●●h ●estaments . in Golgoltha without the gates of Ierusalem . The sacrifices of thankes geuing , of praise , of almose dedes , of mercie , of a contrite harte , of preaching Gods wordes , these and such like , succeded not in the roome of al the olde sacrifices , nor beganne they in the newe Testament , but were vsed in the tyme of the Law , as wel as they be now in these daies , as they which be common to bothe Testamentes .

That this Sacrifice of the body and bloud of Christe That this Sacrifice succeded al the Sacrifices of the olde Lawe . succeded al the Sacrifices of the olde Law , which of the Fathers in their learned treatises haue not reported ? It is needelesse to reherse many testimonies . The witnesse of S. Augustine alone for the plainenesse and auctoritie of it , might suffice . He writeth thus . Vbi ait ( Ecclesiastes ) non est bonum homini , August . de ciuita . lib. 17. ca. 20. nisi quod manducabit & bibet , quid credibilius dicere intelligitur , quàm quod ad participationem mensae huius pertinet , quam sacerdos ipse mediator Testamenti noui exhibet secundùm ordinem Melchisedech , de corpore & sanguine suo ? Id enim Sacrificium successit omnibus illis Sacrificijs veteris Testamenti , quae immolabantur in vmbra futuri . Propter quod etiam vocem illam in Psalmo tricesimo nono eiusdem mediatoris per Prophetiam loquentis agnoscimus . Sacrificium & oblationem noluisti , corpus autem perfecisti mihi , quia pro illis omnibus sacrificijs & oblationibus corpus eius offertur , & participantibus ministratur . Whereas Salomon saith , Eccles. 3. a man hath no good thing , but that he shal eate and drinke , what thing is more credible that he vnderstandeth in so saying , then that appertaineth vnto the partaking of this table , which the Priest him selfe the mediatour of the newe Testament doth exhibit according to the order of Melchisedech , of his owne body and bloude ? For that Sacrifice hath succeded al those sacrifices of the olde Testament , which were sacrificed in shadow of that which was to come . For whiche cause we doo acknowledge that same voice of the selfe same Mediatour speaking by prophecie in the nyne and thirteth Psalme , Sacrifice and Oblation thou refusedst , but a body thou madest perfite for me , bicause for al those sacrifices and oblations his body is offered , and ministred vnto the partakers .

The last cause of this testimonie declareth plainely , that S. Augustine meant not the bloudy Sacrifice made vpon the Crosse , but the vnbloudy Sacrifice offered by the Priestes in remembraunce of the same , as the which is not only offered vp , but also ministred vnto the partakers .

If this notwithstanding any yet remaine in doubte , whether the Prophecie of Malachie be to be vnderstanded of this vnbloudy Sacrifice , it may please him to heare other olde learned Fathers teaching the same doctrine . S. Chrysostome writing vpon the .95 . Psalme , alleging this very Prophecie : Chrysost. in Psalm . 95. In omni loco Sacrificium offeretur nomini meo , & Sacrificium purum : In euery place a Sacrifice shal be offered vnto my name , and that a pure Sacrifice : saith forthwith : Malac. 1. Vide quàm luculenter , quámque dilucidè mysticam interpretatus est mensam , quae est incruenta hostia . See how plainely , and how clearely he hath declared the mystical Table , which is the vnbloudy Sacrifice .

S. Irenaeus likewise writing against Valentinus the Heretike , Irene . lib. 4. ca. 32. Aug. contra● Aduersar . leg . et prophet . lib. 1. cap. 20. Iustmusin Dialog. ad Tryphonem . S. Augustine , also , and S. Iustinus the martyr , do expounde the prophecie for the same Sacrifice . Whose sayinges here to reherse , to the proufe of so certaine a doctrine , it were more tedious , then needeful .

Wherefore this being so sufficiently witnessed by the Auncient Doctours of the Churche ( against whose auctoritie no noueltie is to be heard ) as a most vndoubted truth , that the sacrifice , which Christe made of his body and bloude at his last supper , is that pure and Vnbloudy Sacrifice , whiche Malachie prophecied should be offered vp vnto God from the Easte to the west : this also being no lesse true , that Christe appointed and auctorized some to offer the same ( otherwise to what purpose was it instituted ? ) and sith that we reade of none other appointed and auctorized thereto , but the Apostles , and their successours , Priestes of the newe Testament , nor haue we heard of any that lawfully euer tooke vpon them to offer the same , that were not Priestes : with what impudencie is it denyed , that the Apostles had , and Priestes now haue , auctoritie to offer vp this pure Sacrifice of the body and bloud of Christe vnto his Father ?

Thus thou maist perceiue good reader , the argument , which M. Iewel here ascribeth vnto me , and would to seeme ridiculous , to conclude rightly for the truth , if the due consideration of the circumstances be not omitted . Withal thou vnderstandest , that who so euer allegeth the figure of Melchisedech , and the Prophecie of Malachie to prooue , that the Priestes of the new Testament haue auctoritie and power to offer vp Christe vnto his Father , he maketh no euil choise of the stoare of authorities , by witnesse of which that point is prooued and confirmed .

As for the mater of greeuance M. Iewel , where of you complaine so greeuously , which is , that I charge them of your syde , with wresting by ouerthwart and false interpretation the wordes of the Institution of this Sacrifice , the figure of Melchisedech , and the Prophecie of Malachie : I vttered it vpon very iust occasion , as the learned do knowe . The same ought to be greuous in dede vnto you , not bicause ye are tolde of it by me , but bicause it is true . Neither thought I it good to exemplifie the mater , staying the course of my briefe Answer to your Chalenge , by descending vnto the particulars : for that my scope and chiefe intent was , not to confute the contrary Doctrine , but to prooue and establish the truth of this Article by you most wickedly denied .

If it be pleasure vnto you to beholde paricular places and pointes of your false Legierdemaine disclosed , by reading ouer my Confutation of your lying Apologie , my Reioindre to your Replie , that also which M. D. Sander , D. Heskins , M. Rastel , M. Dorman , and M. Stapleton haue written against you : your luste may happely be satisfied . Take your fyl of that , vntil more come .

Iewel .

Perhappes he wil say , Yee expounde the Prophecie of Malachie , sometimes of Praier , and sometimes of the Preachinge of the Gospel . This was neuer the Prophetes meaninge : This is an horrible wreasting of the Scriptures . Thus , no doubte , M. Harding wil say : for otherwise he can say nothinge . And yet he knoweth and , beinge learned , can not choose but know , that this is the Olde learned Catholique Fathers Exposition , touchinge these woordes of the Prophete Malachie , and not ours . He knoweth , that the Ancient Father Tertullian saith thus , Tertull. contrae Iudaeos . Tertull. contra Marcion . lib. 4. Hieron . in 1. Caput Malach. The pure Sacrifice , that Malachias speaketh of , that should be offered vp in euery place , Est Praedicatio Euangelij vsque ad finem Mundi : Is the Preachinge of the Gospel vntil the ende of the worlde : And in an other place , Simplex Oratio de Conscientia pura : The Sacrifice , that Malachie meante , is a deuoute Praier proceedinge from a pure Conscience . He knoweth , that S. 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 , That the Praiers of Holy people shoulde be offered vnto God , not onely in Iewrie , that was one prouince of the worlde , but also in al places . He knoweth , that Eusebius calleth the same Sacrifice of Malachie , Euseb. De Demonst. li. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Sacrifice , and the Incense of Praier . Thus the Holie Catholique Fathers expounded these woordes of the Prophete Malachie : and yet were they not therefore iuaged either ouerthwarte wreasters of the Scriptures , or horrible deceiuers of the people .

Now , of the other side , if it may please M. Harding to shewfoorth but one Ancient Doctour , or Father , that either by the Example of Melchisedech , or by force of these wordes of Malachie , wil conclude , that the Priest hath Authoritie , and Power , to offer vp Verelie , and in dede , the Sonne of God vnto his Father , he may happily winne some credit .

Harding .

In defence of your felowes , and of your selfe , you say , that wheras ye expound the prophecie of Malachie somtimes of Praier , and sometimes of the preaching of the Ghospel , therin ye vse no wreasting of the Scripture , nor falshod : bicause the old lerned Catholike Fathers haue so expounded the place . And here you name Tertullian , S. Hierome , and Eusebius . That the Preaching of the Gospel may be , and is called a Sacrifice , I denie not . Mary that by th' auctoritie , which here you pretend to allege out of Tertullian it is proued , and that by the same the meaning of Malachies prophecie is to be drawen quit from the Sacrifice of th' aulter : this I deny vtterly . And how farre your dealing in these weighty maters concerning the faith of a Christen man is to be trusted by this to al it may appere . M. Iewel forgeth a saiyng of his owne and putteth it vpon Tertullian First , wheras you beare al men in hand , that I know , that the Ancient Father Tertullian saith , as here you reporte : it is very false . for how can I know the thing , that is not at al ? Tertullian saith not so . These wordes , The pure Sacrifice , that Malachias speaketh of , that should be offered vp in euery place , est Praedicatio Euangelij vsque ad finem mundi , be not to be found in al Tertullians booke Contra Iudaeos . Yet you haue put them in a distinct letter , in which the sayinges of the Doctors be printed , that your Reader should beleue , they were the wordes of Tertullian . This is a forgerie wrought in your owne shoppe , fathered vpon Tertullian . Phy M. Iewel , can neither shame , nor the feare of God , withdraw you from vsing such forged sayinges of your owne , with which being by you fathered vpon som Ancient Doctor of the Church , your common manner is to face out an vntrue mater , as crafty players at Cardes doo as they say , with a Carde of ten ?

Nexte , you swarue very much from the meaning and purpose of Tertullian . For he saith not , that the Preaching of the Ghospel is that cleane Sacrifice , which Malachie prophecied of , but farre otherwise . Tertullian hauing spoken of the two kindes of Sacrifices of the two peoples , the Iewes and the Gentiles , foreshewed at the beginning in th' oblations of Cain , Genes. 4. and Abel : demaundeth , whereas Gods law geuen by Moyses required the carnal sacrifices to be made by the people of Israel in the land of promise , and nowher els : why the holy Ghost afterward notwithstanding by Malachie , Psal. 95. and also by Dauid fortelleth , that the Iewes earthly and fleshly sacrifices should ceasse , and that spiritual Sacrifices should be offered vp to God ouer the whole world . Vnto this question he answereth him selfe , Tertulliae . contra Iudaeos . and saith . Indubitatè , quòd in omni terra exire habebat praedicatio Apostolorum , that is to say , Vndoubtedly , bicause the preaching of th' Apostles was to come forth ouer al the world .

This assuredly is the true abbrigement and meaning of Tertullians woordes there . Tertulians place truly declared . And cleare it is , he saith not , that the Preaching of the Ghospell is the pure Sacrifice , that Malachie speaketh of , as you vntruly reporte of him : but onely that the holy Ghoste foresignified by Malachie , and by Dauid , that the Iewes sacrifices being abolished , pure sacrifices should be offered among al Nations of the earth , bicause it should come to passe , that the Apostles should preach ouer the whole worlde . So that by Tertullians verdite , the preaching of the Gospel was not that pure Sacrifice it selfe spoken of by Malachie , but the Apostles preaching that then was to come , was the cause , why Malachie and Dauid enspired of the holy Ghoste , fortolde the ceassing of the Iewes carnal sacrifices , and the setting vp , or vse of the Gentiles spiritual Sacrifices . More then this , which is nothing at al , Tertullian in that place maketh not for you .

Leaue , leaue M. Iewel for your credites sake ( if nothing els can moue you ) to deceiue vnlearned soules , whom Christe hath so derely bought , with sayinges of your owne forging , fathering them vpon the auncient Doctours . It is a manifest token what litle good stuffe ye haue to defend your new ghospel withal , whereas ye set forth your owne pelfe vnder the name of the auncient writer Tertullian . Wherein ye folow false Lapidanies and Goldsmithes , who sel Cristal and glasse , for true pretious stoanes , and gilted copper , for pure golde .

Your other three places , which you pretend to allege out of Tertullian , S. Hierome , and Eusebius , be not with such forme of wordes by those Fathers set forth , as you here reporte them . The sleight of falsifiyng that you so commonly vse , in this place for your purpose maketh but only a colourable shew to the ignorant , who beleue what so euer you say : to the learned , who by diligent examition wil serch what you say , a substantial proufe in dede , it maketh not . Thymiama , oblatio munda . Al be it I graunt , wheras the Prophecie of Malachie speaketh of two thinges , thymiama , incense , and Oblatio munda , the cleane Oblation or Sacri●ice : that the best learned Fathers haue expounded the Incense , of Prayer , and the cleane Oblation , of the Sacrifice of the Aulter , that is now offered in the Churche , through the whole worlde .

Where Tertullian disputing with Marcion the heretike expoundeth it of Prayer , Contra Marcionem lib. 4. either it is his priuate sense , which bringeth no preiudice vnto the doctrine of the Catholike Churche : What Tertullian meant by pure praier . or he meaneth it as the other Fathers doo , of the Sacrifice of the Aulter , which is consecrate with prayer . For so the olde learned Fathers cal the wordes of Consecration . Els if it should be expounded of al manner of prayer , or of prayer in general , as it is made of ech priuate man : it can not alwaies seme to be the cleane Sacrifice prophecied of by Malachie , bicause the same is made by those that be not altogether pure , Prouerbior . 20. and without spot of sinne . For so the Scripture witnesseth : who can say , my hart is cleane , I am cleane from sinne ?

But the Prayer , wherewith the Sacrifice of the body and bloude of Christe is consecrate , 1. Pet. 2. being the wordes of our Lorde , Esai . 53. who neuer did synne , nor was guile found in his mouth : is both in that respect pure and cleane , and also for that it is pronounced by the Priest , as the publike minister of the Churche , whose priuate vncleannes what so euer it be , in that behalfe impaireth not the worthinesse of the sacrifice , nor of the prayer , wherewith it is con●ecrate . Who also at what time he offered that Sacrifice , ought specially to be of a pure conscience . And therefore Tertullian hauing rehersed the woordes of Malachie ( though some what otherwise then either the seuenty Interpretours , or the Hebrue bookes haue , and otherwise then he him selfe rehersed them writing against the Iewes ) in euery place shal be offered vp in my name sacrifice , Tertullia . aduersus Marcion . lib. 4. and the cleane Sacrifice : might wel adde further by way of exposition , scilicet , simplex oratio de conscientia pura , to wit simple ( or pure ) prayer from a cleane conscience . In which prophecie the prophete fortelleth , that God hath disposed a better Sacrifice to be offered vp vnto his name , then the sacrifices were , which the Iewes offered .

Simple Prayer . By simple prayer , he meaneth such , as is not tempered and mingled with any sinneful infection of humane affections , of which sorte is the prayer of consecration of this Sacrifice , as that which is the worde of our Lorde , and not the worde of man . Whose prayer , as al other his actions , proceding out of his corrupte harte , is steined with some spotte of synne , wereunto oure nature corrupted in Adam is thral and subiecte .

The wordes of Consecration of the Sacrament , called by the name of prayer .

If to any it seme strange , the wordes , wherewith the body and bloude of Christe are consecrate , to be called a prayer : by reading the olde learned Fathers he shal finde it so termed in sundry places . Instinus martyr in 2. Apolog. S. Iustine the Martyr speaking of the blessed Sacrament , nameth it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the foode which is made the Eucharist through the prayer of the worde that we haue of him , he meaneth Christe . Loe he calleth the consecration , the Prayer of the woorde , that Christ deliuered vnto his Apostles , and consequently to their successours , Priestes of the new Testament .

S. Augustine writing vnto Paulinus , saith , Precationes accipimus dictas , Augustin . ad Paulinum . Epistol. 59. quas facimus in celebratione Sacramentorum , antequam illud quod est in Domini mensa , incipiat benedici : Orationes , cum benedicitur & sanctificatur , & ad distribuendum comminuitur . We take Precatiōes to be called those praiers , which we make in the celebration of the sacramentes , before that , which is on our Lordes table , beginne to be blessed : and Oratiōes ( 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 , quam facimus ad votum , id est , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vouentur autem omnia quae offeruntur Deo , maximè sancti Altaris Oblatio , &c. Beside the general name of Praier , that properly is to be vnderstanded praier , which we make at vowe . And al thinges are vowed , which be offred vnto God , chiefly the Oblation 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 geuen , 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 Eu●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 Deacon ) 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 Tertullian , 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. Iewel 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 th intent 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 Hierusalem , sed in omni loco offerri oblationem , nequaquam immundam , vt à populo Israel , sed mundam , 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 th intent 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 , Two thinges spoken of by Malachie . the one don among the Iewes , and now to be leafte of , the other to be done among the Gentils . Of ech he hath a double consideration . Concerning the first , which is the sacrifice of brute beastes , that it was done but in one prouince of the worlde , in Iewrie , and only in Hierusalem , a Citie of that Prouince . Againe , that the same thing was vncleane and filthy . For how filthy a thing the bloude of Bulles , goates , rammes , and other beastes , the smoke and sauour of their grese burnt in Sacrifice , was : it is sone conceiued . Concerning the second , which is Sacrifice to be done among the Gentiles , the consideration thereof is also double , for that it is pure and cleane , and also for that it is frequented in euery place .

This Sacrifice is of two sortes , the one mere spiritual and internal : the other external as touching the Ceremonie of doing it , Prayer signified by Incense . Apoc. 5. Lib. 4. ca. 33. Augu. contra aduersar. legis et Prophetarum lib. 1. c. 20 spiritual also notwithstanding . The one , after the maner of the Prophetes , who be wont to expresse thinges of the new Testament , with wordes of the olde Testament , he calleth Incense , and S. Hierome expoundeth it of praier , which ascendeth from our hartes vnto the heauenly throne of mercie like a swete perfume of Incense . And so S. Iohn in his reuelation , as S. Irenaeus writeth , calleth the swete perfumes , the prayers of Sainctes .

The other he termeth a pure Oblation , the which S. Hierom expoundeth of that pure Oblation , which is offred euery where , in the Ceremonies of the Christians . Which can be vnderstanded of none other , but of the Sacrifice of the Body and Bloude of Christe offered vp vnto God by Priestes of the newe Testament . For what other Oblation or sacrifice can be named , Foure conditions of the Mystical Oblation . that hath these foure conditions , which S. Hierome here toucheth , but the Oblation of the Aulter ? The conditions be these . That it succede the Sacrifices of the olde Law , that it be pure and cleane , that it be made in al places , and that it be celebrated and solemnized in the Ceremonies of the Christians .

Of what so euer spiritual and internal Sacrifice the Gospellers wil vnderstand this place , be it laude and praise , In his booke Against the B. of Winchester . li. 3. fol 425. & 443. thankes geuing , prayer , a contrite harte , mercie , or any suche other , as Cranmare vnderstandeth it of laude , praise and thankes , and M. Iewel of prayer : it shal quite be auoided by one or other of these conditions , specially by the first , and the fourth . For how can laude and praise , or praier , ar any other mere spiritual sacrifice v●ed in the newe Testament , seme to succede the Sacrifices of the olde Testament , seing al suche spiritual Sacrifices be cōmon̄ to both Testaments , and that thing can not be said to succede , that had place before ?

And if our Aduersaries wil cauil neuer so much , expounding the pure Oblation that Malachie speaketh of , Against the B. of Winster . lib. 3. fol. 99. of some other thinge , as Cranmare in one place expoundeth it in general of al the workes that Christian people doo to the glorie of God : the same shal be auoided by that it is restrained vnto that Oblation , which is made ( as S. Hierom declareth ) in Ceremonijs Christianorum , in the Ceremonies of the Christians . For al these spiritual and internal sacrifices be done inwardly in the harte of man : and what other workes can they name done to the glorie of God in the publike Ceremonies of the Christians , Ceremonies of the Christians . which the prophete may reasonably seme to haue meant ? And what meaneth S. Hierome by the Ceremonies of the Christians , but the Ceremonies of the Church vsed through al the worlde in the celebration and solemnitie of the Masse , wherein the Sacrifice of the Body and bloud of Christ is made and offered by the Priestes , touching ministerie , by the faithful people also , touching vowe ? Which Ceremonies be the chiefe , the most auncient , the most reuerent , the most mystical , and most holy Ceremonies , that Christians haue .

Wherefore , whereas Malachie , and likewise S. Hierome expounding his wordes , speake of two thinges , of prayer , and of the pure Oblation , the same being that Oblation which is offred euery where from the East to the west in the Ceremonies of the Christians by his interpretation : now it appeareth how falsly M. Iuel demeaneth him selfe in this point , who maketh S. Hierome so to vnderstand the place of Praier , as though he vnderstode the whole saying of Prayer only , and not one parte of it of Prayer , and an other parte also of the Sacrifice of the Church , whereas in deede he vnderstandeth it of both , and most expressely speaketh of both , as I haue now declared . Thus he neuer leaueth to iustle away one truth , with an other truth .

NOw to come to Eusebius , let vs see , whether you entreate him with more truth , then you haue entreated Tertullian , and S. Hierom. He knoweth ( say you likewise of me ) that Eusebius calleth the same sacrifice of Malachie , the sacrifice and the Incence of prayer . And for some shewe of proufe for that you say , you put in the margent of your booke , this peece of a Greke sentence out of Eusebius , Euseb. De Demonst. lib. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as much to say , the incense , or perfume that is made through prayers .

For answer here vnto , It is to be remembred , as I said before , that Malachie speaketh of two thinges to be offred vp vnto God in al nations from the East to the west , Incense , Incense , Pure Sacrifice . and the pure Sacrifice . Eusebius , where he allegeth this place of Malachie , to proue that Moses Lawe is ended , and that the new Lawe of the new Testament is come in place : by Incense vnderstandeth Prayer , as S. Hierome , M. Iewel falsifieth Eusebius . and other olde learned Fathers doo . As for the Pure Sacrifice , whereof now we speake , that he calleth it the Sacrifice , and the Incense of Prayer , it is vtterly false . In that very place which you allege , Eusebius doth so expounde Malachie , as to any man of iudgement it shal euidently appeare , how vntruly you reporte of him , and how aptly he maketh for the catholike doctrine , and against you .

Euseb. De Demonst. lib. 1. The beginning of the sentence is this . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. In English the whole truely turned worde for worde , soundeth thus . That in euery place Incense , and Sacrifice is offred vp vnto God , what other thing doth it signifie , then that the time shal come , when they shal offer vp vnto God that is aboue al , the Incense which is made by Prayers , and that which is called the Pure Sacrifice , that is made not by bloude , but by Godly actions , not in Ierusalem , neither in this or that determinate place , but in euery countrie , and in al nations . Beholde Reader how he expoundeth the Incense or perfume , whereof Malachie speaketh , of the Incense that is made by Prayer , as afterward in the ende of that first booke to that meaning he allegeth 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 ●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 Egyptians , 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 expoundeth , al kind of men , that before the comming of Christ were Idolatours , as the Egyptians were . Now if Eusebius had vnderstanded the Pure Sacrifice mentioned by Malachie of prayer , or only of mere spiritual and internal sacrifices , he wold not haue alleged for further prouf and declaration of it , that place of Esay , wher he maketh expres mention of an Aulter to be set vp among the Egyptians , that is , among 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 mennes 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 distant 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 translation 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 declaration of Malachies Prophecie , is the Aulter and Sacrifice , wherevpon and which , the faithful people by ministerie of Priestes of the new Testament , 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 th intent the Mystical Oblation and Sacrifice of the body and 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 consideration of that he writeth vpon the same place of Malachie in the ende of that booke , doth the same most clearely , and putteth away al mystes and clowdes of any obiection to the contrary .

For hauing alleged the prophecie of Malachie to proue the New state of the new Testament , in which prophecie God saith , that in euery place , Incense shal be offred vp vnto his name , and Pure Sacrifice : to declare what he vnderstandeth by either of them , first he sheweth , what is the Pure Sacrifice that we offer , next , what Incense we burne , and what perfume we make .

Concerning Incense , What Eusebius vnderstandeth by Incense in Malachie . he maketh it to be Prayer , and not only Praier , but also other spiritual Sacrifices , namely the sweete fruit of our right opinion touching God , the sacrificing of our selues vnto God , the puritie of our bodies and mindes , the worshipping of God with syncere affection , Ad finem lib. 1. De Demonst. and with doctrines of truth . For these ( saith he ) do please him more , then the multitude of sacrifices made with bloud , smoke , and vnsweete sauours .

Touching the Pure Sacrifice , Pure Sacrifice . he saith , that we sacrifice vnto God the sacrifice of praise . And least he shuld seme to meane none other but the mere spiritual sacrifice , that is declared by wordes , he declareth with very expresse and apt termes , what Sacrifice specially he meant , saying . Lib. 1. De Demonst. in fine . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1. Sacrificamus Diuinum , & venerandum , & sacrosanctum Sacrificium . Sacrificamus nouè secundùm Nouum Testamentum Sacrificium purum . We sacrifice the Diuine , and the reuerend , and most holy Sacrifice . We sacrifice after a new manner according to the new Testament the Pure Sacrifice .

In these wordes Eusebius , doth as it were with pointing of his finger direct vs vnto the most blessed Sacrifice of the Aulter : and withal toucheth the manner how it is offred . For what other sacrifice is there in the Church , which is set forth with so special , and so high titles of honour , but the Sacrifice of the body and bloud of Christ ? For this aboue al other is Diuine , as that wherein Christ , God and man , but as man , vnto God is offred . This chiefly is reuerend and honorable , and most worthily to be accompted holy , wherein is conteined , Sanctum sanctorum , the holiest of al holy .

As for the manner of sacrificing , what is that we offer vp now in the Church of God , after a new manner , and according vnto the new Testament , but the Sacrifice of the body and bloud of Christ , which Priestes vnder Christ after the order of Melchisedech offer vp vnto God , vnder the formes of Bread and Wine ? This new manner of offering , Christ taught his Apostles , the Apostles deliuered it vnto the Church , to whom , after that he had taken bread into his handes , geuen thankes , broken , and blessed , saying , Luke . 22. this is my body , and likewise the cuppe , saying also , this is my bloude , he gaue that he professed to be his body and bloude , and commaunding them , and in them their successours , to doo the same in remembrance of him , he taught ( as S. Irenaeas saith ) the new Oblation of the new Testament . Irenaeus . lib. 4. capite . 32.

Let it be remembred now and considered , how many properties are attributed vnto this Sacrifice , that Malachie speaketh of , partely by the other olde learned Fathers , but specially by S. Hierome , and Eusebius , whom M. Iewel hath brought for him .

First , that it succede al the sacrifices of the olde Lawe : Hieron . in Malachi . Cap. 1.

Secondly , that it be offered in euery place :

Thirdly , that it be pure and cleane :

Fourthly , that it be done in the Ceremonies of the Christians :

Fifthly , ( to come to Eusebius ) that it be Diuine , Euseb. de Demonst. lib. 1. reuerend , and most Holy :

Sixthly , that it be offered after a new manner :

Seuenthly , that it be offered according vnto the Mysteries of the new Testament :

Eightly ( that I may adde certaine properties out of Eusebius fifth booke De Demonstratione ) that it be done according vnto the rules , rites , and ordinances of the Churche :

Nienthly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that Christe doth performe it after the forme and maner of Melchisedech yet to this day amon gest men by his ministers :

Tenthly , that it be such , as was first done by our Lord and Sauiour him selfe , and afterward by Priestes that * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 procede from out of him :

Eleuenthly , that the thinges which be offered conteined vnder the formes of bread and wine vsed in this Sacrifice , Lib. 1 De Demonst. bee ( as Eusebius saieth ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is to say , the very and true thinges , and the principal paternes of the Images : by which worde he meaneth the Sacrifices of Moses Law , which were Images in respect of this truth :

Twelfthly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that they be the thinges , whereof being then to come , Melchisech long before vsed the Images , as Eusebius speaketh , which Images were Breade and Wine , wherewith ( as he saith ) he blessed Abraham . S. Cyprian calleth this , Gen. 14. Cyprian . lib. 2. epistol. 3. veritatem praefiguratae Imaginis , the truth of the Image , that went before in figure .

Now let M. Iewel name , if he can , what sacrifice is that which we offer vp after a newe manner according vnto the newe Testament , and hath al these conditions and properties . And if he haue none to name besides the blessed Sacrifice of the body and bloude of Christe , whereof we speake , as we are assured he hath none : then I wish his conscience would ouercome shame , lead him to recant , and consider of the false doctrine , whereby he enuegleth the people of God , making them to beleue , that this Sacrifice is to be vnderstanded only of Prayer , as he him selfe taketh Prayer : and that there is no such external Sacrifice of the body and bloude of Christe at al. This much I thinke to be yenough for answer vnto his .3 . Diuision .

The .4 . Diuision .

The Answere .

FOr , whereas the holy Euangelistes reporte , that Christe at his last Supper tooke Breade , gaue thankes , Wordes of Oblation , without Termes of Oblation . brake it , and said , This is my body , which is geuen for you : Againe , this is my Bloude , which is sheadde for you in remission of sinnes : By these wordes being wordes 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 . Albeit to some of excellent knowledge , Datur , here soundeth no lesse , then offertur , or immolatur , that is to say , is offered , or Sacrificed , specially the addition , pro vobis , withal considered . For if Christe said truely ( as he is trueth it selfe , 1. Pet. 2. and guile was neuer founde in his mouthe ) then was his body presently geuen , and for vs geuen , at the tyme he spake the woordes , that is , at his Supper . For he saide datur , is geuen , not dabitur , shal be geuen . And likewise was his Bloud sheadde in remission of sinnes , at the tyme of that Supper : for the text hath funditur , is sheadde . But the geuing of his Body for vs , and the 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 commandement 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 remembrance , as Clement doth plainly shew Lib. 8. Apostol. Constitut. 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 woulde either vse so vnlearned argumentes : or , hauing such stoare of Authorities , as he pretendeth , would 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 , b●sides that he hath imagined a strange Construction of his owne , that neuer any learned man knewe before , and so straggleth alone , and swarueth from al the Olde Fathers , includeth also a repugnance , and Contradiction against him selfe . For , whereas woordes , and termes sound both one thing , the one being mere Englishe , the other borowed of the Latine , M. Harding saith , Christe in the Institution of his Supper , vsed the Wordes of Sacrificing , and yet expressed not the Termes of Sacrificinge . Suche Priuilege these menne haue , with shifte of termes to beguile the worlde . For if Christe vsed the wordes of Sacrificing , how can M. Harding say , He vsed not the Termes of Sacrificing ? and yf he vsed not the Termes ( wordes , and Termes being one thing ) how can he say , He vsed the wordes ?

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 ●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 Answere . 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 synnes● 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. Iewel ●aineth a lye vpon his aduersary , and therevpon descā●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 Euangelistes 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 Oblation , or Sacrifice , not expressed , and this to be shewed and set forth ( whereby I meane the Gospel written ) not by Christe , but by the Euangelistes . Againe . whereas I said of the woordes of the Gospel , that they were wordes of sacrificing and offring , M. Iewel falsifieth the wordes of the Answer . and that the terme it selfe Oblation , or Sacrifice , was not expressed : to make my saying seme more absurde you falsifie my saying , reporting me , to haue spoken of the termes of sacrificing , as though I had acknowledged the wordes of sacrificing , and denied the termes of sacrificing .

But sir , what meane you ? Hath the long studie of Rhetorique , driuen out of your head the remembrance of Logique ? Haue you quite forgoten the olde Distinction of implicitè , and explicitè , so much tossed in our Sophismes , when we were yong Sophisters at Oxforde ? Thinges implied , though not vttered red in expresse termes . Remember you not that a thing may be implyed in wordes , albeit the very termes signifying that thing , be not expressed ? As for example , where it is written in the Psalme , Dixit Dominus Domino meo , sede à dextris meis : Our Lorde ( the Father ) said to my Lorde ( the Sonne ) sit at my right hand , Psal. 109. is not the Omnipotencie of God the Sonne , and his Equalitie with the Father in these woordes signified , though the terme it selfe of imnipotencie , or equalitie , be not expressed ?

It is written of kinge Saules wicked and miserable ende , ● . Reg. 31. Arripuit Saul galdium suum , & irruit super eum : Saul caught his owne sworde , and ranne vpon it : doth not the Scripture by those woordes shewe , and set forth his murthering and kylling of him selfe , though the terme it selfe of murdering , or killing be not expressely vttered ?

Likewise the Scripture signifieth with very plaine woordes the Aduoutrie that Dauid committed with Bethsabee , 2. Reg. 11. and his murdering of Vrias her husband : and yet in what place these actes be described , there is not at al expressed , the terme of Aduoutrie , nor of Murder .

In the whole storie of Christes passion written by the Euangelistes , it is not with any expresse terme of killing said , that the Iewes or Souldiers killed him . Yet I trowe ye wil not denie , but that in woordes it is implied . Actor . 2. If you denie it , S. Peter shal control you , who said to the Iewes , Hunc interemistis , this man ye haue killed . Actor . 7. S. Steuen also , who said vnto them , cuius vos nunc proditores & homicidae fuistis , ye haue now ben the traitours and murderers of Iesus .

But what neede we to vse so many examples in a mater , that may be declared by infinite examples ? Right so ( to be shorre ) the wordes which the Euangelistes , No cōt●adictiō●roued by M. Iewel to be in the Answer . and S. Paule vse in the Description of the Institution of the blessed Sacrament at Christes last supper , be wordes implying and importing a Sacrifice , al be it this terme it selfe of Oblation , or Sacrifice , be not expressed . And who so euer affirmeth him that so saith , to include a Contradiction : is either a wrangler hunting for termes , not regarding the thing implyed , or very ignorant , not knowing the nature of a Contradiction .

But besides al this , The reproche of straggling alone an●wered . as M. Iewel hath founde in my wordes a Contradiction , where none is , so doth he also with like truth , and like proufe , charge me with ( as it pleaseth him to terme it ) straggling alone , and swaruing from al the olde Fathers , by a strange construction of myne owne , for that I haue so construed the wordes vsed in the Scripture to declare the Institution of the Eucharist , as to include and implie a Sacrifice . For verely I haue learned this construction of the olde learned Fathers , and haue not bene so presumptuous , as in so weighty a mater to trust the deuise of myne owne head . Which Fathers doo not onely in equiualent , but in expresse termes declare , that Christe offered a Sacrifice at his last supper .

Hesychius an olde Father maketh mention of three sundry Sacrifices , Three sacrifices offered by Christe● Hesychius in Leuit. lib. 2. cap. 8 that Christe offered : two at his Maundie , and the thirde vpon the Crosse. His wordes be plaine . Prius figur atam Ouem coenans cum Apostolis , postea suum obtulit Sacrificium : & deinde sicut ouem seipsum occidit . That Christe sacrificed him selfe at his last supper Christe supping with his Apostles , first offered the figuratiue Lambe , afterward he offered his owne Sacrifice : and then after that he killed him selfe ( that is to say , deliuered vp him selfe to be killed ) like a Lambe .

S. Cyprian one of the most auncient Fathers of the Churche , speaking of the Figure of Melchisedech , geueth most iust occasion of this construction , Cyprian . lib. 2. epist. 3. where he saith , Quam rem perficiens & adimplens Dominus , panem & calicem mixtum vino obtulit , & qui est plenitudo , Veritatem praefiguratae Imaginis adimpleuit . Which thing our Lorde perfourming and fulfylling ( he meaneth the perfourmance of that which Melchisedeks Sacrifice did foresignifie ) offered bread , and the cuppe mingled with wine , and he who is the fulnesse , did fulfil the Truth of the forefigured Image .

Theophylacte although not so olde as the others , yet a schoolemaister olde yenough to teach a Christian man this construction , expounding the later wordes of the Institution of the Sacrament , and speaking of the Sacrifice , saith : Theophylactus in Matt. 26. Sicut Vetus Testamentum immolationem habebat & sanguinem , ita Nouum Testamentum sanguinem habet ac immolationem . Like as the Olde Testament had sacrifice and bloude : euen so the Newe Testament hath bloude and Sacrifice . Here is to be considered , that if the wine by th' almighty power of the Worde be not conuerted into the bloud of Christe , but remaine stil wine , as before consecration , which doctrine our Caluinistes teach , and the Lutherans impugne : then wil not this comparison of Theophylacte holde , neither is it true at al , that now the Newe Testament hath bloude .

Euthymius also a Father of the Greke Churche , Euthym. in Matt. construed the same wordes of Christe in like sense , saying , Sicut Vetus Testamentum hostias & sanguinem habebat , ita sanè & . Nouum , Corpus videlicet & sanguinem Domini . Non dixit autem , haec sunt signa corporis mei , & sanguinis mei , sed haec sunt corpus meum , & sanguis meus . As the Olde Testament had sacrifices and bloude , euen so truly hath the New Testament also , to wit , the Body and Bloud of our Lorde . He said not , these be the signes of my body , and of my bloud , but these be my Body , and my Bloude .

These Fathers , and sundry others , whose ●ayinges here to reherse I omit that I be not tedious , auouching so plainely , that a Sacrifice was offered by Christe at his Maundie : I maruel at the impudencie of M. Iewel , It is M. Iew . that in deede straggleth alone . who solacing him selfe with the terme of straggling alone , reporteth me in this point to swarue from al the olde Fathers , as though I had deuised a newe construction , that any learned man neuer knewe before . Verely in deniyng this Sacrifice , he sheweth him selfe to be departed from Christes folde the Churche , and like a lost shepe to straggle alone , and to wander from the saued flocke . Our Lorde yet turne his harte , and kepe him from the wolues and roaring Lion , that neuer ceaseth going about , 1. Pet. 5. and seking whom he may deuour .

Iewel .

Verify yf this Latine worde , Dare , be , Sacrificare : and , Geuinge , be Sacrificinge , then , where as S. Paule ●aithe , If thine enimie be thirstie , Geue him drinke : Roman . 15 And where as Iudas saithe , What wil ye Geue me , Matt. 26. Matt. 25. and I wil deliuer him vnto you : And , where as the foolish Virgins saie , Geue vs parte of your Oile &c. In euerie of these , and suche other like places , by this Newe Diuinitie , M. Harding wil be hable to finde a Sacrifice .

Harding .

Forth you go , rather ieasting and scoffing , then prouing ought , or disprouing . If Dare , be Sacrificare , and geuing be sacrificing , say you : then where so euer in the Scriptures the worde Dare , which signifieth to geue , is found , there must be concluded a Sacrifice . And so sacrifice must be done vnto Iudas , bicause he said , Quid vultis mihi dare , Matt. 26. What wil ye geue me , and I wil deliuer him vnto you ?

M. Iewel fondly argueth from the special to the general affirmatiuely . The sadnesse of this mater M. Iewel , beareth not wel your lightnesse . Praised be God , that his enemies wittes finde so litle weight of reason , or learning , in impugning his truth . You knowe , that I make not geuing , to be sacrificing , nor that Dare should alwaies signifie sacrificare . Which if it be not presupposed , your Argument is peeuish . For what if Datur , in the wordes of Christes Institution of the Sacrament ( for thereto onely my saying is restrained ) do founde to some learned men , as much as offertur , specially in that place , where the addition of these two woordes , pro vobis , for you , is withal to be considered : wil it thereof folowe , that euery where els , Dare , be sacrificare , and that geuing be sacrificing in general ?

By this your Logique it wil folow , that bicause this worde calix , is taken sometimes for passion , and tribulation , as where Christ said , Matt. 26. transeat à me calix iste , let this cuppe passe from me , Luc. 22. and likewise in other places : wher it is written of Christe being at his last supper , accipiens Calicem gratias egit , Iohn . 18. He tooke the Cuppe , and gaue thankes , it must be interpreted , Christ tooke his passion , and gaue thankes : whereby it is concluded , that he suffered his passion at his supper in the euening , and not on the morow , onlesse it be said , that he suffered his passion twise . By this it is made cleare , how fondly you reason .

How be it I iudge , if you were wel examined , your selfe would not denie , but that Dare , Dare , vsed for offerre . may signifie offerre , where the circumstance of the place reporteth Christe to geue his body , or him self for vs , or for our synnes , specially when being spoken of Christe , it is put with this Proposition pro. This if you deny , S. Paule shal conuince you , writing to the Galathians , Galat. 1. Gratia vobis & pax a Deo Patre nostro , & Domino Iesu Christo , qui dedit semet ipsum pro peccatis nostris , vt eriperet nos de praesenti seculo nequam . Grace and peace be to you from God our Father , and our Lorde Iesus Christe , who gaue him selfe for our sinnes , to deliuer vs from this present wicked world . Now if dare , be offerre in this place , why may it not signifie the same in the wordes of the Sacraments institution , where Christ also gaue his body and bloude , not only vnto vs , to be a foode , which no man denieth : but also for vs , to be a Sacrifice , which our newe Gospellers denie , and I now haue proued ?

Iewel .

Yet , saith he , Certaine menne of excellent knowledge haue thus expounded it . It seemeth very strange , that these so notable men of excellent knowledge should haue no names . Perhappes he meaneth Tapper of Louaine , or Gropper of Colaine , of whom he hath borowed the whole substance welneare of al this Article . How be it , the demaunde was of the Ancient Doctours of the Churche : not of any of these , or other suche petite Fathers .

Harding .

I said not , as you reporte me , that certaine men of excellent knowledge haue thus expounded it , but that to some such men , Datur , here soundeth nolesse then offertur , specially in consideration of the addition , pro vobis . And therein I said truly . And though I named them not , yet was there no cause , why you should make so strange a mater of it , as though worthy men had no names . Bicause some of them be yet liuing , I thought it better not to name them . If I had meant Tapper of Louaine , Tapper , Gropper . as I did not , or Gropper of Coulen : I had meant men in dede wel knowen , and commended vnto the worlde , both for excellent learning , and singul●r vertue . How so euer it please you in contempt to cal them petite Fathers .

These , or others like them , if I folow , and helpe my selfe in this , or any other question , with their or with any other mennes knowledge : what skilleth that , so that I mainteine nothinge but the truth ? If you thought to abase myne estimation with the report of helping my selfe with other mennes labours , you are deceiued , the thing is lawful and commendable . Neither ought that to grieue me being obiected by you , who , as it is wel knowen , haue taken the parcels of the false wares pack● together in your Replie , out of other mennes shoppes , I meane the Lutherans , and Caluinistes of our age , who haue impugned the Catholike Religion , fithens Luther beganne to write against the Churche .

Iewel .

But Christe saieth in the Present Tense : This is my Bodie , That is Geuen : not in the Future Tense , That shal be Geuen . And likewise , This is my Bloude , That Presently is shead : not in the Future Tense , That shal be Shead . Therefore Christ sacrificed his Body , and shead his bloude presently at the Supper .

Here M. Harding is driuen to control the olde Common Translation of the new testament , not only , that beareth the name of S. Hierome , and hath ben euermore generally receiued in the Churche , and is allowed by the Councel of Tridente , but also , that is stil vsed , and continued in his owne Masse Booke . Chryso . in 1. Corin. 1● Origen . in Matthaeum . tract . 35. I graunte , In the Greeke it is writen , Datur , Is Geuen : not Dabitur , shal be Geuen . But here the Present Tense , according to the Common Phrase of the Scriptures , is vsed for the Future Chrysostome readeth it thus , Dabitur , shal be Geuen : not Datur , Is geuen . Origen likewise readeth , not , Effunditur , Is Shead but , Effundetur , Shal be Shead . And in this sorte Chrysostom also expoundeth it : Effundetur pro multis . Hoc dicens , ostendit , quòd Passio eius Mysterium Salutis humanae per quod etiam Discipulos consolatur . Shal be shead for many . Thus saying , he sheweth , that his Passion is the Mysterie of the Saluation of mankinde : and by the same he comforteth his Disciples . Chrysost. in Caten● . Againe he saith . De Passione , & Cruce sua loquebatur . Christe ( vttering the wordes of the Sacramente ) spake of his Passion , and of his Crosse.

Harding .

Touching that I noted Christes wordes concerning his body and bloude , to be spoken in the present Tense , Datur , is geuen , and funditur , is shed : there was no iust cause , The olde texte by me not controlled , as M. Iewel saith . why you should say , that I am driuen to control the Olde common Translation of the new testament . Who so euer controlleth any thing , findeth fault with the same . As for the Olde Translation of that place , I take not vpon me to finde faulte with it . It standeth not with the humilitie and modestie of such as be Catholik , to control that Translation , which hath bene corrected by S. Hierom ( as it is beleued ) so generally receiued in the Church , and also wel allowed by sundry Councels . We leaue that pride , and temeritie vnto the sawcinesse of them of your side : who as wel in Latine , as in their vulgar tongues , haue presumed of their owne heades , to set forth very many new Translations , not one wholy agreeing with an other . And yet eche one must boldly and stoutely be auouched to be Gods worde .

As for my selfe , I doo gladly imbrace and folow the olde common Translation , confessing the sense and meaof the verbes in the future tense to be true according to the Latine texte . Neuer the lesse perceiuing that al the Greekes , in whose tongue the greatest parte of the new Testament was first written , and that many of the Latines , and their bookes , as S. Ambrose , Ambros. in 11. cap. 1. ●d Corint . Beda . In Luc. cap. 22. and S. Bede , and the new Testament of Isidorus Clarius printed in Venis , with others , do reade those verbes datur , frangitur , effunditur , is geuen , is broken , is shed , in the present tense , and that not without cause and reason : I thought good thereon to ground an Argument for my purpose , and to take the aduantage of that text , without controlment of the other .

Chrysostom belied by M. Iewel . Chryso . in 1. Corin. 1● Chrysostome readeth Dabitur , shal be geuen , say you , not datur , is geuen . For truthes sake , I must streine nourture , and tel you truely , you say false of Saint Chrysostome . The Latine Chrysostome hath in two places , tradetur , shal be deliuered : in both it is corrected in the Margent , where , for traditur , is noted , frangitur , and in both those places the Greke hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which being spoken of our Lordes Body , is as much to say , as , broken , in the present tense . As for your Dabitur , shal be geuen , it is of your owne forging : the woorde is not in S. Chrysostome in the place by you coted . And the olde common texte it selfe in S. Luke , Luc. 22. hath datur , is geuen , and not dabitur , shal be geuen .

And as the Latine translatour hath made S. Chrysostome to speake otherwise in Latine , then he speaketh in Greke , putting tradetur , for frangitur : euen so hath he done , who so euer translated Origen , whom you allege , placing effundetur , shal be shed , in the future tense , for effunditur , is shed , in the present tense . Except therfore you can shewe vs the Greke Origen , your Latine Origen is to proue your future tense of that verbe , of as smal auctoritie , as the Latine Chrysostome is now shewed to be , for proufe of your false reported , Reasons , why Origen semeth to be belyed by M. Iewel . Origen . in Matth. tract. 35. Dabitur .

How be it that Origen in his owne tongue would say effunditur , and not effundetur , it may partly be gathe●red by that foloweth in him a fewe lines after the place , which you haue alleged . For there thus we reade in the present Tence . Hic est Sanguis meus noui Testamenti , qui & bibitur , et effunditur , &c. This is my bloude of the new Testament , which both is droonke , and is shed . But wheras Origen treateth vpon S. Matthew , how is it to be thought , that he being a Greke writer , would recite the texte of the Euangelist otherwise , then he founde it in the Greke , Matt. 26. where it is not reade effundetur , in the future tense , Marc. 14. as you woulde haue it , but , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quod effunditur , which is shed , by a participle of the present tense ?

As for that you bring out of Catena aurea of S. Thomas , S. Thomas in Catena , falsified by M. Iewel . you haue fowly falsified it . For neither hath S. Chrysostome , nor S. Thomas , as you reherse the wordes . For these wordes , effundetur pro multis , be not placed immediatly before this sentence , Hoc autem dicens &c. Which S. Thomas allegeth as out of an Homilie of S. Chrysostome : For a saying of S. Remigius , and certaine other wordes , are put betwene , so that the same sentence is to be referred to that went before , pro multis , or , in remissionem peccatorum .

S. Thomas againe falsified by M. Iew . Your other place also alleged out of Catena , conteineth the like falshod . For whereas by your owne forged parenthesis ( vttering these wordes of the Sacrament ) you would restraine S. Chrysostomes wordes to the mention of the Sacrament , which neuerthelesse in a right sense may be graunted : therby craftily ye would bereue the blessed Sacrament altogether of the truth of Christes body and bloude . Now S. Thomas in Catena allegeth S. Chrysostome thus . In Catena in 26. cap. Matt. Quia verò de passione & cruce eis locutus erat , consequenter eum qui de Resurrectione est sermonem inducit , dicens , Dico autem vobis , non bibam ammodo &c. Bicause he had spoken vnto them of his Passion and Crosse , ther●vpon he bringeth in talke of his Resurrection , saying , I tel you , I wil not drinke henceforth , &c. Now the talke that Christ had with his disciples of his passion and Crosse , appereth other wheres at his supper , then in the wordes of the Sacrament . Matth. 26 For there he said , Verely I say vnto you , that one of you shal betray me . Againe , The sonne of man goeth , as it is written of him , &c. Item , I haue very much desyred to eate this Passeouer with you● before that I suffer my passion . Antequam patiar . Luc. 22. In consideration of these , and other the like wordes spoken by Christ at his last supper , and not only or chiefly of the wordes of the Sacrament , S. Chrysostom saith , M. Iewels falshod deprehended . as he is alleged in Catena , that Christ had spoken of his passion and Crosse. And thus your falshod M. Iewel is disclosed on euery side , so much , that in manner your whole processe against this Article hitherto , is founde to be none other but a continual lye .

But Sir , Real presence , and Sacrifice auouched by Saint Chrysostom , Dissembled by M. Iew. when you pryed so much in that Homilie of S. Chrysostome , to finde your forged worde , Dabitur , which is not in him to be found : what eyes had you , that you sawe not in him so plaine , and so expresse mention , both of the real Presence , and of the Sacrifice ? Els if you saw it , why do you dissemble it ? Yea , why do you denie it ?

There demaunding of him selfe , Chrysost. in 1. Cor. 11. Homil. 27. wherefore he that eateth this bread , and drinketh the cuppe of our Lorde vnworthily , shal be gilty of the body , and bloude of our Lorde : doth he not answer , bicause he hath shed the bloud , and so hath shewed the thing to be a slaughter , and not only a Sacrifice ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Doth he not compare him that doth communicate vnworthily , vnto the tormentours , who , when they pearsed the body of Christ , did not pearse it to th intent to drinke , but to shed his bloude ? Now if there be no real bloude at al in the dredful Mysteries , but Symbolical and tokening wine only : what reason were it so expressely to charge the vnworthy receiuer with the hainous crime of shedding Christes bloude ? Were your Sacramentarie doctrine true , the vnworthy communicant deserueth otherwise to be reprehended , he can not truly be called a shedder of Christes bloude . For where no bloud is , there can not bloude be shed pardy .

Yet here to auoid the wicked carping of a Sacramentarie , In what sense is slaughter committed by the vnworthy receiuer● where S. Chrysostome termeth the vnworthy receiuing of Christes bloude , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is to say , slaughter , likewise spilling and shedding of his bloude : we knowe that it is not a slaughter in deede concerning Christes parte , for Christe can no more be slaine , and being now risen from the dead , Rom. 6. he dieth no more , deah shal no more haue maisterie ouer him : as S. Paule saith . But it is slaughter on the vnworthy receiuers parte , bicause by his vnworthy receiuing he doth as it were shed and spille for so much as in him lyeth , and caste away the bloude of Christ . Which thing though he doo it not visibly , yet doth he it truly not by sensible way of doing , but bicause wickedly he presumeth to abuse that , which is the very substance of the precious bloude , by vertue of the worde of consecration made really present .

Sacrifice auouched by Saint Chrysostom . To be shorte , verely in that .27 . Homilie vpon the first epistle to the Corinthians , S. Chrysostome calleth the body of Christ present by consecration , a Sacrifice sundry times , and in the .28 . Homilie that foloweth , he nameth it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , illud purum Sacrificium , that pure Sacrifice , with the pronoune 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( which importeth a special notification ) signifying it to be Singular aboue other Sacrifices .

Touching the Present Tense , in which the wordes of the Institution of the Sacrament be expressed , whereof I gathered an Argument for the Sacrifice at the Supper : for answer therto M. Iewel saith , that it is the common Phrase of the Scriptures , to vse the present Tense for the future . But this confuse and vncertaine answer , putteth not away the force of my Argument . For what meaneth he ? That the present Tense be taken for the Future , is it common to the whole Scriptures , and to euery parte , or to some partes only ? He wil not affirme it of the whole , I trowe . For so he should be gilty of denying Christ to be come , and of many other great vntruthes , and absurdities . So , whereas the voice of God the Father said of Christ , Matth. 3. & . 17. This is my beloued sonne , in whom I am wel pleased : we should take it , as though God had meant , this is he that is not yet my sonne , but , that shal be my sonne . And where Christ said to the Samaritane woman , Ioan. 4. I am Messias or Christe , euen I that speake with thee : that should we expounde of the time to come , that he shal be Messias . Which doctrine maketh a right way for Antichrist , who is to come .

If he sooth his saying of some parte of the Scriptures , the same I graunt also , specially of the olde Testament , where prophecies are vttered of thinges to come in the new Testament . But it had ben his parte to prooue ( onlesse his profession be to prooue nothing , and to stand only in denials ) that in the Institution of the Sacrament the Present Tense standeth for the future , and that so , as the thing signified may not by any conuenient sense be verified in the Present Tense . For els if it might , how much better were it to expounde it of both Tenses , then of one onely , that Christes saying might thoroughly , and on euery side appeare true ? And if it may appeare true for the Present Tense , then so farre forth standeth my reason in force , and is not yet repelled .

Whereas then I said in my Answer , That Christ gaue his body for vs , and shed his bloud at the supper , affirmed by certaine Fathers . that Christ gaue his body for vs , and shed his bloude at his supper , which againe I affirme to be true in a right sense : that I said not the same altogether without the authoritie of certaine olde and learned Fathers , and therfore neither strangely , nor alone , as M. Iewell chargeth me : by that whiche here foloweth , it shal appeare . I reporte me to Gregorie Nyssen S. Basils brother , and to Theophylacte .

Gregor. Nyss. De Resurrectione Christi , Oratio . 1. Gregorie Nyssen saith thus . Pro ineffabili arcanóque , & qui ab hominibus cerni nequit , sacrificij modo , sua dispositione & administratione praeoccupat impetum violentum , ac sese Oblationem ac victimam offert pro nobis , Sacerdos simul & Agnus Dei , qui tollit peccatum mundi . Quando hoc accidit ? Quum suum corpus ad comedendum , & sanguinem suum familiaribus ad bibendum praebuit . Cuilibet enim hoc perspicuum est , quòd oue vesci homo non possit , nisi mactatio comestionem praecesserit . Qui igitur dedit discipulis suis corpus suum ad comedendum , apertè demonstrat , iam perfectam & absolutam factam esse immolationem . &c.

Christ after a manner of sacrifice , that is vnspeakeable , secret , and such as can not be sene of men , by his owne disposition and administration preuenteth the violent assault ( that afterward was made ) and offereth him selfe an Oblation and Sacrifice for vs , Christ at the supper , both Priest , and Lambe . being the Priest , and also the Lambe of God , that taketh away the synne of the worlde . When was this done ? At what time he gaue vnto them of his householde his body to be eaten , and his bloude to be droonke . For to euery one this is a cleare mater , that a man may not eate of the Lambe , except killing go before the eating . Whereas then he gaue vnto his disciples his body to eate , he sheweth euidently , that a perfite and absolute immolation ( or Sacrifice ) was now made .

What can M. Iewel require more ? This learned Father saith , that Christ preuented the violence and furie of the Iewes , meaning that he did vnto him selfe that at the Supper , which was done on the morow with the violence of them that crucified him . Wherby neuerthelesse he vnderstandeth the mystical Oblation of him selfe , not the manner of his blouddy Oblation . For he confesseth it to be secret , inuisible , and vnspeakeable . And that no man should doubte of this Sacrifice , he ascribeth vnto him both the office of a Priest , and also of the Lambe . As a Priest , he sacrificed , as the Lambe , he was sacrificed .

For the better vnderstanding of this point , the Sacrifice at the Supper , and that on the morow vppon the Crosse , The sacrifice of the supper , and the sacrifice of the Crosse , one , and diuers , in diuers respectes . may truly be accompted and named one Sacrifice , and also diuers Sacrifices . Neither is this Sophistrie good Reader , as these newe Gospellers wil beare thee in hande : by this true distinction , sophistical obiections and wranglings of the Gospellers may reasonably be answered . How then is it one , how be they diuers ? Learne it once , and be no more contentious , as they be , who hauing heard it so oftentimes by the Catholikes tolde them , wil yet seme not to vnderstand it .

Before I answer to this question , Sacrifice , taken two waies . this much is necessarily to be declared , that the name of Sacrifice , is wont to be taken sometime for the thing that is offred vnto God , sometime for the action it selfe of sacrificing . Now then it is one Sacrifice in respect of the thing offred and sacrificed , which is the body and bloude of Christ . For that is one and the selfe same in both , in the Supper , and vpon the Crosse. The Action is of two manners , bloudy , and vnbloudy . These Sacrifices be diuers in respect of the manner of the Action and of the offering . For in the Supper it was vnbloudy , and vpon the Crosse , it was bloudy .

Concerning the former Sacrifice , in deede al dependeth of the real presence , that is to say , vppon the credite of Christes worde , whereby his body and bloude is both professed to be present , and is made really present . Which if it were truly beleued , al contention about the Sacrifice were sone ended . And yet hath that point of late bene learnedly , and substantially entreated by D. Heskins , and by D. Saunder , who hath clearely answered , and refuted the obiections , what so euer Maister Iewel in his Replie was hable to bring to the contrary . Tertull. In praescript . But what shal we say ? These mennes reasons may sone be answered , their pertinacie can neuer be answered . Of suche Tertullian saith , ouercome they may be , persuaded they can not be .

Theophylact . in Matt. capit● . 28. Now to come vnto Theophylacte . His wordes be these , according to the Greke . Quinta feria fecit Dominus coenam , & Discipulis dixit , Accipite , & comedite Corpus meum . Itaque quia potestatem ex se habebat ponendi animam suam , manifestum est , quòd ex eo tempore immolauerit seipsum , quando tradidit discipulissuis corpus suum . Nemo enim comedit aliquid , nisi prius fuerit immolatum . Vpon the fifth day our Lorde made his Supper , and said vnto his Disciples , take ye , and eate my body . So that bicause he had power of him selfe to put of his soule , it is manifest that from that time he sacrificed him selfe , when he delyuered his body vnto his Disciples . For no man doth eate any thing ( at the solennitie of a sacrifice , so he meaneth ) which is not sacrificed before .

What can be vttered in plainer termes , then that we find in these two Fathers ? The one saith , that Christ offered him selfe , when he gaue his body and bloude vnto his Disciples . The other , that he preuented the violence that was done vnto him on the morow , and offered vp him selfe an Oblation and Sacrifice , performing the parte bothe of a Prieste , and of the Lambe . And least any man should myssetake them , vnderstanding it to haue ben done vpon the Crosse onely : with most expresse wordes they referre it vnto the Supper . And so by their doctrine be the verbes , Datur , frangitur , effunditur , is geuen , is broken , is shed , verefied in the present Tense , and not only in the future Tense .

In these testimonies the cause , that both Nyssen , and Theophylacte geueth , why Christe offered his body , which he deliuered vnto his Disciples , is specially to be noted : which is , bicause in the solemnitie of Sacrifices , no man eateth that which is not before sacrificed . Wherein they allude vnto the olde manner of Sacrifices , which alwaies were offered vp , before they were eaten . And so the body and bloude of our Sauiour Christe our true Paschal Lambe , was at his Maundie , and now ought to be offered vp , before it was then , or now is to be eaten and dronke in the blessed Sacrament . Hesychius lib. 1. in Leuit. cap. 46. Hesychius vttereth the like doctrine writing vpon the booke of Leuiticus .

Iewel .

To be shorte , if it be true , that Christe shead his bloud at his Last Supper , and that Verily , Really , and in deede , as M. Hardinge alone strangely auoucheth , and no man els , I trowe , beside him , then can he no more say , The same was an vnbloudy Sacrifice : And so must he yelde vp the strongest Tower of al his Holde . For yf the Sacrifice , that Christe made at his Supper were vnbloudy , how did Christ there shead his bloud ? Yf Christ as M. Harding saith , did there Shead his Bloude , how can that Sacrifice be called Vnbloudy ?

But to leaue these fantasies , and vaine shiftes , Christe gaue his Bodie to be broken , and his Bloude to be shead , not at his Last Supper , but only vpon his Crosse , and no were els . There he bare our iniquities : there was he rent for our Sinnes . Psal. 53. And in that only respect we receiue his body , and embrace it , and haue fruit of it . In this respect S. Paule saith , God forbid , Galat. 6. I should reioice in any thing , sauing onely in the Crosse of our Lorde Iesus Christe .

Therefore , this new Article of the faith , of the real sacrificing , and Sheadding of Christes bloud at the table , neither being true in it self , nor hitherto by M. Harding any way proued , notwithstanding the great Stoare , and choise of his Authorities : for asmuch as Christ neuer gaue , neither his Apostles , nor any their successours Commission to do more in that behalfe . then he him selfe had done , To say , that any mortal man hath power , and authoritie , really , and in dede to Sacrifice the sonne of God , it is a manifest , and wicked blasphemie : the great , and grosse errours , wherewith the Diuel , and his Disciples in the time of his kingdome of darkenesse haue deceiued the worlde , notwithstanding .

Harding .

But here M. Iewel replieth , and would faine prooue a contradiction to be implyed in this doctrine . I omit his falsifying of my Answer , affirming me to say , that Christe did shed his bloud at his last Supper verily , really , and in dede ( which I said not , though it may be so said in a right sense ) : and much lesse meant I , as thereby his intent is to report vnto the simple , to wit , an external , and sensible shedding , which was done only at the tyme of his Passion . That the mater might seme the more absurde and vnreasonable , If ( saith he ) Christes Sacrifice made at the Supper were vnbloudy , how then did he there shed his bloud ? If he did shed his bloud , how can that Sacrifice be called vnbloudy ?

Why Sir , wil you nedes haue the Mysteries of this Singular and peerlesse Sacrifice to be discussed by reason , and not to be conceiued only by faith ? Wil you require the meane of this Sacrifice to be set forth euidently vnto you , which is secret as Nyssen before mentioned saith , inuisible , and vnspeakeable ? S. Paule him selfe where he speaketh of the Priesthoode of Christe after the order of Melchisedek , Heb. 5. saith he not , that thereof he hath much to say , and that the things be hard to expound ? These howe s and questions M. Iewel become Iewes , Infidels , and Heretikes , much better then a true Christian man . Christes bloud was shed at his Supper , so as it is now shed in the daily Sacrifice of the Aulter : that is to say , in a mysterie , and in a Sacrament , by a meane to man inuisible , and vnspeakeable .

Bicause his bloud is beneficial vnto vs to redemption , in that it was once actually , externally , and with death drawen forth of his body : In consideration thereof , where so euer that bloud is by the almighty power of our Lords worde in the Sacrifice made and exhibited , we thinke it no absurditie , nor inconuenience , to say , that his bloude is shed in a mysterie , and vnbloudily . Whereby we meane , that not only his memorie is celebrated , but also that the effecte of the bloudy shedding of his bloude , that is to say , the effect of his death , is thereby applied vnto vs hauing faith , and being disposed , as we ought to be , as if he were now hanging on the Crosse , and presently bleeding before our eyes . For to shew this and that of the Crosse , to be one and the selfe Sacrifice , we offer him , saith Theophylact , perinde ac si esset hoc tempore immolatus , Theophylact . in cap. 10. ad Heb. as if he were at this very time sacrificed . Againe , hanc hostiam semper vt praesentem offerimus : we offer vp this hoste alwaies , as if it were present , saith he , meaning the visible presence vpon the Crosse : for otherwise it is present . And therefore it may truly be termed an vnbloudy shedding of bloude , the terme of shedding being referred to the bloude by the power of the worde of consecration made present , offered , presented , and verily exhibited , the terme vnbloudy , referred to the manner of offering and exhibiting it without any such violence , as was done vnto the person of Christe by the Souldiers , who with thornes , nailes , and speare , drew bloud of him , when he hong on the Crosse.

That no doubte remaine , to speake so plainely as I can of this high Mysterie , thus it is . The bloude of Christe ( we confesse ) is the price of our Redemption , in that it was once shed vpon the Crosse. That bloude , and body whereof it issued out , is the Hoste of our Saluation . That very bloude is here made present in the Sacrifice of the Aulter by vertue of Christes worde , and is said presently to be shed ( whiche neuer the lesse we vnderstand to be done in mysterie and in remembrance of that which was shed vpon the Crosse ) bicause the effecte of that external shedding by this is applied vnto vs , as if it were now in our sight offered and shed .

The vnbloudy shedding of bloud . This shedding may be , and is called vnbloudy , as the offering and the Sacrificing of Christ , and as the death is called vnbloudy . For like as is the Sacrifice , such is the Death . Where is bloudy Sacrifice , there is bloudy Death . Where is the vnbloudy Sacrifice , there is the vnbloudy Death , and consequently the mystical and vnbloudy Sheddding of bloude .

But for better credite , and that it seme not strange , let vs confirme this pointe with some testimonies of Ancient Faters , where the like speaches are vttered . S. Gregorie saith , Gregorius Dialog. 4. cap. 58. De consec . di . 2. Quid sit . Christus in seipso immortaliter viuens , iterum in hoc mysterio moritur ● Christe , who liueth immortally in him selfe , in this Mysterie dieth againe . S. Augustine likewise . Semel immolatus est in semetipso Christus : & tamen quotidie immolatur in Sacramento . Christe was sacrificed in him selfe once : August . epist . 23. De Conse . dist . 2. Semel . De Conse . dist. 2. Iteratur . and yet is he sacrificed daily in a Sacrament . Paschasius saith in like manner . Quotidie Christus mysticè pro nobis immolatur , & Passio Christi in Mysterio traditur &c. Christe is daily sacrificed for vs mystically , and the Passion of Christe is in a mysterie deliuered .

To be shorte , Eusebius Caesarienses , Cyrillus , S. Chrysostome , Theophylacte , Euthymius , S. Gregorie Nazianzen , and in manner all the other Fathers doo cal this , Incruentam immolationem , the vnbloudy sacrificing , and vnbloudy Hoste . By the whiche Christe to effecte is so sacrificed for vs , as to them who were present , when he offered him selfe on the Crosse , yet so , as this Sacrifice take effecte of that . And that there be truely and properly a Sacrifice , it is yenough , that Christes death be so now applyed to remission of synne , as if he him selfe now dyed .

In these former and the like sayinges , the Fathers doo set forth the way and meane of this Sacrifice , of this Death , and consequently of this shedding of Christes bloude : as they may seeme to signifie not obscurely their vnablenesse to expresse the same , terming it Sacrifice in a Sacrament , Death in a Mysterie , Sacrificing mystical . The whiche wordes , Sacrament , and Mysterie , doo not importe a signification of absence of the thing reported to be sacrificed , to be shed , and to dye : but the secrete manner of sacrificing , shedding , and dying . And bicause this oblation is not with shedding of bloude , whiche bloude may presently be sene , but by application of the bloude already shed : it is of the auncient Fathers rightly called an vnbloudy Sacrifice .

S. Chrysostome ioyning Hostiam , an Hoste , and Incruentam , Chrysost. in Psal. 95. Vnbloudy , together , could vnderstand an vnbloudy shedding of bloude in a Mysterie , and thought it not absurde . Yet neuerthelesse a man that standeth wel in his owne conceite , and skanneth al Diuinitie by Phrases , as M. Iewel doth : might finde mater in it to vtter a scoffe or two , and demaunde of Chrysostome , if it be an Hoste , how is it vnbloudy ? If it be vnbloudy , how can it be an Hoste , seing that an Hoste hath not bene woont to be offered without bloudshedding ?

Likewise S. Gregorie Nazianzen that great Diuine , hauing respect vnto the body and bloude of Christe offred by the Priestes in the Sacrament , feared not to set together 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gregor. Nazian. in Carminibus ad Episcopos . sacrifices , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vnbloudy , saying : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , O ye Priestes that offer vp vnbloudy Sacrifices ! And to put al out of doubte , that he meant it of the Sacrifice of the Body and Bloude of Christe : he addeth further in the same place : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . O yee that beare the wrought worke of Greate GOD in your handes ! Whereby he meaneth the true and real Body of Christe in the Sacrament .

Theophylacte also among other is very plaine , where he saith thus . Theophylactus in 10. cap. ad Hebr. Num & ipsi sine sanguine immolamus ? Omnimo . Sed nunc reminiscimur mortis Domini . Do we also sacrifice without bloude ? Yea verely . But now ( in our Sacrifice ) we remember the death of our Lorde . The Greke woorde , which Theophylacte vseth is such as properly signifieth the killing of a lyuing thing . Here is a woorde alone for M. Iewel to vtter his scoffing eloquence vpon . Do we kill ? Then how without bloude ? If without bloude , how then do we kill ? Thus the learned Fathers being persuaded , that through the almighty power of Christes woordes , his flesh and bloude are really exhibited , and made present in the Sacrament : thought it no absurditie in this singular Sacrifice , to ioyne those termes together , which in no truth could stand together in the order and manner of offering the olde sacrifices , or Christes Sacrifice vpon the Crosse.

If M. Iewel wil here replie and say , that the ioyning of these vnagreeing termes together is an Argument , that the Fathers meant not to auouche a true and Real Sacrifice , but a figuratiue Sacrifice onely : how can it not appeare most absurde , to thinke that , whereas they affirme Christes Real flesh and bloude to be made present by vertue of his woorde , to th ende it be the Sacrifice of the newe Testament , and likewise where as they teache this Sacrifice and this hoste to be one with that of the Crosse : they should meane no true and Real Sacrifice , but onely a Figuratiue Sacrifice ?

And wilt thou vnderstand Christian Reader , how the olde Fathers of the Churche meane , where they reporte the Sacrifice of the Aulter , to be one with the Sacrifice of the Crosse ? In what sense the Fathers make the sacrifice of the Aulter , and of the Crosse , one Sacrifice . Verely they meane , as euery where we teache , the Hoste , or the thinge sacrificed , to be one , and the very selfe same , vpon the Aulter , and vpon the Crosse. For witnesse hereof heare S. Chrysostome . Hauing asked this question , Quomodo vna est Hostia , & non multae ? How is it one Hoste , and not many ? After a few wordes he saith : Id ipsum semper offerimus . Nec nunc quidem alium agnum , ●rastina alium , Chrysost. homil. 17. in Epist. ad Heb. sed semper eundem ipsum . Proinde vnum est hoc Sacrificium , hac ratione . We offer vp alwaies the selfe same thing . Neither doo we offer one Lambe to day , an other to morow , but alwaies one the selfe same . Therefore this is but one Sacrifice , by this reason , Hacratione . or in consideration hereof , that is to say , bicause the thinge whiche is offered , is one . Christe is our high Bishop ( there saith he further ) which hath offered vp the hoste that cleanseth vs ( of our sinnes ) the same offer we now also , which being then offered , can not be consumed . If we offer the same hoste and sacrifice , that Christe offered , whereby we are made cleane from our sinnes , whiche is the sacrifice of the Crosse : it foloweth , that this be a true and real sacrifice ( in respecte of the thing sacrificed ) as that was . By this M. Iewel may vnderstand , how lawful it is for me to speake , as the catholique Churche speaketh , that Christe is offered vp vnto his Father by the Priestes of the new Testament , verely , really , and in deede . Now let vs see what substance there is in al that , wherewith he burdeneth me touching S. Clement .

Iewel .

As for Clemens , whom M. Harding so often calleth the Apostles felowe , as he is but lately start vp , and comme abroade , and therefore hath not yet gotten sufficient credit , and in here brought in dumme , and saieing nothing , so is he not worthy of further answeare . Howe be it M. Harding dooth greate wrong , otherwise to report his Authours wordes , then he findeth them . Truely his Clemens , what so euer he were , saith not , The Priest hath Commission , or Power , to offer vp the Sonne of God . Clemens Constit. Apostoli . lib. 6. cap. 30. Clemens Constit. Apostol. lib. 8. His wordes are plaine to the contrary : Antytipon Regalis Corporis Christi offerte : Offer ye vp ( not the Bodie of Christe , but ) the Signe , or Sacramente of the Roial Bodie of Christe . Likewise againe he saith , Offerimus tibi Regi , & Deo iuxta Institutionem Christi , Hunc Panem , & hoc Poculum : Wee offer vp vnto thee , our Kinge and God ( not the very Bodie of thy Sonne Really , and in dede , but ) This Breade , and this Cuppe , accordinge to Christes Institution . It is a greate Prerogatiue for M. Hardinge , both to make Doctours of his owne , and also to geue them his owne Constructions .

Harding .

First , Philip. 4. Hierony . in peroratione translatoris , ad finem Cōmētariorum Origenis in epist. ad Romanos . he laboureth to put him out of credite , to that ende vsing prety light termes , but neuer a weighty reason . He is but lately start vp , and come abroad , saith he . For whereas I cal him the Apostles felow ( and that not often as he saith ) he should be offended with the Apostles , who so vsed him , and with S. Hierome , who so calleth him . Next , he reproueth me after his scoffing manner , for that I bring him in dumme , and saying nothing . Lastly , he chargeth me with reporting my authours wordes otherwise then I finde them .

That S. Clement can not truly be said , lately to haue started vp , as it pleaseth M. Iewel to speake , I haue in my Reioindre to his first Article , sufficiently proued his Antiquitie , Page .29 . b and authoritie , as there the Reader may see . S. Clement not brought in dumme .

I do not bring him in dumme . To referre the Reader vnto a special place of a writer , is not to bring him in dumme . So I in my Answer referred the Reader to the eight booke and last chapter of S. Clements Constitutions . There shal he finde a cleare testimonie for the vnbloudy Sacrifice , for the Priesthod , and for the Institution , and commaundement of the exercise of the same , al which M. Iewel denieth . The wordes for breuities sake I rehersed not . To aduertise the Reader of the place , I thought it yenough .

Least M. Iewel charge me againe with S. Clements dumnesse , Clemens in Constitut . li. 8 cap. vlt. certaine of his wordes , here briefly to satisfie the man , I am content to allege . Thus then he saith . Christe the only begoten ( sonne of God ) by nature is the first high Bishop , who tooke not honour vnto him selfe , but was ordeined of his Father , Christe made Sacrifice before his Passion , and commaunded the same to be continued . who for our sake being made man , and offering a spiritual Sacrifice vnto God and his Father , before his passion commaunded vs ( his Apostles ) alone to do the same : albeit there were others present with vs , that beleued in him , but euery one that beleueth , is not forth with a priest , nor hath Bishopply honour .

Here haue we expresse , and plaine mention of the Sacrifice , which Christe , as high Bishop offered vp vnto God his Father , and commaunded his Apostles to offer the same , before his passion . This Sacrifice he calleth Spiritual , Spiritual . in respecte of the sacrifices of Moyses lawe , which were grosse and bodily of brute beastes , meaning the sacrifice of his body and bloude , spiritually , that is to say , with spiritual manner , and not with visible shedding of bloude offred , and that before his passion , whereby he signifieth the Sacrifice made at the Supper . And that it be not vnderstanded of the Sacrifice of Praise , or prayer onely , S. Clement saith it was such , as the Apostles only were commaunded to offer , for that they were Priestes . A testimony for the Sacri●fice of the Altare .

Of what other sacrifice can M. Iewel vnderstand this , whiche Christe offered before his passion , and commaunded his Apostles , and Priestes onely to offer : but of the Sacrifice of his Body and bloud , which there after a fewe wordes is called the pure and vnbloudy Sacrifice ?

Of this Sacrifice he is to be expounded , where speaking of S. Steuen in the same chapter , he saith thus . Whereas he was such , and so great a man , feruent in spirite , and saw Christe on the right hande of God , and the gates of heauen open : yet it appeareth no where , that he exercised those offices , which be not conuenient for the degree of Deaconship , as that either he offered the Sacrifice , or laid handes vpon any , but kept the order of a Deacon vnto his ende . As for the inward spiritual Sacrifices , as praise , thankes , a contrite harte , prayer and such the like : I trow M. Iewel wil not deny , but that S. Steuen did them before his martyrdom , and that the same were not vnconue●ient for the order and degree of Deacons . And so S. Clement geueth vs a plaine testimonie for the Sacrifice of the Aulter , the ministration whereof belongeth to the order of Priesthod only , which is aboue the order of Deaconship .

M. Iewel taken in a manifest and foule contradict●on . But who would thinke , that M. Iewel , who is so busy to burthen other men with contradiction , yea where none is , would fal into the ouersight of so foule a Contradiction him selfe ? For what can be a more open contradiction , then to say , as he doth , that S. Clement is brought in dumme , and saying nothing , and yet his woordes be misreported ? If he be brought in dumme , if he say nothing , then where be his woordes , that be misereported ? If his woordes be misereported , how is he brought in dumme , how saith he nothing ? I haue reade , where speach hath ben attributed to beastes , and Trees : but that a dumme man , and one that saith nothing , speaketh , and vttereth woordes , as it is absurde in nature , so no man was euer so mad , as once to feine it . Thus whiles M. Iewel seeketh to skoffe S. Clement out of credite , he hath shewed him selfe worthy of smal prayse , and credite .

As touching the worde , Antitypon vsed by S. Clement , whereof he taketh holde : Antitypon doth not exclude the veritie of the mysteries . it maketh litle for his purpose . In what Logique learned he to make this Argument , By S. Clement Priestes are required to offer vp antitypon , that is to say , the signe , figure , or sampler of Christes body : Ergo , they haue no commission , nor power to offer vp Christe him selfe ? Where two thinges go to gether , it is a foolish reason , that with the affirmation of the one , concludeth the denial of the other . By suche Logique he may as wel denie Christe to be God , bicause he is Man .

For answer to this and the like cauilles made by the Sacramentaries against the veritie of Christes body and bloude in the blessed Sacrament , it shal be necessary to informe the Reader of the doctrine of S. Augustine touching this very point . Augu. lib. Sententiar . Prosperi . de Consec . Dist 2. Hoc est quod . His wordes be these . Hoc est quod dicimus , quod omnibus modis approbare contendimus , Sacrificium Ecclesiae duobus confici , duobus constare , visibili elementorum specie , & inuisibili Domini nostri Iesu Christi carne & sanguine : & Sacramento & re sacramenti , id est , corpore Christi . &c. This is that we say , that we go about by al meanes to approue . That the Sacrifice of the Church is made of two thinges , and consisteth of two thinges , the visible forme of the elementes , and the inuisible flesh and bloud of our Lorde Iesus Christe , both the Sacrament , and the thing of the Sacrament , that is to say , the body of Christe .

Now where as the Sacrifice consisteth of two things , the visible forme of the elementes , For what , antitypon is taken in S. Clement . which are bread and wine , and the flesh and bloude of our Lorde : S. Clement naming antitypon regalis corporis , the signe , figure , or sampler of Christes roial body meaneth the visible forme of the elementes , as vnder them the body , and bloude is really conteined . And so by this woorde antitypon , he vnderstandeth not the outward formes of breade and wine only , but ( as in the same sentence he plainely expoundeth him selfe ) the whole Sacrament , otherwise called the Euchariste . Which Sacrament is after consecration not without reason termed antitypon , partly in consideration of the outward formes , partly bicause the external breaking and diuision of the blessed Sacrament representeth and betokeneth Christes passion and bloude shedding . Also , bicause we haue not yet the fruition of Christes body after such wise , as we shal haue in the life to come . Here we haue Christe verily , in deede , and substantially , but as yet couered in a mysterie , and hidden vnder the outward formes . 1. Cor. 13. But in the life to come we shal see him face to face , not as through a glasse , or darke contemplation : but euen so as he is in truth of his owne Maiestie .

That the terme antitypon , maketh nothing for the Sacramentaries . Bicause the Sacramentaries , where , with al their witte and cunning they impugne the Sacrifice of the Aulter , pretend to haue great aduauntage against the Catholikes , for that S. Basil and certaine other olde Fathers vse this terme , antitypon , where they speake of the most blessed Sacrament , calling it by that name : It shal be good to shew , how litle the vse of the same in the Fathers writings maketh for proufe of their heresie , which they mainteine against the real presence .

First it is acknowledged and confessed of the Catholikes , that the Sacrament of the Aulter is antitypon , that is to say , a sampler , or signe of Christes roial body : otherwise it could not be a Sacrament , which is a visible signe of inuisible grace . Thus farre we agree on both sides . The point wherein we vary from the Sacramentaries , is touching the substance of the Sacrament , or ( which is al one though in diuers respectes ) the Sacrifice .

We say , that onlesse the flesh and bloude of Christe be the substance of this sampler or signe , it can not be a Sacrament meete for the dignitie of the new Testament : bicause it must be the truth of al the figuratiue Sacrifices of the olde Lawe , according to that S. Augustine teacheth speaking of the Table● Augu. De ciuita . Dei lib. 17. ca. 20. which Christe being a Priest aft●r the order of Melchisedech doth exhibite and geue . Id enim Sacrificium successit omnibus illis Sacrificijs veteris Testamenti , quae immolabantur in vmbra futuri . For that Sacrifice ( saith he ) hath succeded al those Sacrifices of the old Testament , which were offered in the shadow of that to come .

Wherefore this Sacrifice being the body of those shadowes , must excel in substance the Sacrifices , that were the shadowes . But how can that be , if the substance of bread be the substance of our Sacrifice , for asmuch as the substance of bread is no better ( if it be so good being an artificial and dead thing ) then is the substance of a lambe , an Oxe , or a goat , which are natural , and lyuing creatures , whose substances were substances of the olde Sacrifices , that were shadowes .

S. Alexander therefore the fourth Bisshop of Rome after S. Peter , considering the excellency of our Sacrifice aboue the olde Sacrifices , Alexand. epist. 1. De Consec . dist. 2. cap. Nihil in . saith , Nihil in Sacrificiis maius esse potest , quàm corpus & sanguis Christi , nec vlla oblatio hac potior est , sed omnes haec praecellit , &c. Nothing can be greater in Sacrifices , then the body and bloude Christe , neither is there any oblation better then this , but this doth farre excel al others , the which ought to be offered vp vnto God with a cleane conscience , and to be receiued with a pure mynde , and of men to be wourshipped .

Thus our Sacrifice conteyning really the pretious body and bloude of Christe , is a Sacrifice worthy of the newe Testamente , most meete and hable to represent vnto vs , and preserue in perpetual remembraunce the same body and bloude rent and shed vppon the Crosse , and most effectual to deriue and apply vnto vs , the merites and fruites of that bloudy Sacrifice .

And yet neuer the lesse being ministred vnder the outward formes not of the body and bloude it selfe , but of bread and wine for our infirmities sake , and for the better practise of our faith : it is rightly called the sampler of the roial body of Christe , so termed by a fitte worde in the greke tongue , antitypon , which being taken in the best signification , Augu. lib. 2. quaest. Euangel. cap. 3. What properly is signified by antitypon . ( as it is reason it should so be taken , sith it signifieth a Sacrifice most diuine , and as S. Augustine termeth it , Sacrificium Sanctum Sanctorum , the Sacrifice that is of al holy things the most holy ) doth import a true and like sampler , or counterpane equal in truth and worthinesse with that which is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , the principal copie . For so much doth the greke preposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifie in composition , as for example , Homere oftentimes calleth that man 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , asmuch to say , equal to God , who for some excellent qualitie semed to be nothing inferiour ( at least in that point ) to them whom he feined to be Gods . And in consideration hereof , learned men haue translated the Greke worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by this Periprasis or circumlocution , examplar similis formae , a sampler of like forme .

Now what thing is there any where , that is worthy to be , or may be a true patern or sampler of like forme to the body and bloud of Christe crucified and shed , and now remaining visibly in heauen , but the body and bloud of Christe him selfe , which by vertue of his almighty woorde , he of his singular mercie so maketh and tempereth for vs in the most holy mysteries , geuing them vs vnder the formes of our common foode breade and wine , that neither the Maiestie of them should deterre and fray vs from offering them , nor any lothsomnes , or sight of fleshe and bloude , shoulde cause vs to abhorre to eate and drinke them . And thus the body of Christ in the Eucharist , is , antitypon , that is to say , a signe , a sacrament , a patern , a sampler of his body that hoong vpon the Crosse , and of his body that is now in Maiestie at the right hande of God the Father .

Neither is this a new doctrine of our deuise , it was taught in Christes Churche aboue eleuen hundred yeres past . Let these woordes of S. Augustine serue to witnesse the same . Augu. lib. Sentent . Prosperi . de Consec . Dist. 2. Hoc est . Caro eius est , quam forma panis opertam in Sacramento accipimus , & sanguis eius , quem sub vini specie & sapore potamus : Caro videlicet carnis , & sanguis est Sacramentum Sanguinis , vtroque inuisibili , Spirituali , intelligibili , signatur visibile Domini nostri Iesu Christi corpus & palpabile , plenum gratia omnium virtutum , & diuina Maiestate . The flesh of Christe it is , that being couered with the forme of bread we receiue in the Sacrament , and his bloud it is , which vnder the shape and sauour of wine we drinke : soothly flesh is a sacrament of flesh , and bloude a sacrament of bloude , by both being inuisible , spiritual , and intelligible , the body of Iesus Christe our Lord that is visible and palpable , ful of the grace of al vertues , and diuine Maiesty , is betokened .

Consider this doctrine wel Christian Reader . First , that whiche we receiue in the Sacrament vnder the formes of bread and wine ( S. Augustine telleth thee ) is the flesh and bloude of Christe . Next , he saith , not that the outward formes of bread and wine , but that the very flesh and bloude , be sacramentes of flesh and bloude . Lastly , to put al doubte away , and to make the mater cleare , he sheweth how this is true● and saith , that by both flesh and bloude inuisible , and intelligible , the visible and palpable body of Christe is pointed to , notified , and signified . Which is as much to say briefly , as that the body of Christe in the Sacrament inuisible , is a signe or sampler of Christes body visible . Al this yf thou consider diligently and aduisedly , thou maist easily vnderstande , what both S. Clement in the place by M. Iewel alleged , and other learned Fathers meane by this worde , antitypon , in the mater of the blessed Sacrament : soothly not to exclude the real presence of Christes body , but to signifie the secret meane of the presence .

We graunt therefore the Sacrament of the Aulter to be a signe , as S. Clement calleth it , antitypon . But when by any Sacramentarie the denial of the thing it self is inferred of the affirmation of the signe , The kindes of Signes , significatiue only , and exhibitiue . we 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 , Signum signatum , & exhibitiuū and is the very body and bloude of Christ , it is signum signatum , & 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. Clement corrupted by M. Iewel . 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 , acceptabilemque 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 Eucharistiam 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 ) 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 wordes , Doo ye this in my Remembrance , erecte any newe 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 wordes , that folowe . For he saith not onely , Doo yee this , but he addeth also , In my Remembrance : Which Doinge perteineth , not only vnto the Apostles , and their successours , as M. Harding imagineth , but also to the whole people . And therefore S. Paule saieth , not only to the Ministers , but also to the whole 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 . Likewise S. Chrysostome applieth the same , Chrysost. ad popul . Antioch . Homil. 61 not onely to the Cleregie , but also to the whole 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 weake positions M. Harding without the warrante , 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 now b● made by election , and ordination , an contine● not by right of succession 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 concerning 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 commission 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 . Commonly of al vs , Priestes , Deacons , Subdeacons , and Readers . The first high Bishop then by nature is Christe the only begotten , rapuit who caught not honour vnto himselfe , but was constituted of his Father . Who for our sake being made man , and offering spiritual sacrifice to God and his Father , before his passion commaunded vs alone , to do the same thing , albeit others were present with vs that beleued in him . But yet not euery one that beleueth is by and by a Priest , and promoted vnto Bisshoply honour .

This testimonie of S. Clement declareth plainely , both that Christe made the Apostles Priestes , before his Passion geuing charge and commaundement to them onely , though others that beleeued were present , to doo and make the thing , which he had done , that is to say , to take bread and wine , to geue thankes , to blesse , to breake the bread , and to say in the person of Christe , this is my Body , this is my Bloude , &c. Which he calleth offering of spiritual sacrifice , bicause that body and bloud of Christe are thus offered vp spiritually , and in a Mysterie without bloudshed : And also that the Apostles afterward instituted Priestes , Deacons , Subdeacons , and Readers .

S. Chrysostom excusing him selfe for that he presumed to minister vnto Christe at his holy table , and gathering boldnesse of that Christe him selfe had commaunded it , saith : Chrysost. in Liturgia . Sacrificiorum ritum instituisti , ac solennis huius & immaculati Sacrificij celebrationem nobis tradidisti , tanquàm Dominus omnium . Thou ( Christe ) hast instituted the rite of sacrificing , and hast deliuered vnto vs the celebration of this solemne and vnspotted Sacrifice , as Lord of al. And afterward he saith moreouer , hauing rehearsed what Christ did and said at the Supper , memoriam igitur agentes salutaris huius mandati , we kepe the memorie of this healthful commaundement , meaning the commandement geuen by these wordes , Luc. 22. Do ye this in my Remembrance .

When S. Chrysostome saith , Christ deliuered the celebration of this Sacrifice vnto vs , it is to be considered , vnto which vs , and when he did deliuer it . S. Chrysostome was a Bishop , and therefore a Priest : so then naming vs , he meant Priestes . The time when it was deliuered , was at his last Supper . For the Scripture geueth no occasion to thinke , that Christ leafte to Priestes the celebration of this Sacrifice any where els , but where he said vnto his Apostles : Luc. 22. 1. Cor. 11. Doo ye this in my remembrance .

S. Dionyse the Areopagite S. Paules scholer , doth acknowledge , and in most plaine wordes confesse , that Christe by these woordes gaue commaundement to Priestes to offer vp this diuine Sacrifice . Thus he saith . Quocirca Antistes reuerenter & ex Pontificali officio , Dionys. in Ecclesiast. Hierarch . part . 3. c. 3. post sacras diuinorum operum Laudes , quòd hostiam salutarem , quae supra ipsum est , litet , se excusat , ad ipsum primò decenter exclamans , Tu dixisti , hoc facite in mei commemorationem . The Bishop therfore , after he hath praised the workes of God , excuseth him selfe reuerently , and according to his Bishoply office , for that he sacrificeth the heathful hoste , which is aboue his worthinesse , semely first crying vnto him , Thou ( ô Christ ) hast said , Do ye this in my remembrance .

Thus it appeareth clearely by this auncient Bishop , and blessed Martyr , who is to be thought to haue learned the same of S. Paule him self , as also by sundry other Fathers , of whome some be already alleged , some hereafter shal be alleged : that Christe by these woordes , Doo ye this in my remembrance , gaue to Priestes auctoritie and commission to offer vp the healthful Sacrifice , which can be none other but that of his body and bloude : and that by the same wordes they vnderstode them selues both charged so to doo , and also excused of presumption in doing , the doing of it being a thing , that so farre passeth the worthinesse of humaine condition .

But M. Iewel to put away wholly the Sacrifice , whereas Christe said , doo ye this in my remembrance , saith very strangely and boldly , M. Iewel wold , al the people to be Ministers of the Sacrifice . that this doing perteineth not only vnto the Apostles , and their successours , but also vnto the whole people . And he beareth the worlde in hande , that this is the cleare meaning of Christe , bicause of these wordes , in my remembrance . As though bicause that heauenly Sacrifice is to be offered in remembrance of Christe , therefore the common people and euery one of them should haue the handling of the diuine Mysteries , and be made the Ministers of them .

If this be true , weemen haue much wrong , among whom in so many hundred yeres , as haue ben since Christ gaue this commaundement , none was yet euer admitted vnto that administration . And if it perteine vnto the whole people ( as M. Iewel saith ) why should weemen be excluded ? In dede it were a great ease for these holy Ministers , that their good wiues ministred sometimes in the Congregations for them , whiles they be playing with their children , or keeling the potre at home .

He should haue done wel , to haue proued this strange point , more substantially , sith there by he should do great pleasure to his felow Ministers , to many other good felowes , and specially to many good sad dames of his owne Gospel , whose curiositie would be wel pleased , if they were admitted to minister , and to doo so much , as these wordes of Christe doo importe , doo ye this in my remembrance . The deuil hauing sowed hatred in M. Iewels breste against the priesthod , and Sacrifice of the newe Testament , hath brought him vnto this fowle absurditie .

Peraduenture to auoide so great an inconuenience , he wil say that these wordes doo principally perteine vnto the Ministers , who haue succeded the Apostles in this ministerie , and secondarily vnto the faithful people . If he say so , let him withal consider , that being so vnderstanded they may wel serue for the Apostles to claime vnto them selues the auctoritie of Priesthod , to offer vp the Sacrifice , and also to ordeine priestes to succede them . For as touching the office of a Priest , it is a confessed truth , that the Priest in offering the body and bloud of Christ , is the principal agent concerning outward ministerie , and as it were the instrument of the people , which by a certaine meane offereth also , geuing vnto the Priestes action their assent , and applying their deuotion . Much like to that we say of a multitude to make a supplication , when one man is the speaker and chiefe dooer , and the reste only geue their consent to that is said and done .

And what though S. Paule say vnto the Corinthians , 1. Cor. 11. As often as ye shall eate this bread , and drinke this Cuppe , ye shal shewe forth our Lordes death , vntil he come ? wil it folow thereof , that Christe speaking these wordes , doo ye this in my remembrance , woulde the whole people to doo that he at his supper did ? That is to say , that euery lay person , boye , and woman ( for they be of the number of the people ) shal take bread , blesse and geue thankes , and vtter the wordes of consecration , This is my body , and likewise the cuppe , saying ; this is my bloude , & c ?

Doth he not vnderstand , there is great difference betwen this commaundement of Christ , and that saying of S. Paule ? betwen , doo this in my remembrance , which Christe saith : and , when so euer ye eate this bread , and drinke this cuppe , ye shew forth our Lordes death , whiche S. Paule saith ? Seeth he not the one to belong vnto the Priest , as he is the pronuncer of the Diuine wordes , whereby the holy Euchariste is consecrate and made : the other to be referred vnto them , that receiue it after it is consecrate ? And though both tende to one ende , that is , to celebrate the memorie of Christes death , yet be not the actions diuers ? and may they not be done by diuers persons , as it happeth when the people receiueth the body of Christe at the priestes handes ?

This much may serue also for answer to the autoritie brought out of S. Chrysostome . For the circumstance of the place declareth euidently , that he spake there of the peoples receiuing of the mysteries . And so in that place , facere signifieth onely to receiue , and not to consecrate and minister the Sacrament .

M. Iew . corrupteth S. Chrysostome . And here M. Iewel , least he should not be alwaies like vnto him selfe , altereth and changeth his authours wordes , and maketh S. Chrysostomes wordes to sounde to the aduantage of his owne false purpose . For whereas S. Chrysostome saith thus , Chrysost. hom. 61. ad Pop. Antioch . Quotiescunque hoc feceritis , mortem Domini annunciabitis , hoc est , facietis commemorationem salutis vestrae beneficij mei : As often as ye shal do this , ye shal set forth our Lordes death , that is to say , ye shal make a commemoration of your saluation being my benefite : M. Iewel allegeth him thus . Hoc facite in memoriam beneficij mei , salutis vestrae . Doo ye this in remenbrance of my benefite , and of your saluation . Wherein he falsifieth the Doctor , maketh a false translation of the place , and geueth out a sense contrary to S. Chrxsostomes meaning . Such aduenturing to alter Modes , and Tenses , to tel an other tale , then the Doctor alleged telleth , to leaue out , to put in wordes of priuate forgerie , is a most certaine argument of vntrue dealing , and of guile intended of M. Iewels parte .

The 5. Diuision .

The Answer .

THat Christe offred him selfe to his Father in his last Supper , and that Priestes by those woordes , Doo this in my remembraunce , haue not onely auctoritie , but also a special commaundement to doo the same , and that the Figure of Melchisedech , and the Prophecie of Malachie perteineth to this Sacrifice , and maketh proufe of the same : let vs see by the testimonies of the Fathers , what doctrine th' Apostles haue left to the Church .

Eusebius Caesariensis hath these woordes , Euseb. li. 1 de demonstrat . Horrorem afferentia Mensae Christi Sacrificia Supremo Deo offerre , per eminentissimum omnium ipsius Pontificem edocti sumus . We are taught ( saith he ) to offer vnto our Supreme God the Sacrifices of Christes Table , which cause vs to tremble , and quake for feare , by his Bishop highest of al. Here he calleth Christe in respect of his Sacrifice , Gods Bishop highest of al Bishoppes : the Sacrifices of Christes Table he calleth , the Bodie and Bloude of Christe , bicause at the Table in his last Supper he Sacrificed and offered the same , and for that it is his very Bodie , and his very Bloude , imagination onely , Phantasie , and Figure set aparte , he termeth these Sacrifices , as commonly the auncient Fathers doo , horrible , causing trembling and feare . And whereas he saithe , we haue bene taught to offer these Sacrifices to God , doubtlesse he meaneth by these woordes of Christe : Doo this in my remembraunce , This is my Bodie , whiche is geuen for you : This is my Bloude , whiche is shedde for you . Clement in his eight Booke often cited , speaking of the Sacrifice offered by the Apostles , commonly addeth these woordes , Secundùm ipsius ordinationem , or , ipso ordinante : whereby he confesseth it to be Christes owne ordinaunce .

Iewel .

To proue , that the Priest offereth vp the Sonne of God , M. Hardinge hath here brought in Euse●ius an Ancient Father , that neuer once named any suche Oblation of the Sonne of God . So much is he opprest , and encombred with his stoare .

True it is , The Ministration of the Holy Communion is oftentimes of the olde learned Fathers called a Sacrifice : not for that , they thought , the Prieste had Authoritie , to Sacrifice the Sonne of God , but for that therein wee offer vp vnto God , Thankes , and Praises for that greate Sacrifice once made vpon the Crosse. So saithe S. Augustine , August . ad Petrum Diaco . ca. 19. In isto Sacrificio est gratiarum actio , & Commemoratio Carnis Christi , quam pro nobis obtulit . In this Sacrifice is a Thankes geuinge and a remembrance of the flesh of Christe , Euseb. De demonstr . li. 1. c. 10. whiche he hath offered for vs . Likewise Eusebius saithe , Christe after al other thinges donne , made a marueilous Oblation , and a passinge Sacrifice vnto his Father ( vpon his Crosse ) for the Saluation of vs al : Nazian. in Apolog. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . geuinge vnto vs to offer continually vnto God a Remembrance in steede of a Sacrifice . So Nazianzenus calleth the Holy Communion , A Figure of that great Mysterie , of the Deathe of Christe .

This is it , that Eusebius calleth , The Sacrifice of the Lordes Table : Whiche also he calleth , Sacrificium Laudis , The Sacrifice of Praise .

Harding .

M. Iewels Replye in this Diuision is of smal pith and substance . Least he should seme to say nothing , whereas in deede he hath nothing to say , whereby clearely to auoide the force of Eusebius authoritie by me alleged : he darkeneth the mater with many wordes partly of his owne , partly of other Doctours to litle purpose rehersed .

The effect of his whole tale consisteth in these .4 . pointes . First , he denieth that Eusebius euer named any such Sacrifice of the Sonne of God vnto his Father . Secondly , he adknowlegeth the Ministration of the holy Communion ( for so he calleth it ) of the olde learned Fathers to be called a Sacrifice , bicause of thankes , and praises therein offered vnto God . Thirdly , he alloweth not the Argumente made out of Eusebius for proufe that Christe is offered vnto his Father . Fourthly , he pretendeth to shewe causes , why the Sacrifice of the Communion is dredful , and causeth the harte to tremble .

Touching the first , what meane you M. Iewel by saying , that Eusebius neuer once named any suche oblation of the Sonne of God ? Be you so addicted to the precise termes of your own Chalenge , M. Iewel is driuen from the mater , vnto precise wordes . that other wordes of equal force may not be admitted ? Verely this declareth the weaknesse of your cause , and openeth your poore shifte to the worlde , which is , that whereas you are conuicte by cleare truth of thinges , yet you runne for succour vnto the shadowe of wordes .

You denye by the wordes of your Chalenge , that by witnesse of any doctor within the first six hundred yeres after Christe , we are hable to shewe , that a Priest hath auctoritie to offer vp Christe vnto his Father . Now this are we hable to proue as by diuers others , so in this place by testimonie of Eusebius , though expressely he name it not an oblation of the Sonne of God .

And for asmuch as you stand vpon your owne precise termes , you shal be driuen from your holde by a precise Argument . Answer it , if you can . What so euer we that are Priestes haue ben taught by Christe to doo , to doo the same we haue auctoritie . But we haue ben taught by Christe to offer vp Christe vnto his Father : Ergo , to offer vp Christe vnto his Father we haue auctoritie . Ergo , the Priest hath auctoritie , &c.

The Minor or second proposition of this Syllogisme , you denye , I doubte not . For nought els with reason is here to be stickt at . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Euseb. de Demonstr . Euang. lib. 1. That proposition then thus I proue by Eusebius , whom I alleged in my Answer . We haue ben taught ( saith he ) to offer vp vnto our Supreme God the dredful Sacrifices of Christes table , by his Bishop highest of al.

Whereat doo you cauill ? The proposition that you denye , and we affirme , being this , The Priest hath auctoritie to offer vp Christe vnto his Father : what lacketh here , that answereth not the purport of your owne precise termes ? We haue ben taught by Gods bishop highest of al , saith Eusebius , Ergo , The Priest hath auctoritie . Require you the worde , to offer ? Beholde here it is put expressely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .i. offerre . Cal you for the name of the Father ? Looke in Eusebius , and you shal finde , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as much to say , vnto God that is ouer al. there haue you the Father of Christe plainely yenough expressed , onlesse you denie that the Father of Iesus Christe is God ouer al. How be it we acknowledge this sacrifice to be offered not only vnto the Father , but also vnto the Sonne , in as much as he is God , and vnto the holy Ghoste . Now for Christe , you haue here expressed , the dreadful or honorable Sarifices of Christes table .

But you wil say . I heare the dreadful sacrifices of Christes table , but Christe him selfe , I heare not . Truth it is , Christe him selfe to be offered you heare not in expresse termes , but those termes , which to our vnderstanding do import Christes body and bloud , you heare , and therfore Christ him selfe , bicause of the vnion of both persons . For what other thing may we with any reason vnderstand by the dreadful Sacrifices of Christes table , but the body and bloude of Christe ? What cause had Eusebius to make mention of Christes table , Math. 26. but to put vs in mynd of that table , Lucae 2● . wherevpon Christe at his last Supper consecrated and offered his pretious body and bloud , 1. Cor. 11. saying , this is my bodie which is geuen for you , this is my bloude whiche is shed for you , as the Scripture teacheth vs ? Wherevpon the bread , Cyprian . de coenae Domini . that Christe gaue vnto his disciples , changed not in shape , but in nature , by the omnipotencie of the worde is made flesh , as S. Cyprian writeth . Wherevpon is laid the lambe of God , that taketh away the sinnes of the worlde , Concil. Nicen. Optatus . lib. 6. Iren. lib. 5 as we finde it reported by the Fathers of the first Nicen Councel . Wherevpon the vowes of the people , and the members of Christ be borne , as the Ancient Father Optatus speaketh . From whence our flesh is nourrished with the bloude and body of Christe , as S. Ireneus saith . Chrysost. in 1. Cor. Hom. 24. From whence Christe hath geuen vs his fl●sh to fil vs withal , as S. Chrysostome preacheth .

But M. Iewel vnderstandeth by the Sacrifices of Christes table spoken of in Eusebius , the Sacrifice of thankes geuing . For whereas I say in my Answer , that the Body and bloude of Christe , are called of Eusebius the Sacrifices of Christes table , bicause at the table in his last Supper he sacrificed and offered the same : he controlleth me for so saying , and skoreth it vp in the margent for his : 222. Vntruth , shewing this cause why . For ( saith he ) Eusebius calleth it the sacrifice of thankes geuing . M. Iewel belyeth Eusebius . wherein he deserueth an vntruth , or rather a manifest lie to be scored vp vpon him selfe . For neither nameth Eusebius a sacrifice in that place , which he would , if he had meant the sacrifice of thankes geuing , but sacrifices in the plural number , yea expressely the dreadful or honorable Sacrifices of Christes table , neither nameth he there expressely , the sacrifice of thankes geuing at al : And neuer was it heard before , that any olde , or late learned catholike writer called thankes geuing indefinitely , the dreadful Sacrifices of Christes table . For to geue thankes it is not dredful , neither is it peculiar to the mystical table , but common in respect of al times , places and seruices .

Certaine it is , as it shal be euident to al that wil peruse that place of Eusebius , that by the dreadful Sacrifices of Christes table , he meant the body and bloud of Christe : How be it he speaketh so thereof , vsing the termes , of memorie , signes , and tokens , as it was most conuenient for that time , when the Christians lyued among the Painimes and Infidels , to whom those secretes were not to be reueled , Math. 7. accordingly as Christe forebad a holy thing to be geuen to dogges , and precious stones to be caste before swyne . By which way of vtterance the olde learned Fathers intent was , not to exclude the true presence of the most holy thinges , but to coouer them from the vnworthy Painimes prophane vnderstanding , and to insinuate vnto the beleuers , the mystical and secret manner of their presense .

To returne to Eusebius , In the later parte of his first booke , De demonstratione Euangelica , discoursing vpon the excellencie of the newe Testament in comparison of the olde , hauing declared the figuratiue sacrifices of Moyses lawe to be abolished , Three kindes of Sacrifices of the new Testament mencioned by Eusebius . Euseb. li. 1 de demonstrat . and that lawe it selfe to haue his ende by the comming of Christe into flesh : at length he speaketh of three kindes of Sacrifices of the new Testament , prouing ech one to haue ben forespoken of by the Prophetes . They are , the Sacrifice of the Crosse , the Sacrifice of the Aulter , and the mere spiritual Sacrifices .

The which we cal the Sacrifice of the Crosse , he nameth , the maruelous oblation , and passing Sacrifice , which Christe offered vnto his Father for the saluation of vs al. He termeth it also in respcte of the thing sacrificed , the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fleshly presence of Christ , and his framed body , that God fitted for him , alluding to the woordes of the Psalme , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Corpus aptasti mihi . thou ( ô God ) hast framed or fitted to me a bodye .

That which of vs is commonly called the Sacrifice of the Aulter , Psal. 39. he calleth , in respect of the action of offering , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The memorie of this Sacrifice ( of the Crosse ) celebrated vpon a table . He calleth it also in respect of the thing offered , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Diuine , honorable , and holy Sacrifice . And terming it also the pure Sacrifice , alluding to the Prophecie of Malachie , he saith , that we sacrifice it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , after a new manner according to the new Testament . Which can not be vnderstand of any other , then of the Sacrifices of the Aulter . Furthermore in respect of the body and bloude being two thinges that are offered , he calleth it , the Sacrifices of Christes table , as now the Churche commonly 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 handes , 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 ●ribulation , Psal. 140. Psal. 50. and I wil deliuer thee . Againe , The lif●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 , what 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 quàm 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 strong 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 ointmentes , 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 , quàm 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 Communion 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 Communion , 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 the Caluinistes , The ministration of the new holy Communion made a new Sacrifice by M. Iew . which they haue set vp like an Idol in their defourmed churches in place of the blessed Masse , after a diuers manner in diuers Cities , and Countries , according to the diuers fantasies of new Ministers , who daily please them selues with changing what so euer liketh others , in which sorte of Communion there is no substance of any better thing , then of bread and wine , no due consecration made , no oblation , no real Sacrifice , no participation of the true body and bloude of Christe : If this be his meaning , as doubtelesse it is : most certaine it is , those auncient learned Fathers , neuer spake of it , neuer knewe it : much lesse did they any where call the ministration of it , a Sacrifice .

S. Augustine saith not , Augustin . ad Petrum Diaconum . cap. 19. the ministration of the Communion is a Sacrifice , which M. Iewel by his wordes taketh vpon him to proue : but , In this Sacrifice ( saith he ) there is a thankesgeuing , and a commemoration of the flesh of Christe , which he offered for vs , and of the bloude , which the same God did shed for vs . In this Sacrifice , saith he , he saith not in the ministration of the Communion . What he meant by this Sacrifice , there he sheweth clearely . For hauing said in the beginning of the chapter , that beastes were sacrificed vnto Christe with the Father , and the holy Ghost , by the Patriarkes , Prophetes , and Priestes of the olde Law , forthwith he addeth these wordes . Cui nunc , id est , tempore Noui Testamenti , cum Patre & Spiritu sancto , cum quibus est illi vna Diuinitas , sacrificium Panis & vini in fide & charitate sancta Ecclesia Catholica , per vniuersum orbem terrae offerre non cessat . Vnto whom now , that is to say , in the time of the Newe Testament , with the Father , and the Holy Ghoste , with whom he hath one Godhed , the holy Catholike Church doth not ceasse to offer vp through the whole worlde , the Sacrifice of bread and wine in faith and charitie .

M. Iewel thought to take aduantage of this place , The Sacrifice of bread and wine . bicause this Sacrifice is here called the sacrifice of bread and wine , and would nedes this to be taken for the ministation of his new Communion , as though bicause bread and wine is named ( which is the substance of their communion ) the body and bloud of Christe were excluded . But this reason is very weake , besides that neither M. Iewel , nor any of the Caluinistes doo vse to cal this sacrifice , the Sacrifice of bread and wine . Neither do they bring their bread and wine to church to make a sacrifice of it to God , but to distribute it vnto their Congregations . The sacrifice they pretende to make , is of thankes and praises : any outward thing they sacrifice not at al.

True it is , this Sacrifice is sometimes called the Sacrifice of bread and wine , as in this place , De Fide ad Petrum Diaconum , either bicause it representeth in outwarde formes , bread and wine : or bicause bread and wine are the thinges , whereof of the change it selfe , which perteineth to the nature of a Sacrifice ( for so much as it requireth , that the thing that is offered be sanctified by some change ) taketh beginning . And as in the olde sacrifices of the Iewes , the Calfe both being yet aliue , was called a Sacrifice , bicause it was that thing , whiche by killing was to be sanctified , and also being killed , bicause it was the Hoste now sanctified by sacrificing , whiche hoste so many as did eate of , were made partakers of the aulter : Euen so in the Sacrament of the Euchariste , the bread and wine may be called a Sacrifice , as being the thinges , that by change made of them with consecration are to be sanctified . Therefore in the beginning of the Canon of the Masse it is said of them , Supplices rogamus ac petimus , &c. We humbly pray and beseche thee , that thou accepte , and blesse , these giftes , these presentes , these holy Sacrifices .

The body it selfe also , and bloud of Christe conteined vnder the fourme of bread and wine , are called the Sacrifice , as being the thinges , into which the holy change by vertue of the wordes of Consecration is made . of which it is said in the end of the Canon : We offer vp vnto thy most honorable Maiestie of thy giftes and benefites , a pure Hoste , a holy Hoste , an vnspotted hoste . Thus we say , and so the Fathers speake both waies of this Sacrifice , that it is the Sacrifice of breade and wine , that is to say , made of bread and wine ( bicause that which was breade and wine is now turned and changed into the body and bloude of Christe ) and the Sacrifice of the body and bloude of our Lorde , that is to say , the very true hoste it selfe with a certaine diuine change consecrated and made .

In other places most commonly it is named of the Fathers , the Oblation or Sacrifice of the body and bloud of Christe , in consideration of the inward substance of the Sacrifice vnder the formes of bread and wine conteined . As S. Augustine writing against Faustus the Heretique , Aug. cont. Faust. lib. 20● ca. 18. hauing spoken of the manifold Sacrifices of the olde law , and of the Sacrifice of the Crosse , consequently saith , whereby he signifieth , what he vnderstandeth by this sacrifice of bread and wine : I am Christiani peracti eiusdem Sacrificij memoriam celebrant , sacrosancta oblatione , & participatione corporis & sanguinis Christi . The Christians do nowe celebrate the memorie of the Sacrifice of the Crosse past and done , by the holy oblation , and participation of the body and bloude of Christe . So in diuers considerations both these savinges be true , The holy catholike Churche euery where offereth vp to God the sacrifice of bread and wine , and it offereth the Sacrifice of the flesh and bloud of Christe .

And whereas our daily Sacrifice , which the Christians doo now euery where offer , is the celebration of the memorie of that which was done vpon the Crosse , and therefore oftentimes of the Fathers is named a memorie or commemoration , as we finde in Eusebius here also alleged by M. Iewel : Euseb. in Demonst. lib. 1. the worde Memorie or commemoration excludeth the truth of passion and death ( for now Christe suffereth , Rom. 6. nor dieth no more ) the truth , or real presence of the body , which on the Crosse suffered and dyed for vs , it excludeth not . For with and by the holy Oblation and participation of that flesh and bloude ( saith S. Augustine ) we celebrate the memorie of the Sacrifice that was made vpon the Crosse. So that the substance of the Sacrifice of the Crosse , and of that of the Aulter , is one and the same , the flesh and bloude of Christ : onely the manner of Oblation is diuers . Which if these Gospellers would once confesse , as S. Augustine here witnesseth , and Christes Church hath euer beleeued , and they them selues be not ignorant of : we should not haue neede to write so many bookes , and the worlde should sone drawe to a better quiet .

As for the two other testimonies alleged out of Eusebius , and S. Gregorie Nazianzen , they prooue not that for which they be alleged , which is , that the Ministration of the Communion is of them called a sacrifice , wherby M. Iewel would exclude the Sacrifice of the body and bloude of Christe . For first as touching Nazianzen , by what Logique maketh he this Argument good , He calleth the holy Communion , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . exemplar magnorum Mysteriorum , the Figure or sampler of the great Mysteries : Ergo , the Ministration of the Communion , is called a Sacrifice ? Verily in this Argument is neither reason , nor good Logique .

What though Eusebius say thus being truly translated , Christe after al ( the Sacrifices of Moses Lawe ) hauing sacrificed a maruelous sacrifice , and a passing Hoste vnto his Father , offred it vp for al our saluation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . hauing deliuered vnto vs also a memorie , to offer it vp continually vnto God * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . for a Sacrifice , so it is to be translated , not in stede of a Sacrifice , as Maister Iewel hath turned it ? Wil he conclude of this , that Eusebius calleth the Ministration of his Communion a Sacrifice ? No , no , his purpose was not so much to proue the ministration of their Communion to be called a sacrifice , as to disproue the Sacrifice of the Aulter , which Eusebius in my Answer alleged , calleth in respect of Christes body and bloude offered in the same , the Sacrifices of Christes table .

To that ende he semeth to haue alleged Eusebius , A memorie of the Sacrifice of the Crosse , excludeth not the Sacrifice of the Aulter . bicause he nameth that , which Christ deliuered vnto vs to offer vp daily vnto God , a memorie . As though Christes body and bloud could not be really present in these holy Mysteries , if that which we doo , be a memorie or commemoration of that which Christ did . Yeas forsoth M. Iewel , The Sacrifice that we offer , when we doo that which Christ at his last Supper commaunded vs to do , is the memorie of the body and bloud of Christ , and in respect of the thing offered and sacrificed , the very and true body and bloud of Christ it self . And this is according to the doctrine of S. Augustin , Aug. cont. Faust. lib. 20. cap. ●● . who saith , as is afore rehersed , The Christians do celebrate the memorie of the Sacrifice ( of the Crosse ) now performed ( which Eusebius in respect of the thing offered calleth the maruelous Sacrifice , and passing hoste ) with the holy Oblation and Participation of the body and bloude of Christe If they doo it with the Oblation and participation of the body and bloude of Christe , then is the body and bloud of Christe present , then is it offered , and participated , which Eusebius for that cause calleth the● Sacrifices of Christes Table .

Eusebius also ( saith M. Iewel ) calleth this a Sacrifice of praise . In deee , as I declared before , Eusebius speaketh of diuers Sacrifices . Of the Sacrifice of the Crosse , of the sacrifices of the table of Christ , of the Sacrifice of praise , of prayers , of a contrite harte . And what if he speake of the Sacrifice of praise , wil it thereof folow M. Iewel by your new Logique , that the Sacrifices of Christes table be not taken in Eusebius for the body and bloude of Christ ? And I pray you , may not the selfe same in one respect be a Sacrifice of Praise , M. Iewels common custom to disproue one truth by an other truth . and also in an other respect , the Sacrifice of Christes body and bloud ? When wil you leaue your common woont , to disproue one truth by an other truth ? If one should say vnto you concerning a sorte of your Ministers standing before you at a visitation , Sir these felowes be no Ministers of Gods worde , and holy Sacramentes , for they be handy Craftesmen : would you not answer him , Sir your reason is naught , for they be Ministers , and honest Craftesmen both ? No better is your reason , where you say , This Sacrifice , is a Sacrifice of Praise , and of thankes geuing , or it is a memorie , and a sampler of the bloudy Sacrifice , ergo , it is not the Sacrifice of the body and bloude of Christe , it is not a true , and a very Sacrifice . For there is no inconuenience in attributing these names and termes vnto the most blessed Sacrament and Sacrifice of the Aulter , diuers respectes being considered . A plaine testimonie for the Sacrifice of the Aulter .

But M. Iewel , how happed it , that where you founde in Eusebius , Sacrificium laudis , the Sacrifice of Praise ( the Greeke whereof also you would needes to be noted in the margent of your booke , though with addition of an article more then is in the Doctour : you saw not among the manifold sacrifices there reckened , this Sacrifice so expressely set foorth and commended with these wordes ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Euseb. lib. 1. de Demonst. in fine . That is to say , we sacrifice the diuine , and honorable , and most holy Sacrifice . We sacrifice the pure Sacrifice after a new manner according to the newe Testament . By which description that , which we cal the Sacrifice of the Aulter , is plainely signified .

Againe how could you not see the manifest mention of the Aulter , A testimonie for material Aulters . whereon this Sacrifice is offred , there a litle before expressed ? And least you might auoide the force of that cleare testimonie by expounding it of the spiritual Aulter of mans harte , remember that he speaketh of such an Aulter , as might not by Moses lawe be set vp , but onely in Iewrie , and that as there he saith in one only Citie of that Prouince . As for the spiritual Aulters of mens hartes , Moses Lawe did neuer forbid . An Aulter ( saith Eusebius ) of vnbloudy and reasonable sacrifices , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . is now erected , according to the new Mysteries of the new Testament , ouer al the worlde , both in Egypte and in other nations , &c. What can be vnderstanded by this Aulter builded in witnesse of the abrogation of Moses Lawe , of his Aulter at Hierusalem , and of his vncleane Sacrifices , as there Eusebius discourseth , and that according to the new Mysteries of the newe Testament : but the external Aulter of the Church , whereupon the body and bloud of Christe , In Apologetico . in forme of bread and wine , the external Sacri●fice , as S. Gregorie Nazianzen calleth it , is offered , and the most holy and dreadful Mysteries are celebrated ?

Hath Satan the enemie of this Sacrifice so blinded your harte with malice against the same , that you saw the sacrifice of Praise , of Praiers , and other mere spiritual Sacrifices , and this most Diuine , most high , and most special Sacrifice of the Churche could not see , so euidently and with so expresse colours set forth in the same place ? What can be said in your excuse ? Either you saw this much in Eusebius your selfe , or you trusted your Greeke frende of Oxford , whose helpe for the fuller stuffing of your great booke you vsed , as it is knowen . If you saw it , and of purpose would concele it , and by rehersing other Sacrifices thought so to coouer this Sacrifice : then great was your malice . If you sawe it not , but trusted your Grecian , and such other slipper Merchantes , who knewe wel your humour , and perceiued what shoulde please your appetite : then were you very rash and vnwise , and thereby haue geuen occasion to al wise men to take good aduise , how they beleue you in so weighty maters .

Hitherto M. Iewel , as now vnto the learned it is made cleare , hath said litle for good Answere to the testimonie for the Sacrifice of the Aulter , brought out of Eusebius . But what falshoode he hathe vsed , it is partely disclosed . If thou marke him wel Reader , thou shalt perceiue this sleight in him , that he neuer reherseth the woordes of Eusebius , as I haue alleged them . For in dede they seme to grauel him , and to be so plaine , as with plainenesse he seeth no way how to answer them . Craftily he dissembleth the Sacrifices of Christes table spoken of by Eusebius in the plural number , whereby he vnderstandeth the body bloude of Christe , of which eche one is a Sacrifice , that is to say , M. Iewels guileful dealing . the thinge sacrificed , and consecrated seuerally in the seueral fourmes of breade and wine , in Commemoration and Remembraunce of the Body and Bloude , whiche were seuered the one from the other by violence of the souldiers vppon the Crosse : and nameth the Sacrifice of the Lordes Table in the singular number , for the better oportunitie to deceiue the vnlearned Reader .

Iewel .

But Eusebius saith further , This Sacrifice is dreadful , and causeth the harte to quake . M. Harding may not wel geather by any force of these wordes , that the Sonne of God is Really offered vp by the Priest vnto his Father . For al thinges , what so euer , that put vs in remembrance of the Maiestie , and Iudgementes of God , of the Holy Fathers are called Dreadful . S. Cyril saith , Cyril . in Apol. Chrysost . 1. Cor. Hom. 49. Lectio Diuinarum , & Terribilium Scripturarum : The reading of the Diuine , and Terrible Scriptures . S. Chrysostome calleth the wordes of Baptisme , Verba arcana , & metuenda , & horribiles Canones dogmatum de Coelo transmissorum : The Secrete , and Dreadful wordes , and Terrible Rules of the doctrine , that came from Heauen . And speaking of the Hande , and voice of the Deacon , he saith thus , Manu illa Tremenda , & continua Voce clamans , alios vocat , alios arcet : With that Terrible Hand , and continual Voice crieinge , somme he calleth in , and somme he putteth of .

This Sacrifice maketh the Harte to tremble , for that therein is laide forth the Mysterie , that was hidden from worlds , and Generations : The horrour of Sinne : The Death of the Sonne of God : That he tooke our heauinesse , and bare our sorowes , and was wounded for our offenses , and was Rente , and Tormented for our Wickednesse : That he was carried like an innocent Lambe vnto the Slaughter : that be cried vnto his Father , O God . O my God , why haste thou thus forsaken mee ?

There we cal to Remembrance al the causes , and circumstances of Christs Death : The Shame of the Crosse : The Darkening of the Aire : The Shaking of the Earth : The renting of the Vele : The cleauing of the Rocks : The opening of the Graues : The Descending into Hel : and the Conquering of the Diuel . Therefore Chrysostome saith , Quamuis quis lapis esset , illa nocte audita , Chrysost. in 1. ad Corinth . Hom. 17. quomodò cum Discipulis tristis fue●it , quomodò traditus , quomodò ligatus , quomodò abductus , quomodò iudicatus , quomodò denique omnia Passus , cera mollior fiet , & terram , & omnem terrae cogitationem abijciet : Any man hearing of the order of that night , how Christe was moorneful emonge his Disciples , howe he was deliuered , how he was bound , how he was leadde away , how he was arreigned , and how meekely he suffered al , that was donne vnto him , were he as harde as a Stoane , yet woulde he be as softe as Waxe , and would throwe both the Earth , and al Earthely Cogitations away from him .

Thus saith Nicolaus Cabasilas , one of M. Hardings late Greeke Doctours : Hoc facite in mean Commemorationem . Sed quaenam est haec Commemoratio ? &c. Doo ye this in Remembrance of me . But what is this Remembrance ? How doo we consider : Our Lorde in the Holy Ministration ? What doo we conceiue him doing ? How dealing ? what suffering ? what thinke we ? what speake we of him ? Do we imagin of him ( in that time of the Holy Mysteries ) that he healed the Blinde ? That he raised the Dead ? That he staied the Windes ? Or that with a fewe loaues he fead thousandes : which are tokens , that he was God Omnipotent ? No , not so . But rather we cal to remembrance such thinges , as declared his weakenesse : his Crosse , his Passion , his Deathe : In respect of those thinges he said , Doo yee this in my Remembrance . The Priest both by his wordes , and also by the whole Circumstance of doinge , seemeth to say , Thus Christe came to his Passion : Thus he was wounded in the side : Thus he died : Thus Bloud and Water issued , and streamed from his wounde . These considerations , thus laide before our eies , are hable to cause any godly harte to quake , and tremble . As for the Real offeringe vp of Christe in Sacrifice , that learned Father Eusebius saith nothing .

Verily , it is but a simple Sophisme to say , This Sacrifice is Dreadful , and causeth vs to quake : Ergo , The Priest offereth vp the Sonne of God vnto his Father .

Harding .

Whereas I gather an Argument of a plaine testimonie for the Sacrifice of the Aulter , out of the whole sentence alleged : M. Iewel pretendeth to his Reader , as though I tooke my chiefe and onely holde of this one worde , Dreadful , Dreadful . which being but one worde in Eusebius , he maketh to sounde many wordes , and saith , that I may not gather by any force of these wordes , that the Sonne of God is really offered vp by the Priest vnto his Father . Whereas in deed I gather it not by force of that woorde , Dreadful ( whereof for his aduantage he maketh diuers woordes ) onely , nor chiefly : but of the whole saying , and specially of the very expresse name of the Sacrifice of Christes table , and also of that Eusebius saith , we haue bene taught by Christe him selfe to offer them vnto God . Which I expounde , as they are to be expounded , of these woordes spoken by Christe at his Supper , Luc. 22. Hoc facite in meam commemorationem , doo ye this in my remembrance , as it is to be sene in my Answere , and he dissembled to haue sene it . As for the Sonne of God really offered vp , they be not my wordes , as the booke is witnesse , they be his , whereby he thought to take aduantage , though the Proposition in those termes also be true , in a right and due sense .

Bicause therefore he groundeth his Replie vpon that which I say not , and bestoweth many wordes in disprouing that I affirme not , and prouing that I denie not , and maketh a long needelesse talke of the worde , Dreadful , shewing sundry thinges to be called Dreadful ( wherein he telleth some truth ) pretending to the Reader thereby , as though bicause Eusebius is alleged calling this Sacrifice Dreadful , thereof specially I had concluded the auctoritie of offering Christe vnto his Father , whiche thing in dede I do not : And forasmuch as this much is vntruly attributed vnto me , and therefore may with like facilitie be denyed , as it is without proufe said , and the whole processe of the rest of this Diuision is vtterly impertinent , and besides the purpose : I thinke this much ynough for answer vnto it , that it is not worth the answering .

The .6 . Diuision .

The Answere .

Hesychius lib. 1. c. 4. THat Christe Sacrificed himselfe at his Supper , Hesychius affirmeth with these wordes : Quod Dominus iussit ( Leuit. 4. ) vt Sacerdos vitulum pro peccato oblaturus , Ioan. 10. ponat manum super caput eius , & iugulet eum coram Domino , Christum significat , quem nemo obtulit , sed nec immolare poterat , nisi semetipsum ipse ad patiendum tradidisset . Propter quod non solùm dicebat , Potestatem habeo ponendi animan meam , & potestatem habeo iterum sumendi eam : sed & praeueniens semetipsum in Coena Apostolorum immolauit , quod sciunt , qui Mysteriorum percipiunt virtutem . That our Lord commaunded ( saith he ) the Priest , which should offer a calfe for sinne , to put his hande vpon his heade , and to sticke him before our Lord , it signifieth Christ , whom noman hath offered , neither could any man Sacrifice him , excepte he hadde deliuered him selfe to suffer . For the which he said not only , I haue power to lay downe my Soule , and I haue power to take it againe : But also preuenting it , he offred vp him selfe in Sacrifice in the Supper of the Apostles : which they knowe , that receiue the vertue of the Mysteries . By these wordes of Hesychius we learne , that Christ offered , and sacrificed his Body and Bloud twise . Firste in that Holy Supper vnbloudely , when he tooke Bread in his handes , and brake it , &c: Without Diuision of the Sacrifice , for it is but one and the same Sacrifice . And afterwarde on the Crosse , with Shedding of his bloud , and that is it , he meaneth by the woorde , Preuenting .

Iewel .

We denie not , but it may wel be saide , Christe at his last Supper offered vp him selfe vnto his Father : Albeit , not Really , and in deede , but , accordinge to M. Hardinges owne Distinction , in a Figure , Apocal. 13. or in a Mysterie : in suche sorte , as we say , Christe was offered in the Sacrifices of the Olde Lawe : and as S. Iohn saieth , Agnus Occisus ab Origine Mundi : The Lambe was shaine from the beginninge of the Worlde . As Christe was slaine at the Table , so was he Sacrificed at the Table . But he was not slaine at the Table Verily , 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 .

So saith S. Augustine , Nonne semel immolatus est Christus in s●m etipso ? August . Epist. 23. Et tamen in Sacramento , non tantùm per omnes Paschae Solennitates , sed etiam omni die populis immolatur . Nec vtique mentitur , qui interrogatus , eum responderit immolari . Si enim Sacramenta quandam similitudinem earum rerum , quarum Sacramenta sunt , non haberent , omnino Sacramenta non essent . Was not Christe once offered in him selfe ? And yet in ( or , by way of ) a Sacramente , not only at the Solemne Feaste of Easter , but euery daye he is offered vnto the people . And he saith no vntrueth , that being demaunded , maketh answeare , that Christe is Sacrificed . His reason is this : For if Sacramentes had not a certaine Likenesse , or Resemblance of the thinges , wherof they be Sacramentes , then should they vtterly be no Sacramentes .

Harding .

The contentes of M. Iewels Replie in this Diuision stand in .4 . pointes . First , he graunteth that Christe offered vp him selfe vnto his Father at his last Supper , in a figure , or in a Mysterie , that is to say , as he expoundeth himselfe , in such sorte , as he was offered vp in the Sacrifices of the olde Lawe : But that he was there really , and in dede offred , he vtterly denieth . Secondly , for answer to the authoritie alleged out of Hesychius , he saith , that sometimes he was driuen to streatche , and straine the Scriptures to his purpose . Thirdly , he would prooue his Sacramentary opinion touching the difference betwen the Sacrifice of the Table , and the Sacrifice of the Crosse , by a place of S. Cyprian , leauing out the which foloweth in him , being such as clearely determineth the point against him . Fourthly , whereas I say , that Christe twise sacrificed him selfe really , he auoucheth it to be reproued by plaine wordes of S. Paule .

Of the falshode of the first point , though I haue spoken somewhat already , yet because M. Iewel ceasseth not to sing one song , and eftsones repeateth the same tale , standing vppon his false Negatiue : some deale more semeth here necessary to be spoken : that it may appeare how cleare the truth is of our side , and how weake the stuffe is , that he bringeth against vs .

Although he tel not his tale in most distincte , and plaine wise , as this doctrine of the vnbloudy Sacrifice of Christe ought to be vttered , vsing the termes of Figure , and Mysterie , confusely : yet his meaning is plaine yenough , verely more plaine , then true : Which is , that Christe offered vp him selfe vnto his Father at his laste Supper in Figure onely , and that , concerning both the thing offered , and the manner of offering : For adding as it were an exposition of his owne wordes , M. Iewels doctrine touching the Sacrifice , is only figuratiue . In such sorte , saith he , as we say , Christe was offered in the Sacrifice of the olde Lawe . Now certaine it is , that in the sacrifices of the olde Lawe Christe was offered in Figure onely , whether we consider the substance that was offered , or the manner of offering . The substance of those olde Sacrifices , was a brute beast , a sheepe , a calfe , a goat , an Oxe . Of which euery one was but a figure onely of Christ● the manner of offering was slaughter with bloudshed , which slaughter was also a figure onely of Christes bloudy death to be suffered vppon the Crosse. So M. Iewels doctrine touching this point is figuratiue on euery side , that is to say , that Christe offered vp him selfe at his supper in Figure onely .

Yet vnderstanding with him self , and as it were , bei●g gilty in his owne conscience , that this doctrine soundeth very strangely , and would offend the eares of the learned Catholiques : in the conclusion he qualifieth his tale with termes , and shunning the odious woorde of a Figure onely , guilefully shifteth in the worde Mysterie , saying , that Christe was not sacrificed at the Table really , and in dede , but onely in a Mysterie .

Nowe that our disputation fal not into wrangling and cauilles , here he is to be demaunded , what he meaneth by this terme , onely in a Mysterie , in this Proposition , Christe was not sacrificed at the Table really , but onely in a Mysterie .

Onely in a Mysterie . If he meane nothing els thereby , but to exclude the bloudy manner of sacrificing , as in deede properly to speake , the sacrificing of lyuing thinges is with bloudeshed and slaughter : in that respecte we graunte also , that at the Table Christe was not really so sacrificed , but in Mysterie only . For at the Table we knowe , he was not stickte with a knife , as the brute beastes in the olde Lawe were , nor let bloude with thornes , nailes , or speare , as he was on the nexte morow vppon the Crosse.

Mary where the exclusiue particle , Onely , is added , though in a right sense we might beare with it , as it is referred to the mystical manner of sacrificing : yet we say , it is strangely vsed in this place , where it may haue relation to two thinges , either to the body and bloud of Christe being the substance of the Sacrifice , or to the manner of sacrificing .

But if by his terme , Onely in a Mysterie , he exclude the Real presence of Christe him selfe , and meane that his very body and bloude ( as muche to say , Christe him selfe bicause of the vnitie of the two natures ) was not in Christes handes , and vppon the Table in deede , when hauing taken breade he gaue thankes , blessed , Lucae 22. brake it , and said , this is my Body , and concerning the Cuppe , this is my Bloude , ●e is not nowe in the Aulter , Only . when we consecrate , doing that Christe did , and bad vs to doo , but that he was there then , and is here now at the Diuine Celebration , in a figure , signe , token , signification , memorie , representation , or Mysterie Onely , or that a figure , signe , token , or Mysterie Onely is present , and sacrificed , and not very Christe him selfe : If this be his meaning , herein we dissent vtterly from him , and he dissenteth from the Churche of God , from that the holy Ghoste hath taught his Churche , from that al faithful Christen people hath euer beleeued , from that Christe him selfe professed , saying , this is my body , this is my bloude : to be shorte , from that , which hath bene of late by certaine learned men against him , and his felowes sufficiently , and substantially prooued .

But what neede we to demaunde of M. Iewel , what he meaneth by his clowdy wordes ? No clowde can hyde his Sacramentarie heresie , it is euident , as wel by that he saith here , as by that he hath said and written in sundry other places , according to the purport of the Caluinists doctrine ( vnto which sect he hath adioyned him self ) and by his open profession , that he standeth in his Negatiue , and holdeth opinion , that Christe offered not him selfe really at his last Supper . Now the affirmatiue part , which is , that Christe offered him selfe at that Supper really , truly , and in dede , and made a real Sacrifice , though it be in my Answere already proued : yet here further for theire sake , who breake not out of the Churche by their own stubbornnesse , and wilful malice , but be lead a syde by simplicitie , and ignorance : thus we prooue .

If Christe offered not vp him selfe really and in dede in a Sacrifice at his last Supper , he leaft his new Lawe in worse state then was the condition of them , who liued in the time of the Lawe of Nature , or in the time of the Lawe written . But in worse state he leafte it not : Ergo , he sacrificed him selfe at the Supper truly , really , and in dede .

The Minor , or second Proposition is such , as no Christen man ( I iudge ) wil deny , or doubte of . The first Proposition , which is conditional , shal sone appeare true to him , who considereth , that the good and godly people lyuing vnder the Lawe of Nature before any Lawe was written , Cyprian . Sermone de ratione circumcisionis . by the inspiration of God ( as S. Cyprian witnesseth ) offered vp real sacrifices , in which they protested their faith , and trust in Christe to come , by whose Sacrifice to be made vpon the Crosse they looked , and hartily desyred to be saued . So did Abel offer vp Sacrifice to God of the best of his flocke . Gen. 4. Gen. 8. So did Noe offer vp Sacrifice of the cleane beastes , that had ben with him in the Arke . Gen. 22. So Abraham , after that he had ( for so much as in him was ) offered vp his onely sonne Isaac , did in stede of him sacrifice the Ramme , that was tyed by the hornes among the brambles . So did other iust and good men of that time , offer vp the like sacrifices to the same ende .

As for the time of the lawe written , who is so ignorant , that knoweth not , that real sacrifices of sundry beastes , beside other thinges were commaunded to be offred vp for diuers particular endes , yet al to one chiefe ende , to foresignifie and prefigurate the most perfite Sacrifice of Christe to come ? Al these sacrifices although offred in a figure , and signification of benefite that then was to come , yet were they real and true sacrifices notwithstanding , as consisting of real and true substances . And thus we see , that by Gods prouidence in the time of both Lawes , of Nature , and of Moyses , real sacrifices were offred vp vnto him in figure and token of the Redemption to come .

Now then if Christe leafte to the newe lawe , which he ordeined , no real Sacrifice ( a Sacrifice being the chiefest worship that man can do vnto God ) but endued it with a sacrifice , that is offred onely in a figure : how did he not leaue it in worse case , then the lawe of nature , or the lawe written ? And certaine it is , that he leaft it without any such Sacrifice , onlesse he offering him selfe really at his Supper , did beginne and institute it after the order of Melchisedek . For in any time , or place els , instituted , and commaunded , it is not founde . Concerning inward , and mere spiritual sacrifices , they be common to al times and lawes , as it is before proued .

If M. Iewel , and the mainteiners of this new Gospel , put vs in mynde of bread and wine , and tel vs , that the substance of bread and wine is our real Sacrifice , being the signes and figures of Christes body and bloud in the Lordes Supper : to that we answer , that bread and wine are not appointed , and ordeined by Christe , to be the real Sacrifice of the Churche : and if they were , then were the state of the new Testament no better then that of the olde Testament , whereas the new farre passing the olde in euery degree of worthinesse , as S. Paule in sundry places declareth , the Sacrifice frequented in the newe lawe , ought to surmount the Sacrifices of the olde lawe . Then hath the Churche made a very meane exchange with the Iewish Synagog . For if we haue no better substance in our dayly Sacrifice , then a peece of bread and a smal portion of wine : how was not a goate , a lambe , an Oxe , as good , if not better , and more worth ?

Christe hath not so solenderly dealt with the heires of the newe Testament , as to leaue so base and 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. ●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 commaunded 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 , Witnes 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 , whereby the Catholikes may be armed against the Sacramentaries 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 geuen 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 ●0 . c. ad Heb. Eundem semper offerimus , Imò potius memoriam illius oblationis , qua seip● 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 non 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 .

Notwitstandinge , Hesychius expoundinge the Booke of Leuiticus , to the intente he may force the whole Storie of the Life , and Deathe of Christe , to answeare euery particulare Ceremonie of the Lawe , 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 Wombe , is the Sodden Sacrifice .

Now as Christe was the Aultare , Li. 1. ca. 2. Sacrificium Coctum . and as he was Sacrificed in his Mothers Wombe , euen so he Sacrificed him selfe at his Supper : not in proper , or vsual manner of speache , but onely in a Mysterie Signifieinge .

Otherwise S. Cyprian plainely openeth the whole difference of these two 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 Wine : But vpon the Crosse , he gaue his owne Bodie , with the Souldiers handes to be Wounded . This , saithe Sainte Cyprian is the difference bitwene the Sacrifice of the Table , and the Sacrifice of the Crosse : At the one , Christe gaue Breade , and Wine : Vpon the other , he gaue his Bodie .

Therefore , wherea● M. Harding saith , onely vpon his owne warrante , 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 wordes 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 , With one Sacrifice he hath made perfite them for euer , that be Sanctified . These places are cleare , and without question : onlesse M. Harding wil say that , One , and , Two : and , Once , and Twise , 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. Cyprian falsified by M. Iewels mangling , and hewing . 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 do●ctrine , and cutting away the ende , that declareth the Doctours meaning , and quit ouerthroweth the Sacramentary 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 sentence . Vt in Apostolis secretius impressa syncera veritas , Cyprianus De vnctio ne Chrismatis . & vera synceritas exponeret Gentibus , quomodo vinum & panis , caro esset & sanguis , et quib● rōibus causae effectibus conuenirent , et diuersa nomina vel species ad vnam reducerentur essentiam , et significantia et significata eisdem nacabulis censerentur . That the sincere truth , and true sinceritie being secretly imprinted in th' Apostles might expound vnto the Gentils , how wine and bread should be his flesh and bloud , and by what meanes the causes should be agreable to the effectes , and diuers names and kindes should be brought vnto one substance , and the thinges signifying , and the thinges signified , should be called by the same names .

Lo here it is declared , what bread and wine it was , as much to say , the flesh and bloud of Christe , which S. Cyprian saith , he gaue at his last Supper vnto his Apostles . This cleare and syncere truth , or true synceritie ( so he calleth either the true doctrine of this Sacrifice , or the Sacrifice it self in respect of the sundry impure and typical sacrifices of Moses Lawe ) he would secretly , that is , with th' inward knowledge of these secret mysteries , to be imprinted and digested in th' Apostles , to th intent they should expound vnto the Gentils , the Iewes with their olde sacrifices being now reiected , how at this heauenly banket the bread and wine is flesh and bloud : how the causes and effectes be agreable , that is to say , how the wordes of Consecration duely pronounced by the Priest , and the power of the holy Ghoste , which are the causes , doo produce and make the body and bloud of our Lord , which be the effectes : how thinges of diuers names , and diuers in nature , and therfore diuers kindes , be brought vnto one essence or substance , to wit , bread and wine , vnto the substance of Christes flesh and bloude , Transubstantiatiō● whereby Transubstantiation is wrought : briefly to conclude , how , wheras bread signifieth the body , and wine the bloud , the thinges signifiyng , and the thinges signified , be called by the same names . Which thus appeareth to be true , bicause that which before Consecration was , and afterward semeth to be bread , is called the flesh , and in like case wine is called the bloud : and so contrariwise sometimes the flesh is called the bread , and the bloud is called the wine . What can be said more directly against M. Iewels Sacramentarie Heresie , and more piththily for confirmation of the Catholike doctrine touching this point ? And al this M. Iewel hath leaft out .

The same very thing S. Cyprian doth vtter more plainely in other places . Cyprianus De coena Domini . In his Treatise of the Supper of our Lorde he hath these most euident wordes . Panis iste , quem Dominus Discipulis porrigebat , non effigie , sed natura mutatus , Omnipotentia Verbi factus est Caro. This bread , Lib. 2. Epi●stola 3. which our Lorde gaue vnto his Disciples ( at his supper ) being changed not in shape , but in nature , by the almighty power of the Worde was made flesh .

Againe writing to Ca●ilius , he saith . Qui magis sacerdos , ● Dominus noster Iesus Christus , qui sacrificium obtulit , et obtulit hoc idem , quod Melchisedech , id est , panem et vinum , suum scilicet corpus et sanguinem . Who is more a Priest , then our Lorde Iesus Christ , who offred vp a Sacrifice , and offred the very same , that Melchisedech did , that is to say , bread and wine , as much to say , his owne body and bloude . By these places S. Cyprian declareth his minde plainely , what he meaneth by the bread and wine , that Christe either gaue at the Supper vnto his Disciples , or offered vnto his Father to render thankes for the great benefite of his passion , soothly none other bread and wine , then that which was made by the almighty power of the Woorde , his body and bloude . And behold Reader how vniforme his vtterance is , and how he agreeth with him selfe . In the Sermon De vnctione Chrismatis by M. Iewel with false leauing out that whiche made for the truth , alleged , he saith , that diuers , kindes are reduced into one substance , in his Sermon De coena Domini , he saith , the bread by the omnipotencie of the Woorde is made flesh , so bread and flesh being diuers kindes , are brought to one substance . There the thinges signifying , and the thinges signified , saith he , be called with the same names , as how , I haue before declared . In his Epistle to Cecilius , naming bread and wine , he expoundeth him selfe , thus , suum scilicet corpus & sanguinem , as much to say , his owne body and bloude . Where the body and bloude beare the names of bread and wine . By this it is clearly seene , what an impudent and wicked glose is that , which M. Iewel incloseth in his parenthesis added by way of exposition vnto the maimed sentence of S. Cyprian , wherewith to exclude the body and bloude of Christe , the true bread and wine .

What haue you wonne here by S. Cyprian M. Iewel ? Who cutteth and maimeth the Doctours ? Who is now to be asked , whether he haue the chynecoffe , M. Iewels Coffe . which in a place of your Reply with out cause you twite me of ? What kinde of coffe I shal cal this , I wote not , I feare me the il mater of it lyeth not in your chyne , a place so farre from the harte , but in the harte it selfe . For were not the same by Satans worke festred with the corruption of heresie , you had not ben letted , as with a coffe , from bringing forth the later parte of S. Cyprians saying , whose beginning you falsly abuse to obscure the cleare truthe . Who so euer thus coffeth , I wil not say , he hath the chynecoffe , as you ieast , but verely ( sauing my charitie ) that he coffeth as like an heretique , as a rotten yew cof●eth like a sheepe .

Laste of al , whereas he saith , that I am reprooued of vntruth and folie by S. Paule for saying , Three lyes made by M. Iewel within three lines . that Christe really sacrificed him selfe at two seueral times , and twise really shed his bloude , only vpon myne owne warrant : he maketh no lesse then three lyes within three lines . For neither said I in this place , that Christe twise really shed his bloude , nor onely vpon myne owne warrant said I , that Christe sacrificed his body and bloud twise , bicause I had the authoritie of Hesychius here , as the authoritie of other Fathers before , namely Gregorie Nyssen , and Theophylacte , for my warrant . Nor for so saying am I reproued of any vntruth , or folie , by S. Paule . For my assertion is true , notwithstanding any thing that S. Paule saith .

What though S. Paule say , Heb. 9. M. Iewel , Christus semel oblatus est ad multorum exhauriend● peccata , Christ was once offered , Heb. 10● to take away the synn●s of Many : Againe , with one Sacrifice he hath made per●ite for euer them , that be sanctified ? Bicause in these twoo sayinges you finde the termes , one , and once : therefore suppose you , that needes they must reprooue my assertion , auouching that Christ was twise really offered ?

Two oblations of one body . It semeth you neuer considered , 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 multorum 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 commemoration 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 ? Do● 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 many● 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. Nonne 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 ●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 Answere .

ANd at the same very instant of tyme ( which is here further to be added , as a necessarie pointe of Christian doctrine ) 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 Heauen it self , to appeare now to the countenance of God for vs . Nowe as this Oblation and Sacrifice of Christe endureth in Heauen continually , for as much as he is risen from the dead , and ascended into heauen with that Bodie , which be gaue to Thomas to feele , bringing in thither his Bloude , as Hesychius saith , Lib. 1. c. 4. and bearing the markes of his woundes , and there appeareth before the face of God with that Thorneprickte , Naileboared , Spearepearsed , and otherwise wounded , rent , and torne Body for vs : ( wherby we vnderstand the vertue of his Oblation on the Crosse euer enduringe , not the Oblation it selfe with renewing of paine , and sufferance continued ) so we do perpetually celebrate this Oblation and Sacrifice of Christes very body and bloud in the Masse , in remembraunce of him , commaunded so to do , vntil his comminge .

Wherein our Aduersaries so foolishely , as wickedly scoffe at vs , as though we sacrificed Christe againe , so as he was Sacrificed on the Crosse , that is , in Bloudy manner . But we doo not so Offer , or Sacrifice Christe againe : but that Oblation of him in the Supper , and ours in the Masse , is but one Oblation , the same Sacrifice , for this cause by his Diuine ordinaunce leaft vnto vs , that as the Oblation once made on the Crosse continually endureth , and appeareth before the face of God in Heauen for our behalfe , continued not by new suffering , but by perpetual intercession for vs : So the memorie of it may euer vntil his second comming be kept amongest vs also in earth , and that thereby we may apply and bring vnto vs through Faith the great benefits , which by that one Oblation of him selfe on the Crosse he hath for vs procured , and daily doth procure .

Iewel .

At the same very instant of time , saith M. Harding , when Christ was sacrificed vpon the Crosse , he offered vp him self also in Heauen in the sight of his heauenly Father . Which thing he enlargeth Rhetorically with a Tragical Description of a Thorneprickte , Naileboared , Spearepearsed , and otherwise rente , and Torne Body . And this saith he , is a necessary point of Christian doctrine : And that he auoucheth constantly , albeit without the worde , or witnesse of any Ancient writer , only vpon his owne credit . Whereof also groweth some suspicion , that his Stoare of olde Recordes , is not so plenteous , as it is supposed .

But where he saith , Christ was thus Inuisibly sacrificed in Heauen , I marueile , he saith not likewise , that Pilate , Annas , Caiphas , the Souldiers , and the tourmentours were likewise in Heauen to make this Sacrifice . For without this Companie Christes Bloude was not shead : And without Sheadding of Bloude , S. Paule saith , There is no Sacrifice for Remission of Sinne . . This Fable is so vaine , that , I beleeue , M. Harding him selfe is not wel hable , to expounde his owne meaning . Origen saith , There were some in his time , that thought , That , as Christ was Crucified in this worlde for the liuing , so he should afterwarde suffer , Origen . in epist. ad Rom. lib. 5. cap. 6. and be Crucified in the worlde to come for the deade . But that Christ was thus Thorneprickte , Naileboarde , Spearepearsed , and Crucified in Heauen , I thinke , noman euer saw , or said , but M. Hardinge . The Apostles , the Euangelistes , the Olde Doctours , and Ancient Fathers neuer knew it . S. Paule saith , Semel seipsum obtulit : Once he offered vp him selfe : Heb. 7. Heb. 9. Semel introiuit in Sancta : Once he entred into the holy place . And therefore hanging vpon the Crosse , and yelding vp the Ghost , he said , Consummatum est , It is finished , This Sacrifice is perfitely wrought for euer . This onely Sacrifice of Christ the Sonne of God the Scriptures acknowlege , and none other .

Harding .

In this Diuision M. Iewels Replie conteineth litle , that is worthy to be answered . Yet least more substance of mater should be thought to be in it , then is in deede : with some fewe woordes the vanitie of it is to be detected . The contentes of M. Iewels Replie in the 7. Di●uision . First , he skoffeth at an absurditie of his owne Deuise by his false reporte attributed to me , as though I had vttered it . Secondly , he affirmeth that noman denied , which is altogether impertinent , that Christes Sacrifice vppon the Crosse remaineth stil in force . Thirdly , he findeth fault with an Auncient Prayer vsed to be said in the Masse . Fourthly , he goeth about by a fonde reason to shewe , the Sacrifice of the Aulter , not to be the same that was offered vpon the Crosse.

For answer to his first parte I desire no more , but that the wordes of my booke be circumspectly reade ouer , and considered . Which done , I doubt not but the reader shal easily espie the lightnesse of his Replie , and the vanitie of his skoffes . For proufe that our Sauiour Christe appeareth in heauen before the face of his Father , with his rent and torne body for vs , partely in my Answer I touched a testimony taken out of Hesychius , as there it is to be sene : and harde it was not other testimonies to haue brought . If I wist that would satisfie him , and bring him to recant , and returne vnto the catholique faith : I would gladly proue that point with some good number of the olde Learned Fathers . That Christe appea●reth before the Father in heauen with his wounded body . But doubting much thereof , I thinke in a mater so generally beleued and confessed , a fewe testimonies may suffice .

First , Hesychius saith thus , Cicatrices portans Passionum , à mortuis resurrexit , vnde & suum corpus palpandum Thomae praebuit , atque ita in caelos ascendit . Christe rose againe from the dead bearing with him the skarres of his stripes and woundes . Hesychius in Leuit. lib. 1. c. 4. For so he offered his owne body to Thomas to feele it , and so he ascended into heauen .

Nexte S. Cyprians wordes be plaine . Cyprian . de baptismo Christi . Semper reseruatae in corpore plagae salutis humanae exigunt precium , & obedientiae donatiuum requirunt . The woundes reserued styl in Christes body , doo demaunde the paiment of Mannes saluation , and require the rewarde of his obedience . Now what were the woundes , that Christe receiued in his body at the time when he suffered his Passion , but the prickinges of the Thornes , the boaringes of the Nailes , and the pearsing of the Souldiours speare ? If these woundes be reserued alwaies in his body , and claime for paiment to be made , which paiment is the saluation of Mankinde , as S. Cyprian saith : why maketh M. Iewel so much a doo for that I said , that Christe appeareth continually before the face of God , with that thorneprickte , naileboared , spearepearsed , and otherwise wounded , rent , and torne body for vs ?

And whereas he calleth this a Rhetorical enlarging of the thing with a Tragical description : if it were so , what euil is therein committed ? Do not the best learned Fathers oftentimes to moue deuotion , and compassion , vse Rhetorical amplifications , and much more vehement speaches ? Doth not S. Cyprian in the place aboue mentioned , tell vs of certaine wordes , quae emolliunt animum , accenduntque deuotionis affectum , which doo soften and supple our mynde , Cyprianus ibidem . and enkindle the affection of deuotion in vs ? If I had such a motion , when I wrote those woordes , M. Iewel ought not to scorne , and skoffe at it .

An other learned Father touching the appearing of Christe in heauen before his Father with such a body , writeth thus . Theophylacte I meane , who , though he be not one of the most auncient , yet reporteh that which he learned of the olde learned Fathers of the Greke Churche : and so reporteth it , as he may seme to expounde what S. Cyprian meant , by claiming the paiment or reward of Mans saluation . These be his woordes . Etiam num vnà cum corpore quod pro nobis immolauit , Theophyl . in epistol. ad Hebr. cap. 5. apud Deum & patrem intercedit , hoc est , quas pro nobis pertulit afflictiones , vt multùm commoueat , proponit etiam sine voce , reipsa nimirum patriloquens : Pro humana natura filius tuus ego sustinui haec : miserere igitur horum , pro quibus ego pati & mori sustinui . Christe euen now by his body , which he sacrificed for vs , with God and his Father maketh intercession , that is to say , he setteth forth to the intent he may much moue him the afflictions which he suffered for vs , without voice , euen by deede it selfe speaking vnto the Father ( in this wise ) I , which am thy Sonne haue suffered these thinges for mankinde : haue mercie therefore of them , for whom I haue susteined to suffer and dye .

What other thing in effect doo my wordes importe , which M. Iewel so much ieasteth at , and saith I speake them vpon myne owne credit onely without witnesse of any Auncient writer : then that was spoken so long sithens by Hesychius , S. Cyprian , and Theophylacte ? For as concerning S. Chrysostome ( who saith no lesse , Chrysosto . in caput . 9 ad Hebrae . Homi. 17. though in fewer wordes , Cum Sacrificio ascendit , quod potuit propitiare Patrem , Christ ascended into heauen with the Sacrifice , that was hable to pacifie the Father ) and other auncient Fathers , by which they meane the body that suffred vpon the Crosse : bicause they speake it more darkely , here I omit to recite them . If then M. Iewels humour be suche , as he must needes please him selfe in mocking and skoffing , let him consider how it becommeth him to skoffe at Hesychius , S. Cyprian , Theophylacte , S. Chrysostome , and other holy and learned Fathers .

That Christe was thus inuisibly sacrificed in heauen , M. Iewel falsly reporteth the Answer . I say not : it is your false reporte M. Iewel , let my booke be trial . This is your common woonte , with shifting of your wordes in my wordes place , to frame an absurde saying , and thereat to exercise the talent of your skoffing . Wherein you fight but with your owne shadow , you touche not my person .

Onely I said , that Christe offered him selfe in heauen , when he was crucified on earth , reade my wordes who liste . And that I said is true . And it is none other thing , then was said by Hesychius aboue a thousand yeres paste . Hesych . in Leuit. lib. 1. cap. 4. Whose wordes these be . Quo tempore vitulus immolabatur in inferioribus , eo tempore vt Pontisex ipse sibi Sacrificium offerebat in coelo . At what time the Calfe ( that is to say , Christe ) was sacrificed beneathe in the earth , at the same time Christe as the high Bishop , him selfe offered vp Sacrifice to him selfe in heauen .

As for your mery obiection of Pilate , Annas , Caiphas , the Souldiours , and Tourmentours , of whom you maruel , I said not , that they were likewise in heauen to make this Sacrifice : you might haue semed to haue some reason , if I had said , or meant , that this Sacrifice was made in heauen , as you by falsifiyng my Answer beare the vnware Reader in hande I said . This Sacrifice , I say , by which you meane the visible , paineful , and bloudy Sacrifice , that was made vpon the Crosse , and not in heauen : This Sacrifice , wherein Christes Bloude was shed , without which companie ( say you ) it was not shed . And yet where it was shed , I trow you can not proue , that Pilate , Annas , and Caiphas were in the companie of the Souldiours that shed it .

Therefore where you say thus , That Christe was thus Thorneprickte , Naileboarde , Spearepearsed , and Crucified in Heauen , I thinke noman euer saw , or said , but M. Harding : I answer , that M. Harding neuer said it , as he referreth al to his booke for trial , and I thinke , noman is so impudent , as in so plaine a matter so to belye him , but M. Iewel .

With what eyes did you reade my booke in this very place ? Or thinke you other men haue not eyes to see these expresse wordes there put in by a parenthesis , to take away this very fonde cauil that you make , whereby we vnderstand the vertue of his oblation on the Crosse euer enduring , not the oblation it selfe with renuing of paine , and sufferance continued ? This once espied by the Reader , how doth not al your skoffiing lose his grace , and set forth your impudencie of lying ?

And therefore you spende labour in vaine , to proue that is not denied : Hebre. 7. that Christe once offered vp him selfe , and once entred into the holy place . Which is true , once through shedding of his bloude . Yet that Oblation neuerthelesse endureth for euer , and he with that very broken and torne body stil appeareth to the countenance of God in Heauen , making intercession for vs . And there , when we haue synned , if we repent , and cal vpon him , he is a Propitiation for our sinnes , as S. Iohn saith , 1. Ioan. 2. not by a newe shedding of bloude , but by vertue of his bloude once shed vpon the Crosse , and of his Passion . Vnto whiche manner of Oblation and appearing before the face of the Father , whiche hath continued from the houre of his Passion to this time , and shal continue to the last day : the companie of Pilate , Annas , Caiphas , the Souldiours and Tormentous , as you skoffe , is not necessary . They are appointed an other place , where is weeping and gnasshing of teeth , Luc. 13. where you are sure to haue your parte with them , onlesse you repent , and returne vnto the Catholique Churche .

Iewel .

How be it , like as the Praiers , that Christe once made , and the Doctrine , that he once taught , remaine stil ful , and effectual , as at the first : euen so the Sacrifice , that Christ once made vpon the Crosse , remaineth stil in ful force , effect●al , and perfite , and endureth for euer . Therefore S. Paule saithe , Hebre. 7. Christe hath an euerlastinge Priesthode , and liueth stil , that he may stil pray for vs . And therefore God the Father saithe vnto him , and to none other , either man , or Angel , or Archangel , Chrysostom . in epist. ad Hebrae . Hom. 17. Cyprian De Baptis . Christi . Tu es Sacerdos in aeternum : Thou art a Priest for euer . And therefore S. Chrysostome compareth this Sacrifice to a most soueraine salue , that beinge once laide to the wounde , healeth it cleane , and needeth no more lai●inge on . Likewise S. Cyprian saithe ● 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 , quàm 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 Water ranne out of his Wounded 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 thi● Sacrifice is a meane to deriue th● 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. ●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 Wicked people . For Foolishe , I know not why . Neither is it thought a wise-mannes parte , either greatly to mislike other mennes wittes , or ouermuche to like his owne . How be it , who so speaketh , as neuer wise-man spake , and yet him selfe vnderstandeth not , what he speaketh , as , in this case , it is thought , M. Harding doth , hath no greate cause , in this behalfe , to charge others with 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 Ianuarium . 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 , what so euer Mortal man presumeth to offer vp Christe in Sacrifice , and dareth to desire God the Father so fauourably to beholde his owne onely Sonne , as in olde times he behelde the Oblation of Abel , or of Melchisedek , and is not afraide , therewith to beguile the simple , and to mocke the worlde , as M. Harding doth daily at his Masse : he can not wel excuse him selfe of open wickednesse .

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 v●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 damnation . Like as it happeth sometimes a Prince to reiecte a very pretious Iuel offered by his enemie , or one that he fauoureth not , not bicause the Iuel misliketh him , but bicause the partie that offered it , was his foe , or out of his fauour .

And whereas M. Iewel would haue it seme absurde , that the Father should be entreated with his merciful and fauourable countenance to looke vpon the holy bread of life euerlasting , In Canone Missae . and the cuppe of perpetual saluation , and to accepte the same , as he vouchesaued to accepte the giftes and Sacrifices of Abel , Abraham , and Melchisedech , ( for so the Priest prayeth at the Masse , and not as M. Iewel to colourable aduantage falsly reporteth it ) : I answer , that happy be we , if for our behalfe , he wil so accepte that our Sacrifice , as he did the Sacrifices of those holy men his dere frendes .

Furthermore M. Iewel is not ignorant , if he be so wel learned , as he is thought to be , that the aduerbe of simimilitude ( Sicuti ) As , Sicuti . doth not alwaies signifie a ful equalitie , but onely a likenesse in some parte and degree . As for example , it doth in that prayer , which Christe made vnto his Father for his chosen . Iohan. 1● . Pater sancte serua eos in nomine tuo , quos dedisti mihi , vt sint vnum , sicut & nos . O Holy Father keepe them in thy name , whom thou hast geuen vnto me , that they may be one , as wee are . In this Prayer Christes meaninge was not , that the electe shoulde be thoroughly in substance al one , as God the Father and God the Sonne be : but one in charitie , wil , and concorde , thinking al one thing , and willing al one thing , Theophyl . in Iohan. cap. 17. as Theophilacte with other Doctours expoundeth the place . And whereas the Scripture saith in the person of God speaking vnto Iosue , Sicut cum Moyse fui , Iosue . 3. ita & tecum sum , As I was with Moyses , euen so I am with the also : It is not meant , that God was with Moyses in no greater an higher degree of power and vertue , then he was with Iosue . For Moyses was admitted vnto a peerlesse frendship with God , and endewed with more special auctoritie , then euer Iosue was , as the Scriptures doo euidently witnesse .

So doth the Churche besech the Father to looke vpon that holy bread , and cuppe of life and health euerlasting , that is to say , the body and bloude of his Sonne Iesus Christ , with a merciful and cleare countenance , as he did vpon the sacrifices of Abel , Abraham , and Melchisede● : not that it is mistrusted , least God be lesse , or not infinitely more pleased with the one Sacrifice , then with the other : but that humbly we thinke , it shal be wel with vs , if he respecte , See what I say touching this Prayer of the Canon , in the last Diuision . beholde , and allowe the ministerie , and deuotion of vs , as farre forth as he did the deuotion of the others . Of this M. Iewel geueth me occasion to speake more , in the last Diuision of this Article .

If M. Iewel had in his harte so much deuoute humilitie , or humble deuotion , as he seemeth to haue deuilish arrogancie , or arrogant deuilishnesse : he would neuer haue accused me , or rather the Churche , for vsing this humble and deuoute Prayer in the Masse , which in spite he calleth my Masse , being the common Seruice , and Sacrifice of the whole Churche of Christ .

But bicause like an vnkinde and degenerate , or rather a rebellious sonne , he despiseth the auctoritie of his Mother the Church , I wil put him in minde of S. Ambrose , that holy and learned Bisshop , and excellent member of the Churche , yet doubting whether he wil ought reuerence one , after he hath so insolently contemned them al. Fayne would I vnderstand , with what sope or lye , he is hable to scoure out the spotte of so vaine , wicked , and foolish an opinion , so contrary to that S. Ambrose writeth . Who to prooue that this is the Sacrament , the figure whereof went before , and to shewe how great a Sacrament it is , bringeth in this Prayer vsed in the Masse , and wherein M. Iewel findeth so great beguyling of the simple , mocking of the worlde , and open wickednesse : as a most strong argument . His wordes be these , the same ( very few wordes excepted ) that be in Canon of the Masse , that so confidently he reproueth both here , and also in the Sermon , wherein he made the first proclamation of his vaine Chalenge .

Sacerdos dicit : Ambrosius de sacram . lib. 4. cap. 6. Ergo memores gloriosissimae eius Passionis , & ab inferis Resurrectionis , & in coelum Ascensionis , offerimus tibi hanc immaculatam hostiam , rationabilem hostiam , incruentam hostiam , hunc panem sanctum , & calicem vitae aeternae , & petimus , & precamur , vt hanc oblationem suscipias in sublimi altari tuo per manus Angelorum tuorum , sicut suscipere dignatus es munera pueri tui iusti Abel , & sacrificium Patriarchae nostri Abrahae , & quod tibi obtulit summus sacerdos Melchisedech . The priest saith . Therefore being myndeful of his most glorious Passion , and Resurrection from hell , and of his Ascension into heauen , we offer vp vnto thee this vnspotted hoste , this reasonable hoste , this vnbloudy hoste , this holy bread , and cuppe of life euerlasting : And we beseeche , and pray thee , that thou receiue this Oblation in thy Aulter on high , by the handes of thy Angels , as thou vouchesauedst to receiue the giftes of thy childe Iuste Abel , and the sacrifice of Abraham our Patriarke , and that which Melchisedech the highest Priest offered vp vnto thee .

Lo good Reader , thus prayed S. Ambrose in his Masse , nor for so doing was he euer thought to haue begyled the simple , nor to haue mocked the worlde . And the whole Catholique Churche hath euer so farre cleared him of al wickednesse , not onely open , but also priuy : that he is holden for a holy Confessour , vncontrolled Doctour , and strong pillour of the Churche , vntil M. Iewel a very begyler of the simple , and mocker of the worlde in deede , came to prie out in his doctrine , and prayer , being also the common prayer of the Church , a heinous wickednesse .

Iewel .

Notwitstandinge this matter is easily answeared . For ( saith he ) we Sacrifice not Christe againe : The Oblation , that Christe made vpon the Crosse , and ours in the Masse , is al one . And this Sacrifice Christe hath commaunded vs to continew vntil his comminge . If M. Harding make the selfe same Sacrifice , that Christe made vpon the Crosse , then is he A Priest ofter the order of Melchisedeck : And so The king of Iustice : The Prince of Peace : and a Prieste for euer , without Successour . For these titles be incident to the Priesthoode of Melchisedeck : whiche neuerthelesse , I thinke , M. Hardinge of his modestie wil not acknowledge . And without the same , he can not offer vp to God the same Sacrifice , that Christe offered vpon the Crosse.

And where he saithe , Christe hath commaunded him , and his Felowes to make , and continew this Sacrifice vntil his comminge , If he had meante simply , and plainely , he would haue shewed , either when , or where , or by what wordes Christe gaue him this Commaundement . For so large a Commission is woorthy the shewing : And it were greate boldenesse , to attempte suche a mater without Commission .

Harding .

Last of al commeth M. Iewel to declare the titles , and dignities of Melchisedech , and saith , that M. Harding , that is to say , any Priest of the Catholique Churche , can not offer vp the same Sacrifice , that Christe offered vpon the Crosse , bicause he is not a king of Iustice , a Prince of peace , and a Priest for euer without Successour . For these titles ( saith he ) belong to Melchisedeks Priesthode .

Here I must againe warne the Reader to haue a good eye to M. Iewel , and to consider , first that now , as oftentimes before , he frameth an Obiection with his owne wordes , whiche I make not , and replyeth against it , as if it were myne . Nexte , that in case I had said , as he pretendeth I said , neuerthelesse when we say , the Priest offereth the same Sacrifice which Christe offered vpon the Crosse : the substance of the Sacrifice it selfe , that is , the thing sacrificed , which is the body and bloude of Christe , is meant thereby , and not the manner of sacrificing . Of this M. Iewel , and his felowes be not , ne can not be ignorant , being by the Catholiques so oftentimes tolde of it . Yet euer they wil seeme not to knowe it , least their common obiection against the Sacrifice of the Aulter , wherewith they haue neuer done , should appeare friuolous . For they iarre alwaies vpon the false string of the manner of sacrificing , which we touche not , but auouche the same substance of the Sacrifice that was offered vp vpon the Crosse.

If I had swarued so farre from truth and reason , as to say , that I being a Priest do offer vp to God the same Sacrifice , which Christe offered vpon the Crosse , and that in the same manner , and to the same effecte and merite , which is to vsurpe the office that is proper to Christe onely : then with some reason he might haue replied , as he doth : that I were a Priest after the order of Melchisedech , and so the king of Iustice , the Prince of peace , and a Priest for euer without Successour . Which titles of right belong to Christe onely .

But now wheras I am farre from saying , yea also from thinking any such thing : he replieth with asmuch reason , as if he should tel one of the Iudges of the Realme , who executeth his office vnder the Prince , and by Commission from the Prince , Sir if you acquit men in England , and condemne men to die , then are you a King of England : for what greater thing can a King doo , then to saue , and condemne men ? And if you be King of England , then of Fraunce also , and of Ireland , and so defendour of the Faith , for these titles belong to the king of England , or who so euer els succedeth in the kingly right . In this case might not that Iudge answer you againe , and say , M. Superintendent , you may talke of your Ministers , and your Ministring matters . You speake ye wote not what . I tel you , I neither acquitte , nor condemne men to die of myne owne power or auctoritie , but vnder the Prince , and by vertue of my Commission from the Prince . And therefore you may go to schoole againe to learne your Logique better , and to make a wiser Argument .

The case betwen Christe , and those that execute the office of Priesthode vnder Christe , standeth in like condition . Albeit in Christe being Cod , Psal. 44. and man , annoin●ted of God him selfe with the oile of gladnesse aboue his comparteners , Men offer this Sacrifice and be Priestes after the order of Melchise●dek vnder Christ as in the Psalme it is of him prophecied , and being the highest Priest , the foresaid conditions be most perfitely accomplished , that is to say , though by nature he be the King of Iustice , the Prince of Peace , and the most true Priest for euer after the order of Melchisedech , without any other to succede him : Yet it is not necessary , the same soueraine conditions in al pointes be required in those that be made Priestes from among men , and be Priestes vnder Christe , or , as Eusebius speaketh , Euseb. de demonstr . lib. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Priestes out of him . For whom it is sufficient , they be laufully chosen and ordered , to be Ministers vnder Christ of his Mysteries , and of his Priesthood , by meane of whom , and through whom Christe doth celebrate after the manner of Melchisehech the thinges that apperteine vnto the Sacrifice that is among men , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . euen vnto this day , as Eusebius saith . Marke Reader , Eusebius saith , after the manner of Melchisedech , expounding the meaning of the worde , Order , where it is said of Christe , that he is a Prieste after the Order of Melchisedek . Whereby we vnderstand , that he was a Priest , not onely after the dignitie of Melchisedek , that is to say , bicause he was a King of peace , and of iustice , without father , without mother , without Genealogie , neither hauing beginning of daies , nor ending of life : but also after the rite , and manner of Melchisedek , whose Sacrifice was in bread and wine . After whiche manner , Christe did at the Supper , and we doo now at the Aulter , offer his body and bloud , vnder the formes of bread and wine .

And this much that auncient and learned Doctour would to be considered , Psal. 109. as the wonderful ende and performance of the Oracle pronounced of Christe , Thou art a Priest for euer after the Order of Melchisedek , Theophylactus . bicause he continueth his Priesthood by the ministerie of Priestes . Theophylacte expoundeth it likewise . In epist. ad Heb. cap. 5. Oecumenius also hauing conceiued thereof the same sense , saith , He would neuer haue said In aeternum , for euer , hauing respect vnto the oblation that was but once offred ( vpon the Crosse ) but referring consideration vnto the Priestes , Qui quotidie offertur per Dei Ministros . that be at this present , by whom as by meanes , Christe doth sacrifice , and is sacrificed , who also in his Mystical Supper deliuered vnto them the manner of such Sacrifice . Ibidem .

And the later parte of this Testimonie doth make answer in my behalfe vnto you M. Iewel burthening me with no simple and plaine dealing , for that I haue not shewed , when , and where , or by what woordes Christe gaue commaundement to make and continue this Sacrifice . By OEcumenius you haue heard it tolde , that Christe deliuered vnto Priestes at his last Supper the manner of this Sacrifice . And if it had liked you to haue looked backe , or to haue remembred , what I had said in the : 5. Diuision , you would neuer so without cause haue reprehended me for not telling , when , and where , and by what wordes Christe gaue commaundement to make and continue this Sacrifice . For there euen in the beginning , the time when , the place where , and the woordes by which this Sacrifice was instituded , and commaunded , be plainely expressed . Now therefore that our Commission may so easily be shewed , twite vs no more of great boldenesse , as though we attempted to celebrate so high and so diuine Mysteries without Commission .

The .8 . Diuision .

The Answere .

NOwe for further proufe of the offering and Sacrificing of Christe of those wordes of our Lord , Doo this in my remembraunce , to recite some testimonies of the Fathers : First , Dionysius S. Paules scholar , Dionys. eccles. Hier. p. 1. cap. 3. and Bishop of Athenes , writeth thus : Quocirca reuerenter simul , & ex Pontificali officio , post sacras diuinorum operum laudes , quòd hostiam salutarem , quae super ipsum est , litet , se excusat , ad ipsum primò decenter exclamans , Tu dixisti : Hoc facite in meam commemorationem . Wherefore the Bishop ( saith he ) reuerently , and according to his Bishoply office , after the holy prayses of Gods workes , excuseth himselfe , that he taketh vpon him to offer that healthful Sacrifice , whiche is aboue his degree , and worthinesse , crying out first vnto him , in seemely wise , Lorde thou hast commaunded thus , sayinge , Doo this in my remembraunce . By these wordes he confesseth , that he coulde not be so hardy , as to offer vp Christe vnto his Father , had not Christe him selfe so commaunded , when he said , Doo this in my remembraunce . This is the doctrine , touching this Article , that S. Paule taught his Scholars , which M. Iewel denieth .

Iewel .

Here maist thou , gentle Reader , easily see , that M. Hardinge , either had not that abundance of Stoare , whereof notwitstandinge he hath made vs so large a promise , or els had no greate regard vnto his choise . For Dionysius hath no token , or inkling of any such sacrificing of the Sonne of God vnto his Father . But clearely & in most plaine wise he sheweth the difference , Dionys. ecclesiast. Hierar cap. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that is bitwene the Sacrifice of the Crosse , and the Sacrifice of the holy Communion . These be his wordes , The priest extolleth those thinges , that Christe wrought in his Fleashe vpon the crosse , for the saluation of mankinde : and with Spiritual eies , beholding the Spiritual vnderstandinge thereof , draweth neare to the Figuratiue Sacrifice of the same . Here Dionysius calleth not the Ministration of the Holy Mysteries , the Sacrificinge of Christe vnto his Father , as M. Hardinge woulde force vs to beleeue , but a Figuratiue Sacrifice , that is , a Figure , or a Signe of that greate Sacrifice . Pachymer in .3 . cap. Ecclesiast. Hierarch . And Pachymeres the Paraphrast expoundeth the same wordes in this wise : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : He commeth to the Breade , and the Cuppe .

Then the Prieste , saith Dionysius , after certaine Praiers , and Holy Songes , excuseth him selfe , as not worthy to make that Sacrifice : and pronounceth these wordes out with a lowde voice , Tu dixisti &c. Thow hast saide , Doo this in my remembrance . Hereof M. Hardinge concludeth thus .

The Priest excuseth him selfe , Ergo , He Offereth vp the Sonne of God vnto his Father . A yonge Sophister would neuer so vnskilfully frame his argumentes . Otherwise the Respondent might easily saie , Nego Consequentiam , & Consequens . For what order , or sequele is there in this Reason ? Howe may this Antecedente , and this Consequente agree togeather ?

M. Harding knoweth , there he other sundrie causes , wherefore the Prieste shoulde excuse his vnwoorthinesse , and not this onely , that he imagineth . The Prieste in the Liturgie , or Communion , that beareth the name of S. Basile , Liturgia Basilij . praieth thus : Fac nos idoneos , vt tibi offeramus Sacrificium Laudis : Make vs meete , to offer vnto thee ( not Christe thine onely Sonne , but ) the Sacrifice of praise . Nazian. in Apologet. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In like manner Nazianzene saithe , Howe can they , or dare they offer vnto God , ( he saith not , The Bodie of Christe Really , and in deede but ) the Figure of these greate Mysteries ? But M. Hardinge beinge vtterly voide of other reasons , prooueth his imagined Sacrifice of the Sonne of God , Ecclesiast. Hierar . ca. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . onely by the vnworthinesse of the Priest .

This is the Iust Iudgement of God , that who so endeuoureth him selfe to deceiue , and blinde others , shal be deceuied , and blinde him selfe . For Dionysius vseth the very like wordes , speakinge of the Sacramente of Baptisme : Sacerdos cogitans negotij magnitudinem , horret , atque haesitat . The Prieste consideringe the weight of the mater , is in an horrour , and in an agonie . Likewise S. Basile excuseth his owne vnworthinesse of hearinge the Woorde of God : Quae auris digna est magnitudine earum rerum , quae dicuntur ? Cogitemus , quisnam ille sit , qni nos affatur , what eare is worthy to heare the Maiestie of these thinges ? Basil. He●amer . 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; 2. Cor. 2. Cyprian in Oration . Dominican Let vs consider , who it is , that speaketh to vs , S. Paule speakinge of the glorie , & puisance of the Gospel , in the ende , in respecte of his owne vnworthinesse , vseth this exclamation , Et ad haec quis idoneus ? And who is mee●e to publishe , and to speake these thinges ? S. Cyprian saithe , Wee are not woorthy to looke vp into Heauen , and to speake vnto God . O , saithe he , what merciful fauoure of our Lorde is this , that wee maie call God our Father : and euen as Christe is Goddes Sonne , so maie wee be called the children of God ? Quod nomen nemo nostrum in oratione auderet attingere , nisi ipse nobis sic permisisset orare . Whiche Name ( of Father ) none of vs in our praiers woulde dare to vtter , sauinge that he hath geuen vs leaue so to praie . By these , the s●lendernes of M. Hardinges reason maie soone appeare : The prieste excuseth his owne vnworthines : Ergo , he offereth vp the Sonne of God . It is a Fallax , Ex meris particularibus , or , A non distributo ad distributum : and concludeth in Secunda Figura affirmatiuè . An erroure knowen vnto Children .

Harding .

Among other shiftes of M. Iewels Rhetorique , this is very common , A Common shifte of M. Iewels Rhetorique . where in deede he is most pressed with weight of good authoritie , or reason : there in woorde he sheweth forth greatest courage , and maketh resemblance , as al were nought , that is brought against him . But what say you good Sir ? Hath not S. Dionysius in the place by me alleged no token at al , nor so much as an inkling of our offering vp of Christe vnto his Father ? what creame is growen ouer your eyes , that you see not this truth in so cleare a light ? what moueth you so to say ? what proufe , what argument haue you ?

Mary say you , Dionysius clearely sheweth the difference , that is betwene the Sacrifice of the Crosse , and the Sacrifice of the holy Communion . What conclude you ? Ergo , he hath no token nor inkling of sacrificing Christ vnto his Father ? O valiant Argument , O cunning Logician ! May not this man be allowed to finde fault with other mennes Argumentes , that thus maketh an Argument him selfe , without either good forme , or true mater ? For touching the forme , let it be graunted , that S. Dionysius had put such a difference , as you imagin , wil it necessarily folowe , that in the place alleged in my Answer , he maketh not mention of offering Christe vnto his Father ? This kinde of reason in any mater is faulty , but in this mater it is most faulty . For albeit the manner of the oblation or Sacrifice made vpon the Crosse , be diuers from that which Christe made at his Supper , and is now continued by the Priestes in the Masse : yet the thing it selfe offred , and substance is al one in both Sacrifices , In epistol. ad Hebr. Hom. 17. as it hath ben clearely proued before by testimonie of S. Chrysostom , and others . So that the shewing of some difference betwene them , doth not exclude the thing or substance of either of them , nor concludeth them , so to be diuers , but the one may wel stande with the other .

Touching the mater of the former Argument , it is euidently false . For S. Dionyse in that place treateth not of difference betwene this , and that Sacrifice , as you M. Iewel would haue him appeare to doo by wilful falsifying of the place , by putting in woordes of your owne , and by clipping away wordes of that holy Doctour . These be S. Dionyses wordes , Dionys. eccles. Hierarc . Cap. 3. p. 3. as they lye in the Greeke , faithfully englished . Wherefore the Diuine Bishop standing at the Diuine Aulter , doth praise the said holy and godly actions of IESVS , for his heauenly prouidence towardes vs , whiche actions he ( according to the Scripture ) perfited for the saluation of Mankinde through the good pleasure of his most holy Father in the Holy Ghoste . And after that he hath ended the praises , and beholden the reuerent and spiritual contemplation of those thinges with the eyes of vnderstanding : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he commeth vnto the Mystical Sacrifice of them , and that according to Gods tradition . By Gods tradition he meaneth that which Christe taught his Disciples at the Supper , how , and after what manner , Luc. 22. they should offer this Sacrifice in remembrance of his death .

Now gentle Reader conferre this testimonie of S. Dionyse , and M. Iewels falsified allegation together . Note first , that the Bisshop , or Priest , is said to stand at the holy Aulter . Aulter . That clause M. Iewel hath quite cutte of . And by the way consider , to what purpose serueth an Aulther , M. Iewel falsifieth S Dionyse . onlesse there be a Real and outwarde Sacrifice to be made . Nexte , that there is no mention at al made of the flesh or Crosse of Christe , which termes he hath patched in of his owne . Thirdly the good pleasure of the Father , and holy Ghoste , is leafte out . To be shorte , whereas the praises be rendred not onely for Christes passion wrought in his flesh vpon the Crosse ( albe it● specially for that ) but also for the doinges of his whole life , as for his birth , his fasting , his praying , his preaching , and the reste : he to make his fained difference to appeare , hath drawen them vnto the thinges onely wrought by Christe vpon the Crosse. Such a licentious priuilege this man taketh vnto him selfe , to pare and hew lesse , and to enlarge at his owne pleasure , the saynges of the most auncient and learned Fathers .

Againe , whereas the Greeke hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for which the Latine translation vseth this circumlocution , sacra mysteria in signis celebranda , the holy Mysteries that are to be celebrated in or vnder signes : he translateth it by the basest worde , that he coulde inuent of that signification , calling it , Figuratiue sacrifice , craftily intending to bring into the Readers mynde and conceit thereby , that this Sacrifice , wherein after praises in manner for al the actions of Christes life the body and bloude of Christe are offred vp : should appeare to be no better , then a bare figure , or then the figuratiue sacrifices of the olde lawe .

The premisses considered , what man but M. Iewel , would haue presumed to set abroad to the worlde in printe , a sentence of an olde writer so hewed and hackled , so bodged and peeced , so corruptly translated ? And who but he , could espie in that saying , any cleare and plaine difference betwen the Sacrifice of the Crosse , and the Sacrifice of the Aulter ( which guilefully he calleth the Sacrifice of the holy Communion ) such a one , as he impudently auoucheth to be ?

But here S. Dionyse ( saith he ) calleth not the Ministration of the holy Mysteries the sacrificing of Christe . I graunt . How could he so cal it here , that is to say , in this your falsified sentence , which S. Dionyse neuer vttered ? And sir , what if S. Dionyse do not so cal it ? What maketh that to the point , that presently we treate of ? Mine endeuour was not to shewe , that S. Dionyse calleth the Ministration of the Mysteries the sacrificing of Christe : but that in deede he sacrificed the body and bloude of Christe , and consequently Christe him selfe . And bicause it semed to him very much , a mortal man to offer vp the body and bloude of his Lorde : reuerently , and in seemely wise , he maketh his excuse , saying , Lorde thou hast said , Doo ye this in my remembrance . As who should say , Lorde hadst thou not by thine expresse worde commaunded vs so to doo , I would not be so bolde , as to take that vpon me , which so farre passeth my worthinesse .

Hunt not after wordes , and syllables M. Iewel . When ye haue the thing it selfe , whereof ye contende , what a vaine wrangling is it , to require certaine precise termes ? So when somtimes we bring you forth your owne very wordes , then you make a brabbling about the meaning . These be the poore shiftes of such , as being ouercomme , that by the confession of their silence they might not seme ouercomme , wil not holde their peace . This is that S. Augustine reproued in Pascentius the Arian , whereof you were tolde before . August . epist. 174. What is a more contentious parte ( saith he ) then to striue about the name ( of Homusion he meaneth ) where the thing it selfe is certainely knowen ?

What can you demaunde more ? Haue you not here a manifest witnesse of sacrificing the healthful Sacrifice , which S. Dionyse acknowlegeth to be aboue his degree and worthinesse ? What other is that , then the body and bloude of Christe ? What is to be accompted healthful in comparison of that , which is , as S. Augustine calleth it , August . Confess . lib. 9. ca. 12. the Sacrifice of our Raunsom ? That is to say , of that thing , whereby we haue ben bought from the Deuil , from hel , and euerlasting damnation .

If you say , this saying is to be expounded of the sacrifice of praise , and thankes geuing , tel vs , who euer gaue the title of so soueraine honour vnto such kinde of Sacrifice ? Though it be our duetie , and also healthful for vs , to offer vp the sacrifice of praise , and thankes : yet who euer called it hostiam salutarem , the healthful hoste ? The sacrifice of praise here I meane , as it is our owne spiritual worke , for otherwise I confesse , the blessed Sacrifice it selfe of the body and bloude of Christe , is also not seldom named the sacrifice of praise , as your selfe haue in this Diuision alleged a place out of S. Basils Masse , where it is so called .

And that S. Dionyse meant not the Sacrifice of praise and thankes , it is cleare , in that he speaketh of a Sacrifice to be offered , after that praises of Gods woorkes , and thankes for the same be geuen .

How be it , what so euer M. Iewel say there can be no doubte , what Sacrifice S. Dionyse meant . For by alleging this Scripture , Doo ye this is my remembrance , for his warrant , he leadeth vs directly vnto the Sacrifice of the body and bloude of Christe , which he offered vp at his last Supper , Diuision . 6. as it is before proued by S. Ireneus . S. Cyprian , S. Chrysostome , Hesychius , Gregorie Nyssen , and others . Which Sacrifice bicause Christe him selfe both offered , and taught his Apostles likewise to offer in remembrance of him ( for then he taught them the new Testament , Iren. li. 4. cap. 32. saith S. Ireneus ) and deliuered them a forme , how they should doo it afterwarde : in consideration hereof S. Dionyse , who beleued Christe to be God , The Tradition of God . in this very place calleth it the Tradition of God .

Againe for further proufe of this most honorable and heauenly Sacrifice , this is to be considered in S. Dionyses Treatise . That S. Dionyse meaneth the Sacrifice of the body and bloude of Christe . So long as the bishop , or Priest is attent to geuing praises , and thankes , for the great workes of God ( which is also a kinde of sacrifice ) so long we see none excuse made of any vnworthinesse . But the praises being once finished , as sone as he commeth vnto the mystical Sacrifice , before he dare to aduenture it , he premitteth his humble sute for excuse to be obteined . What should the cause be , why the Bishop or Priest before the offering of the one Sacrifice maketh no excuse of his vnworthinesse , and here as he entreth vnto it maketh so humble an excuse : but bicause there is a great difference betwen the excellencie of the one , and the other ? In both sacrifices Christes benefites be remembred , for how can that be praised , that is not remembred ? The difference must nedes be in the excellencie of the thing offred . But what thing can be better and excellenter , then the praise of God , and thankes geuing , but onely the body and bloud of Christ ? Wherefore it must needes be the body and bloude of Christe , which the Bishop or Priest offered , premitting so humble an excuse , and appealing vnto Christes owne commaundement for his warrant .

This much with the circumstances of the place duely considered , I doubte not but any reasonable man wil sone conceiue S. Dionyse to speake of the Sacrifice of the body and bloude of Christe , and so consequently of Christe offered and sacrificed vnto God , to whom onely Sacrifice is to be made : though M. Iewel be so shamelesse as to say , that he hath no token , nor inkling of any such Sacrifice , and though in very deede the precise termes of Sacrificing Christe , or the Sonne of God vnto his Father , be not expressely set forth . The which termes , as to expresse them , it was not necessary , so of great discretion and wisedome , this holy learned Father , who liued in the Apostles time , eschewed : and yet he so signified the thing , by other wordes , as of the faithful it might be vnderstanded , and from the Infidels kept secret . Who if our Mysteries had bene with plaine speache made open vnto them , through lacke of faith , would haue had them in derision , and trodden them vnder their feete , as swyne doo precious stones , and as Heretiques doo at this day . August . in Psalm . 33. & epistol. 120.

For which cause S. Augustine , and S Chrysostome , and al other in manner the olde learned Fathers , speaking of this most reuerent Sacrifice , Origen . in Leuit. ca. 16. hom. 9 doo vse these or the like admonitions . The Sacrifice , which the faithful knowe , and those that haue read the Gospel . Againe . The which Sacrifice , where , and when , and how it is offred , thou shalt knowe , At the beginning ●ge Fathers spake sec●etly of the Sacrifice at length when the faith had preuailed generally , thei spake more plainely . Cassiodor . Psal. 109. when thou art baptized . &c.

But in the age that folowed , when the faith was generally receiued ouer the worlde , the learned Fathers spake more plainely of it . As for example , Cassiodorus that noble Senatour of Rome , and learned writer , who liued about the yere of our Lorde . 570. in his Commentaries vpon the Psalmes , expounding the place of Christes euerlasting Priesthoode in the .109 . Psalme , saith thus in most plaine wise . To whom can this truly , and euidently be applied , but vnto our Lorde our Sauiour , who healthfully in the gifte of bread and wine consecrated his Body a●d Bloude ? As him selfe saith in the Ghospel . Except ye eate the flesh of the Sonne of man , and drinke his bloude , ye shal not haue life euerlasting . But in this flesh and bloude , let mans mynde conceiue , nothing that is bloudy , nothing that is corruptible , least i● come to passe which the Apostle saith , 1. Cor. 11. he that eateth the body of our Lorde vnworthily , eateth to him selfe condemnation : ( the wordes that folowe be these ) . Sed viuificatricem substantiam , at que salutarem , & ips●us verbi propriam factam : per quam peccatorum remissio , & vitae aeternae dona praestantur . But let ( the mynde of man conceiue it to be ) the quickening , the healthful substance , and that which was made the worde it selfes owne proper substance , by which the remission of sinnes , and the giftes of euerlasting life be geuen . The which order ( of Priesthode and Sacrifice ) by mystical similitude Melchisedech that most iust king did institute , Gen. 14. when he offered vp vnto our Lorde the fruites of bread and wine . For it is cleare , that the sacrifices of beastes are quite gone away , which were of the order of Aaron , and that Melchisedeks order rather remaineth , which in the deliuering forth of the Sacramentes is celebrated in al the worlde . Which thing the obstinate Iewes doo not yet vnderstand , whereas it is certaine , that both their Priest , and Sacrifices are taken quite away .

This learned Father here setteth forth plainely three thinges concerning the Sacrifice we speake of . The first is , that Christe at his Supper consecrated his body and bloude , Pag. 19. which you M. Iewel in your Replie of the first Article doo denie . The second is , what flesh , and what bloude it is , that is so consecrated , to wit , vnbloudy bloude , and● if it be lawful so to speake , vnfleshy flesh , and yet true shesh , and true bloude , euen the quickening substance , that , which is proper to the Worde it selfe , and whereby Mankinde is redemed . The thirde is , that the Priesthoode after Melchisedeks order remaineth stil , doubtelesse bicause as Christe presenteth him selfe continually in heauen vnto the Father for vs : so by Priestes of the newe Testament , his Vicars , he offereth him selfe vnto the Father now also in earth vnder the formes of bread and wine , after the order of Melchisedek . Which Sacrifice is now frequented ouer al the world , the Iewes sacrifices being vtterly abandoned .

A cleare testimony against those , that make this only a figuratiue Sacrifice . Isidorus that holy and learned Bishop of Hispalis now called Siuile in Spaine , hauing declared out of the Scripture , that in the time of Sacrifices in the olde Lawe , the Leuites sownded their trumpets , by way of comparison speaking of the Offertories soong in the Churche , saith , that now we likewise doo sing , with deede and harte vttering forth praises to our Lorde in the time of our Sacrifice . In illo vero Sacrificio , cuius sanguine saluatus est mundus , Isidorus de Eccles. Officijs . li. 1. ca. 14 be his wordes , that is to say , In that true Sacrifice , by the bloude whereof the worlde is saued . Here he calleth it the true Sacrifice , whereby M. Iewels wicked assertion of his only figuratiue Sacrifice , is quite dasshed , and ouerthrowen .

Ibidem . cap. 18. Againe in an other place , The Sacrifice ( saith he ) which is offered vp vnto God by the Christians , Christe our Lorde and Maister did first institute it , when he gaue vnto the Apostles his body and his bloude , before he was betrayed : as it is read in the Gospel , Iesus ( saith the Euangelist tooke bread , and the Cuppe , and hauing blessed , Math. 26. gaue to them . The which Sacrament Melchisedech King of Salem first offered vp figuratiuely in type ( or token ) of the body and bloude of Christe : and the same man first of al expressed imaginarily ( or in image ) the Mysterie of this so great a Sacrifice , foreshewing the likenesse of our Lorde and Sauiour Iesus Christe the euerlasting Priest . Imaginariè . Psal. 109. To whom it is said , Thou arte a Priest for euer after the order of Melchisedech . This Sacrifice the Christians haue bene commaunded to celebrate , the Iewish sacrifices leafte of and ended , which were commaunded to be celebrated , when the people of the olde Lawe were vnder seruitude . And so then this thing is done of vs , which our Lorde him selfe did for vs , whiche he offered not in the morning , but afterward , for he did it in the euening .

By this it is cleare , that Christe offered vp his body and bloude , before he was betrayd , that is to say , at his last Supper , when he gaue the same to his Apostles , that he instituted , and commaunded the same Sacrifice to be celebrated of vs : That this is the true Sacrifice , whereof Melchisedech in his sacrifice expressed the Image , figure , and type . Whereby M. Iewels onely imaginatiue , figuratiue , and typical Imagination , to exclude the real presence and substance of Christes Flesh and Bloude , is vtterly condemned .

For the truth of the Real presence , and of this Sacrifice he speaketh afterwarde in the same place more plainely , if any thing may more plainely he spoken . Exhorting maried persons to absteine certaine daies from their carnal imbracinges , and to geue them selues to prayer , before they come to receiue the body of Christe , thus he saith .

Ibidem . Let vs peruse the bookes of the Kinges , and we shal finde , that Abimelech the Priest would not geue to Dauid , and his men any of the Shewbreades , 1. Reg. 21. before he asked them whether they were pure from wemen , not from strange wemen , but from their owne wiues . And except he had heard , that they had absteined from the wedlocke worcke from the time of yesterday and the day before : he would neuer haue graunted them the breades , which before he had denyed to them . Now so great difference there is betwen the Shewbreades , and the body of Christe , how much difference there is betwen the body , and the shadow , betwen the Image , and the truth , betwen the samplers of thinges to come , and the thinges them selues , which were figured by the samplers . Thus Isidorus .

If the thing we haue in the Sacrament of the Aulter , were but a signe , figure , or token of Christes body , then would not this holy and learned Father , as sundry other Fathers haue done , so earnestly haue exhorted maried persons to forebeare their wedlocke-worke before the receiuing of it : yea specially then would not he by comparing this with the Shewbread , so much haue preferred this before that . For that was also a figure of the body of Christe . And if that whiche we haue be no more but a figure , then was that as good as this . Now Isidorus preferreth this before that , as being the body it selfe , whereof that was the shadow , the truth , whereof that was the Image , the thing it selfe , whereof that was a sampler . Wherefore to conclude , this being the true and real Body of Christe , whereas Priestes offer vp and sacrifice the same , as we must graunt they doo , or denie the Fathers : it foloweth , that they offer vp and sacrifice Christe the Sonne of God vnto his Father . The like , and plainer sayinges for the truth of this Sacrifice , if neede were , might in great number sone be recited out of the other Fathers , that wrote sithens the faith of Christ was generally receiued where it was preached , and al superstition of Gentilitie quite abolished● but these may suffice .

Now whereas S. Dionyse calleth this our Sacrifice of the Aulter , In what sense is the Sacrifice symbolical , or figuratiue . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a sacrifice symbolical , or done in signes , or figure : we also graunt it to be symbolical , for vnder the signes that are visible and familiar to our senses , the heauenly Mysteries , to wit , the body and bloude of Christe , the substance of our Sacrifice , are inuisibly conteined . And we say , that S. Dionyse is here to be vnderstanded to speake of a signe or figure , as proper to the newe , and not to the olde Lawe , Gregor. Nazian. Hom. 4. de Pasch. euen so as S. Gregorie Nazianzen meaneth by a figure , when he saith , Iam Pascha fiamus participes , figuraliter tamen adhuc , & si Pascha hoc veteri sit manifestius . Si quidem Pascha legale , audenter dico , figura figurae erat obscurior . Let vs now be partakers of the Passeouer , but yet figuratiuely as yet , albeit this Passeouer be more manifest , then the Olde was . For the Passeouer of the Lawe was ( I am bolde thus to say ) a darcke figure of a figure . Here is our Passeouer , that is to say , our Sacrament , called a figure , but yet much more manifest , then the olde figures were , for they were but figures of figures .

And why is our most blessed Sacrament a figure ? S. Gregorie euen there sheweth it to be so called in respecte of the fruition of the same , whiche we shal enioye in Heauen , where we shal after an heauenly manner , eate , and drinke it , without any Fgure , or coouer . Such a Figure or signe doth not onely signifie , but conteineth also the thing signified . In consideration whereof S. Augustine putting a difference betwene the Sacramentes of the Newe and of the olde Testament , saith , that The Sacramentes of the Newe Testament geue Saluation , August . in Psal. 73. and the Sacramentes of the Olde Testament promised the Sauiour . Suche signes as geue saluation , be meete Sacramentes of the Newe Testament , of such kinde of signe or figure speaketh S. Dionyse , where he vseth the terme Symbolical , speaking of the Sacrifice of the Body and Bloude of Christe .

Answer to Pachymeres . As for that M. Iewel allegeth out of Prchymeres the Paraphraste , who saith , The Priest commeth to the Bread , and the Cuppe , whereof he would faine conclude , that the inuisible substance of the Sacrifice is not the body and bloude of Christe : it standeth him in litle stede . For in deede it is bread and wine , when the Priest first commeth vnto them to celebrate the Sacrifice : But when the wordes of Christe be comme vnto them ( as S. Ambrose saith ) that is to say , Ambros. de Sacrament . lib. 4 cap 5 when the Priest hath duely pronounced the wordes of Consecration : then are they made the body and bloude of Christe , and so the Sacrifice of Christe .

And that Pachymeres was of this beleefe , it is cleare by his owne woordes , whiche M. Iewel either knewe not , and so speaketh ignorantly , or knewe wel yenough , yet dissembled , and so doth maliciously . Bicause for some credite of his purpose he cited his woordes in Greke ( though by casting in one woorde of his owne which he founde not in the texte , after his common woonte he hath some deale falsified the sentence ) I wil also here truely cite the woordes in Greke , by which Pachymeres sheweth him selfe to be Catholique in this point , and quite contrary to M. Iewels Sacramentarie doctrine . They be these . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pachymee . in Dionys. Eccles. Hierarch . cap. 3. pag. 136. As muche to say in English . There be many that cast their eye vpon the holy signes onely , as they who are not hable to conceiue any higher thing . But the Bishop him silfe is caried vp vnto those first samplers ( or natural thinges ) to wit , the pretious body , and bloude it selfe of our Lorde , beleuing that the thinges which are set forth ( that is to say , the bread and wine ) be changed into them by the holy and almighty Ghoste .

Lo M. Iewel , here haue you the cleare testimonie of Pachymeres him selfe , for his true and Catholique beleefe touching the truth of Christes body and bloud in the Sacrament . Which beleefe is , not onely that the pretious body and bloude of our Lorde are of a right beleeuer beholden , and conceiued in the Sacrament verely present , which the Lutherans do acknowledge : but also that the bread and wine are by the power of the holy Ghoste , Transubstantiation into the same conuerted and changed , whiche neither ye , nor Luthers scholers doo beleeue : and so by Pachymeres transubstantion is auouched .

After al this M. Iewel disposeth him selfe to dally at an Argument of his owne mery heads forging , M. Iewel forgeth Argument● . bearing the Reader in hand , it is myne . And this Argument forsooth is such , and so vnskilful , as a yong Sophister ( saith he ) would neuer haue framed it . What any yong Sophister would doo , I knowe not . But now certaine it is , that be it wel , or otherwise , it is framed by as olde a Sophister , as your selfe are M. Iewel . If it be vnskilfully framed , the blame is yours : for yours it is , not myne .

Here that you be so ful of your Argumentes ( which vntruely you father vpon me ) and so busy with your Logique , I answer you , as S. Augustine answered Iulian the Pelagian Heretique dealing with him , as you doo with me , not onely in this place , but in manner in your whole booke . Quantùm tibi places , tantùm grauibus Lectoribus displices , Augustin . contra Iulian . lib. 3. cap. 7. & quod peius est , fingis me dicere quod non dico , concludere , sicut non concludo , & caet . Looke ( saith he ) how much you stande in your owne conceite , so muche you are out of conceite with the graue Readers , and , which is worse , you feine me to say , that which I say not , to conclude , so as I conclude not .

If you would needes shewe your cunning in Logique , and dispute after the rules of that arte , why rehersed you not the whole Antecedent ? Though in this place I frame no Argume at al , but onely recite the saying of S. Dionyse applying it to my purpose : yet if the whole should be disposed in fourme of an Argument , this is the Argument , that thereof might be concluded , the circumstance of the place considered .

The Bishop or Priest ( by reporte of S. Dionyse ) standing at the holy Aulter , An Argument gathered out of S. Dionyse for the Sacrifice . after he hath geuen praises to God for his Diuine workes , commeth vnto the mystical Sacrifice , excusing him selfe for that he taketh vpon him to offer vp the healthful hoste or Sacrifice that is farre aboue his worthinesse , whereof Christe at his last Supper hauing consecrated his body and bloude , said , by way of commaundement and commission , Luc. 22. Doo ye this in my Remembrance : But this healthful Sacrifice whereof Christ so said , and which he required to be offered , is the Sacrifice of his body and bloude vnder the formes of bread and wine : Ergo , by witnesse of that Auncient and most worthy Father , the Bishop or Priest , offereth vp Christes body and bloude , and consequently Christ him selfe . For where the body of Christe is , there also is whole Christe , bicause of the inseparable vnitie of both natures . And if Christe be thus offered , to whom is he offred , but to the Father ? Albeit I confesse , that Christe is offered to him selfe also as being God , and to the holy Ghoste to the whole most blessed Trinitie .

If you had thus set forth the Argument M. Iewel , and dealt simply and truly , you should not haue needed to trouble the reader with so much Sophistrie and Logique , as here for confutation of your owne forged reason you haue bestowed . Bicause you knewe your selfe not hable to auoide the force of the whole Antecedent , slyly you answer to that parte of it onely , where it is said , the Priest excuseth him selfe , as though I had layd the chiefe grounde of the authoritie in that clause onely . And thereof you take occasion to enter into a needelesse common place , proouing by certaine testimonies , which no man euer denied , that sundry holy thinges are to be done not presumptuously and rashly , but reuerently , and with feare and trembling , as namely when we offer vp the Sacrifice of Praise , when we baptise , when we preache , or heare Gods holy worde , when we pray , and cal God our Father . For the reuerent and humble demeanour that we ought to shewe in doing these holy thinges , you allege S. Basil , S. Dionyse , S. Paule , S. Cyprian .

But what of al this ? wil it thereof folowe , Ergo , though the Priest standing at the Aulter , and comming to offer the Mystical Sacrifice , excuse him selfe ( not for praying , preaching , praising , or baptizing , but ) for offering the healthful hoste , that farre passeth his degree , euen the same , that Christe offered at his laste Supper , whereof he said , This is my Body , this is my Bloud , and gaue commission to doo the same : yet he offereth not Christe vnto his Father ? This is the iust iudgement of God M. Iewel , that you where you be so busy in scorning at other mens good Argumentes , be founde your selfe to frame most fonde and childishe Argumentes , by certaine phrases eluding weighty pointes of Christian Religion , and alwaies impugning one truthe by an other truthe , which way of reasoning is of al other the weakest .

Thus you see good Sir , that I haue not prooued this Sacrifice only by the vnworthinesse of the Priest , as you say , but by other force clearly appearing in the foresaid testimonie of S. Dionyse .

Of al the authorities , that here to litle purpose you haue alleged , I had thought to touche neuer a one , forasmuche as I yeelde to that by the same is reported : had you not too shamefully falsified and corrupted a sentence of S. Gregorie Nazianzen , M. Iewel falsifieth and fowly corrupted S. Gregorie Nazianzene . bothe with your false interlaced glose , and by changing the whole purporte thereof . Thus you make that learned Father to speake . How can they , or dare they offer vnto God ( he saith not the body of Christe really , and in deede , but ) the figure of these great Mysteries ? Gregor. Nazian. in Apologetico .

Nowe let vs see S. Gregorie Nazianzens owne woordes . The whole sentence being long , I wil recite onely the later ende of it , which aunswereth to your allegation . S. Gregorie Nazianzen acknowledgeth the external Sacrifice . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? As much to say . Howe shoulde I dare to offer vp vnto him ( he meaneth God ) the external Sacrifice , that is the sampler of the great Mysteries ?

Compare this , and your owne allegation together , and you shal perceiue your vntrue dealinge and corruption of the sentence to be espied . You haue changed the firste person singuler , into the thirde person plural . Whiche is an argument , that your selfe neuer saw the place it selfe in the Author , but receiued it of some , that was appointed to gather notes for you such , as you might frame to your purpose . Your Note-gatherer espying as he thought some vantage in the later woordes of the Sentence , wrote them out onely , leauing out the beginning , where the pronoune 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is expressely founde . And so both you and he were deceiued in the verbe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which serueth indifferently to the first person singuler , or to the third person plural , you of ignorance , as I suppose , he of malice , specially if he were learned .

Although this be no litle faulte , yet is it not the greatest by many partes . For you haue quite hewed away a principal member of the sentence , to wit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is to say , the external Sacrifice , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Sacrifice , is there to be supplied . Whereby you shewe vnto vs , that , as you and your companions haue bannished the thing it selfe already out of the Churches of England , so would you gladly also skrape the name and terme out of the bookes of the auncient writers , if by any meanes ye could . For this one clause , the external Sacrifice , External Sacrifice . ouerthroweth al your doctrine against the Sacrifice of the Aulter , and proueth your interlined Glose to be false , and heretical . For if it be an external Sacrifice , it can not be but real , and true , and a Sacrifice in dede .

The addition that foloweth in S. Gregorie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is nothing els , but a declaration of what external Sacrifice he spake , to wit , not of that great external and open Sacrifice , which Christe offered vpon the Crosse , but of the true sampler of the same . Which is the external Sacrifice of the Churche , made by the ministerie of the Priest vpon the Aulter , one with the other in substance , but diuers in the manner of offering , as we are driuen by your affectate and dissembled ignorance oftentimes to say . Antitypon . Fol. 82. b. & 83. Of this terme , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sampler , how it is to be taken , I haue already , declared before in the .4 . Diuision . Here to reherse the same againe , it were superfluous .

Now I require thee to iudge indifferently gentle Reader , whether M. Iewel be to be accompted a true and a faithful dealer in these weighty causes concerning our faith , and whether he be not worthy to be suspected , who hath so fowly falsified and corrupted this auncient and learned Father , by changing one person into an other , one number into an other , by altering the true sense with his heretical parenthesis , and by maiming the whole sentence with his cutting away of a principal member .

In the ende M. Iewel to leaue in the Readers mynde an opinion of his skil in Logique , A new fallacie diuised by M. Iewel . which is knowen to be very smal , repeating againe the former Argument of his owne forging , and falsly ascribed vnto me , saith : It is a fallax à meris particularibus , a kind of fallacie of his owne inuention , vnknowen to Aristotle , and to al that haue written since of deceitful Argumentes . For al skilful Logicians do knowe , that of two premisses being both particular , a good argument may be concluded , although it be not directly in any of the three perfite Figures . And if the Argument be not faulty for this cause , yet it procedeth ( saith he ) A non distributo ad distributum . Wel , if it so procede and therefore be naught , let him selfe amende it , that made it . As for my grounde , it resteth vpon the authoritie of S. Dionyse the blessed Apostle S. Paules scholer .

An other faulte in this Argument , is founde contrary to the rules of Logique , Beholde reader the rare cunning this man hath in Logique . for that it concludeth ( saith this great Logician ) affirmatiuely in the second Figure . What Sir ? Haue you forgoten your selfe so quickly ? Said you not in the line before , it was ex meris particularibus ? If it be so , then is it neither in the first , nor second , nor third Figure . So that either the first faulte is none , and this later one : or this later none , and the first one , or rather neither this , nor that any at al. Beside this it is an Enthymema , consisting onely of two propositions . And then if it were myne Argument , how knowe you to what Mode and Figure , by a litle displacing of the termes , I were hable to reduce it vnto , if it should be denyed ?

Thus I abuse thy leisure gentle Reader with standing vppon these trifles . But I trust , thou wilt consider , how farre I was enforced thereunto by M. Iewels trifling in an ernest mater . Prouer. 26 And as by the aduise of the wise man , we may aunswere a foole according to his foolishnes , least he seme wise in his owne conceit : so sometimes it is profitable , to answer a trifler , according to his trifles , that he may beholde his owne vanitie and trifling witte . And thus standeth S. Dionyses saying in his ful force .

The .9 . Diuision .

The Answere .

IRenaeus receiued the same from S. Iohn the Euangelist , by Polycarpus S. Iohns scholar . He declareth it with these wordes : Eum , qui ex creatura Panis est , Lib. 4. cap. ●3 . accepit , & gratias egit , dicens , Hoc est Corpus meum , Et Calicem similiter , qui est ex creatura quae est secundùm nos , suum Sanguinem confessus est , & Noui Testamenti nouam docuit Oblationem , quam Ecclesia ab Apostolis accipiens , in vniuerso mundo offert Deo . De quo in duodecim Prophetis Malachias sic presignificauit , Malac. 1. Non est mihi voluntas in vobis , dicit DOMINVS exercituum : & munus non suscipiam de manu vestra . He tooke that , which by creation is breade , and gaue thankes , sayinge , This is my Body . And likewise the Cuppe ful of that Creature , whiche is here with vs , and confessed it to be his Bloude , and thus taught the newe Oblation of the Nwe Testamente , whiche the Churche receiuinge of the Apostles , dooth offer to God through the whole worlde , whereof Malachie one of the twelue Prophetes did prophecie thus : I haue no likinge in you , saith our Lord almightie , neither wil I take Sacrifice of your handes : bicause from the risinge of the Sunne , to the going downe of the same , my name is glorified amonge the Nations , and Incense is offered to my name in euery place , and pure Sacrifice , for that my name is greate amonge Nations . What can be vnderstanded by this newe Oblation of the Newe Testamente other , then the Oblation of that , which he saide to be his Body , and confessed to be his Bloude ? And if he had offered Breade and Wine onely , or the Figure of his Body , and Bloude in Bread and Wine , it had beene no Newe Oblation , for suche had beene made by Melchisedech longe before . Neither can the Prophecie of Malachie be vnderstanded of the Oblation of Christe vppon the Crosse , forasmuche as that was doone but at one time onely , and in one certaine place of the worlde , in Golgoltha , a place without the gates of Hierusalem , neare to the walles of that Citie . Concerninge the Sacrifice of a contrite , and an humbled harte , and al other Sacrifices of our deuotion , that be mere Spiritual , they can not be called the Newe Oblation of the newe Testament , forasmuche as they were doone as wel in the Olde Testamente , as in the Newe , neither be they altogeather pure . Wherefore this place of Ireneus , and also the Prophecie of Malachie , wherewith it is confirmed , must needes be referred to the Sacrifice and Oblation of the Bodie and Bloude of Christe daily throughout the whole worlde offered to God in the Masse , which is the external Sacrifice of the Churche , and proper to the Newe Testament : which , as Ireneus saith , the Churche receiued of the Apostles , and the Apostles of Christe .

Iewel .

Here at laste , M. Harding hath founde out the name of a Sacrifice , that was not denied him . But the Sacrifice , that he hath so long sought for , and hath so assuredly promised to finde , hitherto he hath not founde . For Ireneus not once nameth , neither the Masse , nor this Real Oblation of the Sonne of God vnto his Father . Malac. 1. Thus onely he saith , God hath vtterly misliked , Martialis ad Burdegalenses . and refused the olde Carnal Sacrifices of the Iewes : and hath taught vs to offer vp the New Sacrifice of the new Testamente , according to the Prophecie of Malachie . This Sacrifice , M. Harding imagineth , Tertul. contra Iudaeos . can be none other , but the offering vp of Christ in the Masse . These Conclusions be very suddaine . The Olde learned Fathers could neuer vnderstande so much . One of M. Hardings owne Newe founde Doctours , Tertul. contra Marcio . lib. 4. Martialis , saith thus , Oblatio munda , non tantùm in Ara Sanctificata offertur , sed etiam vbique : The pure Sacrjfice , which Malachie meaneth , is offered , not only vppon the Holy Aultare ( or Communion Table ) but also euery where . M. Harding saith , Hieron . in 1. cap. Malach . It is offered onely vppon the Aulter : Martialis saith , It is offered euerywhere , and not onely vpon the Aultare . Certainely if Malachie meante the Sacrifice , that may be offered in al places , Hieron . in Zacha. li. 2. cap. 8. and without an Aultare , as Martialis saith , then he meante not the Sacrifice of the Masse . Tertullian saith , That the Prophete Malachie by that pure Sacrifice , meant the Preaching of the Gospel : the offering vp of a Contrite Harte : Aug. contra aduer. Legis , & Prophet . cap. 20. and praier proceeding from a pure Conscience . S. Hierom likewise expoundeth the same of the Sacrifice of Praier , and openeth it by these Wordes of the Prophete Dauid : Let my Praier be directed , as incense before thy sight . S. Augustine calleth the same , Sacrificium Laudis , & Gratiarum actionis : The Sacrifice of Praise , Contra Liter . Petilian . lib. 2. cap. 86. and of Thankesgeuinge .

Harding .

What truth thou arte like to find in M. Iewels Reply to the rest of this Diuision , thou maist sone conceiue Reader , seing he maketh his entrie with so shamelesse , and so open a lye . Here at the last ( saith he ) M. Harding hath found the name of Sacrifice . And but here at the laste good Sir ? As though expresse mention of Sacrifice were not conteined in sundry testimonies before alleged . Where be your eyes ? Nay where is your fidelitie ? Where is your sinceritie ? Where is your honestie ? Where is your shamefastnesse ? Doth not S. Dionyse in the last Diuision before this name the Sacrifice , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hesych . li. 1. cap. 4. that is aboue his worthynesse ? Doth not Hesychius say , that Christe at his Supper sacrificed him selfe ? Doth not Eusebius reporte vnto you the dreadful Sacrifices of Christes Table ? I leaue the reste . Diony . Ecclesiast. Hierarch . c. 1. p. 3. For shame M. Iewel if you haue no way to escape the iust request of your promised Subscription but by lying , yet haue some regarde of your estimation , that the very simplest of the worlde espye not out your so grosse lying .

And now touching the chiefe point of this Diuision , what , thinke you to auoide the strength of S. Irenaeus testimonie for the Sacrifice , bicause he nameth not the Masse expressely , nor the real Oblation of the Sonne of God vnto his Father● Why Sir then wil you not stand to the mater , but cowardly flie away and lurke in termes ? How be it , the real Oblation of the Sonne of God vnto his Father ( if you wil needes put the trust of your cause in termes ) if you remember , be not the wordes of your owne Chalenge .

If this Argument be good , that here you make , S. Irenaeus not once nameth the Masse , nor real Oblation of the Sonne of God vnto his Father , Ergo , by him the Sacrifice of the Churche can not be auouched : why may not this also be as good : Not one of the foure Euangelistes saith expressely , that Christe offered or sacrificed him selfe vpon the Crosse , nor once nameth that Sacrifice of Christe : Ergo Christe was not sacrificed for vs vpon the Crosse ? If this Argument shal be taken for good , then haue the Arians ouercomme . For if the Churche shal be driuen to shewe letters , syllables , and termes : neither can we finde the Consubstantialitie of the Sonne of God with the Father , nor the Procession of the holy Ghoste from the Father and the Sonne , nor certaine other great pointes of our Faith , which notwithstanding being reueled to the Churche by the holy Ghoste the spirite of truth , and declared by the expositions of the holy Fathers , we are bounde to beleue vnder paine of eternal damnation .

Knowing your selfe ouerborne with the force of this plaine testimonie of S. Irenaeus , craftily you dissemble it , and keepe your selfe a loofe of from rehersing the wordes , pretending thereby that he neuer said so , as I haue reported him . But let the booke be vewed , and it shal be founde , wil you nil you , that I haue truly alleged him . M. Iewel forgeth sayinges of his owne head , and reporteth them for the sayin●ges of S. Ireneus . You on the other side , to conueigh the whole point to Malachie the Prophete , where you thought rather to haue some colour of aduantage : come in with a forged saying of your owne , and setting it forth in the lettre , that you caused the Doctours sayinges to be printed in , you ascribe it vnto S. Irenaeus , whereas the sentence which here you haue inserted ( pretending for credit your solemne warrant with these woordes , Thus onely he saith ) is not in S. Irenaeus .

You should haue tolde vs , M. Iewel diuerteth from the testimonie wher with he is vrged , and entreth into an other mater . and with good authoritie haue prooued it , what other thing can be vnderstanded by the newe Oblation of the newe Testament , whereof S. Irenaeus speaketh , but the Oblation of that , which Christ said to be his body , and confessed to be his bloude . To this you make no directe Answer , but slily carye away the reader vnto the saying of Malachie , whereof I haue treated before . I vrge you with S. Irenaeus , and you shooting wide of the marke make answer to the place of Malachie , whose saying is not in this place principally obiected , but brought in by the way as it were , by Saint Irenaeus , interpretinge the pure Sacrifice by him mentioned , of the Newe Oblation of the Newe Testament .

The olde learned Fathers ( you say ) neuer vnderstoode so much . So much ? What so muche meane you ? That the Oblation of Christes body and Bloud , is , the new Oblation of the New Testament , Irenaeus li. 4. cap. 23. which Christ taught his Disciples , which the Church receiued of the Apostles , and now offereth vp vnto God through the whole wrrlde , as S. Irenaeus saith ? Did the Fathers neuer vnderstand this much ? What say you then to S. Irenaeus , who vnderstoode so much , as by his wordes it is cleare ? What is this , but to set the holy Fathers at variance with S. Irenaeus ?

Yet you wil needes seme to vnderstande the Sacrifice that Malachie spake of , of Preaching , of a Contrite hart , of Prayer , of Praise , and thankesgeuing . For credite hereof you allege Tertullian , S. Hierom , and S. Augustin . Wel , what if it be so ? What answer is that to S. Irenaeus ? As for the place of Malachie , as I said before , it is past , and answered . Certainly it can not be vnderstanded of the purenes of mans hart , for of lacke therof he complaineth not , but of polluted sacrifices . Againe the purenes of mans harte , commonly is not so great , as therfore , the name of God , should so much be magnified . And the same was in many Iewes then , no lesse then it is in the Christians now .

To that you bringe out of Tertullian , and S. Hierome , concerning what is meante by the Pure Sacrifice in Malachie , you haue myne answer before in the thirde Diuision . In the .3 . Diuision fol. ●0 . b. & deinceps . What you bringe here , you brought the same before . Sparing my labour , inke , and paper , I remitte the Reader vnto that place , where he shal finde you to haue but a weake aide of Tertullian , and shamefully to haue falsified S. Hierome , as becommeth such false shifters to doo .

To prooue that Malachie by the pure Sacrifice meant not the Sacrifice of the Aulter , you bringe in S. Martialis ad Burdegalenses , whom you cal one of myne owne newe founde Doctours . If you contemne him , why doo you allege him ? Wil you shunne his auctoritie , and yet craue helpe of him ? If I would vse your owne Rhetorique , here might I say , what toole is so bad , that Maister Iewel wil not occupie , M. Iewel falsifieth Martialis . rather then seeme to be without al weapon ? Of what authoritie so euer he be , once this is true , in your translation you haue fowly falsified him , by putting in woordes of your owne forgerie . For he speaketh nothing at al of Malachie , nor in that place once nameth him . Whose name you added of your owne vnto the sentence out of him alleged , to vnderproppe your weake and ruinous building with al.

In that Epistle ad Burdegalenses , S. Martialis vnderstandeth by Ara Sanctificata , one Special Aulter , that in the Citie of Burdeaulx was consecrated in the name of GOD , and S. Steuen . Which Aulter being in olde time dedicated to an vnknowen God , he at the ouerthrowe of Idols Aulters there caused to be reserued whole , and him selfe halowed it . This much is declared in the Epistle it selfe . And as you haue falsified your Doctor with putting in stuffe of your owne to the beginning of the sentence , so haue you corrupted him much worse , with cutting away from the middest the hinder parte . Martialis Epistol. ad Burdegal . For these be his wordes , Nec solùm in ara sanctificata , sed vbique offertur Deo oblatio munda , sicut testatus est , cuius corpus & sanguinem in vitam aeternam offerimus . Neither onely vpon the halowed Aulter , but euery where is the cleane oblation offered vp vnto God , as he hath witnessed , whose body and bloude we offer vp to life euerlasting . And what is that Christ hath witnessed ? for of him he speaketh . That Priestes should offer vp his body and bloude in euery countrie , Luc. 22. saying , Do this in my Remembrance . This serued not your purpose , and therefore you hewed it away .

Double oblation , one in spirite only , the other in the Sacrament . If this answer do not satisfie you , may it please you to take this other . S. Martialis speaketh of two kindes of Oblations . The one is offered vp in spirite only . the other in mysterie and in the Sacrament . The spiritual oblation is offered vp not only vpon a sanctified Aulter , but also euerywhere . But the mystical and Sacramental oblation which is of the body and bloud of Christe , is offered vp only vpon a consecrated Aulter , bicause thereon is the real presence of the same . And of that kinde of oblation in that very place which you haue so fowly corrupted , he saith thus . Christ hauing a body both vnspotted , and without synne , bicause he was conceiued of the Holy Ghoste , and borne of the virgin Marie , permitted it to be 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 commission 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 ) Sacrificium Laudis , Aug. contra Aduers . Legis & Prophetarum . c. 20. Cont. lit . Petiliani . li. 2. c. 86. & gratiarum 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 , how 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 . contra 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 owne 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 owne , 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 Demonstr . lib. 1. c. 10. So likewise 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 not any such Real Sacrifice of the Sonne of God , nor may not in any wise so be taken , it is euidente by the plaine woordes , that folowe , touching the same . For thus he saith , speaking of the very same Sacrifice of the Newe Testamente , that is mentioned by Malachie : Sacrificia non sanctificant hominem , sed conscientia eius , qui offert , existens pura , sanctificat Sacrificium . The Sacrifice dooth not Sanctifie the Man : but the Conscience of the offerer , being pure , sanctifieth the Sacrifice . I trowe , M. Harding wil not saie , The Prieste is not sanctified by the Sonne of God : but the Sonne of God is sanctified by the Conscience of the Priest : For that were Blasphemie . And yet thus must he needes saie , if Irenaeus meante the Real Sacrificinge of the Sonne of God .

Harding .

After al these allegations brought by M. Iewel against the Sacrifice of the Churche , whereof not one ought at al helpeth his cause , With what sinceritie and truth M. Iew . handleth S. Irenaeus . as I haue now proued : he returneth vnto S. Irenaeus againe , and by his accustomed craft of falsifying , he would make his Reader beleue , that S. Irenaeus expoundeth his owne meaning so , as the Sacrifice of Christes body and bloude be quite excluded . To bring this to passe , it is a woonder to see , what fowle shiftes he maketh . Of this blessed Fathes sentences he snatcheth here a peece , and there a peece , taking the head without the taile , the body without either , dismembring the whole . He ioyneth together wordes , that be aboue thirty lines a sund●r , and thereof frameth a sense sounding to his false purpose , cleane contrary to the holy Doctors meaning . What shal I say of his owne false gloses , and additions , set forth with that letter , in which the Doctours sayinges be printed , of corrupting the Latine , of making his translation muche worse ? Briefly he demeaneth him selfe so , as who so euer considereth and weigheth the wordes of S. Irenaeus , and M. Iewels false sleightes together , he wil thinke , that he hath vtterly abandoned al truth , simplicitie and shamefastnesse , and putteth his whole truste in lying .

Touching then that he first bringeth out of S. Irenaeus , I maruel what he meant here to recite it . M. Iewel Fowly corrupteth S. Irenaeus . If he had set forth the whole sentence , as it lyeth in the Doctour , euery simple man would soone haue perceiued , that it furthereth his Chalenge nothing at al. Hauing spoken in the foreparte of the sentence of Oblation , that we must offer vp vnto the Creator in pure meaning , in faith without Hypocrisie , infirme hope , inferuent loue : he commeth to the later parte , whereof M. Iewel hath pyked out a litle peece with wyly falshod turning it to his purpose . This it is , Et hanc oblationem Ecclesia sola pura offert Fabricatori , Iren. li. 4. cap. 34. offerens ei cum gratiarum actione ex creatura eius . And this oblation the Churche onely offereth vp pure vnto our Creator , offering vnto him with geuing thankes out of his creature , that is to say , out of that he hath created . There it foloweth immediatly , Iudaei autem non offerunt . &c. But the Iewes do not ( so ) offer , for their handes be ful of bloude . &c.

What maketh this for M. Iewel ? Mary were al true , that he addeth to his Doctors text , and in case that folowed immediatly , which he adioineth hereunto , and with such termes , as he hath deuised of his owne , and be not in S. Ireneus , that is to say , if blacke were white : it were somewhat perhaps to his purpose . But now he hath falsified altogether , Fowle corruption . with these wordes falsly infarced into the sentence , not his owne , and onely Sonne , but a natural thing : Also by putting these wordes , Est ergo Altare in coelo , Illuc preces , & oblationes nostrae diriguntur next after the other , as though euen there they folowed , which do not folow : but be found at the ende of the chapter . 36. lines after . Which neuerthelesse he translateth also very falsly , as the Reader may see . For these wordes , Neither is our Aulter here in earth , be of his owne false addition , and be not at al in the Doctour● and most true it is , that we haue Aulters in the Churche to offer the Sacrifice of the body and bloude of Christ● vpon , which by vertue of his worde be made really present : though we haue an Aulter also in heauen .

Where as S. Ireneus is brought in by M. Iewel in the next paragraph , saying , Sacrificia . The sacrifices doo not sanctifie the man , but the conscience of the offerer being pure , sanctifieth the sacrifice : in that place he speaketh not of the Sacrifice of the Aulter at al , but of the Sacrifices of the olde Testament . What so euer is offered vnto God , it is not the thing offered , that of it selfe sanctifieth him that offereth , But the pure and cleane harte of the party that offereth sanctifieth the sacrifice , that is to say , as S. Ireneus expoundeth him selfe , praestat acceptare Deum quasi ab amico , causeth God to accept it , as at the hand of a frend . Els if a wicked synner ( saith the Scripture there also alleged ) kil me a calfe , Esai . 66. I had as leaue he killed me a dogge . In that place therefore he speaketh against them onely , that thought to please God with their outward Sacrifices , whereof he hath no neede , them selues inwardly being wicked , and hauing impure consciences . To make this clearer by examples , and testimonies of Scripture , he allegeth the example of Cain , of the Scribes and Pharisees , and certaine sayinges out of Ieremie , and Esaye .

Now in the setting forth of this saying , Two lie● of M. Iewel . M. Iewel deceiueth his Reader , but with two lyes at once . The one is , in that he saith , it foloweth after the other before alleged . For it foloweth not , but goeth before it , as it may be sene in the booke . The other lye is , in that he auoucheth this holy Father to speake this much of the newe oblation of the newe Testament , which is vtterly false , as I haue now declared .

Iewel .

But M. Harding hath diuised a greate many replies to the contrary . First he saithe , The offering vp of praier , Praises , and Thankesgeuinge can not be called a Newe Sacrifice : for the same was made by Moses , Aaron , the Prophetes , and other holy menne in the Olde Lawe . This obiection serueth wel to control Tertullian , S. Augustine , and S. Hierome , and other learned Fathers , that thus haue taken it : who , by M. Hardinges iudgemente , wrote vnaduisedly , they knewe not what . Hereunto Irenaeus him selfe answeareth thus : Irenae . li. 4. c. 34 Oblationes hîc : Oblationes illic . Sacrificia in Populo Israel : Sacrificia in Ecclesia . Sed species immutata est tantùm . Quippe cùm iam non à Seruis , sed à Liberis offeruntur . There were Sacrifiees in the Olde Testament : There be Sacrifices in the newe . There were Sacrifices in the People of Israel : there be Sacrifices in the Church . Onely the manner , or forme is changed . For nowe they be offered , not by Bonde menne ( as before ) but by Free menne . In like sense writeth Angelomus . Angelomus Anti●●●m . lib. 3. Mandatum nouum scribo vobis : non alterum : sed ipsum , quod dixi Vetus , idem est Nouum . I write vnto yowe a Newe Commaundemente : None other , but that I called the Olde , the selfe same is the Newe . And it is called a Newe sacrifice , saith Chrysostome , Chrysost. contra Iudaeos . lib. 3. Bicause it proceedeth from a Newe minde , and is offered , not by fiere , and smoke , but by Grace , and by the Spirite of God . And in this consideration Irenaeus thinketh , Dauid said vnto the Children of the Church of Christ , Irenae . lib. 4. cap. 1. O sing vnto the Lord a New Song .

M. Hardinge saithe further , The wordes of Malachie maie in no wise be taken for the Oblation of Christe vpon the Crosse. For that , saith he , was donne at one time onely , a●d in one certaine place , in Golgotha without the Gates of Hierusalem , and not in euery place . Yet M. Hardinge maie easily vnderstande , that the Remembrance of that Sacrifice , and Thankesgeuinge for the same , maie be made at al times , and in al places . And therefore Eusebius as it is noted before , Eusebius de demon . lib. 1. c. 10. calleth our Sacrifice , Magni illius Sacrificij Memoriam , The Remembrance of that greate Sacrifice : and , the Thankesgeuinge , which wee yelde vnto God for our Saluation , Dionysius calleth it , Ecclaesia Hierar . cap. 3. Augustin . in Psal. 75● Hiero. in Psal. 147. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Figuratiue Sacrifice . And S. Augustine saithe , Cùm credimus in Christum , ex ipsis reliquijs cogitationis , Christus nobis quotidiè immolatur : When wee beleeue in Christe , euen of the very remanentes of our Cogitation ( in what place so euer we be ) Christe is Sacrificed vnto vs euery day . Likewise S. Hierome saithe , Cùm audimus Sermonem Domini , Caro Christi , & Sanguis eius in auribus nostris funditur . When we heare the worde of the Lorde , the Fleash of Christ and his Bloude is powred out into our eares . And , whereas M. Hardinge saithe further , that the Spiritual Sacrifices of our deuotion cannot altogeather be called pure , Esai . 64. and therefore can not be the Sacrifices of the Newe Testamente , Psal. 50. it must needes be confessed , that al our righteousnes , in respecte of many imperfections , Euseb. de demon . li. 1. cap. 6. Orationis sacrificium , quod Mundum dictum est . Tertul ad Scapulam . maie be compared , as the prophete Esay saithe , vnto a filthy clowte . Yet in respecte of Goddes mercie , and in Christe , the Prophete Dauid saithe , Thou shalt washe me , and I wil be whiter , then the snowe .

Howe be it , herein I wil remit M. Hardinge to the iudgement of them , whoes Authorities he can not wel denie . Eusebius calleth our Praiers , Mundum Sacrificium , A Pure Sacrifice . Tertullian saithe , Wee make Sacrifice vnto our God , for the safetie of our Emperours , Pura prece , with a Pure Praier . S. Hierome speaking of the Sacrifice of Christian Praiers , saithe thus : A pure Sacrifice is Offered vnto me in euery place : not in the Oblations of the Olde Testamente , but in the holynes of the Puritie of the Gospel . To be short S. Paule saithe , Hiero. in Zachar. lib. 2. c. 8. Volo viros precari in omni loco , leuantes manus Puras : I woulde , that menne should praie in al places , lifting vp Pure handes ( vnto God )

Touchinge the Sacrifice of the Lordes Table , In sanctitate Euangelicae Puritatis . Eusebius writeth thus : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : He gaue vs a Remembrance in steede of a Sacrifice to offer vp continually vnto God . And this he calleth , Incruentum , et Rationabile sacrificium : The vnbloudy , 1. Tim. 2. Eusebius de demonstra . lib. 1. and Reasonable Sacrifice . This saith Iraeneus , is the Sacrifice of the Newe Testament . This Sacrifice the Churche receiued of the Apostles : and the same the Apostles receiued of Christe , that made al thinges Newe .

Harding .

Concerning the Sacrifices of our deuotion ( say I in my Answer ) that be mere spiritual , they can not truly be called the newe oblation of the new Testament , bicause they were offered vp to God in the olde Testament , as now they be in the newe . By this M. Iewels shifte is quite auoided , who hath nothing to answer to this place of S. Ireneus reporting Christe , after that he had consecrated his body and bloude , to haue taught vs the newe oblation of the newe Testament , but that it is the pure sacrifice that Malachie speaketh of , that is to say , a contrite harte , or preaching of the Gospel , or prayer , or praise , and thankesgeuing , or , he can not tel what . This obiection ( saith M. Iewel ) serueth wel to control the olde Fathers , namely Tertullian , S. Augustine , S. Hierome .

No No , M. Iewel , it controlleth the olde Fathers nothing at al. It controlleth our yong Fathers , such as you , and your felowes be , who haue most rashly , most vnlearnedly , most wickedly , and Antichristlike , abolished out of the Churches of England , the most blessed Sacrifice of the body and bloude of Christe , and now being vrged and pressed with this manifest place of this Auncient and learned Father , who affirmeth it so clearely , ye haue not what to answer . Your whole booke of Replie conteineth nothing in effecte , but wyly sleightes , vaine shiftes , shamelesse lyes , and fowle corruptions of the Doctours , and Councels , aboue al measure . But of such Merchandize you make your shew no where more , then in this Article , in which you impugne the Sacrifice . And of al your Diuisions of the same Article hitherto , in this Diuision the vanitie of your shiftes , appeareth most .

Yet you wil not geue ouer , Irenaeus corrupted by M. Iew but that at least to the ignorant people it may seme you haue ynough to say for your selfe , you come againe to S. Irenaeus for helpe , and he helpeth your cause nothing at al. Wel , what saith he ? Iren. lib. 4. cap. 34. Oblationes hî , c Oblationes illic . &c. The head of the sentence you haue lopped of . This is the whole . It is the kinde of Oblations , that is reiected : for ther were Oblations both there ( among the Iewes ) and ther be Oblations also here . There were sacrifices among that people , there be sacrifices in the Churche . But the Kinde ( or forme ) is changed onely , for somuch as they be not bonde men that offer now , but freemen .

What conclude you of al this M. Iewel ? What maketh this against the real Sacrifice of the body and bloud of Christe ? Mary say you , Thus answereth Irenaeus to my Obiection . What was my Obiection ? This is that I said in effect , as is before rehersed , that the mere spiritual sacrifices of our deuotion , can not truely be called the New Oblation of the New Testament , bicause they are common to them of both Testamentes . How say you , is not this true ? And what haue you to the contrary , in this saying of S. Irenaeus ?

The kinde , or forme of their , and our sacrifices , is changed , you wil say perhaps . I graunt this much : albe it S. Irenaeus referreth this change , not to the sacrifices , but to the offerers : bicause the olde people of the Synagog were bonde men , and we of the Churche are free men . But let it be , as you would haue it . Who vnderstandeth not the kinde of sacrifices to be changed , for that they killed brute beastes , according to Moyses Lawe , and we kyl them not , as not being vnder that Lawe ? But what ? Wil you of this conclude , that they offered not vp vnto God the Sacrifices of a contrite harte , of prayers , of praise and thankesgeuing , and such other spiritual sacrifices , bicause they offred vp beastes , and bicause we now offer these ? I trowe by that time you haue bethought your selfe , you wil not stande in it . For , be not the Psalmes , and the sermons of the Prophetes ful of exhortations , to this ende , that these spiritual oblations should be made , a●d the like thinges done , that God accepteth for swete smelling sacrifices ? Would they so haue exhorted the people , except these thinges ought to haue ben done ? And whereas they were to be done , wil you say , there were none , that did them ? wil you say , the holy kinges , and Prophetes had not contrite hartes , prayed not , nor praised , ne thanked God ? I suppose you wil not say it . To what purpose then pyked you out the former saying of S. Irenaeus ? What maketh it for you ? what maketh it against vs ?

No more furthereth that your cause , which without opening and circumstance you allege out of Angelomus , and S. Chrysostome . How much better had you done , if confessing the truth , you had leafte out these obscure and impertinent places , and had rehersed vnto your Reader certaine other most plaine sayinges out of S. Irenaeus , whereof this is one written in the same chapter , out of which you piked the peeces that here you haue patched together . Quomodo constabit eis , &c. How shal they be assuredly certified ( saith this blessed Martyr ) that bread whereon thankes be geuen , Iren. lib. 4. cap. 34. to be the body of their Lorde , and that Cuppe to be ( the Cuppe ) of his bloude , if they wil not say , he is the Sonne of the Creatour of the worlde , that is to say , his Worde , whereby the Vine bringeth forth fruite , founteines ( of wine ) do runne , and which ( for bread to be had ) geueth first grasse , afterward an eare , and then at length ful wheate in the eare ? Againe how say they , that the flesh commeth into corruption , and receiueth not life , which is fedde of the body and bloude of our Lorde ? Therefore either let them change their opinion , or ceasse from offering vp the thinges , that are before said .

An other like saying there auouching our doctrine , is this . The Eucharist consisteth of two thinges . As the bread that is of the earth , receiuing the calling vpon of God , is not now common bread , but the Euchariste , consisting of two thinges , earthly , and heauenly : So our bodies receiuing the Euchariste , be not now corruptible , but haue hope of the Resurrection .

How plaine and cleare testimonie haue we in these sayinges , for the truth , and Real presence of our Lordes body and bloude in the blessed Sacrament , for the Oblation of the same , for the most soueraine effecte , that thereby is wrought in our bodies nourrished and fedde therewith ? At these M. Iewel you closed vp your eyes , bicause they confounde the pride and wicked folie of your Chalenge : other woordes , and patches of sentences , you pryed and hunted after , by which you might seme to auoid the cleare authoritie in this Diuision alleged against you out of S. Irenaeus , yet when you haue al said , and shifted , your Replie is founde to weake , and insufficient .

Bicause you feele your selfe much pressed , and as it were borne downe , with the weight of this plaine testimonie of S. Irenaeus ( Christe hauing confessed of the bread , that is was his body , and of the cuppe , that it was his bloud , taught his Apostles the new oblation of the newe Testament ) faine would you finde some way , how to ease your selfe of it , and therefore haue you looked ouer ( as it semeth ) al your Notebookes , and searched the Doctours farre and neare , to happen vpon some for your relief , but none can you finde . And here you shewe your selfe to be graueled with these plaine wordes , This sentence of S. Ireneus graueleth M. Iewel Noui Testamenti nouam docuit oblationem , Christe taught the newe oblation of the new Testament . To auoide this newe oblation , that so much combreth you , you haue deuised a new policie , which would serue you for some shewe and colour , were it not altogether stuffe of your owne counterfeyting and forging . What is that ? Beholde Reader , and consider of it diligently .

Thus saith M. Iewel . It is called a newe Sacrifice , saith Chrysostome , ( now folow the wordes pretended to be S. Chrysostomes in the distinct letter , that he putteth the Doctours sayinges in ) bicause it proceedeth from a new minde , and is offered , not by fiere and smoke , but by Grace , and by the Spirite of God . But where saith S. Chrysostome this much ? You haue put it in the letter of the Fathers sayinges , tel vs where we may finde the cause thus declared , why this oblation of the newe Testament , is called , Newe . By your cotation in the margent you send vs vnto Chrysost. contra Iudaeos . lib. 3. but there we finde no such thing at al. Neither be they Bookes , but Orations , that he wrote against the Iewes , and so Erasmus , who translated that worke , calleth them .

Mary in the second Oration we haue trakte you , M Iewe● fouly abuseth S. Chrysost. and founde out the place , that you abuse : abuse , I say , for it maketh wholly against you . There , S. Chrysostom , to proue vnto the Iewe , to whom he speaketh , that both their Lawe , and ther Sacrifice is ended , and abolished , and that an other Sacrifice is come in place of theirs , which is pure , and is to be offered vp through al the worlde , allegeth the prophecie of Malachie , from the rising of the Sunne to the going downe , Malach. 1. &c. a pure Sacrifice shal be offered vnto my name . Vpon this prophecie he stayth him selfe , and declareth at large , how it ought to be vnderstanded , and how the Prophete may not seme to be repugnant to Moyses , who appointeth the Sacrifice of the Iewes vnto one onely place , and how , and for what respecte , the Sacrifice that Malachie speaketh of , is pure , whiche S. Chrysostome calleth , Sacrificium nostrum , our Sacrifice . Among other many wordes spoken in praise of this our pure Sacrifice , Whi our sacrifice i● of Malachie called the Pure Sacrifice , after the minde of S. Chrysostome . thus he saith there .

If one conferre this Sacrifice with theirs , he shal finde an exceding great difference , so that according to the proportion of comparison , this alone may deserue to be called pure . And looke what S. Paule said of the Lawe , and Grace , that , that was not glorified at al , which was glorified , in comparison of the high Glorie : the same here also iustly we may say , 2. Cor. 3. to wit , that this Sacrifice compared with that ( of the Lawe ) ought alone to be called pure . Then folowe the wordes which M. Iewel hath by falsifying , and fowle corruption abused to his purpose . Non enim per fumum ac nidorem , non per sanguinem ac redemptionis precia , sed per spiritus gratiam offertur . For it is not offered by smoke and gresy sauour , Chrysosto . oratioee . 2 contra Iudaos . not by bloude and prices of redemption , but by grace of the spirite . With these wordes he rendreth the cause , why the Sacrifice of the Churche , is of Malachie called pure , and not why it is called Newe , Chrysostom misreported by M. Iewel . as M. Iewel hath peruerted the sentence .

Compare good Reader this Repliers wordes with S. Chrysostomes wordes , and thou shalt espye , what a corrupter and falsifier he is of the Doctours . Wherefore seing he can finde no helpe at S. Chrysostomes handes ( whom here he hath much iniured , and misreported ) nor at the handes of any other Doctor , nor can shewe vs what Sacrifice that is , which S. Ireneus calleth the newe Sacrifice , or newe Oblation of the newe Testament that Christ taught , when he said of the bread and Cuppe , this is my body , this is my bloude , but the Sacrifice of the body and bloude of Christe : with right he may be required to subscribe , and yeelde . Which wil be best for him to doo , least the time come , when not yeelding he shal be taken prysoner , and for his heresie and impenitent harte , be caste into the owtward darkenes , Matt. 22. where shal be weeping , and gnasshing of teeth .

Bicause M. Iewel harpeth so much vpon the prophecie of Malachie , and putteth the confidence of his cause therein , and hath taken his aduantage of S. Chrysostome by falsifying his wordes : let vs see how litle cause he had so to doo , and how muche S. Chrysostome being truly alleged , proueth in that very place which M. Iewel bringeth , treating of Malachie , the Catholique assertion . Whereas Moyses forbad sacrifice to be made in any other place , Deut. 16. but in that place whiche our Lorde had chosen , and Malachie saith , that the pure Sacrifice is to be offered vp in euery place from the East to the West : that these two should not seme to be repugnant , S. Chrysostome saith , that Moyses spake of one Sacrifice , and Malachie prophecied of an other .

To prooue this , he asketh this question . Vnde hoc declaratur ? Whereby is this declared ? There for declaration and proufe hereof , among other thinges he bringeth the argument of the place . For ( saith he ) Malachie foretolde that this worship should be celebrated , not in one Citie , as the Iewish sacrifice was , but from the rysing of the Sunne , to the going downe . Then folowe these woordes : Conclusions gathered out of S , Chrysost. against M. Iew . Praeterea ex Sacrificij modo , siquidem puram illam appellans , declarauit de qua loqueretur . Furthermore this is declared by the manner of the Sacrifice , for in that he calleth that oblation ( or worship ) pure , he hath declared of what oblation ( or worship ) he spake . This much S. Chrysostome there .

Hereof and of that S. Chrysostome saith in that place , these Conclusions may be gathered against M. Iewel . The First Concusion . Malachie in S. Chrysostomes iudgement speaketh of suche a Sacrifice , as for commendation whereof he might seme repugnant to Moyses . But in respecte of those , which are mere spiritual Sacrifices , of which onely M. Iewel wil Malachie to be expounded , as of a contrite harte , of prayer , of praise , and thankesgeuing , Malachie can not seme repugnant to Moyses , bicause Moyses neuer forbad them : Ergo , the Sacrifice that Malachie speaketh of , is not to be vnderstanded of mere spiritual sacrifices . The .2 . Conclusion . Malachies prophecie is of such a Sacrifice after the mynde of S. Chrysostome , as the celebration whereof should abandon , and quite put away the Priesthoode , and Sacrifices of the Iewes . But the mere spiritual Sacrifices of our deuotion , whereto only M. Iewel draweth the prophecie of Malachie , haue not that power and effecte . For they continued with their Sacrifices , as they do with ours : Ergo , Malachie is not to be vnderstanded of the mere spiritual Sacrifices . The .3 . Conclusion . S. Chrysostome speaking of ●●e Sacrifice mentioned by Malachie , vseth these wordes , Praedixit hanc culturam celebrandam , he fortolde that this worship should be celebrated , not in one citie , &c. But of any of the mere spiritual sacrifices of our deuotion , no learned Father euer said , that it is a worship to be celebrated , nor are these termes conuenient for them , or for any of them , for they are not , properly to speake , a worship by vs to be celebrated , but thereby and therewith we doo celebrate and worship God : Ergo , Malachie by S. Chrysostomes doctrine , speaketh not specially of the mere spiritual sacrifices of mannes harte , but of an other Sacrifice outwardly celebrated . The .4 . Conclusion . The Sacrifice that Malachie prophecied of , S. Chrysostom saith it is such , as is declared what it is , by the manner of it . But a thing can not be declared what it is by the manner , onlesse the manner be external , and sensible , so as it may be perceiued by sense , and the mere spiritual sacrifices of mans inward deuotion be not such : Ergo , Malachie meant not of them , but of an other Sacrifice . The .5 . Conclusion . Malachie by the exposition of S. Chrysostome speaketh of that Sacrifice , which properly is Nostrum , that is to say , ours , belonging to vs , that be of the newe Testament . But the Sacrifice of a contrite harte , of Praiers , Praise , and thankesgeuing be theirs of the olde Testament , as wel as ours : Ergo , of that kinde of Sacrifice he spake not . That I make an ende of Conclusions , the sixth and last Conclusion may be this . By interpretation of S. Chrysostome , the Sacrifice that Malachie prophecied of , is pure in the most excellent degree of purenesse . But the spiritual Sacrifices proceeding from the harte of man , be not pure in the highest degree of purenesse : Ergo , it is an other kinde of Sacrifice , which Malachie foretolde .

So then it is , M. Iewel reasonably required to yeelde . if M. Iewel can not declare and clearely prooue vnto vs , that Malachie prophecying of a mere spiritual Sacrifice of mans deuotion , might reasonably seme to S. Chrysostom to be repugnant to Moyses , that such a sacrifice should abolish the Iewes sacrifices , that it is called a worship to be celebrated by vs , that it is declared what it is , by the external manner of it , that in proper and right speache it ought to be called our Sacrifice , or the Sacrifice of the newe Testament , and to conclude , that it is most singularly and most excellently pure : if I say he can not make good these pointes● as to euery man of meane iudgement and learning most certaine it is , he can not : iudge discrete Reader , how good reason we haue , to require him to yeelde , and to deceiue the worlde no more by alleging the authoritie of S. Chrysostome , as though he so vnderstoode Malachies Prophecie , and consequently were contrary to S. Irenaeus .

That S. Chrysostom is to be vnderstanded of the Sacrifice of the Aulter , And on the other side , who is so wilfully blinde , that seeth not al these properties to be agreeable vnto the Sacrifice of the body and bloude of Christe ? For this is not contrary to Moyses , but it is the perfection of Moyses , the truth of the figure , the body of the shadow : the comming of this , hath abolished the Iewish Sacrifices : by this God is most highly praised , thanked , and honored , and this it selfe is a worship most holyly to be celebrated : In ●rat. 2. contra Iudaeos . This , what it is , most plainely by the manner of offering is declared , for the Priest saith in the person of Christ , as by him he is taught to do , this is my body , which is geuen for you , Luc. 22. this is my bloud , which is shed for you , and for many : Math. 26. This by al right is our Sacrifice , in so much that if this be not ours , I meane of the new Testament , whereas besides this ther is none other external and real sacrifice : then haue we none at al , that is external and real . Which if it were true , then neither had we a Priesthoode , nor Lawe● and so then were we a people neither of the one Testament , nor of the other . To conclude , this , and none other but this , is , touching the substance of it , the pure Sacrifice in highest and supreme degree of purenesse . For what can be thought purer then that body , which was conceiued of the holy Ghost , and borne of the most pure Virgin , which is the proper body of the Worde ?

To the heape of Allegations , which M. Iewel in the ende of this Diuision hath as it we●e with scoopes , cast● together , bicause they importe litle substance , and be , some vntruly , and al without sinceritie brought in , the circumstance of the places , whens they be taken out not declared , the opening whereof would require many wordes , which should weary rather then profite the reader : I esteme a iuste and particuler Answer vtterly nedelesse , specially what so euer is of any importance , being already sufficiently answered .

The .10 . Diuision .

The Answer .

NOw let vs heare what S. Cyprian hath written to this purpose . Bicause his workes he common , to be shorter , I wil rehearse his woordes in Englishe . If in the Sacrifice , which is Christe , none but Christe is to be folowed , soothly it behooued vs to obey , and doo that , which Christe did , and commaunded to be done . For if Iesus Christe our Lorde and God , very he him selfe be the high Priest of God the Father , and him selfe first offered Sacrifice to God the Father , and commaunded the same to be doone in his Remembrance : Verily that Prieste dooth occupie the office of Christe truely , who dooth by imitation the same thing , that Christe did . And then he offereth to God the Father in the Churche a true , and a perfite Sacrifice , yf he beginne to offer right so as he seeth Christe him selfe to haue offered . This farre S. Cyprian . Howe can this Article be auouched in more plaine woordes ? he saith that Christe offered him selfe to his Father in his Supper , and likewise commaunded vs to doo the same .

Here wee haue prooued , that it is lawful , and hath alwaies from the beginning of the Newe Testamente bene lawful for the Priestes to offer vp Christe vnto his Father , by the testimonies of three holy Martyrs , two Greekes , and one Latine , most notable in sundry respectes , of antiquitie , of the roume they bare in Christes Churche , of Learninge , of Constancie , of Faith stedfastly keapte to Death , suffered in places of same , and knowledge , at Paris , at Lions , at Carthage .

Iewel .

This place of S. Cyprian , as it not once toucheth the real Sacrificinge of Christ vnto his Father , so it vtterly condemneth the Communion vnder One Kinde : the Common Praiers in a strange vnknowen tongue : and briefly the whole disorder , and abuse of M. Hardinges Masse .

But S. Cyprian saith , In Sacrificio , quod Christus est : In the Sacrifice , that is Christe . Yf M. Harding thinke to finde great aduantage in these woordes , August . in Iohan. tract. 26. it may please him to Remember , that S. Augustin saith , Illis Petra erat Christus : Vnto the Iewes the Rocke was Christ . Verily , the Sacrifice after the order of Melchisedek , which is the Propitiation for the Sinnes of the world , is onely Iesus Christ , the Sonne of God vpon the Crosse. And the ministration of the Holy Mysteries , in a phrase , and manner of speache , is also the same Sacrifice : bicause it laieth foorthe the Death , and bloud of Christ so plainely , and so euidently before our eies . So saith S. Augustine , August . in Psalm . 20 The very Remembrance of Christes Passion sturreth vp such motions within vs , as if we sawe Christ presently hauing vpon the Crosse. Vpon which woordes the Common Glose noteth thus : De Conse . Dis. 2. Semel . Christus immolatur , id est , Christi immolatio repraesentatur , & fit memoria passionis : Christe is sacrificed , that is to say , The Sacrifice of Christe is represented , and there is made a Remembrance of his passion . So S. Cyprian saith , Vinum exprimit sanguinem : Cypri . lib. 2. epist. 3. In Aqua populus intelligitur : In Vino sanguis ostenditur . Itaque passionis eius mentionem in Sacrificijs facimus . Passio enim Domini est Sacrificium , quod offerimus . The Wine sheweth the Bloude , in the Water we vnderstande the people : The Bloude is expressed in the Wine . And therefore in our sacrifices we make mention of Christes passion . For the Sacrifice , that we offer , De Conse . Distinct. 2. Quid sit . is the passion of Christe . As the ministration of the holy Communion is the Death , and Passion of Christ , euen so , and in like sort , and sense may the Sacrifice thereof be called Christe . Therefore S. Gregorie saith , Christus in seipso immortaliter viuens , iterum in hoc Mysterio moritur . De Cons. Dist. 2. Quid sit . Eius Caro in populi Salutem patitur : Christ liuing immortally in him selfe , dieth againe in this Mysterie . His Fleash suffereth ( in the Mysterie ) for the Saluation of the people . I recken , M. Harding wil not say , In Glosa . Chryso . in Acta . Homil. 21. that Christe Dieth in deede , according to the force , and sounde of these wordes , or that his Fleashe verily , and in dede as tormented , and suffereth in the Sacrament . S. Gregorie better expoundeth him selfe in this wise : Hoc Sacramentum Passionem Vnigeniti Filij imitatur : Beda expo●nens illud● Sicut Moses exalta uit , &c. This Sacrament expresseth or representeth the Passion of the Onely begotten Sonne . And the very Barbarous Glose touching the same saith , Christus Moritur , & Patitur , id est , Mors , & Passio Christi repraesentatur : Christ Dieth , and Suffereth , that is to say , Christes Death , and Passion is represented .

So S. Chrysostom saith , Iohan. 3. In Mysterijs mors Christi perficitur : The Death of Christe is wrought in the Mysteries . Hieron . in Psalm . 97 So saith Beda , Exaltatio Serpentis Aenei Passio Redemptoris nostri in Cruce : The lifting vp of the Brasen Serpent is the Passion of our Redeemer vpon the Crosse. Ambro. d● Virginib . So saith S. Hierome , Quotidiè nobis Christus Crucifigitur : August . Quaest. E●uāge . lib. 2. Vnto vs Christe is daily Crucified . So S. Ambrose , Christus quotidiè immolatur : Christe is daily sacrificed . So S. Augustine , Tunc vnicuique Christus occiditur , cùm credit occisum : Then is Christe slaine to euery man , Hieron ad Damas. when he beleeueth that Christe was slaine . To conclude , so S. Hierome ●aith , Semper Christus credentibus immolatur : Vnto the faithf●l Christe is euermore sacrificed . Thus may the Sacrifice of the Holy Communion be called Christe : to witte , euen so , as the ministration of the same is called the Passion , or the Death of Christe .

Harding .

The first sentence of your Replie in this Diuision M. Iewel , consisteth of .4 . particles , and eche of them is an impudent lye . By the spiteful woordes you vtter against the most holy Masse , you shewe vs with what stampe you are coined . As for S. Cyprian , neither doth he in this place condemne the Churche for ministring the Communion vnder one kinde , nor for hauing the publike Churche seruice in the Latine tongue . Which in these Westerne partes of Christendome is not , as you cal it , a strange vnknowen tongue , but contrarywise a tongue among al other best knowen in general , and common to al nations of the West .

Touching the Sacrifice of the body and bloude of Christe , so clearely by S. Cyprian here auouched , that so it is , you woulde neuer haue denyed , had not you put the whole confidence of your cause in lying , and denying most euident truthes . And now therefore I must prooue against such a cauiller and wrangler , as you are , M. Iewel standeth altogether vpon certaine precise termes . that there is light , where the Sunne shyneth . And here once againe you thinke to finde a lurking corner in your precise termes of the real sacrificing of Christe vnto his Father : as though I prooued not that which in this Article you denie , except the truth be affirmed in the same forme of wordes , which your selfe haue deuised . If you had good mater , I trow you would not thus stand only vpon termes .

But let vs pul you out of your lurking corner , An euident place of S. Cyprian for the Sacrifice of the Aulter . Cyprian . lib. 2. epistol. 3. as it were out of Cacus Denne , and bring you abroade into the light . Answer me Sir : Wil it not appeare by this place of S. Cyprian , that Christe offered him selfe vnto his Father at his laste Supper ? Be not these his very wordes , Iesus Christe our Lorde and God first offered a Sacrifice to God the Father , and commaunded the same to be done in his Remembraunce ? What Sacrifice was this ? It was not the Sacrifice of the Crosse pardy . For that very same Sacrifice was not commaunded to be made againe , it was once made for euer by Christe him selfe . What can you name , but the vnbloudy Sacrifice of his body and bloude ? For if you name vs the mere spiritual sacrifices of deuotion , as Prayer , Praise , Thankesgeuing , or any such other the like : you must remember , Christe did not first of al sacrifice the same . For the Patriarkes , and Prophetes did so , long before Christe was incarnate .

What is it then ? S. Cyprian telleth it him selfe expressely , saying , Christe is the Sacrifice , In Sacrificio quod Christus est . He speaketh of such a Sacrifice , in which the Priest occupieth the roome , and doth the office of Christ truly , and in doing whiche , the Prieste by imitation doth the same thing that Christe did . Then what did Christe , and where did he that the Prieste is commaunded to folowe ? What neede I to stande vppon it ? Who knoweth not , Cyprian . ad Ceciliū● whereof S. Cyprian treateth in that Epistle to Caecilius , and what Christe did at his Supper ? He tooke bread , Math. 26 and then the Cuppe , he gaue thankes , blessed , Luc. 22. and consecrated his body and bloud sayinge , this is my Body , 1. Cor. 11. Cyprian . lib. 2. epistol. 3. this is my Bloud , and so offered vp ( as S. Cyprian saith ) the same thing , which Melchisedech had offered , that is to say● bread and wine , to wit , his owne body and bloude . Which Body and Bloude , bicause both natures be inseparably vnited together in one person , he calleth also by the name of Christe . In Sacrificio quod Christus est , in the Sacrifice which Christ is , for here Christus , is the nominatiue case to the verbe , est .

Whereas then Christe offered Christe to his Father , at his Supper , and commaunded Priestes to doo the same in Remembrance of him , vntil he come , that being in euery respecte lawful , which he commaundeth : it foloweth , that Priestes haue authoritie to offer vp Christe , who is the Sonne of God , vnto his Father , which is the pointe of this Article , that M. Iewel denieth . And thus is the real sacrificing of Christe vnto his Father , prooued by S. Cyprian , real , I say , not in respecte of the manner of sacrificinge that was vppon the Crosse , but of the Body and Bloude really present , and being the real substance of this commemoratiue Sacrifice .

Here I needed not to procede further in this Diuision , my Answer to the Chalenge being so sufficiently iustified touching the vnbloudy Sacrifice , and this being prooued by S. Cyprians testimonie , as it was prooued before by testimonie of S. Irenaeus , that it is not onely lawful , but also dutiful for Priestes , to offer vp Christe vnto his Father . Yet bicause M. Iewel , ( who from the beginning neuer intended to yeelde , how plaine mater so euer were prooued against him ) commeth now in with his Phrases , hauing no plaine and directe authoritie whereby to prooue his negatiue doctrine : Let vs see , what pith his obscure phrases , and tropical speaches do conteine .

Where as S. Cyprian saith plainely , Christe is the Sacrifice ( meaning the substance of the Sacrifice celebrated at the Supper and now at the Aulter ) he willeth me to remember , August . in Ioan. tractat. 26. that S. Augustine saith , Petra erat Christus , the Rocke was Christe . For that he putteth vnto S. Augustine this worde illis , interpreting it of the Iewes : it is his owne addition , S. Augustine hath it not . But what concludeth he of this ? Not onely S. Augustine , but S. Cyprian also in this very Epistle , and first of al S. Paule saith , 1. Cor. 1● . the Rocke was Christe . I say to M. Iewel eftsones , it may please him to remember , that S. Augustine expoundeth him selfe immediatly in the next sentence , saying , Petra Christus in signo . The Rocke was Christe . The Rocke was Christe in a signe , that is to say , the Rocke was not Christe in substance , and in deede , but signified Christe . If he intende thus to conclude , as the Replie semeth to reporte , As the Rocke was Christe , so Christe is the Sacrifice : but the 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 construction 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 consideration 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 construction of S. Cyprians saying how so euer he procedeth , speaking confusely 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 vpon 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 vpon 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 oblation . Vpon which consideration Theophylact , as it is before rehersed , saith , Tunc īmolauit seipsum , ex quo tradidi● Discipulis corpus suum , 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 bonum homini , nisi quod manducabit et bibet , wher he saith thus . Quid credibilius etc. What is more credible we should thinke Salomon meant by those wordes , then that perteineth to the participation of this table , which Christ him selfe a Priest and mediator of the new Testament 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 euident testimonie for the Sacrifice and Priesthod after th' order of Melchisedek , where he saith thus , Vbi apparet etiam f●cerdotiū secundum ordinem 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 Sacrament 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 propitiation of the sinnes of the world vpon 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 sanguine 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. Concion . 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 i● 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 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 salutation 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 Passion : Ergo , the Priest doing that Christe did at his Supper , and that he is commaunded 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. Iewel 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. Cyprian , 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 , Luc● . 22. to whom in the Apostles he said , doo ye this in my remembrance . I go not about in this Diuision 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 Christian Reader should beleue , that Christ is the Sacrifice . How , and wherewith , is there made in our Mysteries a memorie and signification of Christe , and of his death . For so S. Cyprian 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 mysterie● 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 Passion , 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 celebrabant futurae victimae , August . cont . 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 ●he memorie● but withal the Oblation of that very body , whereby the memorie of his bloudy Sacrifice is celebrated .

Wherin M. Iewel and they of that syde , are deceiued of ignorance , or of malice deceiue othe● . 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 commonly 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 . vmbram rerum , the 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. ● .

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 sen●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 .

How 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 begoten 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 vpon the Crosse. For though the paines and violence 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 saluation 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 s●l●at , quae illam nobis mortem vnigeniti per Mysterium reparat . This Sacrifice doth singularly saue the soule from euerlasting destruction , 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 by a figuratiue speache onely , as it is said , the rocke was Christe . For though the Fathers vse sometimes figuratine speaches , yet thereof it foloweth not , that S. Cyprian in this place of his Epistle to Cecilius spake figuratiuely , in saying , that Christe is the Sacrifice .

That he spake truly , and meant according to the proprietie of the speach , it is cleare by his owne wordes in the same Epistle . For els hauing mencioned the Sacrifice of Melchisedech , which consisted of bread and wine , he would neuer haue said these wordes , Quam rem perficiens & adimplens Dominus panem & calicem mixtum vino obtulit , Cypria ad Cecil lib. 2. ep●●stola 3. & qui est plenitudo , veritatem praefiguratae Imaginis adimpleuit . Our Lorde offered bread and cuppe mixte with wine perfiting and fulfilling the thing that Melchisedech did , Christe his supp●● fulfilled the figu●● of Melchisede●● and he that is the fulnes , fulfilled the truth of the forefigured Image . Now if Christe at his Supper ( for thereof S. Cyprian speaketh ) offered not a true Sacrifice of his body and bloude in deede , and therefore a true and real Sacrifice , vnder the formes of bread and wine , but onely a signe and figure , or an Image representing his body and bloude : How then was he the fulnesse ? How did he fulfil the truth of the forefigured Image ? For if al were but a signe and token , Fulnes 〈◊〉 perfourmance . memorie , or representation , that he offered , then was not he the fulnesse , neither fulfilled the truth . For signes , if they be onely signes , be empty and void of the truth , neither is fulnesse , but where the very thinges be present . And by such interpretation , S. Cyprian should make the Sacrifice of Christe at his Supper , no better then that of Melchisedech was , and , which is absurde , the truth of a forefigured image should be but a figure , and fulnesse should be voide of the thing fulfilled .

How be it to proue the Sacrifice by witnesse of S. Cyprian , I stayed not my selfe vpon these wordes , In Sacrificio quod Christus est , M. Iewel answereth as he thinketh good to a word or two , and leaueth the chiefe substance vnanswered . specially : but vpon the large processe of that whole Epistle . Whereof I tooke what seemed to make good proufe of that I entended . And I pray you Sir , why answer you not to the other manifest wordes ? What Sacrifice is that , which , as S. Cyprian saith , Christe first of al offered vp vnto his Father , and commaunded the same to be offered in his remembrance ? What Sacrifice is that , in doing whereof the Priest doth the office of Christe truly ? What Sacrifice is that , in offring vp whereof the Priest doth by imitation , the same thing that Christe did ? What is that true and perfite Sacrifice , that he offreth vp to God , if he beginne to offer right so , as he seeth Christe him selfe to haue offered ? If you could haue named vs any other , besides the Satrifice of the body and bloud of Christe , is it to be thought you would haue conceeled it to so great hinderance of your cause ? That whereby your Chalenge is fully answered , and the Catholique Doctrine plainely auouched , you ouerhippe and dissemble : and vppon a peece of a sentence by your selfe falsified , and by your wrong translation wreathed from S. Cyprians meaning , you bestowe many woordes , and muche of your common stuffe , which consisteth of your Phrases , pyked out of your Notebookes , and here without trueth or iudgement shuffled together

Iewel .

And that the weaknes of M. Hardinges gheasses may the better appeare , vnderstande thou good Christian Reader , that the Holy Catholique Fathers haue vsed to say , that Christe is Sacrificed , not only in the Holy Supper , but also in the Sacrament of Baptisme . S. Augustine saithe , August . exposition inchoat● ad Rom. Holocaustum Dominicae Passionis eo tempore pro se quisque offert , qno eiusdem Passionis Fide dedicatur : The Sacrifice of our Lordes Passion euery man then offereth for him selfe , when he is Confirmed in the Faithe of his Passion . And againe , Holocaustum Domini tunc pro vnoquoque offertur quodammodo , In eod . cùm eius nomine Baptizando signatur : Then is the Sacrifice of our Lorde In a Manner offered for eche man , In eod . when in Baptisme he is marked with the name of Christe . And againe , Non relinquitur Sacrificium pro peccatis : Chrysost in epist. a Hebraeos hom. 16 Ambros. de poeni● li. 2. ca. 2 id est , non potest denuo Baptizari : There is leafte no Sacrifice for Sinne : that is to say , He can be no more Baptized . And in this consideration Chrysostome saithe , Baptisma Christi Sanguis Christi est : Christes Baptisme , is Chtistes Bloude . And likewise S. Ambrose , In Baptismo Crucifigimus in nobis Filium Dei : In Baptisme wee Crucifie in our selues the Sonne of God .

Harding .

Concerning the Sacrifice made in Baptisme , August . i● expositiōe inchoatae in epistol. ad Rom. whereof you tel vs out of the Auncient Fathers , That euery one at that time for his synnes offereth vp the Burnt sacrifice of our Lordes Passion , when in the faith of the same Passion he is dedicated , as S. Augustine saith : and that in Baptisme we crucifie in vs the Sonne of God , as S. Ambrose saith : Ambros. de poenit . li. 2. ca. 2. by their owne woordes they teache vs to vnderstande this spiritually , and not as the woordes sounde in proper speache . For S. Augustine in that place qualifieth the manner of his vtterance , and calleth his reader backe from absurde imagination , by this woorde quodammodo , Quodammodo . asmuch to say , in a manner . And S. Ambrose likewise saith not simply , that in Baptisme we crucifie Christe , but that we crucifie him in vs . Crucifigimus in nobis Filium Dei , We crucifie in vs the Sonne of God , saith he . Whereby they meane , that in Baptisme we put on Christe , that to sinne we die with Christe , and are buried with him into death , and are made conformable to the similitude of his death , and that the effecte , vertue , and benefite of his Passion , by Baptisme is applyed vnto vs . And bicause as Moyses sprinckled with bloude the booke of the Olde Testament , Leuit. 4. the Tabernacle , Hebr. 9. and the Vessels of Ministerie , right so Christe with his owne Bloude cleanseth our myndes , which be the bookes of the Newe Testament by interpretation of S. Chrysostome , Chrysosto . in epist. ad Hebraeos . Homi. 16. and with the same bloude sprinckleth vs , who are his Tabernacle for him to dwel in , and to walke in , as he saith him selfe , and his Vessels to serue him in holy Ministeries , which great benefite is chiefly deriued vnto vs in Baptisme : In consideration hereof , forasmuch as vpon the Crosse onely his pretious bloud ranne out of his body , and then was he in him selfe sacrificed : these Fathers feared not to say , * * Ambros. the one , that in Baptisme we crucifie in vs the Sonne of God , * * August . the other , that when we are baptized , we offer vp the Burnt sacrifice of his Passion .

To conclude then , if certaine Fathers in a figuratiue speache , and with a qualification say , that when one is baptized , he offereth vp the Sacrifice of Christes Passion , or that in him selfe he crucifieth Christe , which is true in a right sense : M. Iewel may not thereof conclude , that Christe at the celebration of the Supper is not truly offered . For if he reason thus , Christe is after a manner offered of vs , when we are baptized , Ergo , he is not offered of the Priest in the Sacrament of the Aulter . M. Iew setteth one tru● against a● other . Forasmuch as in Baptisme he is onely by grace , and in the blessed Sacrament really , and in substance : Euery man of meane vnderstanding may soone espy the fondnesse of the Argument . But not being hable directly to impugne this assured truth , he maketh such a proffer towardes it as he can , by setting one truth against an other truth .

The .11 . Diuision .

The Answer .

OVR aduersaries crake much of the sealing vp of their newe Doctrine with the Bloud of such and such , who be written in the booke of lyes , not in the booke of life , whome they wil needes to be called Martyrs . Verily if those Mounkes , and Friers , Apostates , and renegates , wedded to wiues , or rather ( to vse their owne terme ) yoked to Sisters , be true Martyrs . then must our Newe Gospellers pul these Holy Fathers , and many Thousandes moe out of Heauen . For certainly the Faith , in Defence of whiche either sorte died , is vtterly contrary . The worst that I wishe to them is , that God geue them eies to see , and eares to heare , and that he shutte not vp their hartes , so as they see not the light here , Math. 25 vntil they be throwen away into the outwarde darkenes , where shal be weeping and grintinge of teeth .

Iewel .

This talke was vtterly out of season : sauing that it liked wel M. Harding , to sporte him selfe with the Scriptures of God , and a litle to scoffe at the wordes of S. Paule . 1. Cor. 9. Which thing becomming him so wel , may be the better borne withal , Philip. 4. when it shal please him likewise to scoffe at others . S. Paule calleth wiues , Heb. 13. sometimes Sisters , sometimes Yokefellows : and thinketh Matrimonie to be Honorable in al Personnes : 1. Timo. 4. and the forbidding of the same to be the Doctrine of Diuels . Neither doth it any way appeare , that euer honest godly Matrimonie either displeased God , or was thought vncomely for a Martyr , and witnesse of Gods Truth .

Harding .

Here M. Iewel you leaue my Conclusion , and being grieued with certaine termes , you shew your selfe much offended , and fare as if your soare were touched in the quicke . But sir , what neede you of al the Gospellers , to take this mater so hote ? You are not yet married pardye . Marye if perhaps your fansie lye to a woman , and you determine to take her to your wife , wel mote you doo , God send you good lucke , I intende not to forbyd your Banes .

M Iewel here digresseth from the purpose into a common place , to defend Priestes Mariages But what meant you in this place to vnlade your common stuffe , that you haue gathered together in defence of Priestes marriage ? What iust occasion had you to treate thereof ? What , feared you that the bulke of your booke would not arise huge ynough , vnlesse you brought vnto it such heapes of vnnecessary common places ? Or thought you rather , that your companions marriages should be taken , as they be in deede , for detestable horedome , and abominable Inceste , except they were by you defended ? Or brought you in al this vnceasonable talke , only to please your felowes the Apostates , and their strompets ? Verily the terme , yoked to Sisters , which is a badge of your owne liuerie , vsed by me as it were by the way , speaking of an other mater , ministred not sufficient occasion to enter into so large a discourse in defence of your filthy yokinges .

Why did you not rather reprooue me for calling the Registre of your stincking Martyrs , the booke of lyes ? Why did you not proue your Lecherours married Monkes , and Friers , the chiefe Apostles of your Synagogue , not to be Apostates ? Why answered you not the point , that if they be true Martyrs , then must you pul those holy Fathers , whom I alleged for the Sacrifice , out of heauen ? For both can not be placed there , the faith in defence whereof either sorte dyed , being quite contrary . This parte of my talke was not al together out of ceason .

And wherein I pray you do I sporte with the Scriptures , and scoffe at the woordes of S. Paule , for therewith you burthen me . What , bicause hauing said of your Monkes , and Friers , that they were wedded to wiues I corrected my terme , saying rather ( to vse your owne manner of speach ) that they were yoked to sisters , is this sporting with the Scriptures of God ? Is this scoffing at S. Paules wordes ? You should first haue proued your Apostates strompettes to be their lawful wiues , and then might you better haue framed an obiection against me . Now that practise being contrary to the Scripture , which commaundeth vowes to be kepte and performed , Psal. 75. what Scripture haue ye for such yoking ? What reliefe haue ye for it of S. Paule ?

Though in dede faithful and godly wiues be together with vs that beleeue , the children of God , and in the primitiue Churche the name of Brother and Sister was common among the beleuers , yet how prooue you , that S. Paule calleth wyues , sometimes Sisters , sometimes yoke-fellowes ? Is it not shame for you , who professe so great skil in the Latine tongue , and haue such a helper at hand for the Greeke tongue , to grounde your selfe vpon the corrupte translation of your English Bible ?

Were it true that S. Paule called wyues sometimes Sisters , sometimes Yokefelowes , for which ye haue nothing to allege , but the English Bibles translation : yet how are ye hable to prooue the yoking that is betwene your blessed Brothers and Sisters , that is to say , betwen your holy Prelates , Priests , Monkes , Friers and Nonnes , who haue bounde them selues by solemne vowe to the contrary , to be true wedloke ?

What meant S. Paule by A sister woman . 1. Cor. 9. By you quotation you appoint your Reader to the .9 . Chapter of the first Epistle to the Corinthians . What is there , that maketh for you ? S. Paule saith , Haue not we power to leade about a sister woman with vs , as the other Apostles , and the brethren of our Lorde , and Cephas ? What meaneth he by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , August . li. de opere Monachorum . cap. 4. Ambro. in Commen . Theophyl . in Commen . Hiero. contra Iouin . lib. 1. sororem mulierem , a Sister woman , but a faithful or a Christian woman ? For as the men that beleued were called Brothers , so the wemen were called Sisters . As for your Translatour , who turneth it , a Sister to Wife , whether for the Greeke he haue deliuered true English or no , let other iudge , certainly he hath deliuered vs a false sense . For , as S. Ambrose , S. Augustine , the Greeke Scholies , and Theophylacte , and specially S. Hierome do expounde the place , S. Paule meaneth not , that the Apostles caried their owne wiues about with them , where so euer they preached : but that certaine deuoute faithful wemen , hauing wordly substance , desyrous to heare our Lordes doctrine , and to leade a holy life , went about with them , and ministred vnto them both sustenance of their goods , and also necessary seruices , that they should haue care of nothing , but onely attend the worke of preaching . Wherein the Apostles folowed the example of Christe . For likewise when he went about and preached , certaine holy wemen went with him from Galiley , Luc. 8. who of their goods ministred vnto him what was necessary , namely Marie Maudelen , Ioan wife to Chusa Herods stewarde , Susanna , and many others . This S. Paule saith was lawful for him to doo being an Apostle , as the other Apostles did , but yet he telleth that he would not vse that libertie .

Some not vnderstanding this saith Augustine ( of whom M. Iewel seemeth to be one , August . li de opere Monacho . if it be not malice of his parte , and not only ignorance ) for Sororem mulierem , a Sister woman , haue interpreted sororem vxorem , a sister wife , or , as the English Translation hath , a Sister to Wi●e . The ambiguitie of the Greeke worde hath deceiued them ( saith he ) bicause in Greeke a wife , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and a woman , is named by one worde . Lo M. Iewel here is your wife that S. Paule speaketh of , become , not a wife precisely , but a woman , and the same a Sister , not in respecte of nearenesse of bloude , but of faith , for that she is a Christian.

By this we learne , what credit is to be geuen vnto the chiefe Maisters of this newe Gospel in the time of King Edwarde the sixth , Printed by Richard lugge . who in the newe Testamente perused ( as in the same booke we finde ) by the commaundement of the King and the Councel , and by them auctorized , vpon this place of S. Paule haue at the ende of the Chapter put in this Note . By this saying of S. Paule we haue a ful instruction , that the Apostles did carye about their wiues with them . By this Note , we hane a ful instruction , that the Translatours of the Bible , and the makers of such Notes , were false hartlots .

As for the Yokefelow , to whom S. Paule in the Epistle to the Philippians commendeth the wemen that laboured with him in the Gospel , Philip. 4. that thereby is signified S. Paules wife , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Germane Compar . Ambro. in 2. Cor. 11. Hiero. contra Iouin . Epiphan. haeresi . 58. Chryso . in Commen . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Compar . besides that ye haue neither reason for it , nor the proprietie of the Greeke tongue clearely bearing it : it is gainesaid by S. Chrysostom , Theophylacte , and the Author of the Greeke Scholies in the same place , and by S. Ambrose , and S. Hierom , and Epiphanius otherwheres , who deny vtterly , that he had a wife . The author of the briefe commentaries vpon S. Paules Epistles printed with S. Hieromes workes , is of the opinion , that this Yokefelow , to whom S. Paule speaketh , was a man , named Germanus in Latine , which in Greeke is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and the Greeke Scholiast iudgeth ( which S. Chrysostom also noteth ) that his name was Syzygus , in Greeke , that Lyra be not altogether lawghed to scorne , for thinking that his name was Compar in Latine .

Whereas then these auncient learned Fathers liked not the interpretation of certaine before their time , that thought S. Paule in that Epistle to speake to his wife , vppon good warrant of their construction we may be bolde to tel M. Iewel , and M. Erasmus , whom alwaies it liked wel vpon the least occasion that was offred him , to swarue from the receiued exposition of the Scriptures : that in the said place S. Paule spake to no Yokefelow wo●man , but to a Yokefelow man , Yokefe●low ma● and that they are deceiued in expounding it of S. Paules wife , who by euident likelihod gathered of his owne wordes , 1. Cor. ● and by iudgement of al the olde Fathers in manner , ( Clement of Alexandria excepte ) neuer had wife .

Seing therefore Monkes , The wi●●dom of the wiued Apo●states . Friers and Priestes that be wyued , can not truly cal their wemen wyues , being in dede no wiues , but strompetes : they do wisely ( according to the wisedom of such a generation ) to put vpon so filthy a thing , the cleane name of a Sister , or of a Yokefelow , that whereas the mariage it selfe is naught , yea detestable Sacrilege , and therfore of right they them selues should be called sacrilegious aduoutrers , and their wemen sacrilegious harlots : yet by allurement of an honest name wemen might be content to yoke with them , which , if they were called by their true names , would neuer be induced to be made instrumentes of so open abomination .

And where S. Paule saith of matrimonie ( as you reporth him ) that it is honorable , Heb. 13. This worde , Al , many times in Scripture admitteth exception of many . in al personnes , he meaneth not absolutely al ( for your selfe I trowe wil except it betwene Father and daughter , brother and sister , and such as haue impediments of nature ) but only those persons , for whom it is lawful , conuenient , and godly to marrye . The case of a solemne vow maketh matrimonie otherwise lawful and honorable of it selfe , to those that haue made such vow to the contrary , vnlawful and reprocheful . Neither may we think alwaies none to be excluded , wher the Scripture in terme includeth al. For though it say , that Christ doth illuminat ( omnem hominem venientem in hunc mundum ) Ioan. 1. euery man that commeth into this worlde , and that God wil ( omnes homines saluos fieri ) al men to be saued , 1. Tim. 2. and though Christ say in the Gospel , al , euen as many , as came afore me are theues and robbers : Ioan. 10. yet certaine it is , that many remaine in darkenes , Math. 20. and that ( many being called and fewe chosen ) mo shal be damned then saued , and that the Patriarkes , Moyses , and the Prophetes , who came afore Christe was incarnate , were Gods true frendes , and faithful seruauntes .

S. Paules wordes dewly examined , make not mari●age lawful for al without exception . Furthermore touching this place of S. Paule by them of your secte so commonly alleged in defence of Priestes Mariages , what haue you to answer , if it be denyed , the blessed Apostle to say , as you report him ? The best learned Fathers , who haue expounded that Epistle , iudge that saying to be an exhortation to persons already maried , that they kepe their wedlocke in chastitie and honestie , and defyle not their wedlocke bedde with vnworthy wantonnesse . And so after their iudgement , for asmuch as the verbe est , is , is not in S. Paule , neither in the Greeke , nor in the Latine ( for his saying is , honorabile in omnibus ) and the circumstance of the place so beareth it , in which diuerse thinges be vttered by way of exhortation : the saying is not to be pronounced indicatiuely , but exhortatiuely , Let wedlocke be honorable in al ( maried persons ) and ( let ) their bedde be vndefiled . Heb. 13. Thus it is made cleare , how litle reliefe S. Paule by this sentence bringeth to the defence of your sacrilegious Apostates incestuous and abominable yokinges● beare with your owne terme , for Matrimonie , or wedlocke it is not , neither is the same a conuenient terme for such filth .

But S. Paule say you , 1. Tim. 4. calleth the forbidding of Matrimonie the doctrine of Diuels . I answer . To forbid Matrimonie in general , In what sense S. Paule calleth the forbidding of Mariage , the doctrine of Deuils . and to condemne mariage in al persons , of what estate or degree so euer they be , as Tatianus the Heretique did , and the Eucratites that folowed him , who said that Mariages were of the Diuel , and were no better then fornications , and therefore admitted none to their Communion that were maried , men or wemen : this is the doctrine of Diuels . Of these , and such others , as the Manichees and Marcionites , S. Paule is to be vnderstanded . To forbyd the Mariages of Votaries , as Monkes , Friers , Priestes and Nonnes , who by solemne vowe for Gods sake haue bereued them selues of the common libertie : this is not the doctrine of Diuels , but of God , and the permitting of Mariage to such persons , is the doctrine of Beelzebub the Prince of Diuels .

Lastely , if no man euer sayd , that honest and godly Matrimonie displeased God , if the same were neuer thought vncomely for a Martyr , whome charge you with that odious saying ? As certaine it is , that many a good maried man and woman is a holy Saint in heauen : so ye wil neuer be hable to shewe vs , that your yoking of Votaries vnto such as ye cal Sisters , was euer in Christes Churche accompted for godly or honest Matrimonie , or that a Vowebreaker was euer taken before God , or good man , for a comely Martyr , or witnesse of Gods truth , onlesse hauing loosed him selfe from his vnlauful yokefellow , he repented truely of his synne , and so by penance were restored vnto the state of grace .

Iewel .

Ignat. ad Philadelp . Euseb. lib. 3. cap. 30. Clemens Stromat . lib. 7. S. Paule was Maried , as it appeareth by Ignatius , Clemens , Eusebius : and yet neuerthelesse was a martyr . S. Peter , the chiefe of the Apostles had a wife : and yet neuerthelesse stoode by , and gaue her comforte , and constancie at her Martyrdome . The twelue Apostles , saith S. Ambrose , onely S. Iohn excepted , were al married : and yet neuerthlesse , the same S. Iohn onely excepted , as it is thought , were al Martyrs . Spiridion was a married Bishop : and yet as Sozomenus writeth , he was thereby nothing hindered , Euseb. li● 3. cap. 30. Ambros. in 2. ad Cor. ca. 11. Sozomen . lib. 1. ca. 11 Ad res diuinas nibilo deterior . neither to discharge his duetie , nor to any other godly purpose . Tertullian was a Prieste , as appeareth by S. Hierome : and Married , as appeareth by his owne Booke written to his Wyfe : and yet notwithstanding , as some reporte , was a Martyr . S. Hilarie was a Reuerende Father , and Bishop of Poitiers , and yet Married , as may be gathered by his Epistle written to his daughter Abra.

Harding .

Softe M. Iewel , doubteful pointes , flatte lyes , and true tales , must not be so shuffled together . First touching S. Paule , that he was a Martyr , true it is , but that he was married , if it be not vtterly false , yet it is very vncertaine , whether S. Paule were maried . and more then vnlikely . Very probable it is , that he was not married : for so to thinke of him , his owne wordes doo leade vs , where he saith , Volo omnes homines esse sicut meipsum . 1. Cor. 7. My wil is , that al men were , Ibidem . as I am my selfe . And againe , I say vnto the vnmarried , and vnto the widowes , it is good for them , if they continue so as I doo . Of these later wordes , how can you make any literal sense probable , Epiphan. contra Valesios haere si . 58. except S. Paule absteined from marriage , or els were a wydower ? Truly Epiphanius allegeth them for proufe that S. Paule was a Virgin .

It is cleare by S. Ambrose , Ambros. in exhortatione advirgines . that he was neuer married . For thus he saith , speaking to virgins , and exhorting them to the continencie of S. Paule : Volo vos imitatrices esse tanti Apostoli , vt vitam eius sequamini , qui coniugij vinculum refugit , vt vinctus esset Christi Iesu. Non potuisset ad tantam Apostolatus sui peruenire gratiam , si fuisset alligatus coniugij contubernio . I wil you to be the folowers of so great an Apostle , that ye folow his life , who eschewed the band of wedlocke , that he might be the bounde prisoner of Christe Iesus . He could not haue come vnto so great grace of his Apostleship , if he had ben tyed vnto the felowship of wedlocke .

S. Augustine semeth to be of the same opinion , August . de gratia & lib. arbit . cap. 4. whose woordes these be . Doctor Gentium & pudicitiam coniugalem , per quam non fiunt adulteria , & perfectiorem continentiam , per quam nullus concubitus quaeritur , sermone suo commendans , & hoc donum Dei esse monstrat , scribens ad Corinthios & admonens coniuges , 1. Cor. 7. ne se inuicem fraudent : quos cùm admonuisset , adiecit Vellem autem omnes homines esse sicut meipsum : quia vtique ipse ab omni concubitu continebat . S. Paule , the Doctor of the Gentiles commending with his worde both the chastitie of wedlocke , through whiche aduoutries be not done , and the perfiter continencie by whiche no carnal acte is sought , sheweth this also to be the gifte of God writing to the Corinthians , Vide Augustin , in lib. De bono coniug. ca. 10. and admonishing maried persons , that they withdrawe not dewtie the one from the other . And hauing admonished them , he saith further : but I would faine al men were as I my selfe am : Ambros. de virgin . lib. 3. ad finem . bicause certainely he absteined from al carnal acte .

S. Ambrose in an other place acknowlegeth S. Paules virginitie , saying thus vnto Virgins . Viuificet vos Paulus qui vos praecepit honorari , qui ait : bonum est si sic maneant sicut & ego . honore prouocat , magisterio docet , inuitat ex●emplo . Let Paule quicken you , who commaunded you to be honoured , who saith : It is good , if they contitinue so as I doo . He stirreth you ( thereto ) with honour , he teacheth with his doctorship , he inuiteth you by his example .

What shal we say then to S. Ignatius , Eusebius , and Clemens Alexandrinus , by whom it appeareth that S. Paule was maried ? S. Ignatius is corrupted by them that would al votaries and religious persons to marie . For the olde written copies haue not S. Paules name in the Epistle ad Philadelphienses , which for that purpose is alleged . For sufficient credite hereof I report me to the auncient copies , that be in sundry places , and specially to that of Maudelen Colleges librarie in Oxford in my time much vewed of learned men for trial of the same point . As for Eusebius , Euseb. hist. Eccles. lib. 3. cap. 30. he doth but recite the wordes of Clemens . that he so thought him selfe of S. Paule , it doth not any way appeare . Onely then Clemens remaineth of al the Antiquitie , that saith S. Paule had a wife . And the same he gathereth of the vncertaine place that is in the Epistle to the Philippians , Philip. 4. rogo te germane compar , where the Greke hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and of the .9 . chapter of the first Epistle to the Corinthians , wherein he is not allowed of the best learned Fathers .

Epiphan: contra Valesios . Haeres . 58. If this mater should be weighed by the auctoritie of the Fathers , how shal Clemens alone stand in balance against S. Chrysostom , Epiphanius , S. Ambrose , S Hierome , S. Augustine , and Theophilacte , which al except Epiphanius and Theophylact , by verdite of your owne great Rabbi Peter Martyr him selfe , Pet. Martyr in Comment. in 1. Epist. ad Cor. cap. 9 be touching this point contrary to Clemens ? S. Hierome saith , Non sunt audiendi , qui eum vxorem habuisse confingunt . They are not to be heard , which feine of their owne head , that S. Paule had a wife . Theophylacte is not a feard to say , those which said that S. Paule exhorted his wife , Hieron . ad Eust. de Virg. Theophilact . In Epist. ad Philip. cap. 4. when he wrote those wordes , I beseche thee also my faithful yoke-fellowe &c. to be deceiued . his wordes be these . Some who be deceiued , saye , that Paule exhorteth his wife . But it is farre otherwise . S. Chrysostom vpon the same place , saith much like .

That S. Peter ( whom you cal the Chiefe of the Apostles , whereat I maruel ) had ones a wife , A ●la●te and an impudentlye of M. Iewels . it is cleare by the Scripture , in which mention is made of his mother in lawe . But that you reporte of S. Ambrose , that he should say , that the twelue Apostles , onely S. Iohn excepted , were al married , Lucae . 4. it is a flatte and an impudent lye . Whether it be a lye or no , let the booke be a trial . S. Ambroses very wordes be these . Omnes Apostoli exceptis Ioanne & Paulo vxores habuerunt . What is that in plaine english , but this , Al the Apostles had wiues except Iohn and Paule ? Is it one thing M. Iewel to say , onely Iohn excepted , and except Iohn and Paule ? S. Paules name you thought best to nippe away , least you should destroy that you builded vp a litle before out of Clemens .

But although S. Peter , and other Apostles had once wiues , yet S. Hierome of the Scripture gathereth , that after they were called to Apostleship , they forsooke the companie of their wiues , Hierony . contra Iouin . lib. 1. and lyued the single life . Thus he saith , Petrus & caeteri Apostoli , &c. Peter and the other Apostles had wiues I graunte : but suche , as they had taken at that time , when they knewe not the Gospel . Afterward being assumpted vnto the Apostleship , they leafte the office of wedlocke . For whereas Peter said to our Lorde in the person of the Apostles , Math. 19. Beholde , we forsake al thinges , and haue folowed thee : our Lorde answered him : Verely I say vnto you , that there is no man that hath forsaken , howse , Father and Mother , or brothers , or wife , or children , for the kingdom of heauens sake , but he shal receiue muche more in this worlde , and in the world to come life euerlasting . It appeareth by the answer of our Lorde , that S. Peter saying , he , and the rest of the Apostles had forsaken al thinges , meant that they had forsaken , and geuen ouer the companie of their wiues . Whiche maketh altogether against M. Iewels carnal Doctrine , vttered here in fauour of his fleshly companions , our Apostates , the chiefe Prelates of their new Synagogue . S. Augustine saith , that the Apostles made this vowe , to forsake wiues and altogether . August . de ciuita . Dei li. 17. c. 4. Hoc votum potentissimi vouerant . They mightiest of al ( so there he calleth the Apostles ) had vowed this vowe .

Spiridion . Spiridion was a married Bishop , that is to say , made a Bishop after that he had ben married , but neither he , nor any els was euer lawfully married after that he had ben Bishop or Priest . That he was thereby made neuer the worse touching gods seruice ( so saith Sozomenus of him ) it is reported for a straunge thing . As though a Bishop to haue a wife and children , Sozomenus li. 1. ca. 11. ( as of Spiridion it is written ) and yet to doo his dutie to Godwarde neuerthelesse , it were in manner to be holden for a miracle , or at least for a special grace of God .

How be it I trow , if Sozomenus wordes be exactly construed , they shal not seme so muche to importe , that Spiridion was a married Bishop , which you say of him , as that he had ben a married man , and had once had wife and children . For the Greke worde is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whereby may be signified indeterminately , that he had ben , and not onely that he was so , being a Bishop . That he had his wife lyuing , when he was a Bishop , sure I am Sozomenus saith it not . And though he said it , yet maketh it nothing for your mariage of Priestes , and votaries . He saith that Spiridion had ben a man that * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lyued by husbandry , hauing wife and children . Now as wisemen thinke not , that he continued his tillage of grownde , and feeding of catail , after that he was called to be Bishop of Trimythus a Citie of Cyprus , but that he came into the Citie , and there attended his spiritual charge in tilling and feeding soules committed to his gouernement : so there is nothing spoken by Sozomenus , that forceth this opinion , that he had his wife being Bishop . Which being so , it was more boldely , then assuredly by learning of you said , that Spiridion was a married Bishop .

By this place of Sozomenus you may as wel proue , that ploughmen and shepeherds may be Bishops ( wherein I wil not greatly striue with you , if you commend vnto vs such as Spiridion was ) or that Bishops may be ploughmen and shepherds : as that Bishops may be married men . Yet I wish ye would not forgete , that we denye not , but that in the Primitiue Churche Married men were made Bishops : but that euer in the Catholike Churche any man , after he was made Bishop , was married , that doo we vtterly denye .

And whereas Sozomenus saith of Spiridion by way of correction , tamen ad res diuinas nihilo deterior erat , and yet for al that he was neuer a whit the worse disposed toward the seruice of God , which you haue noted : the same may be spoken as wel in respect that he was a man that exercised Husbandry , as that he was maried . For both the toile of Husbandry , and the care of wife and children , and specially both these together , be some lettes to the quiet libertie of Gods seruice . So that of Sozomenus by you alleged ye gete no certaine reliefe at al. Fol. 77. This very place you bring for Priestes mariages in your Apologie , if it be yours . What I haue answered vnto it : the Reader may see in my Confutation of the same .

Tertullian As for Tertullian , that he had a wife , and was a Priest , as no man denieth , so it helpeth nothing toward the defence of your Vowebreakers incestuous marriages . One auncient example of a Priest lawfully married after holy orders taken , had relieued your cause more , then al this number of married Apostles , Bishops , and Priestes . If ye can finde none such , as we knowe ye can not : bewray not the weakenes of your cause by oft telling vs of that al the world knoweth , Tertullian no Martyr . and your selfe see , it serued not your turne . Rhenan . in vita Tert. M. Iewel is very sawcy with S. Hilare , appointing him a wife , where as he had neuer none . That your Doctor Regino maketh him a Martyr , he tooke more vpon him , then he was hable to iustifie . Had he ben a Martyr , S. Hierome , who fauoured him so greatly , writing his life would not haue omitted it . Therefore Beatus Rhenanus beleueth it not , and thinketh the Martyr was an other man of that name .

But I maruel how you durst be so sawcy with that reuerend Father , and constant Bishop S. Hilarie , as to appoint him a wife , and to place him in the rancke of Married Priestes . Can not your filthy yoking of Votaries be defended , but with filthy lying ? Wath learned man euer said or wrote , The forged Epistle of S. Hilarie to Abra his daughter . that S. Hilarie had a wife ? Touching the foolish Epistle that you allege written to Abra his daughter , had ye not bene very needy of good stuffe , and imprudent in facing out a bad mater : ye would neuer for shame haue mentioned such a fonde forged writing . Neither can you plead ignorance for your excuse . For , that no man should be deceiued with the Inscription of the Epistle , hath not Erasmus there geuen a plaine warning of it ? Be not these woordes set before the begynning of it ? Inter opera Hilarij Haec Epistola merum est nugamentum hominis ociosè indocti ? What is this to say , but , This Epistle is a tale of a tubbe written by some daw that wist not how to spende his time ? And now a Gods name it must be alleged in great sadnesse by this worthy Superintendent , to make good the abominable marriages of Priestes , Monkes , Friers , and Nonnes . As wel he might haue alleged for them the booke of Beuys of Southampton , or of Guy of Warwike , or the Song of Robin Hoode . But thankes be to God , who reueleth to the worlde , with what ragges they coouer their vncleane trechery .

Iewel .

And to leaue infinite others , S. Chrysostome saith , Chrysost. in epist. ad Ti● Homi. 2. Ita pretiosa res est Matrimonium , vt possis cum eo ad Sanctum Episcopatus Solium subuehi . Vtere moderatè nuptijs , & eris primus in Regno Coelorum . So pretious a thinge is matrimonie , that with the same thou maist be promoted euen vnto the Bishoppes Chaire-Vse Mariage with discretion , In epist. ad Hebr. Homi. 7. and thou shalt be the Chiefe in the Kingdome of Heauen . S. Hierome saithe , Hodiè quoque plurimi Sacerdotes habent Matrimonia : Euen nowe a greate number of Priestes liue in Matrimonie . Thus the Apostles of Christe , and many other Learned Fathers , Hierony . contra Iouinianum . and godly Bishopes were married , and , as M. Hardinge saithe , in his mirthe , and pleasance , had their Sisters , and yoke fellowes . But howe , and with what Sisters , or Felowes , a greate number of the Wiuelesse sorte of M. Hardinges side be yokte , for very regarde of honestie , it may not be vttered .

Harding .

Say not M. Iewel , to leaue infinite others . Your ambition is suche , and your cause so weake , that if ye had others , ye would not be so squeamish to bring them forth . Now these two wil helpe your neede nothing at al. S. Chrysostome vpon the saying of S. Paule to Tite , Chrysosto . in 1. ca. ad Titum . homil. 2. that a Bishop ought to be without crime , the husband of one wife , hath these wordes being truly translated . The Apostle stoppeth the mouthes of Heretiques which condemne Mariage , shewing that it is not an vncleane thing , but so reuerent , that with the same a man may ascend vnto the holy Throne , by that he meaneth the state of a Bishop . It foloweth there further . And herewith he chastiseth and restraineth the vnchast persons , not permitting them who haue twise married , to atteine such rome . For wheras he kepeth no beneuolence towardes his wife deceaced , how can he be a good gouernour ? &c. Thus S. Chrysostom .

Ye do wel to make muche of a litle . And what litle is that ? Is it any other thing , then we alwaies haue acknowleged , and graunted vnto you , that a married man may be made a Bishop , and that by Gods expresse woorde mariage is not of it selfe a lette , but that therewith a man may be promoted vnto the holy state of a Bishop ? Is there any more for you in this place of S. Chrysostome ? Come to the point M. Iewel . You and your felowes haue vttered many hote wordes by mouth and pen against vs , as though we folowed the Cerdonistes , Marcionistes , Manichees , Tacians , Seuerians , and other olde pestilent heretikes , who condemned mariage , as a thing vncleane and displeasing God . But how oftentimes haue ye ben tolde by vs , that we are farre from that wicked opinion ? who is ignorant how much the Catholikes haue written and preached in praise and commendation of lawful and Godly wedloke ? Is it not wel knowen , that we geue vnto it a farre more honour then ye doo ? For do we not honour it with the name of a holy Sacrament , whereas ye cal it but a state of life ?

The point whereabout we varie , The state of the question touching mariage . is this . Ye hold that is is lauful for al persons to marie , be they Priestes , Monkes , Friers , Nonnes , or of what state or degree so euer they be . We say , that as it was lauful for such persons to marye before they promised God to liue the single life , and bound them selfe thereto by solemne vowe : so after the vowe duely made , that it is vnlauful . We stand vpon the negatiue with the Churche of Christe , ye affirme , and say much , but to the purpose ye proue nothing . And as for this place of S. Chrysostome , how can ye vse it to any reliefe of your cause ? Shal this be your Argument , With Matrimonie a man may be promoted to the state of a Bishop : Ergo , a Bishop hauing made a solemne vow to leade the single life , may take a wife , and be married ? If this be not your Argument , what elles can ye make of it ? If ye haue no better Argumentes then this , ye may not be angry with them , that shal call your yokefellowes , Queanes , and your children , bastardes . verely al the Burgeses of your Parlamentes , with the helpe of al your brethren , shal neuer make them , honest wiues , nor these , true begoten .

And here remember M. Iewel , that as the first parte of this saying of S. Chrysostome , which you allege for you , maketh nothing for your Mariage of Votaries : so the later parte is altogether contrarie to the procedinges of your fleshly felowes . For it condemneth vtterly their filthy bigamie , or second yoking . Some of your companions , who being Priestes , and religious , and vsurping the roome of a Bishop ( not farre from Sarisburie ) as you do , being olde of yeres , but ful of luste , who for chastities sake ( and God wote for none other cause ) their former olde queanes being departed this life , haue yoked vnto them yonge Strompets , contrary to S. Chrysostom , and also to S. Paule S. after Chrysostomes iudgement , would ( I dare say ) geue you harty thankes , and wel rewarde you too , if you could defend their second yoking . How I may terme it , I knowe not . For I trow it ought not to be called Bigamie , sithens the first yoking was not mariage . For a fuller answer to al this brought here our of S. Chrysostome , I referre the Reader to my Confutation of the Apologie , In the confutation Fol. 75. &c. where this Replier hath set forth the matter for Priestes Mariage , and furnished it with the same stuffe . If the Apologie be not his workemanship , I crye him mercie . Verely I am persuaded , and so be many mo , that this ambitious Replie , and that rash Apologie , be egges of one hennes laying . Chrysost. in epist. ad Hebraeos hom. 7.

Wel let vs see other your best stuffe . Vse marriage with discretion ( saith S. Chrysostome by you alleged ) and thou shalt be the Chiefe in the kingdom of heauen . Why sir , what auaileth this to the iustifying and making good of the incestuous contracte betwen men and wemen of your sectes , that haue vowed chastitie ? As for example , what helpeth this the case of Martin Luther the Austen Fryer , who yoked him selfe to Caterin Bore the Nonne of Nymick in Saxonie , or of your great frend and Maister , Peter Martyr yoked in Euangelical wedlocke to dame Caterin the Nonne of Metz. Peter Martyr the regular Chanon of S. Augustines order , who likewise yoked him selfe vnto Dame Catherine the Nonne of Metz in Lorraine , that stale out of her cloister by night , and ranne away with an honest mans wife of Metz to Strasburg , which honest mans wife married to Emanuel the Iewe ( that afterward came to Cambridge , and there read an Hebrue lesson ) her husband being a liue , Emannel the Iew to the Regesters wife of Metz her husband lyuing . as he tolde me the tale him selfe with weeping eyes at Metz , as I passed toward Italie through Lorraine .

Whereas ye make S. Paule to say , that matrimonie is honorable in al persons , I iudge ye wil say , it was not very honorable in these two persons . And yet forsooth it was allowed for good among your holy brethren of Strasburg , bicause the true husband was a Papist . Moreouer touching this saying of S. Chrysostom● , how can they vse marriage moderately , and with discretion , betwen whom it was vnlawful , and wicked from the beginning ?

In the last place , as an auctoritie of greatest force , to knit vp the knotte of the Vowebreakers mariages , S. Hieromes recorde is alleged . But ô Lorde , out of which worke of his is it alleged ! Euen out of the first booke against Iouinian the heretike , defending the sacrilegious wedlocke of wiued Monkes , and husbanded Nonnes , as M. Iew. now doth . What mayst thou ( good Reader ) more woonder at in this Superintendent ? His impudencie , that is not a shamed to name S. Hierom , as though he spake any worde for the maintenance of Votaries wedlockes , who of set purpose most vehemently and learnedly wrote against them , and against Iouinian the great patrone of the same : or his crafty wickednesse , that would so begyle the simple and vnlearned Reader with the auctoritie of so holy and so auncient a Father , dissembling the argument whereof he treated , which being disclosed , it is easily perceiued , how litle he furthereth such abominable bargaines ? .

But some wil say . Be not the wordes alleged by M. Iewel to be founde in S. Hierome ? I gra●nt they are founde . So the wordes that Satan tempted our Sauiour withal , Math. 4. are founde in the Scripture . Yet were they not truly alleged . Psal. 90. It is not hard to peeke a fewe wordes out of any writer , which being s●t alone may seme to sounde against some truth , yea against the writers principal intent . How beit the wordes that be here alleged out of S. Hierom , be neither against the writers purpose , nor for M. Iewels purpose . For onely they proue , that the custome of promoting married men to be Priestes , was not quite growen out of vse in S. Hieromes time . For though he say , that in his daies Priestes were made of married men , yet he semeth not to meane , that they vsed to company in bedde with wiues . Thereof thus he writeth in the same booke . Hieron . aduersus Iouinian . lib. 1. Si laicus & quicunque fidelis orare non potest , nisi careat officio coniugali , Sacerdoti , cui semper pro populo offerend● sunt sacrificia , semper orandum est . Si semper orandum est , ergo semper carendum est matrimonio . If one of the laietie , or any faithful person who so euer he be , can not praye ( that is to say , can not geue him selfe wholly to prayer , as when he receiueth our Lordes body , for thereof he speaketh specially ) onlesse he cease from the dutie of wedlocke : a Priest by whom Sacrifices must alwaies be offered vp for the people , must alwaies praye . If he must alwaies praye , then must he alwaies be without matrimonie , that is , without the worke of matrimonie .

Thus thou seest good Reader , how euident and strong a truth it is , that he who hath ones vowed chastitie , as Priestes in the West Churche , Monkes , Friers , and Nonnes haue done , can not lawfully go backe to Mariage , and that M. Iewel going about to proue the contrary , that is to ●ay , that they may marrie , is not hable to bring one example of the Primitiue Churche , nor one testimonie of any auncient writer , that maketh directely , or by necessary sequele for that purpose , But diuerting from the point of the question , he allegeth places and testimonies to proue , that married men were at the beginning made Priestes and Bishops ( as we graunt they were , for lacke of others so meete as they were for that function ) being a truth denied by no man : and can not bring one example of the olde Churche , sentence , or peece of sentence , whereby it may clearely appeare , that any man was euer first made Priest , and afterward married , and was allowed for so doing .

Iewel .

Epiphanius writeth thus of certaine of his time , Repudiant nuptias , at non libidinem . Epiphan. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In honore enim apud illos est , non sancti●as , ●ed Hypocris●s● They re●use Marriage , no● 〈…〉 . For they esteeme not Holines , but Hypocrisie . Who seethe not , that in the 〈…〉 ●●witstandinge they be vtterly forebidden to haue Wyues , yet are easily allowed to haue Concubines ? They them selues haue confessed it by these woordes vnto the worlde : Etiam in hac vrbe Romana meretrices , vt Matronae incedunt per vrbem , seu mula vehuntur : quas a●●ectantur de Media die Nobiles familiares Cardinalium , Clericique : Euen here in this Citie of Rome , harlottes passe through the streetes , or ride vpon their mules , like honest Gentle wemen : And Gentlemen of the Cardinalles bandes , and Priestes at noone daies waite vpon them .

Harding .

You flye , you flye away M. Iewel out of the feelde . You runne from the state of the question to bye maters , M. Iewel flieth from prouing his owne case to disproouing of our liues . and voyd talke . You pretend to proue and make good the mariages of the Apostates your lewde Brethren , who haue by solemne vowe bounde them selues to liue single , and now seing your selfe not hable to performe it , and not hauing so muche as one example , or any one sentence of an auncient Father for the same : you diuert from fortifiyng your owne doctrine , to carping of others faultes . To be shorte , what so euer is euil , we blame it , nolesse then you . But take this for a general lesson . The iniquitie of other mennes lyues , shal neuer be a iustification of your false doctrine

What meane you here to allege Epiphanius ? whom iudge you ? or whom sclaunder you ? Euil haue he that euil thinketh . Had your hart ben chaste and cleane , your mouth had not ben so fowle , you would neuer haue stirred that stinking puddel . Howbeit to note , how vprightly you handle euery mater : Epiphanius doth not write thus so much of certaine of his time , as of the Heretikes named Origeniani in general , Origeniani . that for the more part lyued long before his time . Againe the case betwen the Catholike Clergie ( to whom your slaunderours suspition is directed ) and those heretikes , The heresie of the Origenians . is not like . They reiected and condemned mariage , bicause they had an euil opinion of it , and iudged Conception , to be of it selfe an euil thing . But Priestes and Clerkes of the Catholike Churche absteine from mariage , not bicause they haue any euil opinion of it , or of Gods ordinance , but for conscience sake in consideration of their vowe , which they know them selues bounde to keepe .

Where you say , that in the Churche of Rome , Priestes , Bishops , A notorious and sclaunderous lye . and Cardinals are easily allowed to haue Concubines , it is such a notorious and sclaunderous lye , as becommeth no man to make , but such a notorious lyer , and sclaunderer , as you are . God graunt that once such Adders tonges be stayd from irksom hissing , as their venemous teeth be yet stayd from deadly byting .

And what impudencie is it to say , as you do , that Bisshops and Cardinals them selues confesse , that they are allowed Concubines ? Where haue they confessed it ? Gentle Reader looke backe , I pray thee , and read the wordes that he allegeth , againe . For the better vnderstanding of the mater , The godly purpose of Paulus tertius . this much is to be knowen . Paulus tertius the Pope , moued with the spirite of God , and desyrous to reforme the Churche , gaue charge to nyne the best learned , wisest , and most godly and zelous men that he knewe , 4. Cardinals , 3. Bishops , and .2 . others ( of whom the worthy man Cardinal Poole of blessed and famous memorie was one ) to enquire and serche out , what abuses and disorders were in the Churche , and specially in the courte of Rome , and to signifie the same vnto his Holines , to th intent those being taken away , a holesom reformation might be made .

They went together , applied their studie and wisdom to that effecte , and brought to ende , that they had in charge . In the number of abuses , they signified this for one , which M. Iewel here by his false translation making it worse then it is , In Concilio Delectorum Cardinalium . grateth vpon . In hac etiam vrbe meretrices &c. furthermore ( say they ) in this Citie harlottes go in the streetes , or ride on mule , like Matrones , and Gentilmen of the Cardinals families , and Clerkes go after them at midde daye . This is the disorder they complained of , and would to be redressed . Now of this how can M. Iewel inferre his sclaunderous conclusion , Ergo Priestes , Bisshops , and Cardinals , be easily allowed to haue Concubines at Rome ? Can not the yong Gentilmen of the Cardinals families be founde in faulte , but it must be laid to the Cardinals charge them selues ? What if certaine of M. Iewels men were founde gylty of thefte and murder , and therefore deserued hanging : were it reason to say , that M. Iewel were a felon , and worthy to be hanged ?

Moreouer what hatred and malice beareth this Minister to Priestes , who here for Clerici , odiously translateth Priestes , whereas the worde now signifieth generally those that be toward the Churche , be they scolers , inferiour Ministers , singingmen , or such others ? And al this to bring Priestes into contempt and hatred . But if his malice wanne credite among the ignorant , what could that relyue his cause ? Were it true that some Priestes at a time were sene folowing harlottes in Rome , yet wil not that iustifie the Priestes , Mounkes , and Friers , that marye harlottes in England .

Iewel .

As touching them , whom , it so muche greeueth you , M. Hardinge , to be called Martyrs , you haue slaine , not only such , and such , whom it liketh you , by your owne Name , if ye haue not forgotten your owne Name , to cal Renegates , but also great numbers of others moe , Married , Vnmarried , Learned , Vnlearned , Olde , Yonge , Boies , Maides , La●emenne , Priestes , Bishops , Archbishops , without mercie . Ye scourged them with roddes : ye sette burning torches to their handes , ye cut of their tongues , ye hanged them , ye beheadded them , ye burnte them to ashes , ye tooke the poore innocent babe falling from the mothers wombe , and threwe it cruelly into the fier . Briefly , ye did with them , what so euer your pleasure was .

Harding .

Answer to M. Iewels tragical complaint of Iustice executed against heretiques in Quene Maries time .

TO this tragical complaint , that here you haue amplified , and with al your Rhetorique enlarged , thus I Answer . So many of your Brothers , and Sisters , as in Quene Maries time ( for thereof you speake ) either for heinous heresie were burnt , or for thefte , and robberies were hanged , or for Treason and Rebellion were beheadded , or by any waye put to death● they had no more then they deserued and the Lawes appointed . Concerninge the manner of their executions and punishmentes , you describe it so , as a man may point vnto you , and say , there goeth a scholer of Iohn Foxes . In his lying Actes and Monumentes you seme to haue ben a great student . When you shal haue proued or any other for you , that those incorrigible , and detestable heretikes , theeues , Churcherobbers , murderers , rebelles , and Traitours , for whose deserued and iust punishment you make so greuous mone , were Innocentes : then crye out hardely , O M. Harding what reckening wil you yeelde , when so much innocent bloude shal be required at your handes ? Vntil you prooue the Crowe is whit , crye not so out vpon vs , I pray you , but geue vs leaue to thinke , and say stil , the Crowe is blacke . If you haue no better proufes for your newe Doctrines , then such idle exclamations , and voide amplifications , you may sit stil , spare your paines in writing great bookes , and ( without you repent ) wynne Hel at the ende with more ease .

Wel to procede further with you , and to rippe vp this whole mater : That which here you say of vs , is either true , or it is false . If it be false , we are cleared , the shame is yours . If it be true : It was either lawfully done , or vnlawfully . If lawfully , then are we not thus to be accused . If vnlawfully , it was the faulte of men , it is not the fault of our doctrine . Admit the doctrine of the Catholique Churche , Lawes to punish heretikes by Death Henrici Quinti . Anno. 2. whereof we treate , and wherein iuste Lawes shal condemne vs , let vs susteine the due punishment .

If you find fault with the Lawe , that punisheth heretikes by death , blame vs who made it not , as ye knowe . Blame King Henry the fifth a Prince of renoumed memorie , Cod. de Haereticis & Manichaeis . li. 5 Cod. ne sanctum baptisma iteretur . lib. 2. and al states of our Countrie assembled in Parlament in his time , by whom this Lawe was enacted and established . Blame Martianus , Gratianus , Honorius , Theodosius , and Valentinianus , godly and famous Emperours , who made the like Lawe : blame Constantine the Great , who so farre detested the heresie of the Arians , that ( as Nicephorus writeth ) he commaunded al their bookes to be burnt , and al them to be put to death , that should be founde to haue any of those bookes in their custodie . Nicephor . Ecclesiast. Histor. lib. 8. cap. 18. & . 25. Blame S. Augustine , who praiseth Nabuchodonosor , for that he made a decree of death , against the blasphemers of God . Which decree he calleth Piam & laudabilem legem , a godly , and a laudable Lawe . Blame King Henry the eight , August . ad Bonifacium epist. 50. Contra literas Petilian . lib. 2. cap. 92. et epist. 48 who ( as ye knowe ) made a Law for punishment of heretiques holding and mainteining false doctrine touching the six Articles . To conclude , Blame Beza , and your great Rabbi Iohn Caluine him selfe , who in printed bookes defende it to be lawful , to put heretiques to death , and at Geneua procured Michael Seruetus a Spaniard , to be burnte for the Arians heresie .

Whereas you make al this greuous complainte against vs , M. Iewel would the Ciuile Magistrates iuste correction , to be estemed the Catholik Clergies crueltie . and burthen vs with crueltie , remember M. Iewel , what wrong you doo vs . For we were not they , by whom your brethern were put to death . We , I say , who are Clerkes , and Ecclesiastical persons . It was the Ciuile power , the Prince I meane , that executed the Lawe vpon them , which is the common Lawe of al Christendome : which Prince , as S. Paul saith , is the Minister of God , to reuenge , and punish the dooers of euil , and beareth not the sworde without cause . Rom. 13. The Churche , as you knowe , procedeth no further against heretikes , then to excommunication . The Gouernours whereof when they finde them desperate and incorrigible , and wholly bent to peruerte others : by right of Gods worde do pronounce Excommunication against them , that the parte , which is hole , be preserued from infection . If the Princes for the time being , iudge such ennemies of the Faith vnworthy to liue in their realmes and dominions , and thinke it a more mercie to drawe their sword of correction vpon them , then to further increase of their owne damnation to suffer them to seduce others , and to drawe multitudes of their people into the same pitte of perdition : what cause haue ye , why ye should so tragically crie out vpon vs therefore ?

And to say somewhat for the Prince in this case , Al good men , I doubte not , wil allow the saying of S. Augustine . Aug. contra lit . Petili . lib. 2. cap. 67. Sicut est plerunque crudelis fallax adulatio , sic semper misericors est iusta correptio . As , most commonly deceitful flatterie is cruel , so alwaies iuste punishment is merciful . Who euer was more charitable , and more pitiful then Moyses ? In so much that praying to God to pardon the people for their heynous offence , Exod. 32. Ibidem . cap. 86. he said : O Lorde , either forgeue them this fault , or if thou wilt not , put me out of thy booke , which thou hast written . Was he then ( saith S. Augustine ) suddainly become cruel , when comming downe from the hil , he commaunded so many thousandes to be slaine ? Would God you M. Iewel , and your felowes , who repine so much at the due punishmentes of your lewde Brothers , and Sisters , would commende to your myndes the counsel that S. Augustine gaue to the Donatistes in his tyme , August . li. 3. ad epist. Parmen . cap. 6. saying , Prius quid faciant , postea quid patiantur aduertant . Let them consider , first , what they do , and afterward , what they suffer . Deut. 13. The Law of God commaundeth him , that bringeth the people by any persuasion from God to the worship of false Goddes , to be put to death . Of the cause of this Law expressed in these wordes , quiae locutus est vt vos auerteret à Domino Deo vestro , bicause he hath spoken whereby to turne you from your Lorde God : the mind of the lawemaker is to be vnderstanded . And true it is , they , that teache heretical doctrine , and expounde the Scriptures to an heretical and peruerse sense , do leade men from the true worship of God , and so do exhort them vnto the worship of false Gods . For it foloweth necessarily , that euery doctrine , which speaketh of the worship of God , if it be not of God , it is of the Deuil . And therfore he that receiueth it , receiueth the Deuil . and he that vseth persuasions to others that it be receiued , leadeth and carieth them from God . For S. Paule calleth the prohibition of meates , 1. Tim. 4. and of Mariage , Doctrinas Daemoniorum , the doctrines of the Deuils .

What is to be iudged of these Protestantes Martyrs .

Wheras as you wil nedes haue them to be called Martyrs , Lib. 3 ad epistolam Parmeni . cap. 6. and now be canonizate a Gods name by . M. Foxe , and set in a solemne Calender , that holy daies and hye feastes be kept for them , who can otherwise do , but laugh at you ? Augu. citatus in Beda . lien Cyprian . Aug. contra lit . Petil . lib. 2. cap. 83. Martyrem non facit poena , fed causa , It is not the paine , that maketh a Martyr , but the cause , saith S. Augustine . Remember you not , what he writeth of such companions ? It may serue very fitly , for to be said vnto you . Tota quaestio est ( saith he ) vtrum vos non malè agatis , quibus tanti schismatis sacrilegium obijcit orbis terrarum , cuius quaestionis discussione neglecta , superflua loquimini , & cùm viuatis vt latrones , mori vos iactatis vt Martyres .

The whole question is , whether ye doo not euil , whom the worlde chargeth with the mischeuous crime of so great schisme , the due discussion of which question ye leaue , and speake voide and vaine wordes . And whereas ye liue as Theeues , ye bragge that ye dye , as Martyrs .

Aug. contra secūdam Gaudē●ij . epist. c. 12. In an other place likewise saith he to such heretiques , as being persecuted for their desert , chalenged vnto them the glorie of Martyrdom , as you and your companions do , Rectè ista dicerentur à vobis quaerentibus Martyrum gloriam , si Martyrum causam haberetis . These thinges were wel said of you seeking for the glorie of Martyrs , in case ye had the cause of Martyrs ..

Augu. ad Heran epist. 50. Twoo sortes of Martyrs . Psal. 42. According to his teaching there be true Martyrs , and false Martyrs . That voice in the Psalme , he vnderstandeth to be the voice of true Martyrs , being desirous to be discerned from false Martyrs . Iudica me Deus , &c. Iudge me ô God , and discerne my cause from the people that is vnholy . He said not ( saith S. Augustine ) discerne poenam meam , sed discerne causam meam , discerne my paine , but discerne my cause .

Ibidem . Twoo sortes of persecutions . And as there be true and false Martyrs , so he saith , there be two sortes of persecutions . There is ( saith he ) an vniust persecution , whiche the wicked make against the Churche of Christe , and there is a iust persecution , whiche the Churches of Christ make against the wicked . The Church is blessed , that suffereth persecution for righteousnes , they be miserable , that suffer persecution for vnrighteousnes .

Now if ye can iustifie your cause no better , then ye haue done hitherto , crake , and bragge no more of your Martyrdomes : Let M. Foxe make no Martyrs . Or if ye wil needes allow him for a Martyrmaker stil , let him be warned to vse a more discretion , then heretofore he hath vsed , els his huge booke of Actes and Monumentes can not long kepe credit . For what wil wisemen thinke , euen they of your owne side , when they shal consider , what persons he hath canonizate , and registred for Martyrs ? As Robert King of Dednam , Robert Debnam of Elsbergholt , Actes and Monumentes . Pag. 496. Nicolaus Marsh of Dednam , who were hanged for Felonie : William Cowbridge burnt at Oxford , who as it is openly knowen , could not abide the name of Christe , Iohn Foxes holy Martyrs . Pag. 570. Pag. 571. but said it was a fowle name , and that Christe is not the redemer of the worlde , and helde many other blasphemous heresies : Peter the Germaine , who besides that he was a Sacramentarie , helde opinion , that our Lorde tooke not fleshe of the blessed virgin Marie his Mother : Dicke Adames hanged at Bristow for felonie , and William Flower , Pag. 1139. that drew forth his hanger , and strake the Priest in S. Margaretes Churche in Westminster , as he was ministring the blessed Sacrament to the people . Al these , and many others of like qualities , murderers , theeues , Churcherobbers , rebelles , and Traitours , and by your owne confession detestable heretiques , haue ye made Martyrs . I speake not of Sir Iohn Oldecastel , and Sir Roger Acton , Anno. 2. Henrici . 5. put to death for high treason , whom neuerthelesse Foxe hath canonizate for holy Martyrs : Neither of Dame Eleonor Cobham , bannished for conspiring the death of King Henry the sixth by wytchecrafte , who in Foxes great booke is regestred for a worthy Confessour . Whereby it seemeth that he hath a commission ( from whens I knowe not ) to make , not onely Martyrs , but also Confessours . As for Virgins , I trowe these men canonizate none , for their sprite brooketh not very wel , that holy state of lyfe .

Whereas he is about to set foorth his famous Actes and Monumentes againe , as I heare , if he had a desire to increase his number , and wil take the paines to come ouer into the Low countrie : He shal finde stoare of new mater , yea of as good Martyrs , as he hath made any yet , ten , twelue , sixteen in a Clustre hanging vpon one bough by the waies side in sundry places . Their liues , and Faithes were so notable , their hartes so stoute and constant in contempt of the holy Sacramentes and al godly thinges : that I dare say , if he had the Registres and instrumentes made of their examinations , answeres , bolde and hardy deedes in burning liberaries , and religious Howses , in robbing and spoiling of Churches , and Abbaies , in doing villanie to holy Nonnes by diuers waies , and in rebelling openly against their lawful Prince : he could not find in his harte for the Gospels sake , to let them passe not rewarded with the renome of his Canonization . But now to come to the particulers of your tragical complaint .

It greeueth vs , you say , to see your companions called Martyrs . No , no , M. Iewel , we enuy not you that felicitie . It greeueth not vs so much , that such deuilish wretches be called Martyrs , as it greeueth vs to see their pride , their wilful blindenes , the efficacie of errour , that S. Paule speaketh of , which for sinne , God sendeth vpon them , that they geue credite vnto lying , 2. Thes. 2. their malice , their stubbornnesse , their wickednesse , their contempt of God , and al godly thinges , their damnation . It greeueth vs to see you and them to be such , August . de vnita . Ecclesiae . c. 17. and therfore ye persecute vs more , in this respect , then we do you , as S. Augustin saith , that the sonne persecuteth the Father more by lyuing il , then the Father persecuteth him by chastesing . August . ad Bonifacium epist. 50. And in an other place he writeth speaking of Dame Sara , and Agar her woman seruant , Si melius discutiamus , magis illa persequebatur Saram superbiendo , quàm illam Sara coercendo . As much to say , If we examine the mater exactly , we shal finde , that Agar did put Sara to more griefe by her proude demeanour , then Sara did Agar by correcting her .

What you meane by putting me in remembrance of the name of a Renegate , Answer to the Obiection of the name of a Renegate . I do wel vnderstand , and see therein your malice , and myne owne felicitie . Had you wist , how in more spiteful wise to wreake your rancour vpon me , by this you shewe , what desire you had openly to vtter it to my disgrace . In good sooth I can soone forgeue you for it , bicause therby you renue my ioy , that thus am put in mynd , from how dangerous , and damnable , to how safe and good a state the mercie of God hath deliuered me , in that by his grace he hath reduced me from stragling with heretiques through common corruption of the time , to rest in the folde of Christes Churche . As I repent that once I stragled with you , though not so farre from Christes heard as you : so to confesse , and acknowledge the same , I see not why I should be greatly a shamed . For had I ben a stubborne and a farre gone heretique , as in truth myne errour was humaine : neuerthelesse in that case , who so euer is amended , by iudgement of S. Augustine , his estimation thereby is nothing impaired . For saith he , Maioris ingenij est animosit at is flammas consirēdo extinguere , ● falsitatis nebulas intelligendo vitare . It is a point of more witte , to quenche the flames of stourdinesse by confessing errour , then to auoide the clowdes of falshod by understanding as much to say by shift of witte to escape . He is a Renegate , Who is a Renegate . that forsaketh God , and his truth , and wilfully departeth from the Churche , not he that leaueth errour , and commeth vnto Gods truth , and reposeth him selfe in the lappe of the Catholik Church . I wil not folow you here M. Iewel , and by casting durte as it were vppon your coate againe , defile my handes . If I had desire to prooue the name of a Renegate to apperteine by right vnto you , it were soone done . Your owne open , and vnforced subscription at Oxford to this very Article whereof now I treate , and to sundry others , which now you impugne● must be an euerlasting testimonie against you .

The married , and vnmarried , yonge , and olde , boyes , and Maides , and the rest that you recken vp in your long rolle , we haue not slaine ( I tel you once againe ) as maliciously you charge vs : We , I meane , that are of the Clergie , against whom specially you vtter your spite . It was the Prince , that commaunded according to the auncient Lawes of al Christendom , iustice to be executed vpon them , for that they ( beside robberies , Sacrilege , treason , rebellion , and other heinous crimes committed by the more parte of them ) not only resisted the truth , despised Christian religion , contemned the holy Sacramentes , and were open blasphemers of God : but also did what in their power was , stirre others to like wickednes .

Neither were boyes slaine , as you say . Iustice was with more equitie and moderation executed vpon the blasphemous , and traiterous offenders of al sortes , then their horrible crimes deserued . Among them that suffered death , there were no boyes . As they were olde in malice , so were they not boyes in yeres .

Bishops and Archbishops you put in your reckening , to aggrauate the mater . Cranmare the Archebishop of Cantorburie . Archebishop there was but one , yourselfe doo knowe . But ô Lorde , what an Archebisshop ! The See of Cantorbury had neuer any such , sithens the English nation receiued the Faith in S. Gregories time . If he had ben either good in life , or constant in Faith , or true of promise made by solemne Othe to the See Apostolike : he had neuer yeelded him selfe to be made an instrument of so many and so great euils , but with Bishoply auctoritie , grauitie , and constancie , would haue withdrawen the Prince , and his ambitious Ministers , from their vnlawful lustes , and wicked attemptes . Of this Archebishop ye haue litle cause to crake . As , for wordly dignities sake , once he forsooke his olde Catholique Faith , and fel to professe your newe Gospelling Faith : So assoone as he had lost his dignities , for life to be graunted him , he was content to forsake your new faith . And in witnesse therof with his owne hand he subscribed to a great number of Billes conteining the confession of the Catholike faith . Crāmares subscriptions . At length when he sawe , that for his desertes he should needes dye : for anger he defied Catholique faith , Churche , and al , and like a dogge returned to his vomite , so litle grace had the manifolde wickednes of his former life deserued .

Some were scourged with Roddes , Scourging with roddes , an olde punishment vsed of Bishops . you say . Whether this be true or no , I know not . The same is a meete punishment for boyes . Neither is it altogether a strange and an vnwount thing , a Bishop to vse such manner of correction . For S. Augustine in an epistle to a noble man called Marcellinus , speaking of scourging with Roddes , faith ( Qui modus coertionis & à Magistris artium liberalium , August . epist. 159. & ab ipsis parentibus , & saepè etiam in iudicijs solet ab Episcopis haberi ) that it was a manner of correction vsed of Schoolemasters , and Parentes , and also oftentimes of Bisshoppes in iudgementes .

Some ( you say ) had burning torches set to their handes . We wil beleue it , when we vnderstand it was so . Some had their tonges cut out of their head . If we denie it , by what meanes can you prooue it ? Though the same be commonly done in Fraunce towardes heretiques that wil not recant , to th intent they be not heard to blaspheme , as in Spaine they put a Gagge in their mouthes for the same purpose : Cutting out of heretiques tongues , an old punishment . Nicephor . lib. 17. c. 2 yet in England it hath not ben vsed . And if any had his tongue cut out , as you reporte , it was not done without example of antiquitie . For so did Iustinian the Emperour cut out by the roote the tongue of an heretique named Seuerus , Bishop of Antioche . Better it were , that both tongue , and harte were cut out , then that God should be blasphemed .

Some were hanged . True it is , but remember you wherefore ? Verily either for thefte , or robberie , or for murder , or for sacriledge , or for treason , and rebellion .

Wiat Headded . Some were beheadded . I graunte , as Wiate , and some others , that for Treason had by Lawe deserued that death at the Princes handes . But how many thorough great Clemencie escaped with their heades , who had loste them , if mercie had not tempered the rigour of Iustice ?

But some were burnt to Asshes . And that iustly by the auncient Lawes of al Christian Realmes . Why might not Queene Mary doo in that case , as other Kinges , and Princes doo in their Dominions , and as your Master Iohn Caluine him selfe , did to Seruerus the heretike at Geneua ?

Yea , The fable of the woman of Garnsey burnt for heresie with a childe in her belly . but a poore Innocent Babe falling from the mothers wombe , was taken , and throwen cruelly into the Fier . What if it were denied you , that euer any such thing was done ? Let vs heare , how you are hable to prooue it . O say you , it must needes be true . For we finde it so written by M. Iohn Foxe in his great booke of Actes and Monumentes . Why Sir dare you so constantly auouche this facte onely vppon the reporte of Foxe ? As though he had not tolde vs in his false Martyrologe , a thousand mo lyes then this ? I pitie you M. Iewel , that craking so muche of antiquitie , and appealing continually to the Fathers of the six hundred yeres , you are now driuen to stay your credite vppon Foxe , who hath into that Huge volume infarced lyes , moe in number , and notabler for vanitie , then euer were raked together into any one heape , or booke . This fable by report of Foxe was founde , not certaine , but probable . Wel , if al were false , that here you tel , then haue you loste a ioily tale . Foxe him selfe reporteth , when Commissioners in London vpon a complaint examined the mater , that it was founde but probable . And probable he meaneth in the iudgement of them , who gladly finde fault with al that was done touching the punishment of heresie in Queene Maries reigne . Now the thing ( if any such thing were done at al ) being so Notorious , so openly executed , so fewe yeres then past since it was doone , so many men yet lyuing , that would haue ben present at the examination in case they had bene commaunded , the charges of the iourney from Garnesey ( where it is said to haue bene done ) to London being borne , and could haue brought true witnesse , neuerthelesse to be founde but probable : I weene , it wil not to any wise man appeare very probable .

How be it let the Fable be a Storie , and the same be taken for true , Of the woman of Garnseis childe falling out of her bely into the fire according as Foxe doth describe it to the aduantage , and as you M. Iewel report it : That in Garnesey three wemen , that is , the mother , and her twoo daughters were burnt , and that one of the Daughters was with childe , and the childe issued from her wombe being riued with the fier , and was consumed together with the fier . What of al this ? In whom was the faulte , in the officer , that tooke not the childe out of the fier , or in the vnnatural mother , that brought it into the fier ? In the Storie there is mention made of a childe , and of the mother , but of the childes Father , there is no woorde spoken . It appeareth very credible , that the historiographer was a shamed to name the childes Father , least so he should haue defaced the glorie of the mothers Martyrdom . For I would faine know who was the husband to the daughter . M. Fox doth not expresse it .

But you wil say , how so euer the childe was begotten , the mother being in that case should haue bene by no Law , iustice , or reason committed vnto the fier . True it is , a woman in that case may for once claime the benefite of her belly . Mary I haue heard Lawiers say , that if whiles she is in prison , she play the strompet againe , by Lawe the iudge may denie her the benefite of her belly , and geue sentence of death vpon her . But as for your pratteling parrat Paratine ( for so was her name as M. Fox registreth her ) it was not knowen to the Iudge , Paratine of Garnesey . that she was with childe . Had it bene knowen , doubtelesse her death had bene differred vntil she had ben brought on bed . But the honest woman , bicause she would not shame the Gospel , keping it priuy from the Magistrates , claimed not the benefite of the Lawe , and so now not only like an harlot or Heretique , but like a Murtherer went desperatly to the fier , and murdered bothe her selfe , and her childe conceiued within her . So farre the Deuil carrieth them , whom he possesseth , and leadeth at his wil. This abominable facte God by his most iust iudgement reueled , to the condemnation bothe of her , and of the cause for which she dyed , by suffering the childe to fal from her wombe , in the sight of al that stoode by .

Iudge now discrete Reader , to whom redoundeth the blame of the crime , whether to the Ministers of Iustice , who not knowing the thing , executed the Lawe : or to the woman , that for auoiding a worldly shame , conceeling her owne turpitude , became a murtherer of her owne babe , before it came to perfection . So that she died gilty of three heinous crimes , of heresie , lecherie , and murther . And to these thefte may be added for the fourth . For it appeareth by the tale , that Foxe him selfe to her best estimation telleth of her , that she was a thefe , as being accessorie to the honest woman Vincent Gosser , that stole a siluer gobblet . If the mater were wel examined , I doubte not she would be tried an honest woman , and a fitte vessel to receiue the glorie of these newe inuented Martyrdomes .

Here I appeale vnto your owne wisedome M. Iewel , What was to be don with the dead and demaunde of you , what you could , or would haue done for that vnperfite and dead childe in that case , better , then was done . Carcasse of Paratines babe . If they had taken it out of the fyer , what should that haue auailed ? Life it had none , and therfore was it not to be baptized . Sense it had none : and therfore had it not ben holpen by sauing it from burning . As for burial , sith it was neither Christened , nor come to be perfite man : it was aswel burnt , and buried in earth , yea in some respecte better , bicause being burnt with the wicked mother , besides the more detestation of the horrible crime to the example of others , it was a testimonie against the mothers vnnaturalnes . Neither in deede truly to speake , was it a poore innocent Babe , as to aggrauate the facte , more rhetorically , then truly you reporte . For being a dead thing , as it could not be riche , or hurtful , so neither properly ought it to be called , poore , or innocent . This much considered , you haue gotten litle honestie to your Gospel M. Iewel , by rehersal of casting this poore innocent Babe into the fyer : And the mother your Syster in the Lorde , is fownd but a meane Martyr , and witnesse of the truth . Tybourn Martyrs . Of the fruite of such Martyrdome , the famous Tree of Tybourne bringeth forth good stoare .

Iewel .

The worste woorde that proceeded from them , was this , O Lord , forgeue them , They knowe not , what they doo . O Lorde Iesu , receiue my Spirite . In the meane while , ye stoode by , and delited your eies with the sight . Ye digged vp the poore carkasses of Goddes Sainctes , that had beene buried longe before : ye serued them solemnely with processe , and ascited them to appeare at your Consistories , and by Publique sentence adiudged them to die the second death : and so , to the perpetual shame of your cruel folie , ye wreak●e your anger vpon the dead . O M. Hardinge● your conscience knoweth , these are no lies : They are writen in the eies , and hartes of many thousandes . These be the markes of your Religion . O what reckeninge wil you yeelde , when so muche innocent Bloud shal be required at your handes ? And where you say , Wee must pulle the Olde Martyrs out of Heauen to place our owne , for that our Doctrine , and theirs ( as you beare vs in hande ) is quite contrary , al this is but a needeles ostentation of idle wordes . Yf vauntes were proufes , then were this mater fully ended . But we say , that in these cases , that I haue mooued , you are not hable to allege one sufficient Clause , or Sentence of your side out of any of al the Olde learned Fathers . And hitherto your muster appeareth but very simple , notwithstanding the great promise of your Stoare .

Harding .

The pacience of your stincking Martyrs , who ( say you ) vttered no worse worde , then , ô Lorde forgeue them , ô Lorde Iesu receiue my spirite : is by you hyely commended . Pacience in an euil cause is no sufficient trial of a true Martyr . It 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 contempte 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 execution 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 from 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 new 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 communion 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 Francicis . 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 domum magnam deserimus . Quod si vos quoque illos à quibus talia Caetholica patitur , non esse vestros eadem regula dicitis , probate animum vestrum , corrigite errorem , 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 Nettes , neither forsake the great House ( that is to say , the Churche ) for their sakes , who be Vessels made to dishonour . Now in case ye also , by like rule wil say , that they , at whose handes the Catholique Churche suffereth suche thinges , be not of your side : then trie your owne mynde , amend your errour , imbrace vnitie of sprite in the band of peace .

Iewel .

Certainely the holy Fathers , and Martyrs of God wil say unto you , Wee knowe not your Priuate Masses : wee knowe not your Halfe Communion : wee know not your Strange Vnknowen Praiers : wee knowe not your Adoration of Gorruptible Creatures : we knowe not this Sacrificing of the Sonne of God : wee knowe not your Newe Religion : wee knowe not you . God open the eyes of your Hartes , that ye may see the miserable state , ye stande in , and recouer the place , that ye haue loste , and finde your Names written in the Booke of Life .

Harding .

In the ende of this Diuision by a Rhetorical fiction you make the holy Fathers , The holy lerned Fathers tale to M. Iew and hi● Companion● . and Martyrs of God to say vnto vs , as your blasphmous harte doth phontasie . But as we feare not that any suche thing by them shal be tolde vs , so were they now lyuing , doubtelesse thus would they saye vnto you , and them of your sectes , as neuerthelesse in their bookes and learned workes , they also doo now in effecte say vnto you daily . We knowe not your strange state , that is without external Sacrifice and Priesthod , and consequently without a Lawe . We knowe not your eating of common bread , and drinking of common wine at your newe founde Suppers , in steede of receiuing the true body and bloude of Christe . We knowe not your Iustification by your special Faith onely . We knowe not your perilous doctrine of Predestination . We knowe not your new manner of baptizing without holy oile , and other auncient rites and Ceremonies . We knowe not your chaungeable new deuised Communions . We knouwe not your monstrous Supremacie of Princes in Ecclesiastical maters , that is to say , the keyes of the kingdom of heauen , the supreme Commission to feede Christes lambes and shepe , and the whole auctoritie that Christe gaue to S. Peter , and his Successours , so to be vnited by a forced Parlament to the Crowne of a laye Prince , that it be made a mater of inheritaunce , so that the Prince for the time being be head of the Churche , and supreme gouernour in al thinges and causes , as wel spiritual as temporal , be it man or woman , or childe sucking at the Nourses breste . We condemne your negatiue Diuinitie , which denieth mannes freewil , merites of good workes done in grace , Prayers made to our blessed lady , the Apostles , Martyrs , and other Saintes , to be intercessours for vs to God , Prayers for the dead . We deteste your wicked and incestuous mariages of Priestes , Monkes , Friers , and Nonnes , and of al such as haue made solemne vowe to liue without the vse of wedlocke . We deteste your impietie , in that ye refuse to adore and doo godly honour to the body and bloude of your Creator in the Sacrament of the Aulter . We detest your pulling downe of Aulters , your robbing of Churches , your schismes and heresies , and rebellion against your lawful Princes , we detest your prophane contempte of al good religion and godlynes , we detest your wickednes , we detest you .

As for you M. Iewel , I pray God to touche your harte so , as you may be induced rather with some shame of the worlde to recant your heresies , and repent , to saue your soule : then with desperat continuing in that you haue taken vppon you by your foolish and arrogant Chalenge , to keepe the vaine estimation of deceiued men , and finally to lose your foule for euer .

The .12 . Diuision .

The Answer .

LEauing no smal number of places , that might be recited out of diuerse other Doctours , I wil bring two of two woorthy Bishops , one of Chrysostom , the other of S. Ambrose , confirming this Trueth . S. Chrysostomes woordes be these . Chrysosto . in epist. ad Heb. homi . 17. Pontifex noster ille est , qui hostiam mundantem nos obtulit : ipsam offerimus & nunc , quae tunc oblata quidem consumi non potest . Hoc autem , quod nos facimus , in commemorationem fit eius , quod factum est . Hoc enim facite , inquit , in mei commemorationem . He is our Bishop , that hath offered vp the Hoste , whiche cleanseth vs . The same doo we offer also nowe , whiche though it were then offered , yet can not be consumed . But this , that we doo , is done in Remembraunce of that , whiche is done . For , doo ye this , saith he , in my Remembraunce . S. Ambrose saith thus : Ambros. In Psal. 38. Vidimus Principem Sacerdotum ad nos venientem : vidimus , & audiuimus offerentem pro nobis sanguinem suum : sequamur , vt possumus , sacerdotes , vt offeramus pro populo sacrificium , etsi infirmi merito , tamen honorabiles Sacrificio . Quia etsi Christus non videtur offerre , tamen ipse offertur in terris , quando Christi Corpus offertur . We haue seene the Prince of Priestes come to vs : we haue seene and hearde him offer for vs his Bloude : Let vs that be Priestes , folow him , as we may , that we may offer Sacrifice for the people , being though weake in merite , yet honourable for the Sacrifice . Because al be it Christe be not seene to offer , yet he is offered in earth , when the Body of Christe is offered . Of these our Lordes woordes , which is geuen for you , and , which is shedde for you , and for many , here S. Ambrose exhorteth the Priestes , to offer the Body and Bloud of Christe for the people : and willeth them to be more regarded , then commonly they be now a daies , for this Sacrifice sake , though otherwise they be of lesse desert .

Iewel .

This allegation argueth no greate abundance of stoare . For Chrysostome in these woordes bothe openeth him selfe , and sheweth , in what sense other Ancient Fathers vsed this worde , Sacrifice , and also vtterly ouerthroweth M. Hardinges whole purpose touching the same . For , as he saithe , wee offer vp the same Sacrifice , that Christe offered , so in most plaine wise and by sundrie wordes , he remooueth al doubte , and declareth , in what sorte , and meaning wee offer it . He saithe not , as M. Hardinge saithe , wee offer vp the Sonne of God vnto his Father , and that verily , and in deede : but contrary wise thus he saithe , Chrysost. in Epist. ad Hebr. Hom. 17. Offerimus quidem , sed ad Recordationem facientes Mortis eius . Hoc Sacrificium Exemplarillius est . Hoc , quod nos facimus , in commemorationem fit eius , quod factum est . Id ipsum semper offerimus : Magis autem Recordationem Sacrificij operamur : We offer in deede : but in remembrance of his Death . This Sacrifice , is an Examlpe of that Sacrifice . This , that we doo , is donne in remembrannce of that , that was done . Wee offer vp the same , that Christe offered : Or rather wee worcke the Remembrance of that Sacrifice . Thus wee offer vp Christe , That is to say , an Example , a Commemoration , a Remembrance of the Deathe of Christe . This kinde of Sacrifice was neuer denied : but M. Hardinges Real Sacrifice was yet neuer proued . De Consecat . Distin . 2. Cum frangitur . So saithe S. Augustine : Cùm hostia frangitur , & sanguis in ora Fidelium funditur , quid aliud , quàm Dominici Corporis in Cruce Immolatio significatur ? Wen the Oblation is broken , and the Bloude ( that is to say , The Sacrament of the Bloude ) is powred into the mouthes of the Faitheful , what other thinge is there signified , but the Sacrifice of Our Lordes Bodye vpon the Chrosse ?

Harding .

How so euer it like you to scorne at our stoare , the multitude of cleare testimonies for proufe of the Sacrifice , to the learned can not be vnknowen . Were it so that ye had but one making so directly against it , as these two here , and sundry others in this Article by me alleged make for it : ye would haue made no smal stoare of it . In bookes and pulpites , in tauernes and alebenches , your trompettes long er this should haue proclaimed it . As for these two places , let vs see , how your sclender Replie is farre to light , so to carry away the weight of them .

First touching S. Chrysostome , with what plainer termes , with what more effectual wordes could any man haue expressed the truth of our Sacrifice ? That Priestes haue auctoritie to offer vp Christ vnto his Father . If we that be Priestes , offer vp now also the selfe same hoste , which our Bishop Christe hath offered vpon the Crosse , euen that hoste which cleanseth vs from our sinnes , as S. Chrysostome saith : that being none other but the precious flesh and bloud of Christ , that is to say Christe him selfe ( for he offered him selfe to his Father to cleanse vs ) how haue not Priestes auctoritie to offer vp Christ vnto his Father , which is the expresse Article that you denye ? That euery simple man may haue in readinesse an Argument against such false teachers for the Sacrifice , An Arment for the vnlearned to prooue the Sacrifice . thus for their sake , it may be framed . Who so euer do offer vp the selfe same hoste , which Christ hath offered , they offer vp Christe . The Priestes offer the same that Christe offered : Ergo they offer vp Christe . The Maior is euident in it selfe , the Minor is S. Chrysostomes , the Argument being good , the Conclusion must needes be true .

That it may the better appeare of what force M. Iewels Replie is , S. Chrysostomes place examined with the Replie of M. Iew . this much is to be considered : That in this place of S. Chrysostome consisting of two partes , two thinges are auouched . In the first parte , he geueth vs his witnesse for the substance of this Sacrifice , which Priestes do now offer in the Churche . In the second parte he declareth one ende , wherein the Sacrifice offered by Priestes , doth differ from the Sacrifice offered by Christ him selfe . Christ our Bishop ( saith he ) offered the cleansing hoste . Ad Heb. Hom. 17. But we offer that ●oste in commemoration . Which is as much to say , The ende of the Sacrifice that Christe offered , was to cleanse vs from our synnes . The ende of the Sacrifice that is done by Priestes , is to renewe daily the memorie of this cleansing Sacrifice , and so consequently to deriue and apply vnto the deuoute and faithful people , as also vnto them selues , the fruit and effecte of it . In Epist. ad Heb. Hom. 17. The identitie of the substance , of either Sacrifice , and the diuersitie of the ende of either Sacrifice , is plainely taught by S. Chrysostome in that Homilie .

Now let vs examine your Replie . Three thinges attributed to this saying of S. Chrysost● by M. Iew . You attribute vnto S. Chrysostome for hauing vttered the saying that I here allege , three thinges . The first is , that in these wordes ( marke Reader what this man saith ) He openeth him selfe . The second is , that he sheweth in what sense other auncient Fathers vsed this worde , Sacrifice . The third is , that he ouerthroweth M. Hardings whole purpose touching the Sacrifice . Surely this is very much , and were it also true , I maruel why neither your selfe , nor any of your felowes euer heretofore alleged it against the Sacrifice . But certaine we are , ye shal wring hard , before ye wring this muche out of these wordes .

How S. Chrysostom openeth him selfe against M. Iewel . That in these wordes he openeth him selfe , I may easily graunt you . But that opening is openly against your open Sacramentarie heresie . For whereas you denie the oblation and Sacrifice of the Church , he saith , that now also we offer . whereas you denie , that we offer Christe to the Father , he saith , we offer now also the selfe same hoste , which our high Bishop Christe , hath offered . And to put it out of doubte , what hoste he meaneth , he openeth him selfe , as you say , calling it , hostiam mundantem nos , the hoste that cleanseth vs , which can be none other , but Christe him selfe . And bicause the hostes that were offered in sacrifice in the olde lawe , were forthwith consumed , to shewe the excellencie of this hoste , he saith of it , that being then , that is to say , vpon the Crosse , offered , it can not be consumed . And therefore in the same Homilie he saith , that it is otherwise with vs now , then it was with the Iewes . For they on diuers daies offered diuers lambes . but we ( saith he ) offer not one lambe to day , and an other lambe to morowe , but alwaies we offer one , and the same lambe .

S. Chrysostom returned vpon M. Iewel . Touching the second point , if in these wordes ( let them be consideratly perused ) S. Chrysostome shewe , in what sense other auncient Fathers haue vsed this woorde , Sacrifice , then by the auncient Fathers your doctrine touching the truth of Christes body in the blessed Sacrament , M. Iew . ouershot him selfe in alleging this place of S. Chrysostom . is quite ouerthrowen . For he calleth it most expressely , the Hoste that cleanseth vs from our sinnes , which Christe our high Bishop offered vp for vs vppon the Crosse. If the auncient Fathers , when so euer they speake of the hoste that is offered vp by Priestes in the Sacrifice of the Churche , meane thus , as S. Chrysostome speaketh , then are they of our side by your owne confession , then is the Catholike Doctrine concerning the Sacrament , and the Sacrifice , by them against your heresie confirmed , and mainteined . God be praised , by whose prouidence the Truth is confessed , by the ennemies of Truth . Certainely here you ouershote your selfe , in telling the truth against your selfe vnwares .

Here then I shal aduertise the Christian Reader , to beare these wordes of S. Chrysostome in memorie , and to consider wel of them , for so much as in them he openeth him selfe , as Mayster Iewel confesseth , and sheweth what meaning the auncient Fathers had , when they spake of the Sacrifice of the Churche .

But how in these wordes he ouerthroweth my purpose touching the Sacrifice , or rather the vniuersal Doctrine of the whole Churche , that neither I , nor M. Iewel him selfe , nor any 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 wrangling . 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. how it is performed 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 oblation . 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 we haue the sampler , and the true thing it selfe , which 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 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 Sacrificium , 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 vpon 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 remembrance 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 ? Difference betwen the hoste and the commemoration . 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. Iewel alwaies concludeth the denial of one truth by th affirmation 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 confounde . 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 out of S. Ambros.

Iewel .

Euen so S. Ambrose saith , Ambrosi . in Psal. 38 Apocal. 5. Christe is offered here in the Earth ( not Really , and in deede , as M. Hardinge saithe ) but in like sorte , and sense , as S. Iohn saithe , The Lamme was slaine from the beginninge of the worlde : that is , not Substantially , or in Real manner , but in signification , in a Mysterie , and in a figure . And thus S. Ambrose expoundeth his owne meaning , Ambros. in Psalm . 38. euen in the same place , that is here alleged . Primum Vmbra praecessit : Secuta est Imago : Erit Veritas . Vmbra in lege : Imago in Euangelio : Veritas in Coelestibus . Ascende homo in coelum , & videbis illa , quorum hîc Vmbra erat , vel Imago . First the Shadowe wente before : The Image folowed : The Truethe shal be . The Shadowe in the Lawe : The Image in the Gospel : The Trueth in the Heauens . O Man , goe vp into Heauen : and thou shalte see those thinges , whereof here was an Image , and a shadowe . Ambros. in Lucam . lib. 5. ca. 7 To like purpose S. Ambrose writeth thus : Vidimus eum , & oculis nostris perspeximus , & in vestigia clauorum eius digitos nostros inseruimus . Videmur enim vidisse eum , quem legimus : spectasse pendentem , & vulnera eius Spiritu Ecclesiae scrutante tentasse : wee haue seene him and lookte vpon him , with our eies : and wee haue thrust our fingers into the dentes of his nayles . The reason hereof is this : For wee seeme to see him , that wee reade of : to haue beholden him hanginge on the Crosse : and with the feelinge Sprite of the Churche to haue searched his woundes . Hieron . in Psalm . 86. So S. Hierome saithe , Quod semel natum est ex Maria , quotidiè in nobis nascitur : Christe that was once borne of Marie , is borne in vs euery daie . Nowe as S. Ambrose saithe , Wee see Christe euen with our eies hanginge vpon the Crosse : and thruste in our fingers , and searche his woundes : Euen so , doo wee see Christe Comminge vnto vs , and Offeringe him selfe in Sacrifice vnto God . And as S. Hierome saithe , Christe is Borne euery day , Euen so , and none otherwise , Ambros. de Virginib . lib. 2. S. Ambrose saithe , Christe is Sacrificed euery daie . In like manner S. Ambrose writeth vnto certaine Virgins : Vestras Mentes confidenter Altaria dixerim , in quibus quotidiè pro Redemptione Corporis Christus offertur : I maie boldely saie , Your hartes be Aultars , vpon whiche Hartes Christe is dayly offered for the Redemption of the Bodie . Hitherto M. Hardinge hath founde no manner t●ken of that , he sought for .

Harding .

This Euen so ( if I may be so bolde with you , as to vse a homely prouerbe ) is as euen , as a rammes horne . And Sir , is this place of S. Ambrose so soone answered ? Is it ynough for you to say as you doo , and proue nothing ? Is it lawful for you to say what you list , and denie what you list , without any proufe at al ? And if ye stand so al waies in your Negatiues , what a coomber shal it be vnto vs , to proue any neuer so certaine a truth to such a wrangler ? How oftentimes haue you now said , that Christe is none otherwise offered in earth , then he was offered in the Sacrifices of Abel , of Abraham , or of them of the olde Testament ? And al this vppon warrant of this saying of S. Iohn , Apoc. 5. The lambe was slaine from the beginning of the worlde , which maketh nothing against the daily Sacrifice of the Churche ? How sufficiently , and by how many authorities hath this Sacrifice bene prooued ? Yet forth you go , as if nothing had ben said .

If our Sacrifice of the body and bloud of Christ in the Sacrament be not real , If our Mysteries be excellenter then the Sacrifices of the old Law , then are they not significatiue only . and substantial , but only figuratiue and significatiue , as you say : then how be our Mysteries of more excellencie , then the Iewes Sacramentes were ? Nay how do not the liue beastes , which they sacrificed , passe a dead peece of breade , for better ye esteme it not ? If our Sacrifice be no better then their Sacrifices were , then is our Priesthod of the new Testament no better then their Priesthode was . If our Priesthod be no better , Heb. 7. then is the Lawe of the Gospel , wherein we liue , no better then the olde Lawe of Moyses was , vnder which the Iewes lyued . For these three , Sacrifice , Priesthod , and Lawe be so proportionate together , be so of cousinage , and alwaies go so together by the doctrine of S. Paule as you knowe , that the bettering of either of them , doth in ferre the bettering of the other . Nowe let the Christian reader make his choise , Ambro. in Psal. 38. whether he wil beleeue the whole Churche of Christe , and S. Ambrose , or you . He saith , Christe is offered on the earth , when the body of Christe is offered : you say . Neither Christ , nor the body of Christ is offered on the earth . but al that is done , is but a token and a figure .

Here were it to good purpose , to proue the truth of the body and bloud of Christ in the Sacrament , for els we labour in vaine , a wrangling and contentious witte euer finding shiftes by running alwaies to his Negatiues . But bicause that Article hath ben already proued , Article . 5. partly by me in my Answer to your Chalenge and more amply by Doctor Heskins , and Doctor Saunder , as also by sundry other learned and worthy men , before you and your companions russhed into the Church by the window : I mynd not to enter into that large feelde now , nor think it nedeful to do that is wel done already . That point then being cleare by Gods worde , and besides substantially proued , determined by the Church in General Councels according to the Scriptures , beleued euer of al Christian and faithful people , and graunted by the Fathers of your religion the Lutherans : let vs consider of that you bring against the Sacrifice auouched by S. Ambrose .

Image , what it signifieth and how it excludeth not the truth● As touching your other place of S. Ambrose , whereby you would seme to expounde the former by me alleged , it maketh for the Sacrifice , it maketh nothing against the Sacrifice . Neither can you take any aduantage of the worde , Imago , Image . For by that worde the truth is not excluded , but signified , yet so , as thereby we be admonished , that we beholde thinges more obscurely here , then we shal beholde them in heauen , and that the thinges here be but an Image , in comparison of the true thinges in heauen . The truth is here , no lesse then in heauen . But bicause it is not so truly sene here , Ambro. li. 1. officiorum cap. 48. In Psal. 38. as there , therfore S. Ambros considering the diuerse degree of our knowledge , calleth in sundry places ( according to S. Paule writing to the Hebrues ) the state here an Image , and the state there , the truth .

And if we may expounde S. Ambrose by S. Ambrose , Heb. 10. 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 coelestium , etenim postquam 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. Iewel falsifieth S. Ambrose . I say not with what conscience , durst you so fowly in translating this place of S. Ambrose to falsifie his wordes and sense ? Why did you transpose 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. Iewel confoundeth one truthe with an other truth . Lib. 5. Comment. 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 understanding 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 commemoration of the same vnto our faith by the Sacrament 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 Christian 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. Iewel acknowledgeth Christes presence in the Bless . Sacrament no otherwise them in the storie of the Gospel , when it is read and 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 presence , and of this great fruit , would M. Iewel with al his lewde harte bereue vs , by making Christe present in the Mysteries none otherwise , then he is at the reading of the storie of the Gospel , that is to say , onely by the comprehension of our vnderstanding and by faith : And that he is as truly now hanging vpon the Crosse , when we reade the storie of his passion , and do by the eyes our of Imagination beholde him hanging , as he doth sacrifice him selfe , when his body is sacrificed , as S. Ambrose before alleged , speaketh .

Touching the right vnderstanding of this place of S. Ambrose , We see Christ hanging on the Crosse and grope his woundes , two waies . we see Christe hanging vpon the Crosse , and thrust our fingers into the dentes of his nayles , twoo waies . either by faith , or by charitie . Faith hath eyes to see , and fingers to feele . But what manner eyes , and fingers ? spiritual . Through faith we see Christe hanging vpon the Crosse , How we see the woundes of Christ by faith . and feele his woundes . That is to say , The benefite of his Passion through the merite of faith is imparted vnto vs nolesse , then if we behelde him with our eyes hanging vppon the Crosse , and with our fingers touched his woundes . Of them that haue this faith our Lorde saith in the Gospel , Ioan● 20. Beati qui non viderunt , & crediderunt . Blessed by they , that haue not sene ( with bodily eyes ) and beleeue . Neither saith S. Ambrose plainely , that we see Christe with our eyes hanging vpon the Crosse , Ambros. In Luc. lib. 5. c. 7. and that we thrust in our fingers , and searche his woundes , as to your aduantage you report him : but correcting him selfe , he saith , Videmur vidisse eum &c. We seeme to haue seene him , and with the searching sprite of the Churche to haue groped his woundes . He attributeth al to the spirite , which through faith seeth , and feeleth .

By charitie we behold Christ hanging vpon the Crosse , and thrust our fingers into his woundes , How we see Christ ●uffering● by Charitie . bicause through charitie we are in that body of Christe , to witte the Churche , which seeth Christe so hanging , and thrusteth the fingers into his woundes . For what grace , vertue , miracle , or other excellencie so euer is in the Body of the Churche , through the merite of charitie , which causeth participation of al good thinges to be common , euery one that is of that body , Augu. sermone . 188 De tempore . may say , that he hath the same . In consideration whereof S. Augustine saith notably : If any wil say to one of vs , thou hast receiued the holy Ghost , How speaketh the Churche with al tongues . why speakest not with al tongues ? He ought to Answer , I speake with al tongues , bicause I am in that body of Christe , in the Church , which speaketh with al tongues .

But how may it be vnderstanded , that the Churche speaketh with al tongues ? Augu. sermone . 186. De Tempore . In asmuch as some of the Churche doo speake with al tongues . Therefore in an other place he saith . In some Saintes the Churche worketh Miracles , in other Saintes it speaketh the truth , in other Saintes it kepeth virginitie , Guerricus abbas Igniacensis . Sermo . in die Purificat . inter opera Bernardi . in other Saintes it kepeth the chastitie of wedlocke , in others this , in others that . Certaine vertues ( saith a holy Father ) though al persons haue not , yet let them loue him , who hath that , which they finde not in themselues , and then haue they in him that , whiche in them selues they see not , as Peter in Iohn hath the merite of virginitie , so Iohn in Peter hath the reward of Martyrdom . 1. Ioan. 1.

The Churche beholdeth Christ , and toucheth his woundes . In whom then doth the Churche see Christe hanging vpon the Crosse , and feele his woundes ? In S. Iohn the Churche seeth him , who saith , That which from the beginning , we haue heard , we haue sene with our eyes , and our handes haue touched , &c. In the Apostles it beholdeth with eyes Christe vpon the Crosse , in S. Thomas it toucheth his woundes . That this seeme not strange , euen so saith S. Ambrose in the booke and chapter aboue mencioned . Sed etiam nos vidimus in Iohanne , Ambros. in Lucam . lib. 5. ca. ● oculis nostris perspeximus in Apostolis , & manibus nostris perscrutati sumus in Thomae digitis . Yea we also haue seene Christe in Iohn , with our eyes we haue beholden him in the Apostles , and with our handes we haue serched his woundes in the fingers of Thomas .

Now if this body the Churche , and consequently euery one that is a member of this body , see Christe hanging vpon the Crosse , and with the fingers touche his woundes , either bicause he hath the light and sight of faith , or bicause through Charitie he is incorporate and made a member of that body , and so seeth and toucheth by participation : what maketh this against the real Sacrifice of the body and bloud of Christ , frequented in the Church ? Bicause this manner of seeing Christe , and of touching his woundes , whether it be through vertue of faith , or merite of charitie , is not real and in dede , wil you therof gather an Argument , that Christ in the Sacrifice of the Churche is not really offered ? O that you would make this Argument in Louaine , or Paris , or in any other famous Schoole of Diuinitie in the worlde , this Argument I say , Christe is not now seene hanging vpon the Crosse , neither be his woundes touched really and in dede : Ergo , he is not of the Priestes offered vp in the Mysteries really : You may be sure the Audience with hissing , and trampling would driue you out of the Schoole .

If you say , I doo you wrong in reporting your Argument to disaduantage , which is your common practise towardes me : I am content you frame it to your best aduantage . Let your owne Argument stand , as your selfe haue set it forth . An Argument I may cal it , for by your Maior , any man may sone vnderstand , what should be your Minor , and conclusion . Your Argument then is this . As we see Christ euen with our eyes hanging vpon the Crosse , and thrust in our fingers , and searche his woundes : Euen so doo we see Christ comming vnto vs , and offering him selfe in Sacrifice vnto God . Your Minor , or second proposition , must be this . but really and in deede so we see not Christ , neither doo we so with our fingers searche his woundes : Ergo , really and in deede we see not Christe comming vnto vs , and offering him selfe in Sacrifice .

Why sir al this I graunt . For in deede we see not now Christe comming vnto vs , nor offering him selfe : But our controuersie is not of seing Christ comming , and offering him selfe : but of the offering of his body in Sacrifice . And to that I alleged S. Ambrose , saying , Et si Christus non videtur offere , tamen ipse offertur in terris , quando Christi corpus offertur . Although Christ be not seene to offer , yet him selfe is offered in the earth , when the body of Christ is offered . Lo he saith expressely , he is not seene to offer , and yet he is offered . Your parte is to impugne the offering , and bicause you cannot , you impugne the seing of him comming and offering him selfe . We see him not , and yet he is offered in earth , as S. Ambrose saith .

Now then , whereas you are driuen from this , if thus you make your Argument , as in effecte you doo , and as your fetche is to conclude : As Christ is seene of vs hanging vpon the Crosse , and as his woundes be touched with our fingers , so he is by Priests offred , but he is not sene hanging vpon the Crosse really and in dede , nor his woundes be so touched with our fingers : Ergo , he is not offered really and in dede : As I graunt the Argument to be good in forme , so I denie the mater to be true . For the Maior , or first proposition is false . For Christes hanging on the Crosse , and the print of his woundes , is seene , and felt of vs by faith , or by charitie , as I haue now declared : but Christe is offered vp in Sacrifice really , and in dede , bicause his body is really and in dede present in the Sacrament , as it hath bene against you M. Iewel by the Catholikes most sufficiently prooued by scriptures , Fathers , and the faith of the Churche , and as you knowe in your owne gilty conscience .

The saying which you attribute vnto S. Hierom , M. Iewel forgeth wordes of his owne and attributeth them to S. Hierom. Hierony . in Psal. 86. Quod semel natum est ex Maria , quotidie in nobis nascitur , Christe that was once borne of Marie , is borne in vs euery day : is an inuention of your owne . S. Hierom hath it not , you may sone fil your booke with such authorities , being made at home in your owne forge . S. Hierome expounding an obscure place of the .86 . Psalme tropologically , saith this much , I graunt , Si volumus , quotidie nascitur Christus , If we wil , Christ is borne daily . There he calleth the doing of euery vertue , the begeting and bringing forth of Christe , bicause Christ is the vertue and wisedome of his Father . But what maketh this saying against the real Sacrifice of the body and bloude of Christe ? By occasion of these wordes , you reason thus , as it may be conceiued . As S. Hierom saith , Christ is borne euery day , Euen so and none otherwise , S. Ambros saith , Christ is sacrificed euery day . But Christe is not borne euery day really . Ergo , S. Ambrose meaneth not , that he is sacrificed euery day really . I answer . Your Maior is false . For there is a manifest dissimilitude betwen the partes compared together . When we bring forth good vertues , and Christe therefore is said to be borne in vs : this is spoken by a Metaphore , and is true onely in a tropological , or morale sense , and not in the litteral sense . The other parte of the comparison , Christ is offered day , when his body is offered , as S. Ambrose saith , is a proper speache , and the same is true in the litteral sense , as now we haue prooued .

Lastly , that I let not passe the other place of S. Ambrose , where he calleth the myndes of holy virgins , Aulters : the reason you gather thereof is naught . For of the affirmation of an internal Sacrifice , Ambros. de Virginib . lib. 2. M. Iewels peculiar Sophistrie to put away one truth by an other . you inferre the denial of the external Sacrifice , and so you would driue out one truth by an other truthe , after your common wount . Which kinde of reasoning is very fonde and childish . For both may , and ought to stand together . Your Argument , if you conclude ought , must be this . Christe is offered in the myndes of virgins , which therefore may be called Aulters , internally , and spiritually : Ergo , he is not offered on the true Aulters in the Churche externally , and really . The Argument is naught , as euery yong Sophister knoweth , bicause he is offered both waies . As wel you might reason thus , Christ is God , Ergo , he is not man● or contrarywise , Christe is man , ergo , he is not God .

Thus thou mayst easily perceiue good Reader , what guileful Sophistrie M. Iewel vseth , putting away the visible and outwarde Sacrifice of the Churche , by alleging places of Fathers , commending vnto vs , the inwarde and mere spiritual Sacrifices of mannes harte . Withal thou seest also , what so euer M. Iewel saith , that I haue founde in S. Chrysostome , and S. Ambrose , that I sought for .

The .13 . Diuision .

The Answer .

NOwe for proufe of the Sacrifice , and Oblation of Christe by the Doctours mynde vpon the figure of Melchisedech : First S. Cyprian saith thus . Qui magis Sacerdos Dei summi , Lib. 2. Epist. 3. quam Dominus noster Iesus Christus , qui Sacrificium Deo patri obtulit , & obtulit hoc idem , quod Melchisedech , id est , Panem & Vinum , suum , scilicet , Corpus , & Sanguinem . Who is more the Priest of the highest God , then our Lorde Iesus Christe , who offered a Sacrifice to God the Father , and offered the selfe same , that Melchisedeck did , that is , Breade and Wine , that is to say , his owne body and Bloude ? S. Hierome in an epistle , that he wrote for the vertuouse women Paula , and Eustochium to Marcella , hath these wordes . Recurre ad Genesim , & Melchisedech Regem Salem . Huius Principem inuenies ciuitatis , qui iam in typo Christi Panem , & Vinum obtulit , & Mysterium Christianum in Saluatoris sanguine , & corpore dedicatrit . Retourne to the Booke of Genesis , and to Melchisedek the King of Salem . And thou shalt finde the Prince of that Citie , who euen at that time in the figure of Christe offered Breade and Wine , and dedicated the Mysterie of Christians in the Body , and Bloude of our Sauiour . Here this learned Father maketh a plaine distinction betwene the Oblation of the Figure , which was Breade and Wine , and the Oblation of the Trueth , which is the Mysterie of Christen people , the Bloude and Body of Christe our Sauiour . Of this S. Augustine speaketh largely in his first Sermon vpon the .33 . Psalme , and in the .17 . booke De Ciuitate Dei , cap. 20.

Iewel .

Yf M. Harding meane plainely , and wil haue S. Cyprians wordes taken as they lie , without Figure , then must he say , That Melschidek offered vp verily , and Really● Christ him selfe . For S. Cyprians wordes be cleare , Cyprianus Lib. 2. Epist. 3. Christus obtulit hoc idem , quod Melchisedek obtulerat● Christ offered vp the same thing , that Melchisedek had offered .

Harding .

Sir I assure you I meane plainely would God you did so too verily if you did , we should not thus finde you alwaies starting a side to figures , and phrases . Folowing my prefixed order , in my Answer I come now to proue the Sacrifice by the witnesse of two auncient Fathers , S. Cyprian , and S. Hierome , alleging for it , the figure of Melchisedek . First touching S. Cyprian , let his wordes be taken as they lie , without figure , folde , or wrinckle : how therof wil it folow , that Melchisedek offered verely , and really Christ him selfe ? For ( say you ) S. Cyprians wordes be cleare : Christ offered the same thinge , that Melchisedek had offered . The clearer the wordes be , the lesse they serue your obscure purpose .

If we graunted your translation to be true , who haue turned , hoc idem , the same thing , where it ought rather to be turned , the same ( Sacrifice ) being referred to Sacrifice , that goeth there before immediatly , If we wincked at you for this , I say : Yet I pray you , how foloweth this Argument , Christ offered the same thing that Melchisedek had offered , Ergo Melchisedek offered vp Christ him selfe verily and really ? If you would haue gonne the right way to worke , thus you should haue argued . Christe offered the same thing , that Melchisedek had offered : Melchisedek had offered bread and wine , Ergo , Christe offered bread and wine . But bicause , if you had thus rightly framed your Argument , you had concluded with vs against your selfe by S. Cyprian , by whose interpretation the bread and wine , that Christ offered , was his body and bloud : rather then you would graunt so much , it liked you better to vse false Logique , then true Diuinitie .

The wordes then of S. Cyprian taken in their plaine and litteral sense , Christe offered the true bread and true wine at his Supper . and without any figure doo signifie , that Melchisedek offered bread and wine , as muche to say , a bare figure : and that Christe fulfilling that Figure , offered also bread and wine . But what bread and wine ? His body and bloude , the true bread , and the true wine . Which body and bloude , bicause they feede and susteine both body and soule to life euerlasting , the common bread and wine that Melchisedeck offered● hauing vertue to feede only the body , and that but for a final time : are for good cause called the true bread and wine .

But perhaps you sticke to the worde , hoc idem , the same Sacrifice , The Sacrifice of Melchisedek , and the Sacrifice of , Christe , both diuers , and the same . or , the same thing , if you wil needes haue it so . If Christe offered the same , say you , whereas Melchisedek offered but bread and wine , how offered Christe him selfe truly and really ? True it is , the Sacrifice of either , or the thing , that either of them offered , is both diuers , and also the same . How diuers ? And howe the same ? Diuers in substance , the same in Mysterie . The diuersitie of substance not only S. Cyprian in the Epistle to Cecilius , but also S. Hierome confesseth , writing vpon the .109 . Psalme . Hierony . in Psal. 109 Quomodo Melchisedech obtulit panem & vinum , sic & tu offeres corpus tuum & sanguinem , verum panem , & verum vinum . Like as Melchisedek offered bread and wine : so thou shalt offer thy body and bloud , the true bread , and the true wine . What difference then and diuersitie is betwen the figure , and the thing forefigured , that is to say , betwen Melchisedeks bread and wine , and the body and bloud of Christe : such diuersitie of substance is there in the thinges which they offered .

The Christe offered the same , that Melchisedek had offered , for the vnderstanding of it , it may be said , both in consideration of the Mysterie , and of the thing it selfe in a right sense , either bicause the formes of bread and wine remained after consecration , or bicause it was bread and wine in dede before Christ had consecrated and offered . We read in the Gospel , Ioan. 2. that when our Sauiour at the Mariage had turned water into wine , he commaunded the waiters to draw , and bring it vnto the Vssher of the Haul . They brought it , and the Vssher tasted water made wine . Now true it is to saye , that the waiters did drawe , and bring , and the Vssher tasted the same thing , that the waiters had filled the waterpottes withal a litle before , that is , water . But what water ? Forsooth water made wine . Likewise it was truely said of S. Cyprian , that Christe offered the same thing , that Melchisedech had offered before him , that is , bread and wine . But what bread and wine ? Forsooth bread and wine made his body and bloude . So the Scripture saith , that Aarons Rodde deuoured the Roddes of the Enchaunters . Exod. 7. What rodde was that ? It was the Rodde made a serpent . By this it appeareth , how sclender your Argument is , which here you gather against the Real Sacrifice out of S. Cyprians wordes , and how you seeke not so much the truth , as to gainesay , and ouerthwarte the Authorities , that for the same I alleged . Let vs examine the rest of your Replie .

Iewel .

Notwithstanding it is certaine , that the Sacrifice , that Melchisedek made , if it were graunted to be a Sacrifice , yet in plaine , and Common manner of speache , was not Christe the Sonne of God , but onely material Breade , and Wine , and other like prouision of Victualles prepared for Abraham , and for his menne . And therefore the Olde learned Fathers saie not , Melchisedek offered the same in Sacrifice vnto God : but He brought it foorth , as a present , as the manner was , to refreashe them , after the pursuitte , and chase of their enimies . And S. Hierome in his Translation turneth it not , Obtulit , He Sacrificed : but , Protulit , He brought it foorthe . Ioseph . Antiquit. lib. 1. cap. 11. Iosephus reporteth the mater thus : Melchisedek milites Abrahami hospitaliter habuit , nihil illis ad victum deesse Passus : Simulque ipsum adhibuit Mensae : Melchisedek feasted Abrahams Souldiers , and suffered them to wante nothinge , that was necessary for their prouision : And likewise he receiued Abraham him selfe vnto his Table . Chrysost. in Gene. Homil . 35. Epiph. cont. Melc . lib. 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysostome , and Epiphanius say thus , He brought foorthe vnto them Breade and Wine . Tertullian saithe , Abrahamo reuertenti de praelio obtulit Panem & Vinum : Melschisedek offered Breade , and Wine ( not vnto God , but ) vnto Abraham returninge from the fighte , So S. Ambrose , Occurrit Melchisedek , & obtulit Abrahamo Panem , & Vinum Melchisedek came foorth to meete , and offered ( nor vnto God , but ) vnto Abraham Breade , and Wine .

By these fewe it may appeare , that Melchisedek brought foorthe Bread , and Wine , Tertull. x Iudaeos . and other prouision , not as a Sacrifice vnto God , but as a Reliefe , and Susteinance for Abraham , and for his Companie .

Harding .

It is a worlde to see your doublenes . What , are ye not resolued , whether the Sacrifice that Melchisedek made , were a Sacrifice , or no ? Sir , the Sacrifice he made , that is to say , the thing which he offered in Sacrifice , was not Christe the Sonne of God , pardy . Who euer said , it was ? Wel , what was it then ? Mary , onely material bread , and wine , say you . So say we too . and that by the same , the Sacrifice of Christes body and bloud vnder the forme of bread and wine , What was Melchisedeks Sacrifice by M. Iew was forefigured . But was this al that Melchisedek offered ? Not al , by you . For you recken vp also the prouision of victuals , that were prepared for Abraham , and his men , that were in number .318 . Then of likelyhod this was a ioyly Sacrifice . For Melchisedek being a King , as he was , like it is , that he prouided biefe , veale , and mutton , pigge , goose and capon , baakte , boiled , and roste . For such victuals are mete for the prouision of an Armie . And did Melchisedek sacrifice al these thinges ? This is more , then euer I read , or heard of before , or you either , I am bold to say . For your credites sake you should haue alleged but one Doctor of good same , olde , or new , that so writeth . Bicause ye haue none to allege , we take it for a forgerie of your owne shoppe set out to th intent bread and wine only named , should not represent to the memorie of men the body and bloud of Christe , whereof the bread and wine were figures . Verely Eusebius writeth lib. 5. De Demonstrat . that he neuer offered bodyly Sacrifices , that is to say , thinges that had liuing bodies , but only bread and wine . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The like is reported in S. Hierome Epist. ad Euagrium .

As for Iosephus that learned Iewe , Iosephus . we admit him for an eloquent writer of a storie , not for an assured teacher of Diuinitie . And yet his authoritie being admitted , Melchisedeks feasting of Abrahams people inferreth no Argument against his Sacrifice in bread and wine . For why might he not do the duetie of a Priest first , satisfying the mysterie , and the duetie of a liberal Prince afterward in refresshing that weary and hungry companie ? And therefore touching the worde , Protulit , Protulit . whereby you would proue , that Melchisedek brought forth bread and wine , and your other prouision of victuals , I can not tel what , for Abrahams menne : you take great paines in vaine . As we are wel hable to proue , obtulit , I meane , that Melchisek offered ( to with bread and wine ) so we denie not protulit : that is to say , that he brought those thinges forth . But good sir I pray you , in what schoole learned you to make this Argument , Melchisedek brought forth bread and wine to refresh Abraham , and his men , ergo , he offered not bread and wine to God in sacrifice ? Whereas the scripture after mention made of bred and wine , Genes. 14. forthwith addeth , erat enim Sacerdos Dei altissimi , for he was the Priest of God the highest : onlesse that cause be vnaptly applied , we must vnderstand , that he was wont to offer vp those thinges to God , which then he brought forth vnto Abraham , geuing the same to him for meate , to God for Sacrifice .

That Melchisedeck offered , and made his sacrifice in bread and wine .

Bicause you seme coouertly to denie , that Melchisedeck offered bread and wine in Sacrifice , which some of your syde let not openly to denie , ( which you also would doo , but that by your Chalenge you haue bounde your selfe to admitte the olde Doctours ) for that the worde of the texte is protulit , and not obtulit : I thinke it good to put you in mynde of learned Fathers two , or three , by whom it is auouched , that he offered , and that he made his Sacrifice in bread and wine .

Arnobius . In Psal. 109. Arnobius , who lyued aboue thirtien hundred yeres past , saith , Panem & vinum solus obtulit in sacerdotibus , Melchisedech alone among Priestes offered bread and wine . S. Cyprian saith , Cyprian . lib. 2. Epist. 3. Melchisedeck was the Priest of the highest God , and ( panem & vinum obtulit ) offered bread and wine . S. Hierome saith , Hieron . in Psal. 109. that he offered bread and wine , Melchisedech obtulit panem & vinnm , be his wordes . The same he hath in his epistle written for Paula to Marcella . S. Ambrose saith it with the same wordes expressely in two places . De Sacramentis lib. 4. cap. 3. & lib. 5. cap. 1. And al these vse the worde , obtulit , which you can not away with in the sense of sacrificing . If you demaunde for other witnesses of Melchisedecks Sacrifice in bread and wine , it may please you to reade Eusebius lib. 5. De Demonstratione Euangelica . S. Augustine . in Psal. 33. Concione . 1. and in many other places . S. Chrysostome in the Homilie de Proditione Iudae . Damascen . lib 4. cap. 14. Cassiodorus in Psal. 109. To be short , few Doctors can be named , in whom this Sacrifice is not most plainly auouched . So that you would neuer haue douted of it , had you ben learned , much lesse denied it , had you not ben impudent .

As for that you allege out of Tertullian , and S. Ambros , who say that Melchisedek ( obtulit Abrahamo panem & vinum ) offered to Abraham bread and wine : Obtulit for dedit . it relieueth your cause neuer a whit . For there the worde obtulit , signifieth as much as exhibuit , or dedit , gaue , or presented : and thereof your selfe being so good a Grammarian , as you are , could not be ignorant . So much the more you shewe your selfe a false handler of this high Mysterie , in twise putting in your false parenthesis , ( not to God , but ) as though Melchisedek had not offered to God any Sacrifice at al.

Iewel .

S. Paule compareth Christe with Melchisedek , Ambros. de Sacrament . li. 4. cap. 3. In that , like vnto Melchisedeck , he was the kinge of Iustice : In that , he was the Prince of peace● as Melchisedek was : And in that , he had neither Father , nor Mother : For so is it likewise written of Melchisedeck . But of the Sacrifice of Breade , Hebrae . 7. and Wine he speaketh nothing . Yet notwithstandinge , the Auncient holy Faethers oftentimes resemble the same presente of Melchisedek vnto the Sacrifice , that Christe made vpon the Crosse. And in that respecte S. Cyprian saithe , Christe offered the same thinge , that Melchisedek offered . That is to say , as M. Hardinge him selfe must needes expounde it . The same thinge in perfourmance of Trueth vpon the Crosse , that Melchisedeck had before offered in a Figure .

So saith S. Augustine , Illis Petra Christus : Vnto them the Rocke was Christe : August . in Ioan. tractat. 26. And yet not Really , and in deede : but onely by way of Signification , bicause it Signified , and Represented Christe .

Harding .

S. Paule speaketh not of it , ergo , it is not , a common Argument with the Ministers and here vsed by M. Iewel . I graunt that , whereas S Paule extolleth the Priesthod of Christ , which is after the order of Melchisedek , aboue the Leuitical Priesthod , speaking of certaine thinges , wherin Christe and Melchisedek were like , speaketh nothing of the Sacrifice of bread and wine . What of that ? Wil ye thereof conclude , that Melchisedek did not offer vnto God bread and wine ? What a fond and Ministerlike kinde of Argument is this , S. Paule spake it not , Ergo it is not ? S. Paule saith not in al that Epistle , that Christe was conceiued of the holy Ghoste , borne of the virgin Marie : shal it be lawful for vs therefore to denie it ?

We may wel thinke , that therein S. Paule vsed the counsel , Ioan. 16. that Christ once vsed , when he said , I haue many thinges to tel you , that ye can not beare away now . S. Paule sheweth so much him selfe , Epistola ad Euagrium . In principio To. 3. operum Hieronymi . Heb. 5. where beginning to speake of Melchisedek , he doth exaggerate , and very much confesse the difficultie of that high mysterie with this Pro●me , as S. Hierome noteth . Super quo multus nobis sermo , & ininterpretabilis . We haue a long processe to vtter touching Melchisedek , and such as can not be expounded : Not bicause the Apostle could not expounde it , but bicause it was not a mater conuenient for that time , Hieron . ad Euagrium . Mysteries kepte secret . saith S. Hierome . And wherefore ? Bicause he persuaded with the Hebrewes , that is to say , the Iewes , not yet come to the faith , that he might not reuele that sacred and secret Sacrament . And whereas the vessel of Election ( saith he ) is astoined at that Mysterie , and confesseth the mater whereof he disputeth , to be vnspeakeable ( or vndeclarable ) how much more ought we seely wormes and gnattes , confesse the only knowledge of our vnskil ? &c.

S. Augustine speaking vnto his hearers , August . in Psal. 109. of whom some were Cathecumens or learners of the faith , thought not good to vtter plainely the doctrine of Melchisedeks Sacrifice . Fidelibus loquor , &c. I speake to the faithful ( saith he ) if there be any Catechumens , that vnderstand it not , let them put away slewth , and maketh hast to haue knowlege . It is not needeful to open the Mysteries , let the Scriptures tel you what the Sacrifice after the order of Melchisedek is .

If S. Augustine thought it good not to shewe and publish these mysteries abroad , at what time almost the whole world professed the faith of Christ : what good cause had S. Paule not to open the same vnto such as were yet but babes in the faith , and were to be fedde with milke and pappe , rather then with sownde meate , and were not of capacitie for such Mysteries ? By consideration of this much it appeareth , of what force your Argument is : S. Paule speaketh nothing of Melchisedeks Sacrifice of bread and wine : Ergo , Melchisedek made no such Sacrifice at al. You , that so scornefully reiecte other mennes Argumentes , should haue taken better aduise of your Logique , before you had made such peeuish Arguments your selfe .

Why S. Paule spake not of the manner of Melchisedeks Sacrifice in bread and wine .

Thus it may be said , and reasonally , that the greatnesse of the Mysterie , and the vnmeete time and disposition of them , to whom S. Paule wrote , was the cause , why he spake nothing touching the manner and mysterie of Melchisedeks Sacrifice in bread and wine . An other cause of as much importance , or more , was this .

S. Paules chiefe intent in this place was , for better meane to allure the Iewes vnto the faith , to shewe the excellencie of Christes Priesthod , which is after the order of Melchifedek , in compari●on of the Leuitical Priesthod . This to performe , Heb. 7. he setteth forth the prerogatiue of the same aboue the Leuitical Priesthood , partly on the behalfe of the person of the Priest , partly on the behalfe of the exercise of the Priesthod it selfe . Touching the one , Melchisedek in dignitie aboue Abraham . bicause Melchisedek was the type and figure of Christe , and bare the person of Christe , he doth according to the Scriptures attribute great dignities vnto him , as that he was King of Iustice , King of Peace , the Priest of God the highest , without father , without mother , hauing neither beginning of daies , nor ende . Which dignities perteined not vnto his owne person in truth , but as he bare the person of Christe the true Melchisedek .

Touching the other he declareth out of the booke of Genesis , Gen. 14. how he blessed Abraham , and how Abraham gaue vnto him tythes of al thinges , in bothe which consisted the exercise of Priesthood , and thereby Abraham is proued to be of lower degree , then Melchisedek . For without controuersie he is lesse which receiueth blessing , Heb. 7. and the geuer of blessing is the greater , by verdit of S. Paule .

The priesthod after the order of Melchisedek far● passeth the Leuitical Priesthod . And as concerning the tythes , that Melchisedek receiued of Abraham , Leui him selfe also , who receiued tythes , paid tythes in Abraham , for he was yet in the loynes of Abraham , as S. Paule saith , when Melchisedek met him . Now whereas the Leuitical Priestes are commaunded according to the Iawe to take tythes of the people , and haue thereby a Dignitie aboue the people : Melchisedeks taking of tythes of Abraham their chiefe Patriarke , Prince and head of the whole progenie ( and consequently of Leui also and his children the Priestes of that order , for that they were then in his loynes ) doth proue , the preeminence and excellencie of that Priesthod , in comparison of the Leuitical Priesthod , in so much that in comparison of the same , the Leuites be but Lay men , and of the popular order .

By these , and certaine other Argumentes S. Paule proueth , and setteth forth the excellencie of Christes Priesthod after the order of Melchisedek , aboue the Leuitical Priesthod . Among which he maketh no mention of the manner of Melchisedeks Sacrifice . Bicause if he had alleged , that Melchisedek sacrificed in bread and wine , the Hebrewes woulde soone haue replied , that their sacrifices in that behalfe farre excelled , as the which being of lyuing beastes , had a more glorious shew and countenance , then the Sacrifice of bread and wine . Thus you haue two causes declared , why S. Paule , where he treateth so much of the dignitie of Melchisedek , and of the Priesthod that is after his order , speaketh nothing , at least manifestly , of his Sacrifice in bread and wine .

If the Fathers haue oftentimes resembled this present of Melchisedek vnto the Sacrifice that Christ made vpon the Crosse , as you say : why do you not shewe vs , where we may finde it ? Wil any wise man ( trow you ) beleue it onely vpon your bare worde ? If it be a thing done oftentimes , it was the easier for you to shewe it once . But your oftentimes in the ende wil proue neuer . That Melchisedek gaue to Abraham a present of bread and wine , being returned from the battail , it is not denied . but that euer any auncient learned Father resembled that present , as you cal it abhorring the name of Sacrifice , as it had the condition of a present , vnto the Sacrifice that Christe made vpon the Crosse : I vtterly denie it . If any where they resemble the bread and wine that Melchisedek made his Sacrifice of vnto the Sacrifice of the Crosse , they doo it in respecte that the thing signified by it , that is , the body and bloud of Christe , was one both in the Sacrifice made at the Supper , and also in that which was made vpon the Crosse : and not that the manner of Sacrifice made vpon the Crosse which was bloudy , was semblable vnto it . And so in respecte had to the body and bloud of Christe offered vpon the Crosse , and not vnto the manner of offering , I graunt the exposition you make of S. Cyprians wordes to be true . that is to say , that Christe offered the same thing in performance of truth vppon the Crosse , that Melchisedek had before offered in figure . But that performance of truth is by the learned Fathers commonly acknowleged in the Sacrifice of the Supper . In which Christe offered his body and bloude vnder the formes of bread and wine after the order of Melchisedek for thankesgeuing , which he offered vpon the Crosse for redemption .

August . in Ioan. Tract. 26. Your common figuratiue saying taken out of S. Augustine , Illis Petra Christus , vnto them the Rocke was Christe ( though it be not altogether so reported of S. Augustin in the place by you coted ) is abruptely brought in , to what purpose I see not , but to beguile the vnlerned , as I suppose : who therby may be moued to thinke , that our Sacrifice is as mere a figure , as the figures of the olde lawe were . To this I haue answered once or twise before . In al the frayes ye make against the most holy Mysteries , this bad toole is euer at hand with , you to strik withal .

Iewel .

Sometimes they compare it with the Sacrifice of Thankesgeuinge , and with the Ministration of the holy Communion , and make it equal with the same .

S. Augustine saithe , August . in quaest. Noui , & Veter . Testament . quaest 109. Melchisedek Abrahae primum , quasi Patri fidelium , tradidit Eucharistiam Corporis , & Sanguinis Domini : Melchisedek gaue first vnto Abraham , as vnto the Father of the Faithful , the Sacramente of the Bodie , and Bloud of Christe . So S. Hierome saithe , Melchisedek in typo Christi Panem , & Vinum obtulit , & Mysterium Christianorum in Saluatoris Corpore , Hieron . ad Marcellam . & Sanguine dedicauit : Melchisedek in the Figure of Christe offered Breade , and Wine : and dedicated the Mysterie of Christians in the Bodie , and Bloude of Christe . These Authorities might serue , to make some shew , that Melchisedeck saide Masse , and Consecrated the Sacrament of the Bodie , and Bloude of Christe , and offered vp Christe in Sacrifice vnto his Father : But of M. Hardinge , or any other suche Prieste , they touche nothinge .

Harding .

You shal neuer shewe vs , where either the Present that Melchisedek gaue to Abraham ( by which terme you would abolish the Sacrifice ) or the Sacrifice which he made in bread and wine , was compared with the Sacrifice , of thankesgeuing , onlesse it be the Euchariste , which also beareth that name , wherein , the real body and bloud of Christe is present .

As for the ministration of the holy Communion it is false to say ; It is compared with the ministration , that is to say , with the acte of the ministring the Communion . But I graunt , it is compared to the thing it selfe , that is to say , to the body and bloud of Christe consecrated , offered , and receiued in the holy Communion . Prouided alwaies , that by the holy Communion , we meane not your newe toye now practized in England by your Ministers that be no Priestes where there is no holy thing consecrated to make it holy , Dionys. in Ecclesiast. Hierarchia . but the holy Communion of the Catholike Churche , which S. Dionyse calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

The authoritie you allege vnder the name of S. Augustine , is not S. Augustines . If I had alleged it against you , a great deale of your scoffing Rhetorike should haue ben bestowed , both to reproue the booke , and also me for alleging the same . I am sure , if you haue read either the worke it selfe with any iudgement , or the Censure of Erasmus vpon it : you are persuaded , it is an vnworthy peece of worke to be fathered vpon so worthy a Doctor . As for the very Question it selfe , out of which you bring your authoritie , I maruel you considered not , what Erasmus saith of it . Quaestione , CIX . multa garrit , vt ostendat Melchisedek non fuisse hominem . In the . CIX . question ( saith he ) this author maketh a great bible bable , to shewe that Melchisedeck was not a man . In the same line there , he speaketh of him , as it were of your selfe , saying . Quaest. 125. scurram agit .

But who soeuer , and what so euer the author of that worke be , the place is alleged without any dependence , or coherence , as though you cared not in what order you allege testimonies , so you make vp a heape . Either for haste , or ( which is more likely ) for guile , you leafte out both the beginning , and the ende of it , whereby the meaning is clearely declared . Melchisedek ( saith the author ) gaue vnto Abraham , Quaest. Veteris & noui testament . q. 109. as vnto the Father of the faithful , the Eucharist ( or Sacrament ) of the body and bloud of Christ . But what was it that he gaue ? It foloweth in the same sentence . Vt praefiguraretur in Patre , quae in filijs futura erat veritas . That the truth which was to come in the children , might be foreshewed by a figure in the Father . Doo not these later wordes most euidently declare , that Melchisedek gaue onely the figure of the Sacrament of Christes body and bloude to Abraham the Father of the faithful , and that the truth of that figure , which is the body and bloude of Christe is amongst vs , that are in respecte of faith his children ?

That he calleth the thinge , which Melchisedek gaue to Abraham , by the name of the Eucharist , it is no great maruel . Whether S. Augustine him selfe would so haue spoken , it may be doubted . Verely it is no straunge thing in the olde learned Fathers , to geue the name of the thing signified , vnto the figure , that signifieth , and contrariwise .

This nipping of sentences , M. Iewels Nipping of sentences . specially of such as wordes as open the truth , and ouerthrow your doctrine , doth euerywhere bewray your guileful intent . The whole sentence considered , as it is vttered by the author , doth so clearely serue for confirmation of the real Sacrifices of Christes body and bloude in the newe Testament : as a more clearer any faithful man would not desire .

The saying you take out of S. Hierome , I maruel what you meant to allege it . It maketh fully for our parte that is to say , for establishing of the Catholike beleefe . There is mention made bothe of the Figure , bread and wine offered by Melchisedek , and of the veritie , the body and bloude of Christe offered by the Christians in their Mysteries . God be praised , through whose power , his truth is vttered by the mouthes of his enemies . As for your pleasant collection , and scorneful ieasting , howe much it pleaseth you , or becommeth the person you haue taken vpon you , I knowe not : Sure I am the holy mysteries of Christian religion , should with more feare of God be treated of . The roome you occupie , is to reuerent , the mater we handle , too holy , the daies ye ruffle in , too lamentable , the stage you play this parte on , too sad M. Iewel , for you thus to play Hick scorner , I should haue said , Iacke scorner . But what may we say ? Kinde wil shewe it selfe .

The English communion compared with Melchisedeks Sacrifice , whiche M. Iew . calleth Melchisedeks Masse . If Melchisedek said any Masse , it was like , vnto the English Communion , that offereth nothing els , but bare bread and wine , if it offer ought at al , and feedeth the people with figures , in steede of the truth . Nay this Communion is not by many partes so good , as Melchisedeks oblation , and blessing of Abraham was . For he offered in a figure , and blessed according to his Priesthod , being in time of figures before the truth was come into the worlde : But our prety Communion of England , bringeth forth bare shewes of bread and wine now in the time of grace , the truth being come , and accepted .

Iewel .

And least any maen happen of simplicitie to be deceiued , thinkinge that S. Hierome hereby meante M. Hardinges Real Presence , for that he saith , Melchisedek dedicated the Christian Mysterie in the Bodie and Bloude of Christe , It may please him to consider , that bothe S. Hierome , and also other ancient Fathers haue often vsed the same manner of speache in other cases , wherein M. Harding can haue no manner suspicion of Real Presence . Hieron . aduers . Iouin . lib. 1. S. Hierome saithe , Euangelium Passione , & Sanguine Domini Dedicatur : The Gospel is Dedicated in the Passion , and Bloude of Christe . S. Augustine saithe , Quid est mare Rubrum ? August . in Psal. 80. Sanguine Domini Consecratum : What is the Redde sea ? He answeareth , Consecrate in the Bloude of Christe . Againe he saithe , August . in Ioan. tractat. 11. Vnde rubet Baptismus Christi , nisi Christi Sanguine Consecratus ? Whereof is Christes Baptisme redde , but that it is Dedicate in the Bloude of Christe ? Thus Melchisedek Dedicated the Christian Mysterie in the Bloude of Christe .

Harding .

Al that here foloweth to the ende of the Replie to this Diuision , toucheth not at al any thing by me written or said . But it is inferred by M. Iewel vpon occasion of a testimonie of S. Hierom which he him selfe alleged , fearing in the conceit of his owne imagination , that S. Hierome wil be found against him in the very place , where he craued helpe of him , as he is directly against him in deede . M. Iuels feare , least the Eucharist be accompted a better thing , than bread and wine . And here is a great feare conceiued , least forsooth the reader should be deceiued , and thinke , that S. Hierome in this place meant the real Presence . Then tel vs good Sir , onlesse the body and bloude of Christe be really present in the Mysterie of the Christians , how is not the Figure of Melchisedech , who dedicated the same , as good and as worthy , as is the Mysterie it selfe of the Christians , which was dedicated ?

But , say you , where so euer any thing is said to be dedicated in the body and bloude of Christe , there his body and bloude are not consequently present , as it may appeare by the example aboue alleged , and by many other the like . I graunt this muche , what then ? Wil it thereof folow by necessary cousequent , that in the Mysterie of the Christians , whereof Melchisedeks Oblation was a figure , and which was by him dedicated in a figure , Matt. 26. the body and bloude of Christe is not really present ? Luc. 22. specially whereas Christe him selfe doth in termes pronounce , Marc. 14. This is my body , 1. Cor. 11. this is my bloude ? What neede you here to talke so much of the real presence ? You know pardy , I stay not vpon this saying of S. Hierome for proufe of the real presence , as though we had not many other , and manifester proufes for it .

I confesse , if Christe had neuer spoken those wordes , and had neuer made promise , that he would geue vs in our Mysterie the selfe same flesh , Ioan. 6. that he would geue for the life of the worlde : S. Hieromes testimonie of it selfe were not a sufficient proufe , like as neither his saying , that the Ghospel is dedicated by the Passion and bloude of Christe , doth force vs to graunt , that the Ghospel is the real bloude of Christe for lacke of Christes owne worde pronouncing , that the Ghospel is his bloude . And likewise for lacke of the worde of Christe saying , that Baptisme is his very bloude , which is shed for remission of sinne , although it be said by S. Augustine , not onely of Baptisme it selfe , but also of the Read Sea which was a figure of it , that they were redde , as being consecrate in the bloude of Christe : yet neither of them is in deede Christes bloude .

Concerning your phrase of dedicating , What S. Hierom vnderstode by the terme of dedication . alleged out of S. Hierome , I see not to what purpose it serueth you , but to dazel the eyes of the vnlearned . The circumstance of the place doth easily shewe , what he meant by saying , The Gospel is dedicated by the Passion and bloude of Christe , for so it is to be turned . Bicause Iouinian the heretique , against whom he wrote making mariage equal with virginitie , Hieron . lib. 1. aduersus Iouinianum . after that he had in his booke alleged examples of the olde testament , folowing his order , pretented to come to the Gospel , and then in commendation of Mariage brought forth Zacharie , Elizabeth , and Peter with his wiues mother , as perteining to the time of the new Testament , and to the Gospel : S. Hierome taketh him vp roundly , and twiteth him of ignorance , saying , Consueta Vecordia non intelligit istos quoque inter eos qui legi seruierint , debuisse numerari . Neque enim Euangelium ante Crucem Christi est , quod Passione & sanguine ipsius dedicatur . Thorough his accustomed doltishnes he vnderstandeth not , that they also ought to haue ben numbred among them , that were vnder the lawe . For the Gospel is not before the Crosse of Christe ( that is to say before Christe was crucified ) whiche is dedicated by his Passion and bloude .

S. Hierome meaneth by these last wordes , that the time of the Gospel beganne , when Christe had suffered his Passion , and shed his bloude , and not before . And here this worde● Gospel , Gospel . signifieth not the booke written by the Euangelistes , but the state and 〈◊〉 of the newe Testament . Whiche tooke force , and was dedicated , that is to say , was consecrated , and made holy to the seruice and honour of God , by the Passion and bloude of Christe . Therefore he noteth Iouinian to be but a dolte , in that he did attribute the Mariages of Zacharie and Elizabeth , and Peter , to the Gospel , whiche in deed belonged vnto the lawe of the olde Testament , bicause the lawe continewed , til Christe had suffered his Passion , Iohan. 19. as he said him selfe , Consummatum est , it is ended . In like sense S. Hierome vseth the worde of Dedicating in the same booke a litle before , saying , Virginitatem à Saluatore virgine dedicari , that virginitie is dedicated by our Sauiour being a virgin , for that now it is otherwise with vs , then it was with them of the olde lawe , and with those to whom it was said , Gen. 1. Grow ye , and be ye multiplied , and that virginitie is now sithens our Sauiour came in fleshe , more generally commended , then it was before among them , who ( as there S. Hierome saith ) haue geuen vs types and figures 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 ●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 Answer .

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 concerning 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. & Sacrificium purum . Vide quàm 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 without the compasse of the firste sixe hundred yeeres . How be it , He saithe not , That the Prieste hath power , or Authoritie , to Sacrifice the Sonne of God , nor seemeth any waie to fauer M. Hardinges purpose . Therefore we 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. Iewel speaketh directly against his own knowledge 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 owne 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 , that Priestes haue authoritie to offer vp the vnbloudy Sacrifice . That Prie●stes haue autoritie to offer the vnbloudy Sacrifice . Verely it appeareth most manifestly . For saith he , Not onely Christe offered the vnbloudy Sacrifice , but also they , which from him shal doo the office of Priestes , shal offer without shedding of bloud . Marke M. Iewel , The Priestes , that shal haue authoritie from Christe their hye Bishop to execute the office of Priesthod , shal offer vnbloudly . But what shal they offer ? What other thing , but that which Christe offered ? What offered Christe ? An vnblouddy Sacrifice . What was the substance , of that vnbloudy Sacrifice ? His very body . Suum ipsius corpus obtulit , he offered his owne body , saith Oecumenius . Therefore the Priestes shal offer the vnbloudy Sacrifice , which is Christes body , and the same shal they doo vpon good authoritie , for that in so doing , they shal execute the Priesthod , which they shal receiue , ab ipso , from him , that is , from Christe .

If you can tel vs of any power and warrant more sufficient , than that which commeth from Christe vnto the Priestes of his Churche , then shal you require me to yeeld , and with you to confesse , that Priestes doo without good authoritie presume to offer vp Christe vnto his Father in their daily Sacrifice .

You wil say perhaps . I heare that Priestes shal offer Christes body without shedding of bloud , but that they haue any authoritie graunted them so to doo , yet I heare not . It may please you for this to consider , what foloweth in Oecumenius . This terme , In aeternum , for euer , signifieth so much , as that Priestes shal offer in executing their Priesthod from Christe , his vnbloudy Sacrifice . For the Prophete Dauid would neuer haue said , that Christe was a Priest for euer , Psal. 109. in respecte of the Sacrifice , which Christe made once onely vpon the Crosse : but in respecte of the Priestes , that be now lyuing , by whom as by meanes and instrumentes , or rather ministers , Christe bothe doth offer Sacrifice , and is offered in Sacrifice . Loe here by the ministerie of the Priestes , Christe doth presently sacrifice , and is sacrificed . so that they do their office of Priesthode presently , and accomplish that in deede , whereby the Priesthod of Christe after the order of Melchisedek is daily put in practise , and so continewed for euer , not onely in power and vertue , but also in acte and effecte .

Where gaue Christe to Priestes auctorite to sacrifice his body . It remaineth it be shewed , where , and when , Christe gaue them authoritie thus to doo . Oecumenius in the ende of this allegation saith it more plainely , then it may be doubted of , much lesse denied . Qui etiam in mystica coena modum illis tradidit huiusmodi Sacrificij . Christe in his Mystical Supper deliuered vnto them the manner of such a Sacrifice . I presuppose no man to be so vaine a wrangler , as to cauille for that Oecumenius saith not , he deliuered them authoritie , but the manner how to offer this Sacrifice . For the deliuering of the manner how to doo it , had nothing auailed , onlesse he had withal deliuered authoritie lawfully to executeat . Thus haue you in this one authoritie expressed al the termes of your Chalenge , to wit , that Priestes haue authoritie to offer vp Christe vnto his Father in Sacrifice . For here is mention made of Priestes , of sacrificing vnbloudily , of the body of Christe , and therefore of Christe him selfe , of authoritie , bicause they execute Priesthod in the person of Christe , from Christe , and for Christe , in that they be meanes by whom Christ sacrificeth , and is sacrificed . The same authoritie is further auouched , by that , that Christe deliuered vnto them in his last Supper , the manner of such a Sacrifice .

How be it I was deceiued in saying , that al the termes of your Chalenge be expressed in this testimonie : for here lacketh the name of the Father . But the Father of heauen be thanked , that it forceth not muche , whether his name be expressed or no , seing it is so necessarily included . For to whom should Christe offer Sacrifice , but to his Father ? To whom ought man offer Sacrifice , but to God onely , as to whom and to none other , that kinde of seruice is due ?

If you require a plaine place witnessing that Priestes haue authoritie to offer vp Christe , This sacrifice auouched by the Nicen Councel . heare what the Fathers of the first Nicen Councel say . The Councel is aduertised ( say they ) that in certaine places , and Cities , Diacons geue the Sacramentes vnto Priestes . This neither Rule , Concil. Nicen . Cano ne . 14. nor Custome hath deliuered vnto vs , that they who haue not power to offer vp the Sacrifice , should deliuer the body of Christe vnto them , that haue power to offer it . Here you may see it expressely auouched , that Priestes haue authoritie and power to offer vp , the body of Christe . Now let vs see , what you answer to the plaine place of Oecumenius .

Iewel .

The whole Contentes of his wordes are these : That there is in the Churche an Vnblouddy Sacrifice , and that Christe him selfe offereth vp the same by the meane , and Ministerie of the Priest , and that Christe him selfe is that Sacrifice . Which wordes with due construction , and in the sense , Hieron . in Psal. 86. and meaning of the Ancient Fathers , may wel be graunted . For like as S. Hierom saith , as it is alleged before , Quod natum est ex Virgine , Hieron . in Psal. 97. nobis q●otidiè nascitur : Christus nobis quotidiè crucifigitur : Christe , that was borne of the Virgin , is borne vnto vs euery day : Augustin . quaest. Euan . lib. 2. Christe vnto vs is daily Crucified : And , as S. Augustin saith , Tum Christus cuique occiditur , cùm credit Occisum : Then is Christe presently slaine to euery man , when he trusteth wholy in his Death , August . de verbis Domini Secum . Luc. Serm. 38. and beleueth he was slaine : And as the same S. Augustin saith , Tibi Christus quotidiè Resurgit : Christe Riseth againe to thee euery daie : And , as Chrysostome saithe , In the Holy Mysteries is wrought , and perfited the Death of Christ : Briefely , as Gregorie saithe , Christus iterum in hoc Mysterio Moritur : Christe is slaine in this Mysterie , Chrysost. in Acta . hom. 21. and dieth againe : Euen so , and in the same sense , and meaninge , and none otherwise , Oecumenius saith , Christe is offered in the Holy Supper .

De Cons. distinct . 2. Quid sit● But , as Christe neither is daily Borne of the Virgin , nor daily Crucified , nor daily Slaine , nor daily Riseth from the dead , nor daily Suffereth , nor daily Dieth , but onely in a certaine manner of Speache , not verily , and in dede : Euen so Christ is daily Sacrificed , only in a certaine manner of speach , and in a Mysterie : But Really , verily , and in deede he is not Sacrificed .

Harding .

Greate pointes conteined in the testimonie of Oecumenius by M. Iewel dissembled . There is more comprehended in the wordes of Oecumenius , then you reporte . For he saith , that Christe hath offered the Vnbloudy Sacrifice , which he expoundeth to haue ben the oblation of his owne body . Which can not be otherwise vnderstanded , then of the Oblation made at the Supper , as onely being vnbloudy , for the Oblation made vpon the Crosse was bloudy , as you konwe . Againe , he saith , that Christes Priesthod after the order of Melchisedek endureth for euer , for that euen to this day he sacrificeth , and is sacrificed , by the meane of Priestes now being . Furthermore , that Christe in his last Supper deliuered to them the manner of such a Sacrifice . These be pointes conteined in this testimonie of Oecumenius , besides those which you haue noted , and be such as you and your felowes can not wel brooke , and therfore your policie was to dissemble them .

To the whole place you answer by comparing it ( as your manner is to doo ) vnto certaine phrases , M. Iew. ronneth to his phrases and figuratiue speaches for answer to that which is spoken in ꝓper speache and literally . and figuratiue speaches of the Fathers , in which they say one thing in sounde of worde , and meane an other , or at least , in which their meaning is to be vnderstanded Mystically , and not exactly to be construed after the rigour of the precise termes . Six sentences , or rather peeces of sentences you pretend to allege , which you wil nedes haue to be like vnto this testimonie of Oecumenius . Of which six , the first is your owne , and not S. Hieromes at al , Shiftes not to be borne with in a preacher . as you vtter it . As for the second , there is no such thing in his Commentaries vpon the Psalme . 97. as your cotation directeth : the fourth is not to be founde in the .38 . Sermon of S. Augustine De verbis Domini secundum Lucan , as you note , bicause he neuer made of that mater but .37 . Sermons . The fifth is falsified , S. Chrysostom vttereth it otherwise . The third , and the sixth , if you had alleged them whole , Answer to the first autoritie alleged out of S. Hierom. as they lye in the authours , would seme to make nothing for you , as here it shal be declared .

If humanitie required me not to deale rigorously with you , but gentilly to beare with you , not to reuele your false sleightes to your discredite , but for your honesties sake to winke at them : then thus should you be answered . 1. Where S. Hierome saith , Si volumus , quotidie nascitur Christus , Hieron . in Psal. 86. If we wil , Christ is borne euery day : the worde Christe , is not taken in proper signification for the second person , but for any vertue , that man may worke , 1. Cor. 1. bicause it is said of him , that he is the vertue and wisedom of his Father , as I haue before declared . Now where Oecumenius saith , Christe hath offered an vnbloudy Sacrifice ( for he hath offered his owne body ) : Christe hath vouchesaued to be our Bishop , Christe sacrificeth , and is sacrificed by meanes of the Priestes that now be , Christe deliuered vnto them the way and manner of such Sacrifice in his mystical Supper : in al these speaches Christ is the name , not of vertue and power indefinitely , but of the only begoten Sonne of God , the second Person in Trinitie , that was conceiued by the holy Ghoste , and borne of the virgin Marie . Therfore there is no similitude or likenesse betwen the Phrase of S. Hierome ( which in truth is as here I allege , and not as you forge it ) and this saying of Oecumenius . Whereas then your Argument is this , As Christ is borne euery day , so is he offered by Priestes euery day , But he is not really and in deede borne euery day : Ergo neither is he offered by Priestes euery day : If this be your Argument , your Maior , or first proposition , is false , bicause ( as I haue shewed ) the similitude holdeth not , and the case is not like . And so S. Hierome doth nothing helpe your cause . Crucifying of Christe considered two waies .

Touching your other places , one Answer in manner may serue for them al. 2. Christe vnto vs is daily crucified , saith S. Hierome perhaps some where , or some other Father , for your cotation is false . This much is to be considered . The crucifying of Christe , is of two sortes . The one external , and bloudy . The other mystical , and vnbloudy . In that , Christes bloude was shed , to be the general redemption : In this the bloude of Christe already shed is applyed vnto vs , that is to say , the effecte of his bloude to particuler remission of synnes , and paines dew to sinnes , as if he were now hanging vpon the Crosse. This application of Christes death vnto vs , is sometimes of the Fathers called , his Crucifying , sacrificing , Death , and killing . After the first way , he was neuer crucified but once . After the second way , he is crucified daily , and so often as the Death of him that was crucified , is ( the sacrament of Reconciliation presupposed ) applied vnto vs to effecte .

Neither is the doctrine of Application of Christes Death strange . Application . The substance of it hath ben taught in diuers respectes by the learned Fathers of the Churche bothe olde , and newe . Albeit the terme of Application be more common in the Scholastical Doctours , Tertul. lib. 1. aduersus Marcion . Hierony . in Matth. cap. 26. who haue treated most exactly of these pointes , then in the most Auncient writers . Tertullian writing against Marcion , and S. Hierom vpon S. Mathew , to signifie the real presence , vse the terme of Representation , whereby is signified in Latin the exhibiting of a thing present . Representation .

S. Gregorie expresseth the same meaning that Application conteneth , Gregorius Homi. 37. by the terme of Repairing , or renuing . So often as we offer vp vnto him ( saith he ) the hoste of his Passion , Reparation or repairing so often we renue and repaire his Passion vnto vs for absolution . Dialog. 4. cap. 58. Againe in an other place . This hoste ( or Sacrifice , saith he ) doth singularly saue the soule from damnation , which by Mysterie renueth vnto vs the Death of the only begoten Sonne of God .

S. Augustine signifieth this muche by the worde of Insinuation . Insinuation . Now who so euer doth insinuate a thing to an other , that is to say , putteth it in his bosome ( for so muche the worde signifieth ) the same doth also applie it vnto him . For declaration hereof S. Augustines testimonie by your selfe here alleged , serueth very aptly . Which if you had with more sinceritie and truth alleged , you had dealt more like a true man : but then had you hindered your euil cause . His wordes be these , where he expoundeth the Parable of the Riotous Sonne written by S. Luke , Lucae . 15. August . Quaestion . Euangel. lib. 2.33 . making Vitulum saginatum , the fatted calfe to be Christe . Our Lorde ( saith he ) was this fatted Calfe , who according to flesh was filled with reproches . Quòd autem imperat vt adducant eum , quid aliud est , nisi vt praedicent eum , & annunciando venire faciant in exhausta fame viscera filij esurientis ? S. Augustine vnderstandeth by the killing of Christe now , the insinuation of his death . Nam etiam vt occidant 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 what sense M. Iewels 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 exposition ) 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 what sense and respect is Christe now 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 ●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 followeth in Oecumenius , onely expresseth the two 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 somewhat otherwise : 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 , Man . King , Bishop , Sheepe , Lamme , 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 vpon the Crosse. Augu. D● Tempore . Serm. 13● . 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. Iewel either of ignorance , 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 Arian of you ? Wil you take that name vpon you , or confesse , 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 the Sonne , equal with God the Father ? Or wil you make vs a great God , and a lesse God , as we reade that Arius did ? Philip. 2. Saith not S. Paule , Whereas he was in the forme of God , he thought it no Robberie to be equal with God ? As he is God , how doth he the office of the Priest ? How doth he Sacrifice ? Is not he that sacrificeth , inferiour to him , to whom sacrifice is done ? The creature worshippeth God , and offereth Sacrifice vnto him . That God worshippeth ought , and doth Sacrifice , there was neuer any so ignorant , and blasphemous , as to speake it . This doctrine smelleth of the Arians , who affirme , the Sonne of God to be inferiour to his Father . Our Lorde saue his people from such blinde guydes , and false Prophetes .

Christ sacrificeth as man , not as God , but as God receiueth Sacrifice . August . de Ciuitat . Dei . li. 10. cap. 20. S. Augustine is more worthy to be hearde , who farre otherwise teacheth vs , that Christe receiueth Sacrifice as God , and offereth Sacrifice as man . His wordes be these . Verus ille mediator , in quantum formam serui accipiens , mediator effectus est Dei & hominum , homo Christus Iesus , cùm in forma Dei Sacrificium cum Patre sumat , cum quo & vnus Deus est , tamen in forma serui Sacrificium maluit esse , quàm sumere , ne vel hac occasione quisquam existimaret , cuilibet esse sacrificandum creaturae . Per hoc & Sacerdos est , ipse offerens , ipse & oblatio . That the true mediatour , in asmuch as he tooke the fourme of a Seruaunt , was made the mediatour of God and menne , the man Christ Iesus , whereas in the fourme of God he taketh Sacrifice with the Father , with whom he is one God , yet in the fourme of a Seruaunt he had rather be a Sacrifice , then take ( Sacrifice ) least through this occasion some man might thinke , that Sacrifice were to be made to any what so euer creature . By this he is a Priest , him selfe being he that offereth , and also the thing that is offered . In this testimonie S. Augustine saith expressely , that Christe as touching his manhead , and as he is man , is both the Priest that offereth , and the Sacrifice offered : and that touching his Godhead , and as he is God , he receiueth Sacrifice . Which is quite contrary to that you here affirme .

Answer me to this question M. Iewel . Beleue you that Christe was a Priest after the order of Melchisedek , before he became man , or only after that he became man ? If your answer be , that he was Priest of that order after he had taken our flesh , I haue nothing to say against you . For that is the truth . But if your answer shal be , that he was such a Priest before flesh taken , as you must answere , if you wil defend this your doctrine : then wil I turne you ouer vnto S. Augustine , who I am sure in al wise mennes iudgement ouermatcheth you , and is to be credited before you , and al your Scoolemaisters of Zurich , or Geneua .

This profounde learned Father expounding these woordes of the Psalme , August . in Psal. 109. Thou art a Priest for euer after the Order of Melchisedeck , saith , Ad hoc natus ex vtero ante luciferum , vt esses Sacerdos in aeternum secundùm ordinem Melchisedech . Thou wast borne from the wombe ( of the virgin ) before the daie sterre , that thou mightest be a Priest for euer after the order of Melchisedek . And there eftsones . Secundùm id quod natus est de Patre Deus apud Deum , Non Sacerdos . coaeternus gignenti , non Sacerdos : sed Sacerdos propter carnem assumptam , propter victimam , quam pro nobis offerret à nobis acceptam . As touching that Christe was borne of the Father God with God , he is equally euerlasting with him that begotte him , not a Priest : but a Priest for the fleshe assumpted , for the hoste , that he should offer for vs , being taken of vs . Nothing can more plainely be spoken against you M. Iewel , which nowe beginne to teache the worlde a newe heresie , and prepare a way to the recidiuation of Arius heresie , by affirming that Christe was a Priest , and made Sacrifice , according to his Godhead . Whereof it must folow , that as being God , he was not equal with his Father .

M. Iewels promise made in his last Sermon at Poules Crosse. Be not a shamed M. Iewel , to recant this fowle and grosse error . I vnderstand you said in your Sermon at Poules Crosse the .xv. of Iune laste , that if you had euer either spoken in Pulpit , or written in booke any thing that may be prooued false , your mouth should confesse it , and your hand should retracte it . By this it shal appeare to al men , how farre your worde is to be trusted .

The wordes of Beda , Epiphanius , and S. Augustine , which here you allege , I see not to what purpose they serue you . For they prooue no more that Christe , touching his Godhead was euer a Priest and a Sacrificer , then that the Moone is made of greene cheese , if I may vse so grosse a Prouerbe in reproouing your so grosse an errour . Neither wil these testimonies , or any of them conclude against the offering of the body and bloude of Christ in the daily Sacrifice of the Churche , M. Iewels common Logique is , to put away one truth by an other truth . onlesse you folow your accustomed Logique in excluding one truth by an other truth . It were good for you once to remember , that one truth alwaies driueth not out an other truth , as one wedge driueth out an other wedge . Wil you thus reason , Christe was offered vpon the Crosse , and the Crosse was then the Aulter ( which S. Augustine alleged saith ) , Ergo , he is not offered in the Churche by the Ministerie of Priestes ( which Eusebius and Oecumenius say ) and the Aulters of the Church serue not to any such purpose ? Euseb. De Demonstr . lib. 1. As wel may we thus argue , Iohn is a Minister , Ergo , Iohn is not an honest man . Which Argument , though perhaps it holde touching the mater , yet for the fourme , I am sure you wil not allow it . This pelting kinde of Argument you vse through your whole Replie , and in manner none other . That if a learned man would examine that you write , he should finde , that neuer man wrote so loosely .

I doubte not good Reader , but thou lookest for a larger , truer , and apter Replie , then M. Iewel hath hitherto made to Oecumenius . But what could he say ? No smoke can wholy take away the light of the bright Sunne . Considering his owne vnhablenes to answer the place keeping his syde vnsteyned , he slyly passeth from it , as one that would faine ridde his handes of so busy a comber . Oecumenius speaketh most plainly and distinctly of a double oblation and Sacrifice , the one once made vppon the Crosse , in respect whereof Christe by his interpretation is not called a Priest for euer , the other offered vp by the Priestes continually , by whose mediation and ministerie Christe sacrificeth , and is sacrificed . In that I terme it a double oblation and Sacrifice , I haue regard to the manner of offering : which is diuers vpon the Crosse , and in the Eucharist . Otherwise the substance of the Sacrifice , and the thing it selfe that is sacrificed , is one and the same in either . Now it had ben M. Iewels parte to tel vs , what Sacrifice is that , wherin Christ by the meane of Priestes that be now , sacrificeth , and is sacrificed , and the manner and order whereof he taught the Apostles , and consequently Priestes , in power and office of sacrificing their Successours , in his Mystical Supper . What Sacrifice this is , Christes most plaine wordes do declare . who at his last Supper , after he had taken bread , and the Cuppe into his handes , Luc. 22. geuen thankes , broken , and blessed , said , take , eate , 1. Cor. 11. drinke , this is my Body , this is my bloud , do ye this in my remembrance . By doing which thing , and saying which wordes , he taught them the way and manner how to do such Sacrifice . by this he taught ( as S. Ireneus saith ) the new Oblation of the new Testament . Iren. li. 4. cap. 32. Here M. Iewels Phrases , Metaphores , Allegories , Tropes , and Figures wil not serue his turne . Therefore he conueyeth him selfe to an other testimonie by me alleged out of S. Chrysostom , interpreting the knowen place of Malachie , of this Sacrifice . Wherevnto he maketh answer of as litle substance , as his other is to Oecumenius . And here is to be noted , that to obscure both the order and force of my Answer , he hath caused the Printer confusely to set that I bring in touching Malachie , together with that goeth before , that the Distinction of thinges might not appeare , which I by my new beginning of the line caused to be disticted from the former mater . Let vs heare what he saith .

Iewel .

This worde , Incruentum , that M , Harding hath here alleged out so Chrysostom , is thought to beare great weight : but being wel considered , of that side , it is alleged for , as it shal appeare , it weigheth nothing . The Holy learned Fathers applie that worde , sometime to Prater , and other deuotion of the minde : and somtimes to the Ministration of the holy Communion .

For the better opening hereof , it may please thee good Christian Reader , to vnderstande , that in the time of Moyses Lawe , the Priestes , and Leuites offered vp vnto God Oxen , Calues , Rammes , and Goates : and with the Bloude thereof sprinkled the Booke , the instrumentes of the Ministerie , the whole Tabernacle , Heb. 9. and al the People : and as S. Paule saith , In the Ceremonies of that Lawe without Bloudsheadding there was no remission of Sinne . . Likewise the Heathens killed and offered vp their cattaile vnto their Idolles , sometimes an hundred sat Oxen in one daie . Sometime they proceeded further , and made their Sacrifices of Mannes Bloude . Clemens in Orat. cont. Gentes . Erichtheus of Athens , and Marius of Rome killed , and offered vppe their owne Daughters in the honour of Pallas . The Nobles of Carthage in honour of their Idole Saturnus killled , and offered vp .lxx. of their owne male Children in one Sacrifice .

In respecte of these grosse , and Fleashely , and Blouddy Sacrifices , our Christian Sacrifices in the Gospel , Euseb. De Demonst. lib. 1. ca. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 bicause thei are mere Spiritual , and proceede wholy from the harte , are called Vnblouddy . Eusebius saith . Incendimus Orationis suffitum , & Sacrificium , quod appellatur Purum , non per Cruores facimus , sed per puras actiones : Wee burne the Incense of Praier : and we offer vp the Sacrifice , that is called Pure , not by sheadding of Bloude , but by Pure , and godly doinges .

So Chrysostome , Chrysost. cont. Iudaeos . Ora. 3. Offerimus , non per Fumum , Nidorem , aut Sanguinem , sed per Spiritns Gratiam : wee make our Sacrifices , not by Smoke , Smel , and Bloude , but by the Grace of the Holy Sprite . He addeth further , For God is Spirite , and he that adoureth him , must adoure in Sprite , and Trueth .

And this is the Vnbloudy Sacrifice . So saithe Eusebius , Offerent illi Rationabiles , Euseb. De Demonst. lib. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . & Incruentas Hostias : They shal offer vnto him Reasonable ( or Spritual ) and Vnbloudy Oblations . And the same he expoundeth , The Sacrifice of Praise .

In like sorte S. Hierome seemeth to saie , In sinceritate azima epulamur : wee feaste in Purenes without leauen . In like consideration the Sacrifices , that in olde times were made vnto Fides , and Terminus , Hieron . in Epist. ad Galat. 4. were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnblouddy , bicause they consisted only in Suffumigations , and Odours , and were not imbrued with any Bloude . And for the like cause Thucydides calleth certaine of the Heathen oblations 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pure Sacrifices . Cyrillus ad Reginas . Likewise Cyrillus calleth the Praiers , and Melodie of the Angels , and blissed Spirites in Heauen continually praising , and glorifieing the name of God , Incruenta Sacrificia : Vnbloudy Sacrifices . Gyrillus contra Iulian . li. 10 Againe he saith , Nos , relicto crasso ministerio Iudaeorum , praeceptum habemus , vt tenue , & Spirituale , & Subtile Sacrificium faciamus . Itaque offerimus Deo in odorem suauitatis virtutes omne genus , Fidem , Spem , Charitatem : We , hauing lea●te the grosse Ministerie of the Iewes , haue a Commaundement , to make a Fine , Thinne , and Spiritual Sacrifice . And therefore we offer vnto God al manner Vertues , Faith , Hope , Charitie , as most sweete sauours .

For this cause the Sacrifices of our Praiers , and other like deuotions , are called Vnbloudy , for that they require no Fleashly Seruice , or Sheadding of Bloude , as did the Sacrifices of the Iewes , and Heathens , but are mere Ghostly , Euseb. De Demonst. lib. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and Spiritual , and stand wholy in the lyfting vp , and eleuation of the minde .

In like maner the Ministration of the Holy Communion is sometimes of the Ancient Fathers called an Vnbloudy Sacrifice : not in respect of any Corporal , or Fleashely presence , that is imagined to be there without Bloudsheaddinge , but for that it representeth , and reporteth vnto our mindes that One , and euerlasting Sacrifice , that Christe made in his body vpon the Crosse. Therefore Eusebius saith , Excitamus illi Altare Incruentorum , & Rationabilium Sacrificiorum , secundùm Noua Mysteria : We erecte vnto God an Aultar of vnbloudy and reasonable , or Spiritual Sacrifices , accordingc to the Newe Mysteries . Againe , In eodem libro . Sacrificium incendimus illi , Memoriam magni illius Sacrificij : We burne a Sacrifice vnto God , that is , the Remembrance of that greate Sacrifice . In eodem : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hieron . ad Euagrium August . de Gratia noui Testa . ad Honoratum . Iustinus Martyr in Dialogis cum Tryphone . Likewise againe : Christus obtulit Mirabile Sacrificium pro salute omnium nostrum iubens nos offerre Memoriam pro Sacrificio : Christe offered vp that Marueilous Sacrifice for our Saluation , commaundinge vs to offer a Remembrance thereof , in stede of a Sacrifice . So likewise saith S. Hierome , although not altogeather in like respect , Pane , & Vino , Puro , & Simplici Sacrificio Christi dedicauit Sacramentum : He dedicated the Sacramente of Christe in Breade , and Wine , which is ( not a Bloudy , or loathsome , but ) a Pure , and a Simple Sacrifice .

This Remembrance , and Oblation of praises , and Rendring of thankes vnto God for our Redemption in the Bloud of Christe , is called of the olde Fathers , An Vnbloudy Sacrifice , and of S. Augustine , The Sacrifice of the Newe Testament .

Iustinus Martyr saith , Esaias non pollicetur Cruentarum Victimarum instaurationem : sed veras , & Spirituales Oblationes laudis , & Gratiarum actionis : Esaias promiseth not the restoaringe of Blouddy Sacrifices : but True , and Spiritual Oblations of Praises , and Thankesgeuing .

S. Chrysostome saith , Non iam Sanguinem , aut adipem offerimus &c. We offer not now the fatte , Chrysos . in Epist. ad Hebr. Homil. 11. or Bloude of Beastes . Al these thinges are abolished . And in steede thereof there is brought in a Reasonable , or Spiritual dewtie . But , what is this dewtie that we cal Reasonable , or Spiritual ? That it is , that is offered by the Soule , and Sprite .

Harding .

What needeth al this longe processe vppon the woorde , Incruentum , Vnbloudy ? Go to the purpose M. Iewel . By the place alleged out of S. Chrysostome , it is euident , that he vnderstandeth Malachies prophecie of the vnbloudy Sacrifice , which Christ offered at his Mystical Table in his Last Supper , and is now daily offered by Priestes according to his Institution . Examin the woordes wel . See how plainely , and clearely ( saith he ) the Prophete hath interpreted the Mystical Table , Chrysos . in Psal. 55. which is the vnblouddy Sacrifice . Yet so plaine and cleare as it is , you can not see , or rather you wil not see it : And by al your witte and cunning you endeuour so to dasel the eyes of others , that they may not see it .

But why doo you turne al your long talke onely to the woorde , M. Iewel turneth al his Reply to the worde , vnbloudy , leauing other mater , that he is not wel hable to answer Vnbloudy ? Why doo you not aswel speake of the Mystical Table ? Can ye not away to heare thereof ? Say what you liste of the terme , Vnblouddy , and allege so many sentences of Doctours , as woulde fil a whole booke : yet must S. Chrysostome to al men of learning appeare to expounde the Prophecie of Malachie of that whiche is vnbloudily sacrificed at the Mystical Table . What Mystical Table can ye name vs now in the Churche , but that , whereon the Body and Bloude of Christe are sacrificed , whereof it is named an Aulter , Aulter . Table . and from whens they are of the faithful receiued , for whiche it is named a Table ? Verily this place presseth you so , that you are faine to flee as it were out of the feelde . And yet least you should seme to flee away cowardly , by long needeles talke vpon the woorde , Vnbloudy , as it were by holding vp your shilde , you make a shewe , as though you faught stil.

In effecte , two thinges you go about to prooue . The first is , that the Sacrifice of our Prayers , and deuotion of mynde , is called of the Fathers , Vnbloudy . The second is , that the Ministration of the holy Communion ( which terme is very common with you ) is called also an vnbloudy Sacrifice .

Touching the first , you haue taken great paines to litle purpose . For it is by noman denied . Touching the second , what so euer you meane by your Ministring terme of the Ministration of the Holy Communion , we say , that the Hoste of the Mystical Table , whiche is none other , but the body and bloude of Christe , is both of S. Chrysostome here , and otherwheres of the learned Fathers , called the vnbloudy Sacrifice , not for that it representeth and reporteth vnto our myndes the Sacrifice of the Crosse , as you say ( for in that respect it ought rather to be called representatiue or commemoratiue ) : but for that being the same in substance with that , whiche was offered vppon the Crosse with shedding of bloude , Bloudy , and vnbloudy , referred to one subiecte . it is here offered vnbloudily . And so both these termes , Bloudy , and Vnbloudy , be referred to one subiect , or thing offered , whereby the diuersitie of the manner of offering is signified .

Furthermore whereas you say , that the Christians Sacrifices be mere spiritual , and procede wholy from the harte , if you meane , that al our Sacrifices be such , and that no external thing is offered in any of them : it is vntruely spoken . For the Sacrifice of Christes body and Bloude is not so mere spiritual , that it may be said to proceede onely from the harte of the offerer , but it requireth an external action of the Minister , to wit an external pronouncing of the sacramental woordes , This is my body &c. Besides this , external breade and wine be also necessary , without the which this Sacrifice can not be made . And herein after that by the power of the wordes of our Lorde by the Priest pronounced , there is made the Diuine chaunge of the substance of the bread and wine into the body and bloude of Christe : August . de ciuita . Dei li. 10. c. 20 then is there , as S. Augustine calleth it , the true Sacrifice , as S. Gregorie Nazianzen termeth it , Nazian. in Apologetico . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the external Sacrifice of the newe Testament .

Consider wisely with thy selfe good Christian Reader , whether M. Iewel be to trusted or no , in that he traueleth so much to abolish the mystical Table , the vnbloudy Sacrifice of the body and bloud of Christ , whether M. Iewel be to be trusted . which is the most honorable and the chiefe Sacrifice of the Church . Whereas S. Chrysostom declareth diuers kindes of Sacrifices to be among the Christians , as there were in olde time among the Iewes : M. Iewel acknowlegeth al , saue that which is most worthy and chiefe . In an Homilie that he wrote vpon the .95 . Psalme , he reckeneth in order ten kindes of Sacrifices , Ten kindes of Sacrifices . which be sitting ( saith he ) for the grace of the Gospel . That I may speake of the first and chiefe after that the others be accompted , the second , is Martyrdom : the thirde , is the Sacrifice of Prayer : the fourth is , of Iubilation or ioyful synging out a loude : the fifth , of Iustice : the sixth , of Almose geuing : the seuenth , of Praise : the eighth , of Compunction : the ninth , of Humilitie : the tenth , of Preaching , eche one of these there he prooueth by Scripture .

These nyne M. Iewel can finde in his harte to confesse . But the first , Satan , and he may not abyde . And that is the Sacrifice , wherein Christe him selfe is offered . Which Sacrifice of S. Chrysostom in that Homilie is called by these names . Chrysost. in Psalm . 95. Tom. 1 Mystica mensa , coeleste summeque venerandum Sacrificium : Spirituale illud & mysticum donum : hostia salutaris , salutare donum . The mystical Table , the heauenly and most honorable Sacrifice : That spiritual and Mystical gifte : The healthful hoste , the healthful gifte .

And we that should not doubte , what thing this first and chiefe Sacrifice is , with these plaine woordes he describeth it . Ephes. 5. Est primum Sacrificium , Spirituale illud & mysticum donum , de quo Paulus ait , Imitatores estote Dei , &c. The first and chiefe Sacrifice is , that spiritual and Mystical gifte , whereof S. Paul speaketh . Be ye the folowers of God , as beloued children , and walke in loue , euen as Christe hath loued vs , and deliuered him selfe vnto God for vs a sacrifice and oblation into a swete sauour . By which wordes he geueth vs to vnderstand , that among al the kindes of Sabrifices whiche we haue , being ten in number , as there he reckeneth , the first and chiefe of al , is Christe him selfe , who gaue him selfe to be sacrificed bloudily for vs vppon the Crosse , and nowe in the Mystical Table offereth him selfe , and is offered vnbloudily . In consideration whereof he calleth it , the spiritual and mystical gifte , the pure , healthful , and vnbloudy hoste of the Mystical Table .

If there were none other proufe for this Sacrifice , M. Iew . by false and crafty silence bewraieth his syde , and iustifieth the catholique doctrine . the onely consideration of M. Iewels dealinge with S. Chrysostome , in that he conceeleth , and suppresseth the manifest mencion of it in that place , from whens he taketh testimonies for proufe of the mere spiritual Sacrifices , were yenough to persuade a man , who is not desperately addicted to th opinions of his priuate lyking , the doctrine of the Churche touching this point to be true , and M. Iewels to be false .

If he would haue wrought directly to the purpose , he should haue prooued , that the vnbloudy Sacrifice of the Mystical Table , were nothing elles , but Prayers , Thankesgeuing , Praises , and a remembraunce of Christes Death . For we graunt , that al these doo concurre vpon that Table . But that they be there onely , that is to say , without the Sacrifice of the Body and Bloude of Christe : we denie vpon S. Chrysostomes auctoritie , who annumbreth this Sacrifice distinctly , and alone from the reste .

Againe if he would fully haue acheeued his intent , it stode him vpon to proue , that they onely are vnbloudy Sacrifices , and that this is not . For otherwise wee wil alwaies stande to this trueth , that both be vnbloudy Sacrifices , and so this is an vnbloudy Sacrifice . yea this more properly , then the other . For those mere spiritual Sacrifices be of them selues neither bouddy , nor vnblouddy , but in mere respecte of certaine external Sacrifices , whiche were offered in the olde Lawe with shedding of Bloude . But the Sacrifice of the body and bloude of Christe offered in the Churche , is so called , in consideration of the one and the same substance , whiche once was bloudily offerred , and is now offered without Bloudshed in a Mysterie . In the Councel of Ephesus Cyrillus calleth it , Ephesin . Concil. in Epist. Cyril . ad Nestor . incruentam Sacrificij seruitutem , the vnbloudy worship of the Sacrifice .

Nowe good Reader wilt thou see , how M. Iewel doth alwaies like him selfe , and what smal shifte of reasoning he hath ? Marke whether of the affirmation of the mere spiritual Sacrifices of the mynde , he inferre not the Denial of the external and real Sacrifice of Christes Body and Bloude : that is to say , whether he make not one trueth to put away an other truth . The thing he taketh in hande to prooue , is this . That the Sacrifice offered at the Mystical Table , is not the vnbloudy Sacrifice of the Churche . Remember wtihal , that his conclusion should be this , that by the vnblouddy hoste of the Mystical Table , S. Chrysostome meant not the Vnblouddy Sacrifice of the Body and Bloude of Christe . His reason then is this . The Holy learned Fathers doo applie the terme , M. Iewels argument against the vnbloudy Sacrifice as the Catholikes take it . Vnblouddy , to Prayer , to Thankes geuing , to Praises , to the Melodie of Angels praysing God in heauen , yea to faith , hope , and charitie , and to other vertues : Ergo , S. Chrysostome meant not the pure and vnbloudy offering of Christes Body and Bloude , by the Vnblouddy Sacrifice at the Mystical Table . This is the whole effecte of his prooufe , and this is his Argument .

Let it be lawful forme that the force of this reason be opened , to vse the like forme of Argument in an other mater , that by comparison the lewdnes of his Argument may appeare . The holy learned Fathers do applie this terme , Necessarie , to Faith , hope , penaunce , pacience , fasting , praying , and to almose deedes , saying , they be necessary for a Christian man . Ergo , the same Fathers thought not , that Charitie was necessary for a Christian man . Is not here a denial of a trueth inferred vppon the affirmation of an other truth ? Right so doth M. Iewel prooue , that Christes Body and bloude is not the Vnblouddy Sacrifice of the Churche , bicause other spiritual Sacrifices be called Vnblouddy . As thoughe the Terme might not , or were not by the Fathers applied to both . Euery childe may sone espie this absurditie and follie . Bicause there is no pith in this confuse number of authorities , that be here by heapes layd together , neither prooue they any thing contrary to that we defende : I thinke it better to passe them ouer as altogether impertinent , and superfluous , then by discussing of them to be tedious vnto the reader . And that which foloweth to the ende of this Diuision , is no better stuffe then the other before . Thus he saith .

Iewel .

This Kinde of Sacrifice , bicause it is mere Spiritual , and groweth onely from the Minde , therefore it needeth not any material Aultar of Stoane , or Timber to be made vpon , as doth that Sacrifice , that M. Harding imagineth in his Masse . Chrysostome saith , Chrysos . in Psal. 95. Munus Euangelij sine Sanguine , sine Fumo , sine Altari , caeterisque sursum ascendit : The Sacrifice of the Gospel ascendeth vp without Bloud , without Smoke , without Aultare , and other the like . In the S●cond Councel of Nice it is writen thus : Nos Christiani propemodum quid sit Ara , & quid sit Victima , nescimus : What Sacrifice , or Aultar meaneth , we beinge Christian people , in a manner can not tel .

Hieron . in Psal. 26. August . de Tempore Serm. 125. S. Hierome saith , Vnusquisque Sanctus Altare Domini in se habet , quod est Fides : Euery Holy man hath in him selfe the Aultar of God , which is Faith . To be shorte , S. Augustine saith , Sacrificium Noui Testamenti est , quando Altaria Cordis nostri munda , & pura in conspectu Diuinae Maiestatis offerimus : The Sacrifice of the Newe Testamente is , when we offer vp the Aultrrs of our hartes pure , and cleane in the sight of the Diuine Maiestie . In these respectes our Praiers , our Praises , our Thankesgeuinge vnto God for our Saluation in the Death of Christe , is called an Vnbloudy Sacrifice .

Hereof the sclendernesse of M Hardinges gheasses may soone appeare . For thus he woulde seeme to reason : The Ministration of the Holy Communion , and our humble Remembrance of the Death of Christe is called an Vnblouddy Sacrifice : Ergo , The Priest hath power to offer vp the Sonne of God in sacrifice vnto his Father .

Harding .

If the Sacrifice of the Churche , whereof we treate , were nothing elles , but Prayers , Praises , thankes geuing , and a remembrance , and had no substance at al , which consisteth without and besides the minde of man : then might we graunt , that al Aulters of Stoane , or Timber , were needelesse . But seing that the Auncient learned Fathers make often mention of Aulters in their Churches , and of their Sacrifices thereon : it foloweth necessarily , that their Sacrifices consisted not wholly of Prayers , Material Aulters . thankes , and of suche other deuotion of the minde : but of some such thing also , which required a place , wherevpon it may be laid . What that thing is , Optatus that auncient and learned Bishop of Mileuitum in Afrik doth declare , Optatus libro . 6. geuing withal an euident recorde for the vse of Aulters . Thus he saith writing against the Donatistes .

Quid tam sacrilegum , quàm Altaria Dei , in quibus & vos aliquando obtulistis , An external Aulter argueth the real presence , and an external Sacrifice . frangere , radere , remouere ? Quid enim est Altare Dei , nisi sedes & Corporis , & Sanguinis Christis ? What greater Sacriledge can there be , then to breake , rase , and quite remoue away , the Aulters of God , vpon which your selues once offered ? For what other thing is an Aulter , then a seate both of the Body , and of the Bloude of Christe ?

These termes of breaking , rasing , and remouing , do conuince the Aulters were material , as made of Stoane , or Timber . The vse also is expressed manifestly , which is to be a seate for the body and bloude of Christe to be laid vpon , when they be consecrate and sacrificed . Whereof may be gathered an Argument of the real presence , and of the external Sacrifice . For a seate serueth to place real and external substances , and not mere spiritual thinges , of which sorte , contrition of harte , Praiers , thankes , and praises , are .

If I thought it needeful in this place to allege auctorities for proufe of this vse of material Aulters , it were easy to allege no smal number for the same , out of the most auncient Fathers , and Councels . The thing being so cleare , and so wel knowen of al that haue any skil of antiquitie , it may suffice to ioyne the testimonie of S. Augustine , with that of Optatus . Who speaketh bothe of building of Aulters in Churches , whereby it is certaine they were material , and also of sacrificing vpon them . August . de Ciuitat . Dei . li. 22. cap. 10. His wordes be plaine . Nos autem Martyribus nostris non Templa , sicut Dijs , sed memorias sicut hominibus mortuis , quorum apud Deum viuunt spiritus , fabricamus . Nec ibi erigimus Altaria , in quibus sacrificemu● Martyribus , sed vni Deo , & Martyrum , & nostro , sacrificium immolamus . As for vs ( saith he ) we buylde for our Martyrs , not Temples , as for Goddes , but Memories ( by Memories he meaneth Chappels , or Churches builded in the memorie of Martyrs ) as for dead men , whose Spirites be lyuing with God . Neither do we there set vp Aulters , that on them we may sacrifice to Martyrs , but to God onely we offer Sacrifice , Aulters auouched who is the God bothe of Martyrs , and of vs also .

By this saying it is witnessed vnto vs , that the Aulters erected in Martyrs Churches , were material , as the Churches were , and that on them Priestes made Sacrifice vnto God .

Whereas then M. Iewel admitteth none other kinde of Sacrifice in the newe Testament , than such , as for offering whereof any material Aulter is not required , and S. Augustine speaketh of a Sacrifice , that is offered vnto God vpon the material Aulters : by this we vnderstand this newe doctrine of M. Iewel touching the Sacrifice , to dissent from the olde Doctrine of S. Augustin . Consider wel of it Christian Reader , how safe it is for thee to forsake the Churche , to contemne S. Augustine , Optatus , and al other the olde learned Fathers , in whose workes we finde often mention of material Aulters , and the Sacrifice therevpon daily offered : and to pinne thy faith on M. Iewels sleeue , who , as thou seest , hath no sure grounde , but onely denieth al , and for colour of some defence , shuffleth together by heapes , patches , and peeces of the Fathers sayinges , whereby a confusion is sought , no certaintie is taught .

If he wil replye against this , Table , and Aulter . saying , that the Fathers cal the Aulter a table ( as to gete some auctoritie vnto his remoueable Communion Table he is wont commonly to translate a Table for an Aulter ) it may please him to vnderstand , that the Fathers do truely cal it by bothe names , according to the double vse of the Euchariste , which is ministred vpon the same . For the Euchariste is bothe a Sacrament , and a Sacrifice . As it is a Sacrament , so is it our heauenly foode and sustenance : As it is a Sacrifice , so is it our daily offering . Vnto the which two vses S. Cyprian hauing respecte , saith of the bread and Chalice consecrated by solemne blessing , Cyprian . De Coena Domini . that it is bothe a medicine , and also a Sacrifice , to heale our infirmities , and to purge our iniquities . Therefore the Fathers cal it a Table , in consideration we receiue from thens our substantial foode . And for that cause it is alwaies couered with a white linnen cloth . They cal it an Aulter , for that we offer vpon it the heauenly Sacrifice of Christes body and bloude , and for that cause also it is fastened to the place where it standeth . Wherefore the Table doth not exclude the Aulter , nor doth the Aulter exclude the Table . But bothe are one in deede , and yet double in respecte of the double vse of the thing wrought vpon it . So that to turne the Aulter into a Table , is but a seely shifte , and a poore refuge .

This muche being now knowen , it wil be easy to perceiue , that the authorities by him alleged be to be vnderstanded , either of the Aulters , Sacrifices , smoke , and other Ceremonies vsed in the olde lawe , or of mere spiritual Sacrifices , which require none other Aulter , than the harte of man . Chrysost. Homil. in Psal. 95. So is the saying of S. Chrysostome here to be taken . The gifte of the Gospel ( whereby is meant what so euer man offereth to God now in the state of the new Testament ) ascendeth vp vnto God without bloude without smoke , without Aulter , and without the other Ceremonies , for so is it in the author . Who seeth not by these wordes , the filthy shedding of bloude , the stincking smoke , and therefore also the Aulter of the Iewes in the olde lawe , to be signified ? Our Sacrifice is pure and cleane , without the smoke of burnt grease and fleshe , and so without that Aulter , whereon such thinges were burnt .

BVt what is to be said vnto the autoritie alleged out of the second Councel of Nice ? M. Iewel here craueth help at the second Nicen Councel , which other●wheres he despiseth . what Sacrifice , or Aulter meaneth , we Christians in a manner can not tel , saith Leontius cited in that Councel . What M. Iewel , wil you craue helpe to the ouerthrowing of Aulters of that Councel , at which your selfe , and your companions do so rage and raile , as being wicked , and contrary to the worde of God for allowing the Images of Christe , and his Sainctes , and for cursing the ouerthrowers and breakers of them ? I perceiue you be not so scrupulous , nor timorous , but you wil take an Apple at your ennimies hande . You are more hardy , then Laoocon was , Aeneid . 2. who said , as the Poet reporteth , Timeo Danaos , & dona ferentes .

Touching the mater it selfe , you ouermuch abuse your Readers M. Iewel . If euer you haue read the place your selfe , and haue not onely trusted your gatherers and serchers , you could not be ignorant , that it maketh nothing at al against the Aulters vsed in Christian Churches , but that onely it declareth , the Aulters , and sacrifices of the Paynimes , wherewith they honoured their Idols , to be now so farre growen out of vse , that the Christians skarse knewe , what was meant by them . The wordes going before , and folowing do declare the meaning of the place . Which I thinke good here to rehearse , both for the Readers better instruction , and that your false dealing be plainely detected .

Thus then the holy Bishop Leontius saith , writing against the Iewes , Concil. Nicen . 2. Session . 4. who charged the Christians with idolatrie for worshipping God , and his Saintes , before their Images . Qua tandem fronte Iudaei nos vocant Idololatras ? Vbi nunc sunt , quae olim ab ipsis oblatae sunt Idolis , boum , ouium , & filiorum quoque victimae ? Vbi sacrificiorum fumi ? Vbi Arae , & profusiones sanguinum ? Nos verò Christiani propemodum quid ●it Ara , quid victima , ignoramus . Nam Graeci adulteris quibusdom hominibus , homicidis , impuris & scelestis templa dicârunt , eorumque Idola cum illis ipsis Deos fecerunt , neque sanè vel Prophetarum , vel Sanctorum Martyrum nomine Templum , aut aram appellantes . With what face doo the Iewes cal vs Idolaters ? where be now becomme the sacrifices of Oxen , of shepe , and of Children also , which they once offered to Idols ? Where is the smoke of the sacrifices ? The Aulters and Sacrifices of the Panimes , be vnknowen to the Christians . Where are the Aulters , and sheddinges of bloude ? As for vs that be Christians , we are wel nigh ignorant , what an Aulter , and what a sacrifice is . The Gentiles dedicated Temples to certaine men being aduoutrers , murderers , filthy , and abominable , and made their Images ( or Idols ) and them selues to be taken for Goddes , and yet neuer called they temple , or Aulter by the name of Prophetes , or holy Martyrs .

Who seeth not at the first reading , of what kinde of Aulters , and Sacrifices , this place is to be vnderstanded ? And to speake likewise of the Christians that be in our time , how many be there , that in manner knowe not , what such an Aulter and what such a sacrifice is ? In al England who euer sawe any such ? If they haue not bene sene , how can they be knowen , onlesse it be by reading of the bookes of the Gentiles ? Neither doth Leontius finde fault with the Gentiles , for hauing Temples , and Aulters , but for dedicating them to Idols , and not to God , and for not calling them by the names of Gods frendes , as of the Prophetes , or holy Martyrs , so as Christian people doth vse to name their Churches , Chappels , and Aulters , some of S. Marie , some of S. Peter , some of S. Paule , some of S. Laurence , &c.

Yet neuerthelesse they erecte not temples , or Aulters vnto any Martyr , but onely vnto him that is the God of Martyrs , though for the memories of Martyrs . For what Prelate standing at the Aulter ( saith S. Augustine ) in the places of Saintes bodies , August . contra Faust. lib. 20. c. 21 hath euer said , We do offer vnto thee Peter , or Paule , or Cyprian ? But that which is offered , is offered vnto God that crowned the Martyrs , at the Toumbes of them , whom he crowned , to th ende that by the suggestion of the places themselues , greater affection may rise to whette our charitie both towardes them , whom we may be hable to folowe , and towardes him , by whose aide we may be made hable .

In this sense spake the Learned Bishop Leontius those wordes , M. Iuels falshod disclosed . not to disanulle Aulters in the Churches of Christe , for which purpose you M. Iewel haue alleged them . Neither meant he to signifie , that in his time , the name of Aulters simply and generally , had bene strange among the Christians . He meant only Idolatrie Aulters . It was guilefully done of you , to take out a fewe wordes of the whole saying , which being set apart , and diuided from that goeth before , and that commeth after , seme to make against the auncient custome of hauing Aulters in Christian Churches . But the whole place vewed , it soone appeareth , how litle it serueth to your purpose , and how muche it discloseth your wicked falshod . Where is conscience ? Where is shame ? If you feare not God , yet thinke , what the worlde wil say of you . But such a cause would haue no better Aduocates .

As for that you bring out of S. Hierome , what maketh it for you ? Hieronyin Psalm . 25. Expounding this verse of the .25 . Psalme , I wil wash my handes among Innocentes , and I wil compasse thy Aulter rownde about ô Lorde , maketh Aulter , in a moral sense to signifie Faith , as handes also to signifie workes . Now saith he . Aulter is asmuche to say , as Faith . I wil compasse ( this Aulter ) rownde about with good-workes . That is to say , I wil not put my trust in Faith alone . I wil ioyne vnto it also good workes . Vnusquisque sanctus altare Domini in se habet , quae est fides . Euery Saint ( saith he ) hath the Aulter of our Lorde in him , that is Faith . As the real hostes , and Sacrifices , which are offered vp vnto God , are laid vpon the Aulter , and thens are offered : So al our good workes , which be spiritual sacrifices offered vp vnto God , must be laid vpon Faith , as vpon an Aulter , and from thens onely being offered , they be acceptable in Gods sight . For without Faith no worke is good , ne pleaseth God . Now what Argument you can gather out of this place for your purpose , I see not , Al M. Iewels argumentes be suche , as of the affirmation of one truth inferre the denial of an other truthe . onlesse it be this . The spiritual Aulter , wherevpon our spiritual sacrifices be offered vp to God , is Faith : Ergo , there ought to be no external Aulter to offer vp the external Sacrifice of the body and bloude of Christe vpon , which is the external Sacrifice of the newe Testament . But stil we answer . Your Arguments be childish , and of no force , whiche of the affirmation of one truth , conclude the denial of an other truth .

Touching that you allege here as out of S. Augustine , I doubte whether any such saying be in S. Augustine . Certaine it is , your quotation is false . And therefore it may be suspected . Albe it if he say it in some place , it maketh nothing against the real and external Sacrifice of the Churche . For the spiritual Sacrifices of our hartes , exclude not the real Sacrifice of the body and bloude of Christe : and the pure Aulters of our hartes may wel , and do wel stande with the material Aulters of Christian Churches , whereon the vnbloudy Sacrifice of Christes body and bloude are offered .

Hereof then , and of that is before in this Diuision by you said , the sclendernesse of your Argumentes doth soone appeare . For thus you reason .

The Sacrifices of Prayers , The best Arguments that M. Iew . maketh against the Sacrifice . Praises , thankes geuing , and other the like deuotions , are of the Fathers called vnbloudy : Ergo , the Sacrifice of the body and bloude of Christe now offered by Priestes of the newe Testament , is not called the vnbloudy Sacrifice . Item , By reporte of the auncient Bishop Leontius alleged in the seconde Nicen Councel , Christen people in manner knowe not , what an Aulter of Idolatrous Paynimes , and what their Sacrifice is : Ergo , they knowe not what the Aulters of our Churches now , nor what the dreadful Sacrifice of the body and bloude of Christe , is . Item , The Fathers speake muche of the spiritual Aulters of our harte , and of mere spiritual sacrifices : Ergo , they denie , that there be any material Aulters , and that thereon the real and external Sacrifice of Christes body and bloude is offered .

Logique is good cheape , where these Argumentes be allowed . But he that lacketh a Recorder , may yet pype with an oten reede . If Logique can not handsomly be applyed , to mainteine M. Iewels glorious Chalenge , yet Rhetorique wil do good seruice . And yet in Rhetorique it selfe these Argumentes be but childish . As wel might one proue , there is none other heauen , besides our hartes , bicause S. Augustine saith , August . de Tempore . Serm. 44 in a Sermon . Corda fide lium coelum sunt . The hartes of the faithful be heauen . Ergo , heauen that is said to be out of this worlde , is but a tale . As wel one might say , Christe is not the Sonne of God , bicause he is the sonne of man . And in a mater of lesse weight , as wel , and by like Logique , one shrewde boy might say to an other , Iacke , I wil proue thou hast no nose . Thou hast great lolling eares , Ergo , thou hast no nose . Of such Argumentes we haue great stoare in M. Iewels writinges , and in manner none other . For which cause to any graue and learned man , he semeth rather worthy of contempte , then of Answer . Who so euer considereth , not the number of his wordes , but the weight of his sentences , not the multitude of his patched and peeced allegations , but the force of the mater by the same auouched : shal iudge no lesse . God be thanked , that heresie hath so weake a defence .

The .15 . Diuision .

The Answer .

S. Augustin hath many euident sayinges touching this matter in his workes . One shal suffice for al , which is in a litle treatise , he made contra Iudaeos , vttered in these wordes . Cap. ● . Aperite oculos tandem aliquando , & videte ab Oriente sole vsque ad Occidentem , non in vno loco , vt vobis fuit constitutum , sed in omni loco offerri Sacrificium Christianorum , non cuilibet Deo , sed ei , qui ista praedixit , Deo Israël . Open your eies at last you Iewes , and see , that from the rising of the Sunne to the setting , not in one place , as it was appoincted to you , but in euery place the Sacrifice of the Christian people is offered , not to euery God , but to him , Malach. 1. that prophecied of these thinges before , the God of Israel . And euen so with that protestation , which S. Augustine made to the Iewes , I ende this tedious matter consistinge in manner altogeather in allegations , to M. Iewel . Open your eies at last M. Iewel , and see how al the holy , and learned Fathers , that haue preached the Faithe of Christe from the rising of the Sunne to the setting , haue taught this Doctrine , by worde , and writing lefte to the posteritie , that they which vnder Christe doo vse the office of a Priest after the order of Melchisedek , haue not only Authoritie , but also expresse commaundement , to offer vp Christe vnto his Father .

The proufe of which Doctrine , although it depende of the weight of one place , yet I haue thought good to fortifie it with some number , that it may the better appeare to be a moste vndoubted Truthe , not moued greatly with the blame of tediousnes , where no thankes are sought , but onely the defence of the Catholike Religion is intended .

Iewel .

S. Augustine , as in these wordes he neither toucheth , nor signifieth this new manner of offeringe vp Christe vnto his Father , so in sundrie other places he openeth his owne meaninge plainely , and fully , touchinge the same . In his Treatie against the Iewes he writeth thus : Sacerdotium Aaron iam nullum est in aliquo templo . August . ad uersus Iudaeos . c. 1 At Christi Sacerdotium aeternum perseuerat in coelo : The ( Blouddy ) Priesthode of Aaron is nowe in no Temple to be founde : But the Priesthoode of Christe Continueth stil ( not vpon any Earthely Aultar , But ) in Heauen . Cont. Aduers . legis , & proph. lib. 1. ca. 1. Againe : The Priest offereth vp the Sacrifice of Praise , not after the Order of Aaron , but after the order of Melchisedek . Eius Sacrificij similitudinem celebrandam in suae Passionis Memoriam commendauit : & illud , quod Melchisedek obtulit Deo , iam per totum orbem terrarum videmus offerri . Christ hath leafte vnto vs a likenes , or Token of that Sacrifice in Remēbrancè of his Passion : August . in lib. 80. quast . qu. 61. And the same , that Melchisedek offered vnto God , wee see is nowe offered throughout the whole Worlde . Holocausti eius Imaginem ad Memoriam Passionis suae in Ecclesia celebrandam dedit . Christ hath geuen vs , to celebrate in his Churche , In eadem quaestione . an Image or Token of that Sacrifice , for the Remembrance of his Passion . Huius Sacrificij Caro , & Sanguis ante Aduentum Christi per victimas similitudinum promittebatur : Augustin . cont . Faust li. 20. c. 21 De Cons. dis . 2. Sacrificium . August . de Ciuit. Dei li. 10. c. 5. In Passione Christi per ipsam veritatem reddebatur : Post Ascensionem Christi per Sacramentum Memoriae celebratur . The Fleashe , and Bloude of this Sacrifice before the Cumminge of Christe was promifed by Sacrifices of Resemblance : The same was perfourmed in deede in the time of Christes Passion : But after Christes Ascension , it is frequented by a Sacramente of Remembrance . Sacrificium hoc Visibile , Inuisibilis Sacrificij Sacramentum , id est , Sacrum Signum est . This Visible Sacrifice is a Sacramente , Nazian. in Apologet. that is to saie , a Token , or Signe of the Sacrifice Inuisible . Quod Appellamus Sacrificium , Signum est , & Repraesentatio Sacrificij : The thinge , that wee calle a Sacrifice , is a Signe , and Representation of a Sacrifice .

Thus many waies S. Augustine him selfe teacheth vs , what he meante by this worde Sacrifice : An Oblation of Praise : A Similitude : a Resemblance : a Likenes : an Image : a Remembrance : a Token : a Signe : a Representation of a Sacrifice . So Nazianzene calleth it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : The Figure , or Token of the Greate Mysteries . To conclude S. Hierome saithe thus , Hieron . in Psalm . 51. Tunc acceptabis Sacrificium , vel cum te pro nobis offers Patri : vel cum à nobis Laudes , & Gratiarum actiones accipis : Then shalt thou receiue Sacrifice , either when thou offerest thee selfe ( vpon thy Crosse ) for vs vnto thy Father : or when thou receiuest of vs Praises and Thankesgeuinge .

Harding .

What this man lacketh in weight , he maketh vp in number . If a controuersie might be decided by a multitude of forged , peeced , maimed , corrupte , and impertinent sentences shuffled together , this mater were fully concluded . The Prentises , the common deceiued people , the Ministers comen of late from their shoppes , and handy craftes , and others that can not iudge of these pointes , thinke perhaps , that he hath acquitted him selfe like a great Clerke , bicause they see such a number of authorities heaped together , and beholde the Margent of his booke so painted with quotations . But the wise , who haue skil hereof , whereas among so many places alleged out of the Fathers , neuer a one proueth his purpose : see wel ynough , that he is vtterly destitute of good mater , and that he onely setteth foorth an ydle shewe of wordes .

The two first authorities be not founde in the places by him quoted , which causeth suspicion . Notwithstanding the mater is not of great importance . First , what if S. Augustine say , as here he is made to speake , The Priesthod of Aaron is now to be founde in no temple : The Priesthod of Christ continueth stil bothe in heauen , and in the Churche . but the Priesthod of Christe continueth stil in heauen ? If he reason thus , The Priesthod of Christe continueth stil in Heauen , Ergo , it continueth not in the Churche : I denie the Argument . For it continueth both in heauen , and also in the Church , though otherwise there , otherwise here . In heauen it continueth , bicause he is a Priest by nature . And what dignitie he hath by nature , that hath he not loste , ne put of , by his entring into heauen . And therfore he continueth a Priest there , not by passible renuing of his Sacrifice , but by presenting him selfe to God , and by his merciful interpellation and appearing for vs before God with that body , that was once sacrificed for vs , Heb 9. as S. Paule saith , Christe is entred into heauen for to appeare now in the sight of God for vs . Againe , Heb. 7 Euermore he liueth , to make sute ( vnto God ) for vs .

His Priesthod continueth in the Churche that is in earth , by the ministerie of men , that vnder him be Priestes of the newe Testament , by meane of whom ( as Oecumenius before allegeth , saith ) he sacrificeth , and is sacrificed . Eusebius declaring the Prophecie of Christes euerlasting Priestod after the order of Melchisedek , saith . The euent ( or ende ) of that Prophecie is maruelous to one that considereth , Euseb. de Demonst. Euang. lib. 5 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . how our Sauiour Iesus Christe after the manner of Melchisedek doth by his Ministers euen to this time celebrate those thinges , that apperteine to the Sacrifice which is among men . And thus your false interlined glose denying Sacrifice to be done vpon an earthly Aulter , which you haue impudently added by a parenthesis vnto your Doctour , is controlled and confuted .

The second authoritie falsly quoted , is this . The Priest offereth vp the Sacrifice of praise , not after the order of Aaron , but after the order of Melchisedek . What conclude you hereof ? Ergo , he offereth not the real Sacrifice of the body and bloude of Christe ? The Argument is naught . For he offereth vp bothe the Sacrifice of praise , and also the body and bloude of Christe vnder the formes of bread and wine , and therefore after the order and manner of Melchisedek . This is very simple Logique .

If you had directed the Reader by a true quotation vnto the place , where this authoritne is written , you should haue sent him thither , where S. Augustine maketh clearely against you . And therefore of very falshod by wrong quotation you thought it policie to deceiue your Reader . The testimonie is to be founde contra aduersar● legis & Prophet . lib. 1. cap. 20. Per Episco●porum successiones certis●ma● Where he saith thus . The Churche continueth from the Apostles time to our time , and so foreward , by most certaine successions of Bishoppes : and sacrificeth vnto God in the body of Christe the Sacrifice of Praise . &c. For this Churche is Israel after the spirite , from whom that Israel after the flesh is distincted , which serued in the shadowes of Sacrifices , by the which was signified THE SINGVLAR SACRIFICE that Israel after the Spirite doth now offer vp , The singular Sacrifice . &c. Out of this Israels House God taketh not Calues , neither Goates from his heardes . This ( Israel ) sacrificeth vnto God the Sacrifice of Praise , not after the order of Aaron , but after the order of Melchisedek .

Yet a litle after in the same place speaketh S. Augustine more plainely of this Sacrifice . They whiche reade doo knowe ( saith he ) what Melchisedek brought forth , when he blessed Abraham . And now they be partakers of it , and they see such a Sacifice now to be offered vp vnto God in the whole world . He speaketh thereof , as he is woont to speake , when he commeth to this Mysterie , making this preface before , They knowe that reade . As who should say , This Mysterie is not to be reueled in open writing , least the despite of Infidels and Heretikes reache vnto it . but the beleuers that reade the place of Genesis , where it is spoken of , knowe what it meaneth . And they are partakers of it by receiuing the Sacrament : and see such kinde of Sacrifice to be offered now through the whole Churche , that now is dispersed ouer the whole worlde . Beholde he speaketh of a Sacrifice that is receiued of the faithful , and seene euerywhere to be offered . Which argueth the same to be an external , and visible Sacrifice . Al these properties can not reasonably seme to perteine to a mere spiritual Sacrifice , but onely to the Sacrifice of the Euchariste . Thus teacheth S. Augustine there .

Touching the first sentence , if it be true that S. Augustine saith , A marke to know the true Churche , whiche these Gospellers do lack● . in what ranke shal we place you , and your felowes M. Iewel ? If ye wil chalenge vnto you the name and estimation of the Churche , by S. Augustines doctrine ye must shewe vs your continuance from the Apostles time , to these dayes , and so foreward to the ende ( not by a fewe wrested , falsified , and misconstrued places of writers seming to blame thinges that ye like not , but ) by most certaine Successions of Bishoppes . But bicause ye shal neuer be hable to shewe vs Bishops , that haue succeeded one after an other in profession of your strange Doctrines , from the Apostles age to this present time : ye shal not be angry with vs , but with that holy learned Father S. Augustine , if we accompte your scattered troupes , not for the Churche of Christe , nor any parte thereof , but for Dennes of theeues , and Synagogues of Antichriste .

Neither doo ye sacrifice vnto God the Sacrifice of Praise in the body of Christe , which the Churche doth , as S. Augustine saith : for ye acknowledge no Sacrifice of the body of Christe at al , in whiche God is chiefly praised and thanked for his benefites . The Singular Sacrifice that S. Austine speaketh of , is the Sacrifice of the Eucharist .

Furthermore what Sacrifice is that , whereof the sacrifices of Israel according to the flesh , were significations , which S. Augustine here calleth the Singuler Sacrifice , that Israel after the spirite offereth vp now ? What other is it , then the Sacrifice of the body and bloude of Christe , after an vnbloudy manner daily offered in the Churche ? For of the Sacrifice of the Crosse , ye can not expounde it , bicause the same is done once already , and is not now offered vp . Neither can ye vnderstande it of mere spiritual Sacrifices , for they are not Singuler , neither offered onely now , that is to say , in the time of the newe Testament , but are common to the faithful personnes , and times of bothe Testamentes .

By this it is euident , that the Sacrifice of Praise , which Israel after the spirite , that is to say , the Churche , offereth vp vnto God , not after the order of Aaron , but after the order of Melchisedek , as S. Augustine writeth , is the Sacrifice of the Euchariste , in whiche the body and bloude of Christe is offered vp vnder the fourmes of bread and wine , Genes. 14. in which Melchisedek made his Sacrifice forefiguring this .

Your thirde authoritie , which you haue somedeale corrupted by nipping away certaine wordes , and by false translation , maketh for proufe of our Sacrifice , it helpeth your Negatiue nothing at al. The whole sentence truly translated , August . li. 83. quaestion . q. 61 is this . Christe hath commended vnto vs a likenes of his bloudy Sacrifice ( for of that he speaketh there ) to be celebrated in remembrance of his Passion , to the ende we may see now that , which Melchisedek offered vnto God , to be offered in the Churche of Christe through the whole worlde . Here are touched three Sacrifices , the Sacrifice of the Crosse , Three Sacrifices . the Sacrifice of the Aulter , the Sacrifice of Melchisedek . On the Crosse Christe was sacrificed truly ; according to the truth of substance of the thing sacrificed , and of the manner of sacrificing , which was by shedding of bloude , and killing the hoste that was to be sacrificed . In the Supper then , and in the Aulter now , he is truly sacrificed , as touching the truth of the substance of the thing that is offered , that is to say , the body and bloude of Christe . For he said , Luc. 22. This is my body , this is my bloude , doo ye this in remembrance , of me : 1. Cor. 11. But not according to the truth of such manner of sacrificing . For he is sacrificed vnbloudily , and in Mysterie . The body that now is offered , is a liue body . For it is the same in the Sacrament that hong vpon the Crosse , and that is now in heauen . But though Christes body be now a lyue in the Sacrament , and the bloud in the Body : yet neither is the body of vs offered , bicause it is a lyue , and now to be killed , nor the bloude , bicause it is in the body as againe to be shed : but bicause the body was once killed , and the bloude once shed . that , which is now done , is done in remembrance of that . And hereof it commeth , that this Sacrifice , is oftentimes called of the Fathers in respecte of the bloudy Sacrifice of the Crosse ( as it is in the thirde , fourth , and fifth testimonie of S , Augustine here alleged to be sene ) a likenes , an Image of that Sacrifice , a memorie , or Sacrament of memorie . From the affirmation of which likenes , Image● memorie , Sacrament , representation , or figure , to inferre the denial of a true presence and Sacrifice , is besides al rules of Logique , and reason , sithens both stand wel together . And yet this is in manner the only kinde of reason and Argument , that M. Iewel vseth through his whole Reply , and otherwheres . Which kind of Argumentes they must needes vse , if they wil vse any at al , who by opening the truth of any question by due distinctions , see their false doctrine confuted , and therfore make their apparent aduantage of confusion . Which Confusion is soonest wrought by heapes of vndiscussed authorities without declaration of the circumstances , patchedly , and by peece meale alleged , and iumbled together , as M. Iewel is woont to doo .

Likenes and Image , how they signifie in the new testament being spoken of the sacrament . And remember good Reader , that , whereas S. Augustine here alleged speaketh of a Similitude , or likenes , he meaneth not euery common kinde of likenes , but a likenes , that is a Sacrament of the newe Testament : Which is a holy effectual , and visible signe of inuisible grace . If thou take away the body and bloude of Christe from this likenes , it shal lacke the inuisible grace , and so shal it not be such a likenes , as S. Augustine here speaketh of .

Image . An Image also ( which terme he vseth likewise ) in the newe Testament considered in Christe , or his Sacramentes , doth not signifie a bare figure voide of the thing whose Image it is : But rather signifieth the true thing it selfe exhibited in the fourme of an other thing , and not in proper shape . De Cons. Dist. 2. Hoc est quod dicimus . So is Christe Imago Patris , the Image of his Father , appearing in the fourme of man . So is the Sacrament of Christes body the Image of the same body crucified , yea the body of Christe in the Sacrament inuisible , is a Sacrament and sampler of the same body visible . For so S. Augustine speaketh , Caro videlicet carnis , & sanguis est sacramentum Sanguinis , carne & sanguine , vtroque inuisibili , spirituali , intelligibili , signatur visibile Domini nostri Iesu Christi corpus , & palpabile ; plenum gratiae omnium virtutum , & diuina Maiestate . The flesh ( of Christe in the Sacrament ) is the sacrament of his flesh , and the bloude is a sacrament of his bloude . By his flesh and bloude bothe inuisible , spiritual , intelligible , is betokened the body of our Lorde Iesus Christ , that is visible , palpable , ful of the grace of al vertues , and diuine Maiestie .

Neither maketh it ought for M. Iewel , that S. Augustine calleth this Sacrament , a Sacrament of remembrance . Sacrament of remē●brance . Bicause it were not a Sacrament of remembrance fitte for the newe Testament , onlesse the body and bloude of Christe were really conteined therein , according to the saying of Christe , Lucae . 22. this is my body , this is my bloude . For we haue no warrant of the Scripture , that bread and wine is the Sacrament of remembrance .

The .6 . authoritie taken out of S. Augustine de Ciuitate Dei , S. Augustine falsified by M. Iew . is falsified by casting vnto it , this Pronoune ( hoc ) this . Whereby M. Iewel deceiueth the vnlearned Reader , and such as doo not examine his allegations , causing them to thinke , that S. Augustine spake specially of the Sacrifice of the body and bloude of Christe , whereof now we treate , whereas he spake in that place of the Sacrifices of the olde lawe , in which brute beastes were slaine . Albeit true it is generally , that visible Sacrifice is a Sacrament , that is to say , a holy signe , of inuisible Sacrifice .

If of this place of S. Augustine M. Iewel wil thus frame an Argument against the real Sacrifice of the Churche , August . de ciuita . Dei li. 10. c. 5. The external and visible Sacrifice of the Churche , is a Sacrament , that is , a signe of the inuisible Sacrifice , Ergo , it is not a true and real Sacrifice : The Argument is to be denied . For by like reason he should proue , that al the Sacrifices of the olde lawe were no Sacrifices at al , bicause they were ( as S. Augustine in the place before mencioned saith ) Sacramentes and signes of internal , inuisible , and spiritual Sacrifices .

Sacrifice of two sortes , inward , and outward The .7 . authoritie is with other wordes reported , then S. Augustine wrote . Wherein was false meaning . The same helpeth his cause nothing at al. For Answer , this muche may be said . We are taught by S. Augustine in that place , that Sacrifice is of two sortes . the one in the reputation of man , August . de ciuita . Dei li. 10. c. 5. the other in the sight of God , whiche in comparison of that other , he calleth , verum Sacrificium , true Sacrifice . Whereas it is written ( saith he ) I had rather haue mercie , then Sacrifice , none other thing is to be vnderstanded , Osee. 6. but that Sacrifice is preferred before Sacrifice : in asmuche as that which of men is called Sacrifice , is a signe of true Sacrifice . And as for mercie , it is a true Sacrifice . Of al this nothing can be concluded , but that an outward Sacrifice , is a signe and token of an inward Sacrifice . Whereby it is euident , that one and the same thing is a Sacrifice , and the signe of a Sacrifice . Wherefore of the affirmation of a signe or token , by good Argument the Denial of the thing , can not be inferred .

Al M. Iewels Arguments faile for lacke of good logique . for stil , he inferreth the denial of one truth , of th affirmatiō of an other truth . Whereas then M. Iewel impugneth the Sacrifice with this common Argument , The Sacrifice of the Churche , is a similitude , a likenes , an Image , a remembrance , a Sacrament of remembrance , a signe , a token of a Sacrifice , and a figure , or a sampler of great Mysteries , as S. Nazianzen calleth it , Ergo , it is not a true Sacrifice : we tel him , his cause must needes haue a fall for lacke of a good Argument , and we counsel him to go to schoole againe to learne better Logique . How be it more profitable it were for him , to learne better Diuinite .

By an example it may be made manifest , how it is both a memorie , and neuerthelesse the thing it selfe . Paulus Aemylius that noble man of Rome , and C. Iulius Caesar , and many other noble Romains , after they had acheued great victories in warre , and conquestes , were receiued into the Citie of Rome with Triumphe . Euery triumphe was a memorie , and solemne celebration of the memorie of victories by them obteined , and for memories sake of worthy and famous deedes , eche Triumphe was kept . Now what a folish Argument were this , if one had then said : This triumphe is celebrated and kepte in memorie of the great Conquest , and of the Conquerour , Ergo , the Conquerour him selfe is not present ? For at suche Triumphes the Conquerours were present riding most gloriously in their chariotes . And euery one at suche a solemnitie was bothe the Conquerour him selfe , and was there in memorie of him selfe hauing done the worthy Actes , for which he deserued the honour of a Triumph . So in this Mysterie the memorie of Christes Passion and Death is celebrated , and Christe him selfe neuerthelesse is present , and by the Prieste offered vp to his Father .

Alleging the authoritie of S. Gregorie Nazianzen , Gregorie Nazianzen falsified by M. Iew . calling the blessed Sacrament 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a paterne , or sampler of great Mysteries , he hath done very falsly , in that he leaueth out of the sentence those other wordes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , asmuche to say , the external Sacrifice , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is to be vnderstanded . Of which wordes it foloweth necessarily , that it is a real and true Sacrifice . It is a signe he regardeth not so muche the truth , as he seeketh , how by some crafte or shifte , he may make an apparent defence of his vaine Chalenge .

Last of al , the place of S. Hierome semeth to haue ben thrust in to make vp the number , and increase the heape . How it relieueth his side , I see not , onlesse he wil beare men in hande , that the Sacrifice of Praises and thankesgeuing , must in any wise exclude the Sacrifice of the body and bloude of Christe . Which thing when he shal make men beleeue , then , and not elles , may this place of S. Hierome serue his purpose . Hitherto he hath said litle to any purpose . Now commeth he in with newe Diuinitie , and vttereth plaine heresie .

Iewel .

Neither hath God appointed any certaine order of outwarde Priesthode to make this Sacrifice . Euery Faitheful Christian man hath Authoritie , to offer vp , and to make the same . Howe be it , this I meane , not of the Ministration of the holy Sacraments , whiche onely perteineth vnto the Minister , but onely of the Oblation , and makinge of this Spiritual Sacrifice . Cypria . De vnctione Chrsyma . Thus muche I saie , least any man , either of malice take occasion , or of ignorance be deceiued . S. Cyprian saithe , Omnes , qui à Christi nomine dicuntur Christiani , offerunt Deo Quotidianum Sacrificium , ordinati à Deo Sanctimoniae Sacerdotes : Al , Orig. in Leuit. hom. 9 1. Pet. 2. that of Christe be called Christians : offer vp vnto God the daily Sacrifice , being ordeined of God Priestes of holines . Origen saithe , Omnes , quicunque , & caet . Al , that are bathed with the holy ointement , August . in Expositiōe inchoata , ad Rom. Ambros. in 1. Cor. 11. Chrysost. in 2. Corint . Homi. 18. are made Priestes , euen as Peter saithe vnto the whole Churche , yowe are the Chosen Stocke , and kingely Priesthode . S. Augustine saithe , Holocaustum Dominicae Passionis offert quisque pro peccatis suis : Euery man offereth vp the Sacrifice of our Lordes Passion for his owne sinnes . S. Ambrose saithe , Inuicem expectate , vt multorum Oblatio simul celebretur : Waite ye one for an other , that the Sacrifice of many maie be offered togeather . S. Chrysostome saithe , In Mysterijs nihil differt Sacerdos à Subdito : In the holy Mysteries ( the Ministration onely excepted ) the Priest differeth nothing from the People .

It appeareth by these Ancient Learned Fathers , that euery Christian man is bounde , to offer vp the Vnblouddy , and Daily Sacrifice of the Newe 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 wordes 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 were harde to tel vs , how 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 pronounced , 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 . Nazianz● 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 ●o ofte repetition of one worde , as with an vnpleasant sound , to offende learned eares , to whose good liking in that Oration , as also commonly 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 newe Testament . 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 communicated 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 . ● . 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 handes 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 , Wiclef . 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 prin●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 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 . Deriuation 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 aftercommers 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 , Erogation 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 As●umpt . 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 seruitutem , 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 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. contra 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 remembrance 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 , Tertullian . lib. de Corona militis . quàm 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 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 , what is Christe , what are wee . 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 consecration 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 vpon the Crosse with bloudshed . And here appeareth the vaine cauil of M. Iewel , who referreth the terme , vnbloudy , Vnbloudy , spoken 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 , Power 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 . Contra 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 what 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 th intent 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 this Sacrifice , he maketh this Prouiso , M. Iewels prouiso . and putteth in as it were a Caueat , that it be not vnderstanded of the Ministration of the Sacramentes , For that perteineth , saith he , onely to the Minister , but onely of the Oblation , and making of this Spiritual Sacrifice . Verely I doubte whether this Minister vnderstandeth , what he speaketh , 1. Tim. 1. and whereof he affirmeth . So confuse is his tale . Euery Christian man by him may make this Sacrifice . But none can minister the Sacramentes , but a Minister . I can not wel reason with him , onlesse I knewe where to haue him , what he meaneth by This Sacrifice , what by making , what by his Minister , what by Ministration , what by Sacramentes . For our whole Religion by these men now turned vpside doune , and the olde termes being of them abused to signifie other thinges , then before they did : al Disputation with them must needes be obscure .

Concerning the Sacrifice , he nameth it , This Spiritual Sacrifice . If he had spoken indefinitely of Spiritual Sacrifice , euery Lay faithful person may ( I graunt ) and ought to make , and offer vp vnto God Spiritual Sacrifice . For besides other , Contrite harte . a Contrite hart by report of Scripture is such a Sacrifice , that al are bounde to offer vp vnto God . But calling this Sacrifice , whereof our controuersie is , spiritual , he semeth to vse sutteltie , and to prouide him selfe a starting hole , if he happen to be chafed and pursued . In respecte of vnderstanding , it is spiritual , for that whiche is hid vnder the formes of bread and wine , with vnderstanding it is conceiued , and is not with bodily sense perceiued . But in respecte of the substance of it , whiche is the Real body and bloude of Christe , it is not properly , and altogether spiritual , specially as Spirite doth exclude the vetitie of Body . Affirming then that euery faithful man hath authoritie to make , and offer this Sacrifice , what sowndeth this tale , but that euery suche hath authoritie to make , and consecaate , and offer vp the body and bloude of our Lorde , whiche belongeth onely to them that properly be Priestes , as now I haue proued ? This is bothe a Sacrament , and a Sacrifice . If none may minister this Secrament , but the Minister ( for he speaketh of Sacramentes generally ) : how muche lesse may any make , that is to say , consecrate , or outwardly offer this Sacrifice , but he that is duely made Priest by Bishoply Consecration , External oblation propre to Priestes , internal perteineth also to the faithful peple . and laying on of handes ? Outwardly offer I say , whereby I meane the actual , external , and ministerial offering : For els I acknowledge , that by vowe , affection , and deuotion of harte , the faithful and godly people doth also offer vp vnto God this Sacrifice .

Touchinge the testimonies here alleged , where S. Cyprian saith , Cyprian . de vnct. Crismat . Al that of Christe be called Christians , doo offer vnto God Daily Sacrifice , ordeined of God Priestes of holines : he meaneth it of the common spiritual sacrifices of our deuotion , whiche of bounden duetie we offer vp daily , and not of this Singuler Sacrifice , whiche , bicause it is daily offered for that we daily sinne , that a remembrance of Christes Death be renued , being the chiefe of al the Sacrifices , that we daily offer vp vnto God : the learned Fathers oftentimes haue called , Quotidianum Sacrificium , the daily Sacrifice .

Wherefore M. Iewel doth very vntruly , The daily Sacrifice , and A daily Sacrifice . and contrary to his owne knowledge , in this place to turne it , The Daily Sacrifice : as though S. Cyprian had meant of this Sacrifice of the body and bloude of Christe . Of what Sacrifice it is to be vnderstanded , it is soone iudged , by that he maketh al Christians the offerers of the same . Therefore in his translation he shoulde haue called it , not The daily Sacrifice , but a daily Sacrifice .

That he allegeth here out of Origen , Origen . in Leuit. Homil. 9. maketh nothing against the Catholique Doctrine touching this Sacrifice . Origen onely teacheth , whiche we also doo teache , that al good Christian folke are spiritual Priestes . Suche Sacrifices , Spiritual sacrifices , spiritual Priesthod . suche Priesthode , and suche Priestes . The Christians common sacrifices be mere spiritual , for they offer vp them selues , Praises , thankes , Confession , a contrite harte , a troubled spirite , and suche other the like , whiche are mere spiritual . Of the same rate is their Priesthode .

The peeces of sentences cut out of S. Augustine , S. Ambrose , and S. Chrysostome , as they doo nothing relieue M. Iewels cause : so doo they nothing hinder ours . And bicause they be idlely , and to no directe purpose alleged , but as it seemeth , onely to increase the heape : it is not worth labour in setting forth the large circumstance of them to spende time , and to answer vnto them . Yet be the two last in my Reioindre to the first Article of M. Iewels Chalenge sufficiently answered .

Chrysost. in . 2. Cor. Hom. 18. But as for S. Chrysostome , he is by M. Iewel so impudently falsified in this place , that I should iniurie the Truth , if I dissembled it . He maketh S. Chrysostome thus to say , In Mysterijs nihil differt Sacerdos à Subdito . In the holy Mysteries the Priest differeth nothing from the people ( whereby he would persuade , M. Iew . fowly falsifieth S. Chrysostom . that touching the Sacrifice duly to be made , beside the Ministration , by which he meaneth only his Ministers geuing of bread and wine at the newe found communion , the priest doth no more then the people ) whereas S. Chrysostome saith farre otherwise . Est vbi nihil differt Sacerdos a subdito , vt quando fruendum est horrendis Mysterijs . There is a time ( saith he ) when the Priest differeth nothing from the subiecte ( that is from one of the Laietie ) as when they must receiue the dreadful Mysteries .

Is there no difference , whether one say , there is a time , or place , where the Priest differeth not from the people ( whiche exception negatiue manifestly includeth an affirmation of a difference in a certaine time , or place ) or generally , the Priest differeth nothing from the people ? Out vpon suche shamelesse corruption .

Touching the true vnderstanding of the place , when the Sacrifice is to be receiued , whiche is the body and bloude of Christe , the subiecte , that is , any Laye person what so euer , Leuit. ●● . & 22. hath as good parte , and receiueth as worthy a thing , as the Priest . For it is not now , as it was in the olde Lawe ( so muche S. Chrysostome saith there ) when the Prieste receiued one peece of the Beastes sacrificed , and the people an other peece , but when we come to receiue the Mysteries , we al participate of one heauenly breade , to al is proponed ( saith he ) one body and one cuppe . Bothe Priest and people offereth , and how eche .

That thus we pray in the Canon of the Masse , Remember ô Lorde thy Seruauntes , and al them , that stande aboute , for whom we offer vnto thee , or elles , who doo offer vnto thee , this Sacrifice of praise : al this gladly we graunt . For not onely the Priestes , but also the faithful Christian people doo offer vp this Sacrifice , whiche here M. Iewel calleth the vnbloudy , and Daily Sacrifice of the newe Testament , meaning notwithstanding thereby , not the body and bloude of Christe , but a mere spiritual Sacrifice of Praise , thinking by the name of the Sacrifice of Praise , to exclude the Real Sacrifice of Christes body and bloude , whereas none other is so muche a Sacrifice of praise , and thankes , as this Sacrifice is . Touching the Priestes , and the peoples parte in this behalfe , looke what the people doth in good affection and vowe , the same doo the Priestes in Ministerie , saith the learned Pope Innocentius Tertius . Innocentius . 3. De officio Missae . li. ● cap. 20.

As for the Argument , which M. Iewel saith I conclude out of S. Augustines wordes , he may scoffe at it , as he liste , being the inuention of his owne meery head by me not so muche as once dreamed of . It is not so harde , to tel , how the Antecedent and Consequent of it came together , as it is for him to shewe , how I haue so concluded out of S. Augustines wordes . For in this place , as S. Augustine alludeth to the Prophecie of Malachie , so of Melchisedek he speaketh not so muche as one worde . No man hath a grace to fight with his owne shadow in stede of his aduersarie , but M. Iewel . What he meaneth by mincing of my Logique , I wote not . But verely by this , and a thousand mo places , it is now wel knowen , what a number of lyes and corruptions he hath minced and shrid together , to fil vp the Hotchepotte of his Replie .

Iewel .

Christe onely is that Priest for euer , accordinge to the order of Melchisedek : He hath made an endles Sacrifice : He him selfe hath offered vp him selfe vnto God his Father vpon the Crosse. Therefore God the Father saithe vnto him : Thou art that Priest foreuer : not any mortal Creature , Hebrae . 7. & . 9. or worldly wight , but thou ( onely ) beinge bothe God , and man , Psal. 110. art that Priest for euer . S. Paule saithe , Wee ar made perfite , and Sanctified by that one Sacrifice once made vpon the Crosse. Hebrae . 9.

1. Ioan. 2. S. Ihon the Euangelist saithe : He is the propitiaton , and Sacrifice for our sinnes .

1. Pet. 2. S. Peter saithe . He carried our sinnes in his Bodie vpon the Tree . 2. Cor. 5. S. Paul saithe , God was in Christ reconcilinge the worlde vnto him selfe . Therefore S. Iohn the Baptiste saithe , Iohan. 1. Behold● that Lambe of God , that taketh awaie the sinnes of the worlde .

Yf M. Hardinge , and his felowes doubte hereof , as they seeme to doo , let Ceriste him selfe beare witnesse to the price of his owne Bloude . Hanging vpon the Crosse , and yeldinge vp the Sprite , he sealed vp al with these wordes , Consummatum est : That is to say , This is the Sacrifice for sinne : Hereby my Fathers wrathe is paci●ied : hereby al thinges are made perfite .

Thus Sacrifice is but one : wee maie looke for none other . It is ful , and perfite , wee maie looke for no better .

Harding .

What neede so many wordes in a mater confessed ? Who denieth , but Christe is a Priest for euer after the order of Melchisedek ? Yea he is not That Priest so onely , ( vpon which worde you harpe much ) but that men may be Priestes vnder him , and Ministers of the same Priesthode , as before I haue proued by witnesse of Eusebius , and of Oecumenius . And S. Augustine also saith , August . de Ciuit. Dei lib. 17. cap. 17. Iam vbique offertur sub Sacerdote Christo , quod protulit Melchisedech , quando benedixit Abraham . Now is that offered vp euery where vnder the Priest Christ , which Melchisedek brought forth when he blessed Abraham : whereby he vnderstandeth not only the bare figure bread and wine , but more specially the body and bloude of Christe now really conteined vnder the formes of bread and wine after consecration , and then signified and forefigured by bread and wine .

True it is , no mortal Creature , or worldly wight , as you speake , is that Priest for euer after the order of Melchisedek . To what ende bring you this in ? Christe also is the Lambe of God , Ioan. 1. that taketh away the sinnes of the worlde : He is the propiciation , and Sacrifice for our sinnes . What conclude you of al your needeles number of allegations ? Whereas you say , that I , and my felowes seme to doubte hereof , you say like your selfe . The wordes of Dronckerdes , of Skoldes , and of Common Lyers , must not alwaies be taken for a sclaunder .

This Sacrifice is but one , say you , we may looke for none other , it is ful and perfite , we may looke for no better . Is this the mater , for which you haue spent so many wordes and textes ? Why sir I pray you , is there any man so farre an ennemie to Christe , and to his Death , that now telleth you of mo redemptions , then one ? of an other Redeming Sacrifice besides that of the Crosse ? of any perfiter , and better , then that ? If there be any suche , let him be punished ( in Gods name ) to the example of al blasphemers : yea if ye wil , let him be handled as il , as ye would longer this , haue handled Bishop Boner that constant Confessour of God , if ye could haue had so much lawe thereto as ye had malice : Or as ye would haue handled me , when M. Grindal procured some of the Quenes Garde with his owne men to be sent out by nyght in al haste , vnto a place in Essex , I knowe not where , to take me , and bring me prisoner to London , being at good reste in my bed at Louaine .

Touching this point , we tel you , and this is not the first time we haue tolde it you . There is but one Sacrifice of it selfe sufficient for the Redemption of Mankind . There is but one Lambe , that taketh away the synnes of the worlde : Ioan. 1. and that one Lambe was neuer but once killed for taking away synnes . The Sacrifice that now is daily offered , in the Churche , is done in remembrance of that was once done for our Redemption vpon the Crosse. We pretende not to make a newe worke of Redemption , as though that whiche Christe wrought vpon the Crosse , were insufficient , and vnperfite . For better declaration of that whiche we doo , Chrysost. in Epist. ad Hebr. Homil. 17 , S. Chrysostome demaundeth , Do we not offer euery day ? Yeas , saith he , we do offer : but we doo it for remembrance of his death . And this Sacrifice is one , not many . How one , and not many ? In asmuche as it was once offered , it was offered vp into the most holy of al holy . But this Sacrifice is a sampler of that , we offer vp alwaies the selfe same thing . August . contra Faust. lib. 6. c. 5. Ibid. lib. 20. ca. 21. August . li. De fide ad Petrum . cap. 19. Al the Iewes sacrifices by many and diuers wayes signified the one Sacrifice , the memorie of which now we celebrate , saith S. Augustine . After Christes Ascension it is celebrated by the Sacrament of memorie , saith he in an other place . Item , In this Sacrifice ( saith he ) there is a thankesgeuing and commemoration of the flesh of Christe , whiche he offered for vs , and of his bloude , whiche he shed for vs .

But you wil say , we graunt that a memorie is celebrated , we denie the real Sacrifice . And we tel you , that the memorie or commemoration excludeth not the real Sacrifice . It is bothe commemoratiue , This Sacrifice is bothe Commemoratiue and Real . and Real . For there is bothe the memorie of Christes death , and the thing it selfe that suffered death . For prouse hereof it may please you to consider one sentence of S. Augustine in steede of many , that it were easy to allege . Thus he saith . Augu contra Faust. lib. 20. ca. 18. Iam Christiani peracti eiusdem Sacrificij memoriam celebrant sacrosancta oblatione & participatione corporis & sanguinis Christi : The Christians doo celebrate the memorie of the same Sacrifice ( that was made vpon the Crosse ) now done and paste , by the holy oblation , and participation of the body and bloude of Christe . Lo M , Iewel , here you see it to be a memorie , and neuerthelesse the body and bloude to be offered , whiche are the thing , and the substance it selfe of the Sacrifice .

The weakenes of your cause is suche , that onlesse your Argumentes procede so , as you may iustle away one truth by an other , you haue nothing to say . And thus alwaies you reason , though to no purpose , least ye should seme to say nothing , and so to be without al defence of the Doctrine , that ye deceiue Gods people withal . For if that appeare openly , ye stande in feare , least ye should lose your lyuinges , your Dignities , your wiues , your wanton fleshly pleasures , and what els , I knowe not .

Iewel .

S. Peter saithe , Christe offereth vp vs vnto God his Father . S. Paule saithe , 1. Pet. 3. Through Christe wee haue accesse to the Throne of Glorie . Heb. 4. What then meaneth M. Hardinge , thus to tel vs , and to beare the worlde in hande , that contrary wise , he hath Authoritie , to offer vp Christe , and to presente him before the Throne of Glorie ? Or howe dareth he , to desire God , to receiue his onely begoten Sonne into fauoure , and fauourably and fatherly to looke vpon him at his request ? For thus he biddeth his praier euen in his Canon , euen in the secreteste , and deuoutest parte of his Masse . Super quae propitio , ac sereno vultu , &c. Vpon these thinges ( that is to saie , saithe Gabriel Biel vpon the Bodie , and Bloud of Christe thy Sonne ) O Lorde looke doune with a merciful , and cheereful countenance : and receiue the same ( the Bodie , and Bloude of thy Sonne ( as thou diddest in olde times receiue the Sacrifice of Abel , and of Abraham ( which was a weather , or a calfe , or some other like thinge ) . Thus he , not onely taketh vpon him , to praie for Christe , but also compareth the Sacrifice of the Sonne of God with the Sacrifice of brute Cattaile . Yf he denie any parte hereof , his owne Canon , his owne Massebooke wil reproue him . Yf this be not Blasphemie , what thinge can be called Blasphemie ?

Harding .

To answer to al that is obiected , in order , first , S. Peter saith not altogether , as you reporte him . But thus he saith . 1. Pet. 3. Christe once died for our sinnes , the Iuste for the vniuste , to th ende he might offer vp vs vnto God . Neither speaketh S. Paul , as you haue set him to schoole , and teache him to speake , but otherwise . Adeamus cum fiducia ad thronum gratiae eius , &c. Let vs go vnto the seate of his grace with confidence , that we may obteine mercie , and finde grace to helpe at neede . Now Sir to iustifie that you haue here said , Heb. 4. A priest to offer vp Christe vnto his Father in the Euchariste , how can you proue it to be done contrariwise to ought , that either S. Peter , or S. Paule here saith ? Thus you reason , your Allegations supposed to be iuste . Christe offereth vp vs vnto God , M. Iewels Argument . Item , Through Christe we haue accesse to the throne of Grace : Ergo , a Priest hath not auctoritie to offer vp Christe vnto God in the Sacrament .

O profounde Logique , O sharpe witte , O inuincible Disputer . Here your owne skoffing Rhetorique might wel be returned vpon you . It were harde to tel vs , how this Antecedent , and Consequent came together . No man hath auctoritie thus to mince his Logique , but M. Iewel . Why Sir , must it needes folowe , that if Christe ( who , is the head of his Churche , vnder which name both he , and the Churche be oftentimes conteined ) haue offered vp vs vnto God , that we may not offer vp Christe vnto God ?

I maruel that so learned a Minister , as by purporte of your Arrogant fonde Chalenge it appeareth you take your selfe to be , should be ignorant of that S. Augustine writeth notably in his tenth booke De Ciuitate Dei : August . de Ciuit. Dei li. 10. c. 20. where speaking of this very Sacrifice , calling it the daily Sacrifice of the Churche , he saith , Ipsius Corporis ipse est Caput , & ipsius Capitis ipsa est Corpus , tam ipsa per ipsum , quàm ipse per ipsam suetus offerri . Christe him selfe is the head of his body ( the Churche ) and the Churche is the body of that Head , as wel the Churche by him , as he by the Churche is wount to be offered vp .

Lo here you see a mutual Oblation . Christe offereth vs to God , and we offer Christe to God : so farre of it is , that his offering of vs , should exclude our offering of him . Thus appeareth the peeuishnes of your Argument .

Of like force , and witte is the reason , if it be deduced of the other scripture alleged as out of S. Paule . For what though through Christe we haue accesse vnto the throne of grace , Ergo , may not a Priest offer vp Christe to the Father in the Sacrament ? You must deuise vs a newe Logique , as you haue deuised vs a newe Diuinitie , before ye shal proue these Arg●mentes to be ought worthe .

A defence of the Canon of the Masse against M. Iewels scoffes .

YOV finde great faulte with the holy Canon of the Masse , vttering the spite of your blasphemous harte against it with vile termes of skoffing , as though in it the Priest desired God ( for these be your wordes ) to receiue his only begotten sonne into fauour , and fauourably and fatherly to looke vpon him at his request . And further to aggrauate the mater , you say , that he taketh vpon him not only to pray for Christe , but also that he compareth the Sacrifice of the Sonne of God , with the Sacrifice of brute Cataile . For proufe hereof you referre your Reader to the Canon of the Masse , and to the Masse booke , Gabriel Biel also for colour of your better credite you bring in as a witnesse , who wrote vpon the Canon .

Al this is a false and a slaunderous lye . And albeit you directe your whole talke to my person , yet with the same you inueigh not onely against me , but also against al the Priestes of Christes Churche , that be , or haue ben sithens the Apostles , yea against that learned and auncient Bishop S. Ambrose , who hath , and alloweth the same prayer in his booke de Sacramentis . And furthermore against al the holy people of God , for they specially bid that prayer , as it is expressed in the Canon ( sed & plebs tua sancta ) though the wordes be pronunced by a Priest .

For answer this we say . The Priest in the Canon of the Masse praieth not for Christe the natural Sonne of God , that God be fauourable vnto him , who can not but infinitely aboue the reache of mannes vnderstanding fauer , and loue him , of whom he said , This is my derely beloued Sonne , Matth. 3. in whom I am wel pleased : But humbly he besecheth God , that he vouchesafe fauourably to looke vpon the giftes , whiche the Canon nameth , the holy Bread of eternal life , and Cuppe of euerlasting saluation , and to accepte them to our behoofe . And though Gabriel Biel by the same vnderstand ( as true it is ) the Body , and bloude of Christe , yet he expoundeth the place in suche wise , that had you euer read it , shame ( if any were in you ) should haue withdrawen you from making mention of his name .

Whereas the Priest besecheth God , that he with his merciful countenance vouchesafe to beholde those giftes , and take them in good worthe , as in olde time he toke the sacrifices of Abel , Abraham , and Melchisedek , the whiche were figures of this Sacrifice : by this it is not meant , that the Sonne of God be receiued into fauour and be accepted of God , but that he vouchesafe to accepte and take in good worth , the Action of the Priest , whereby he offereth vp vnto him in Mysterie , Christe the pure Lambe , vnder the formes of bread and wine .

Basil. in Liturgia . In this sense S. Basil prayeth in the Canon of his Masse , where he saith thus . Respice super nos Deus , & super hanc nostram Latriam , & suscipe eam , sicuti suscepisti munera Abel , sacrificium Noe , holocaustum Abrahae , &c. Looke vpon vs ô God , and vpon this our worship , and receiue it , as thou diddest receiue the giftes of Abel , A true exposition of the prayer that M. Iewel reproueth out of Gabriel Biel. Lectione . 55. the sacrifice of Noe , the burnt offering of Abraham . &c.

This prayer ( of the Canon ) saith Gabriel Biel , whereby God is besought to accepte and mercifully to fauer , perteineth to the offerers . For they being afraid of their sinnes , and distrusting their owne vertue , offer vp an acceptable Sacrifice , and beseche God , that through the same they may be accepted , whiche they doubte not of , but that it is accepted . Wherefore they pray , that he wil accepte it , as touching the behalfe of them that offer .

S. Chrysostom in his Masse prayeth . for the precious giftes . Chrysost. in Liturgia . That this manner of prayer seme the lesse strange , and the lesse subiecte to the reproche and spite of Heretiques , it is to be considered , that S. Chrysostome in his Masse hath the like . Where he prayeth for these most holy and precious giftes . His wordes be these . Pro oblatis & sanctificatis preciosis Donis , Dominum deprecemur . For the precious giftes offered , and sanctified , let vs pray vnto our Lorde . Go your way nowe M. Iewel , and like an Hicke Scorner aske of S. Chrysostome , how he dareth to pray to God , for the Sonne of God . For these giftes being duly sanctified and consecrated by the Priest , he taketh for the body and bloud of Christ , and therefore for Christe him selfe the Sonne of God .

Vpon this place of S. Chrysostomes Masse , thus writeth Nicolaus Cabasilas the Grecian in his exposition . Cabasilas in expositione Liturgiae . Let vs pray to our Lorde for the sanctified giftes , not that they receiue sanctification ( for to that ende he named them sanctified , that thou shouldest not so thinke ) but that they imparte him vnto vs , that is to say , his grace . Againe he saith there . Oremus , inquit , pro Donis , vt in nos operentur , ne ad hanc gratiam non sit potens , sicuti quando cum hominibus versabatur hoc omnipotens corpus , in nonnullis Ciuitatibus non potuit signa facere propter eorùm incredulitatem . Let vs pray ( saith Chrysostome ) for the Giftes , that they may worke vpon vs , least he be not of power to the working of this grace , as this almighty Body , when it was conuersant with men , in certaine Cities Marc. 6. was not hable to worke Miracles , for their vnbeleefe . Beware Reader thou vnderstand not this of Christes absolute power , but of the dispensation then taken in hande . For of his absolute power he was hable to worke Miracles , whether they beleued , or otherwise . Though he be hable alwaies to heale vs , and to worke miraculously with vs , yet oftentimes the riuer of his Diuine vertue , by our ingratitude and incredulitie , is so stopped from his course , that it is not powred vpon vs . Whiche I thought good to note , that thou be not deceiued .

According to this former meaning , the Priest may wel pray in his Masse , that God wol vouchesafe mercifully to looke vpon , and to accepte those giftes , to wit , the body and bloude of Christe , that they may haue vertue to worke the effecte of grace in vs , that is to say , that the course of grace , whiche their vertue is to worke on their behalfe , be not stopped from vs , by our vnworthinesse .

And here it is to be considered , that when a condition of a sute is by secrete meaning annexed vnto a gifte presented , which most commonly happeth , the partie that presenteth it , besecheth him to whom it is presented , to receiue it with good wil , and take it in good woorth . Whiche if he professe to doo , then the presentour trusteth to obteine his sute secretly conteined in the condition of the gifte . Now as when either by him selfe , or by an other he desireth , that his gifte may be accepted , his meaning is specially , that he him selfe making sute , or that his requeste be accepted : so in the Canon of the Masse the Priest , and in him Gods holy people prayeth , that God fauourably receiue those giftes , meaning , that they them selues , and their sute be fauourably receiued , as being a condicion annexed by inward intention to their offering of the giftes . So that in this sense al hath relation to them that present and offer .

Chysost . in Liturgia . And therefore S. Chysostome after that he hath said , Let vs pray to our Lorde for the precious giftes offered , and sanctified : forthwith addeth , vt clemens Deus , qui suscepit ea in sancto & coelesti intelligibili . Altari suo , mittat nobis propterea gratiam & donum sancti Spiritus . That our merciful God , who hath receiued them in his holy and heauenly intelligible Aulter , vouchesafe to sende vs for the same , the grace and gifte of the Holy Ghoste . Beholde Reader , he prayeth for the pretious giftes , that for them God sende his grace . What is this to say , but that he prayeth not for the giftes considered in them selfe , but for grace to be geuen to the offerers , through the giftes , and for the giftes sake ? This is one sense , whereby the Prayer of the Canon is cleared of al reproche .

AN other sense there is , The Canon of the Masse defended by an other declaration . according to whiche this Prayer of the Canon may reasonably seme to conteine nothing , that is absurde . For clearenes hereof this saying of S. Augustine is here to be considered . Hoc est Sacrificium Christianorum . Multi vnum Corpus sumus in Christo , quod etiam Sacramento Altaris Fidelibus noto frequentat Ecclesia , August . de Ciui . Dei . lib. 10. c. 6 vbi ei demonstratur , quòd in ea Oblatione quam offert , ipsa offeratur . This is the Sacrifice of the Christians , saith he . We being many are one body in Christe , whiche thing the Churche also frequenteth in the Sacrament of the Aulter knowen to the Faithful , In this S●crifice the Churche is offred . where it is shewed vnto the Churche , that in that Oblation which it offereth , ( the Churche it selfe is offered .

Marke good Reader , in that oblation whiche the Churche offereth vp vnto God , the Churche it selfe is offred , bicause it offereth Christe , in whom the Church , that is to say , the number of the Faithful , is one body , he being the head , they the members . And forasmuche as the head and members make one body , that is not separated : where Christe in the Sacrament of the Aulter is offered , there also is the Churche offered . According to this doctrine the prayer of the Priest pronouncing the Canon of the Masse , may be referred to Christ being offered , in respecte of the Churche , whiche Church is offered vp whole , that is to say the body with the Head . So then thereof this sense redoundeth . O heauenly Father looke mercifully vpon these giftes , and vouchesafe to accepte them , as touching the Churche , whiche is offered .

Neither is it a strange thing in the Scriptures , the wordes of Christe spoken as of Christe him selfe , to be referred to the Churche , as to the whole body , yet so , as sometimes the speache be vnderstanded of the head onely , sometimes of the body only , which is the Church . For example may be alleged the wordes of the Psalme , which our Sauiour Christe spake hanging on the Crosse. Deus meus , Psal. 21. Deus meus , quare me dereliquisti ? My God , my God , Math. 27 why hast thou forsaken me ? S. Augustine hauing rehersed , Why hast thou forsaken me ? saith , Quare dicitur , nisi quia nos ibi eramus , August . in Psal. 21. expositione secunda . nisi quia Corpus Christi Ecclesia ? Wherefore is this said , but bicause we were there , but bicause the Churche is the body of Christ ? Likewise there a litle after . Dixit vtique de me , de te , de illo . Corpus enim suum gerebat , id est , Ecclesiam . He speake thus ( saith he meaning Christe ) of me , of thee , of him . For he bare his body , that is , his Churche . Againe of certaine thinges spoken in that Psalme by Christe , yet not truly vnderstanded of Christe , but of the Churche , he saith , Illa vox , membrorum ipsius vox erat , non Capitis . That voice , was the voice of his members , not of the head . So the prayer of the Priest in the Canon of the Masse being referred to the Church , whiche is the body of Christ , and not specially to the person of Christe , as he is considered besides and without the Church , conteineth nothing whereat M. Iewel , or any other such Scorner , can skoffe , or reproue .

Verely if there had ben any thing worthy of reprehension in those wordes of the holy Canon , The praier of the holy Canon found in S. Ambrose . S. Ambrose that auncient and worthy Bishop would not haue alleged the same , as he doth , to set forth the greatnes , and worthines of this Sacrament . Thus he rehearseth the prayer , that M. Iewel skoffeth at , as it is before set forth . Sacerdos dicit , Ergo memores , &c. The Priest saith : We therefore being myndeful of that most glorious Passion , Ambros. de sacramentis . li. 4. cap. 5 and resurrection from Hell , and ascension into heauen , do offer vnto thee ( ô God ) this vnspotted Sacrifice , reasonable Sacrifice , vnbloudy Sacrifice , this holy bread , and cuppe of life euerlasting , and we beseche and pray thee , that thou receiue this Oblation in thy hye Aulter by the handes of thy Angels , as thou didst vouchesafe to receiue the giftes of thy iuste Childe Abel , and the sacrifice of our Patriarke Abraham , and that whiche thy highest Priest Melchisedek offered vp vnto thee .

Thus appeareth bothe the auncientie , and the auctoritie of the Romaine Canon , sithens it is brought in as of good auctoritie , by S. Ambrose , as if it were a thing in his time commonly vsed in the Church , and reuerently estemed . And therefore M. Iewel , as I saide before , your skornes and skoffes touche not me , they touche al Priestes , the holy people of God , S. Ambrose , and the Churche that was in and before his time . The lesse cause haue I to be moued therewith , and you the more to be ashamed of your selfe , would God it were ynough to driue you to repent of suche wicked follies .

ALso whereas you say in great spite , that in the prayer of the Canon I compare the Sacrifice of the Sonne of God , with the Sacrifice of brute Cataile : it is as false and slaunderous , as the rest of your scorneful tale is . We desire God , that he vouchesafe to accepte these giftes at our handes , as he vouchesaued to accepte the giftes , and sacrifices of Abel , Abraham , and Melchisedek . In whiche prayer , Sacrifice is not compared with Sacrifice in them selues , but Gods good acceptation of our doing is prayed for , comparable to that , wherewith God accepted the doing of Abel , Abraham , and Melchisedek in offering their Sacrifices . The Aduerbe , Sicuti , Sicuti ( as ) in the Canon reporteth not equalitie , but a likenes . that is to say , As , in this prayer , as in many other places , signifieth , not an equalitie , but a likenes . God forbid , but we shoulde acknowledge and confesse , this Sacrifice , whiche is Christe , to be infinitely more acceptable to God , then the Sacrifice of Abel , were it sheepe , goate , or calfe , then the Sacrifice of Abraham , whether it were his Sonne Isaac , or the ramme , that was tyed by the hornes in the brambles , or the Sacrifice of Melchisedek , Gen. 22. Gen. 14. whiche was bread and wine . For there is no Sacrifice comparable to this , this passeth al. And therefore for the right construction of the Canon , we must consider similitude , rather then equalitie . suche similitude I meane , as mought be of the figure towarde the truth .

Neither yet doth the Aduerbe , Sicuti ( as ) note an equalitie of similitude or likenes , according to the selfe same degree of likenes as touching the Sacrifices them selues , but a certaine deegree of likenes , as touching the offerers . So then the sense shal be this . Accepte these giftes ô God , as thou didst accepte the giftes or Sacrifices of Abel , Abraham , and Melchisedek , whiche were acceptable to thee not for their owne worthines , but for the worthines of that Sacrifice , which they prefigured , and for the faith , and deuotion of them that offered the same , Gen. 4. for the Scripture saith , God looked vpon Abel , and vpon his giftes . Euen so that our Sacrifice may be made acceptable vnto thee , besides that of it selfe it pleaseth thee alwaies , let it also please of our parte that offer it , that is to say , make vs that doo offer it , by faith , and deuotion suche , as Abel , Abraham , and Melchisedek were . He that calleth this blasphemie , sheweth him selfe to be without al sense of pietie and godlines .

Iewel .

But God wil answeare suche a Blasphemous , & rashe Sacrificer : I know my Sonne : In him my harte is pleased . But what art thou ? Who bade thee thus to praie ? Who required suche Sacrifice at thy hande ?

Harding .

God graunte that he accepte vs , and this Sacrifice at our handes , vntil he answer thus vnto vs . This is not , ne shal neuer be Gods answer . It is the answer of an heretique , the ennimie of God , and of the Sacrifice . God knoweth his Sonne , in him he is pleased , therefore this Sacrifice being the Body and Bloude of him , can not be to him , but of al other most pleasant . Thus to pray , we haue bene taught by the Apostles , their Successours , and by the Churche alwaies gouerned by the holy Ghoste . If by prayer , Consecration of the Hoste be meant , whiche , as I haue shewed before , is not seldom called by the name of Prayer : the same , as the Sacrifice it selfe , we haue bene taught of Christe , who at his last Supper tooke bread , gaue thankes , blessed , brake , Luc. 22. gaue to his Disciples saying , Take , eate , this is my body , &c. Likewise it is to be said of the Cuppe . By doing this , he taught vs the newe Oblation of the newe Testament , Iren. lib. 4. cap. 32. which the Churche receiued of the Apostles , and offereth it vnto God through the whole worlde , as S. Irenaeus saith .

Neither hath he onely taught vs this in and by his Apostles , Christ commaunded this Sacrifice to be made . but hath also commaunded them , and vs their Successours in this office , to doo the same . Whiche I shewe the rather , for that M. Iewel asketh , who requireth this Sacrifice at our hande . S. Chrysostome calleth it plainely a Commaundement , where after consecration of the bloude , he saith , Memores igitur salutaris huius mandati , Chrysost. in Liturgia . &c. te laudamus , te benedicimus , tibi agimus gratias . Being therefore mindeful of this healthful Commaundement , &c. we praise thee , we blesse thee , we geue thankes vnto thee , and beseche thee our God . Therefore S. Germanus Archebishop of Constantinople writeth thus . Ipse dixit , Hoc est Corpus meum , hic Sanguis meus . Germanus in consideratione rerum Ecclesiast . Ipse & Apostolis inssit , & per illos vniuersae Ecelsiae , hoc facere . Hoc enim , art , facite in meam commemorationem . Non sane id facere iussisset , nisi vim inditurus fuisser , vt id facere liceret . He him selfe said , This is my body , this is my bloude . He him selfe bothe gaue commaundement to the Apostles , and through them to the whole Churche , to doo this . For doo ye this ( faith he ) in my remembrance . Verely he would not haue commaunded them to doo it , excepte he woulde haue geuen them power , that it might be lauful for them to doo it .

Let M. Iewel demaunde of S. Chrysostome , who required him to make this Sacrifiee , who saith thus in an other place . Chrysost. in . 1. Cor. hom. 24. In the time of the olde Testament , when men were more vnperfite , the bloude that they offered vp vnto Idols , God would take him selfe , that he might so turne them away from Idols , whiche was a signe of an vnspeakeable loue . But nowe in the newe Testament he hath prepared a farre more wounderful , and honorable Sacrifice , bothe whereas he changed the Sacrifice , and also commaunded ( seipsum offerendum ) him selfe to be offered in place of the slaughter of brute beastes .

Let him demaunde of S. Cyprian , how he durst to be so bolde , as to write , Iesus Christus Dominus Deus noster , Cyprian . li. 2. epist. 3. Sacrificium Deo Patri ipse primus obtulit , & hoc fieri in sui commemorationem praecepit . Iesus Christe our Lorde and God offered the Sacrifice first him selfe vnto God his Father , and commaunded this to be made in remembrance of him . And that this Sacrifice is his body and bloude , there he declareth . M. Iewel should doo wel for his credites sake , to allege vs but one so plaine a place , as these places are , where any Catholique learned Doctour , olde , or newe euer said , that this Sacrifice is not to be made . Were there any suche , it should not haue bene kepte in silence al this while , we may be wel assured .

Iewel .

O M. Hardinge , God open the eies of your harte , that you maie se● the miserable nakednes of your side . Deceiue not your selfe . Mock● not the world . Consider better of your Authorities . Of al the holy Learned Fathers , of whom , ye tel vs , ye haue suche st●are , ye are not yet hable to shew vs one , either Greeke , or Latine : or Heritique , or Catholique : from the risinge of the Sonne , to the Sonne goeinge downe , that euer saide , as you saie , A mortal man hath Authoritie , and power , to offer vp in Sacrifice the Sonne of God .

Talke of your stoare , when ye haue tried it better . Thras● wil talke of that , he hath not . And somewhat it maie serue to fraie the simple . But the wise wil thinke it folie .

Harding .

O M. Iewel , God geue you a simple and an humble harte , that grace may entre . God open your eyes to see the wretched malice , wherwith your harte is fraught against the Churche of Christe . Beware you continue not in this desperate minde , and purpose : least you caste your selfe , and so many as by you shal be deceiued , into euerlasting damnation . If that moue you not , yet let not the fillie folie of this vaine worlde amaze your senses . Let not the pleasure of this fickle felicitie , which presently you enioye , wholy withdraw your minde from consideration of that , which is to come hereafter . Take heede , your deceiued fauourers with their light praise , and fawning flaterie , make not a foole of you . Kicke no more against the pricke : go not about to darken the bright Sunne , with smoothering smokes .

Touching the Sacrifice of the body and bloud of Christe , what stoare of testimonies ( whereat you cease not to skosse ) I haue brought for it , how litle you haue to say against it , and al that you haue said , of how litle pith and substance it is : al may see , that haue eyes to see . The learned , and al they that can iudge , doo see it , and consider of it , I doubte not . And that is ynough , touching my parte , and the defence of the Catholique doctrine . Would God , it were ynough also touching the holesom persuasion of the people . Your selfe also now doutlesse do see it . Yet for your worldly estimations sake , hauing made suche an Arrogant Chalenge , you may not seeme to see it . At least what so euer you see , you wil not confesse your errrour .

Thus in ouersight to boast of sight , in darkenes to crake of light , Who playeth Thraso his parte , the Chalenger , or Defender . in weakenesse to speake of strength , in maters , for whiche of your side no learning can be shewed , to chalenge al men aliue : this is the parte of Thraso . But in this Article of the Sacrifice , for which we haue so manifest Scripture , so many Doctours , so many Councels , so common , and so long continued custome , and faith of the Churche , for proufe thereof to auouche stoare of testimonies : it is not the parte of Thraso , it is the confidence of him , that knoweth● how sufficiently the Catholike Religion may be defended against heretiks . This serueth not to fray the simple , as you say . it serueth to cal backe the presumptuous rashnes of a newe Gospeller , to animate right beleeuers , and to stay the simple . As for the wise , whether they wil more condemne of folie , me , for shewing iust confidence in defence of the truthe , or you , for making suche a proude Chalenge against the truth : I leaue it to their secrete iudgementes .

Bring vs but one plaine sentence of any Scripture , auncient Doctor , or Councel making clearely for you , that a Priest hath not auctoritie , and therefore may not offer vp Christe in the Euchariste , as I haue brought many for proufe of the contrary : and I wil be contente the name of Thraso be not returned vpon you . If ye haue none to bring , as sure I am ye haue not : for your Thrafonical Chalenge , that name wil become you better then me , that ( how so euer you wrangle ) promise no more , then I performe .

That the Reader go not farre for one suche sentence among many of our parte , let the very laste , alleged out of S. Chrysostome , be considered . In whiche he saith plainely , Ch●ysost . in 1. Cor. H●st. 24. that Christe commaunded him selfe to be offered . Whiche can not be referred to the Sacrifice of the Crosse. For if he had commaunded the Iewes to Crucifie him , they had not bene gilty of his Death . Neither permitteth the circumstance of the place , any other to be vnderstanded , then the Sacrifice of the Aulter , in whiche Christe him selfe , according to his commaundement ; Doo ye this in my remembrance , is , as I haue now proued , really offered .

If in defence of your side you can not shew vs so muche as one sentence of like clearenes , you must beare with wise men , if they thinke the great sturre you haue made with your Chalenge , to be great folie . And likewise must you beare with your Aduersaries , if they reporte , you haue more shew of wordes , then substance of mater .

To conclude , go plainely to worke M. Iewel . The handling of these maters requireth honestie , sinceritie , fidelitie , truth , conscience , and the feare of God . Set vs forth the light of true thinges , if ye haue any : leaue the darke clowdes of youy Phrases , and Figures . Conclude your Doctrine with some firme Argumentes , confirme it with good and sufficient authorities . Be ashamed of your loose and childish Argumentes , by whiche in manner alwaies you inferre the denial of one truth , by the affirmation of an other truth . Let the world see , that you allege your testimonies , truly , iointly , and wholly , that you falsifie them not by your diuisions , taking one peece here , and an other peece there , by nipping of , by adding vnto , by hewing , mangling , and , when you doo least , by wrong and wrested vnderstanding .

Otherwise if you shal continue to set maters of Faith vpon vncertaine Phrases , and Figures , and Tropical speaches , to confounde one truth with an other , to corrupte , to patche together , to mangle , and by other waies to falsifie , as hitherto you haue done : be the cotations of your Bookes Margent neuer so thicke , be the number of your vnlearned and partial Fauourers neuer so great : the wise , the godly , the learned , shal iudge you , as they finde you , to be but a Maister of Phrases , a confounder of Truthes , a patcher , a mangler , a shifter , a Falsifier .

THE TABLE .

A ABra by M. Iewel reported to be S. Hilaries daughter . 172. b This worde ( Al ) in Scripture oft-times admitteth exception of many . 168. a. b. Amalricus his carkasse digged vp , and burnt in Paris . 187. a. Anathema pronounced against the dead . 186. b. Antitypon excludeth not the veritie of the Mysteries . 80. b. Antitypon , howe it is taken in S. Clement . 81. a. The terme Antitypon maketh not for the Sacramentaries . 81. b. Antitypon what it signifieth properly . 82. b Apostles made Priestes by Christ at the last Supper . 87. a. b. & in sequent . The Apostles made vowe to forsake al thinges . 171. b. The Apostles forsoke the companie of their wiues . Ibidem . Application of Christes Death no strange Doctrine . 219. a. Application of this Sacrifice prooued . 114. b. 121. a. 162. a. b. 219. a. Aulters vsed of the Christians . 9. a. b. 99. a. Aulter . 61. a. 130. a. 225. b. 230. a. Aulter visible and external . 60. b. 130. a. 143. a. 229. a. & b. Aulters material . 99. a. 229. a. & sequent . External Aulter , argueth external Sacrifice . 229. a. Authoritie geuen to Priests to offer vp the dreadful Sacrifice . 88. a. 128. a.

B. Baptisme . 9. b. Baptisme doth not only signifie , but also exhibit wasshing of sinnes . 83. b. Beza . 17. a. Beza defendeth it to be lawful , to put Heretiques to death . 179. a. The Bible corrupted by the Protestantes . 167. a. b. Bishoply duetie . 246. a. Blouddy , and vnbloudy referred to one subiecte . 226. a Burning of Heretiques Dead carcasses no newe thing .186 . b. & sequent .

C. CAluine defendeth it lawful to put Heretiques to Death . 197. a The Canon of the Masse defended against M. Iewels scoffes . 123. b. 254. b. 257. a. The prayer of the holy Canon found in S. Ambrose . 258. a. Ceremonies of the Iewes changed . 9. a. & sequent . Ceremonies of the Christians . 59. a. The Chalenger playeth Thraso his parte . 261. b. How we see Christe suffering by Charitie . 200. b. Christe truly and in in deede offered . 35. a. Christ offered vp his body at his last Supper . 45. a. 48. a. Christ sacrificed him selfe at his Supper . 67. b. 79. b. & sequent . Christe gaue his body , and shed his bloud at the Supper , affirmed by certaine Fathers . 73. a. Christe sacrificeth , and is sacrificed , by the meanes or mediation of Priestes . 86. a. 127. a. Christe dieth againe in this Mysterie , and how . 161. b. 162. a. Christ at the Supper both Priest , and Lambe . 73. b. Christ commaunded him selfe to be offered . 79. b. 106. b. 259. b. Christe appeareth before the Father in heauen with his wounded body . 117. a. 118. a. The Rocke was Christe and how 1●7 . a. Christes being in the Sacrifice and in reading of the Storie of the Gospel is different . 199. a. Christe offred the true bread and the true wine at his Supper . 48. a. 204. a. Christe consecrated his body and bloud at his Supper . 133. a. The Churche speaketh with al tongues . 200. b. The Churche beholdeth Christ and toucheth his woundes . 200. b. A marke to know the true Church , which the Gospellers lacke . 237. a. The Churche hath authoritie to create Priestes . 242. b. The Churches determination touching the consecration of the Sacrament . 248. a. Most insolent madnes to cal in question thinges generally receiued in the Catholike Churche . 122. a. Commemoration , example , and signe , exclude not the real presence , and real oblation . 28. a. 97. b. 98. a. 253. a. Commemoration and the hoste different . 194. b. Communion of England compared with Melchisedeks Sacrifice , which M. Iew. calleth Melchisedeks Masse . 211. b. Conclusions out of S. Chrysostome against M. Iewel . 152. a. & b. 153. b Contrite harte a Sacrifice . 249. a. Cranmere , and his subscriptions . 183. a. Crucifying of Christe considered two waies . 259. a.

D Dare , vsed for , offerre . 69. a. The Daily Sacrifice , and a Daily Sacrifice . 250. a. Dauid Georges carkasse digged vp and burnt with his image at Basile . 187. a. Dedication , what thereby is meant in S. Hierome . 213. a. Dicke Adams hanged at Bristowe for felonie , Foxes Martyr . 181. a.

E. EMamuel the Iewes euangelical wedlocke to an other mans wyfe . 175. a The Euchariste maketh our bodies immortal . 84. b. 150. a. The Euchariste what it is . 83. b. & sequent . The Euchariste consisteth of two thinges . 150. a. The Eucharist is the Singular Sacrifice . 237. a. External Sacrifice . 138. a. & b. 229. a. 241. a. External Priesthod . 242. a. External Oblation proper to Priestes . 249. b

F. Howe we see Christes woundes by Faith . 200. a. The Faith of the Fathers of the old Testament , and ours , remaineth one and the same . 25. a. Either the Fathers were deceiued , or the holy Ghoste dissenteth from him selfe . 7. b Falsifiers practise . 57. a The holy learned Fathers tale to M. Iewel and his felowes . 188. a Figure onely , excluded . 107. b. Foxes holy Martyrs . 181. a

G. The fable of the Garnsey woman burnt for heresie . 184. a. Of the woman of Garneseys childe falling out of her bely into the fier . 184. b. Germane Compar , what thereby is meant in S. Paule . 167. b. Gospel , what it signifieth sometimes . 213. a.

H. HEretiques robbe the Church of the greatest Treasure . 44. a. b Heretikes punished by death . 178. b & sequent . Heretikes scourged with roddes , an olde punishment . 183. a Heretikes tongues cut out , an olde punishment . 183. b Hoste , and vnblouddy ioyned together . 77. b.

I M. Iewels obiection against the sacrifice taken of the basenesse of mankinde , answered . 4. a M. Iewel to proue his Negatiue , at the first findeth no auncienter doctour , then Theophylacte , a late writen . 5. a M. Iewel maketh the Fathers to speake one thing and thinke an other . 8. b M. Iewel excluded out of the number of Catholiques by Leo his iudgement . 10. b M. Iewels reason , why Priesthood , Aulters , sacrifice , and such other termes , were vsed of the Fathers , reproued . 10. b. 11. a M. Iewel vtterly taketh away the real sacrifice of the new testament . 22. b M. Iewel maketh it a dangerous presumption , that a Priest hath auctoritie to offer vp Christ vnto his Father . 49. a M. Iewel like to false Lapidaries and goldsmithes . 54. b. M. Iewels Custome , for aduantage against his Aduersarie . 65. a M. Iewel straggleth alone like a lost sheepe . 68. a That absurde to M. Iewel , which S. Chrysostome , Gregorie Nazianzen , Theophylact , and the holy Fathers alowe . 77. b. 78. a M. Iewel skanneth Diuinitie by Phrases . 77. b Scorneful termes vsed by M. Iewel 86.87 . M. Iewels Greeke frend of Oxford trusted of him to much . 99. b M. Iewels scorneful absurditie of , one and two , once and twise , answered . 115. a M. Iewels argument absurd . 16. a. 228. a. 254. a. fonde . 136. b. forged . 68. b. 207. b. M. Iew. falsifieth S. Chrysostom . 17. b. 38. b. 70. b. 89. b. 151. a. b. 250. b M. Iewels shiftes against the Sacrifice . 19. b. 155. b. M. Iewels diuerting from the purpose to impertinent matter . 19. b. 137. b. 142. a. 165. b. 166. b. 176. b. 225. b. M. Iew. forgeth sayings of his own , fathering them vpon the Doctours . 24. b. 34. a. 53. b. 54. b. 142. a. 200. a. 202. a. M. Iew. laboureth to proue , that the thing and substance of the Sacramentes of both Testamentes , be not sundry , but one . 24. a. b. M. Iewel changeth the Doctours wordes . 32. a. 111. a. 239. b. M. Iewel taketh aduantage of his owne false translation . 38. a. M. Iew. faineth his Aduersarie to say that he saith not , and therto directeth his Replie . 43. b. 101. a. 126. a M. Iew. falsifieth S. Augustine . 32. a. 38. a. 39. a. 239. a. M. Iewel falsifieth S. Cyrillus Hierosolymitanus . 33. b. M. Iewels falshod plainly detected 34. b. 71. b. 232. a. M. I. falsifieth the councel of Nice . 37. a M. Iewel forgeth a saying of his owne , and putteth it vpon Tertullian . 53. b. M. Iewel falsifieth S. Hierom. 57. b. M. Iewel falsifieth Eusebius . 59. b. 92. b. M. Iewel falsifieth S. Thomas in Catena Aurea . 71. a. & b. M. Iewel taken in a foule contradiction . 80. b. M. Iewel corrupteth S. Clement . 48. a. M. Iewels guileful dealing . 100. a. 139. a. 150. b. 163. b. M. Iewels howes and Ifs , whome they become . 76. a. M. Iew. falsifieth the woordes of the answer . 66. a. 75. b. 118. a M. Iewel addeth of his owne . 57. a M. Iewel falsly reporteth the Aunswer , where it is said inuisibly offered , he saieth , inuisibly sacrificed 116. a. 118. b M. Iewel a begyler of the simple , a mocker of the world , a controller of S. Ambrose , and a condemner of the whole Churche . 1●5 . a M. Iew. allegeth the wordes of the Authours , of which none be extant bearing the same title . 17. b M. Iewel vseth false translation . 17. b 18. a. 37. a. 40. a. 98. a. 114. b. 177. b 195. b. 204. a. M. Iewel swarueth from the meaning of the Fathers . 54. a. 90. a. M. Iewel conceeleth the circumstances of places alleged . 57. a. 102. b. 145. a. 149. b. 193. b. 211. a. 227. a. b. 231. b. 241. b. M. Iewel findeth contradiction where none is . 67. a. M. Iewel dissembleth truthes ( as the Real presence ) found in the Authours . 72. a M. Iewel laboureth to put the Fathers out of credit , and to that end vseth light termes . 79. a. 110. a. b M. Iewel taketh the beginning of a Sentence , and cutteth away the ende . 111. a. b. M. Iewel deuiseth impudent gloses , and setteth them in by way of a Parenthesis . 112. b. M. Iewel reporteth the Canon of the Masse falsly , to colourable aduantage . 123. a. ● . M. Iewels doctrine only figuratiue . 103. a. 218. a. M. Iewel falsifieth S. Cyprian . 111. a M. Iewels coffe . 112. b A Common shifte of M. Iewels Rhetorique . 129. a M. Iewel falsifieth S. Dionyse . 130. a M. Iew. falsifieth Pachymeres . 136. a M. Iewel falsifieth S. Gregorie Nazianzene . 138. a. 240. a M. Iewels Logique . 139. a. 239. b. M. Iewel 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. Iew . acknowlegeth Christes presence in the b. Sacrament . 199. b. & sequent . M. Iew. nipping of sentences . 211. a. M. Iewel speaketh directly against his owne knowledge touching Oecumenius . 215. b M. Iewel dissembleth great pointes in Oecumenius . 217. b. & seq. M. Iewel vttereth manifest heresie . 221. a. & sequent . M. Iewels promise in his last Sermon at Paules Crosse. 222. b M. Iewels trustines . 226. b M. Iewel by his false and crafty silence iustifieth the Catholique Doctrine . 227. a M. Iewel craueth helpe at the second Nicen Councel , whiche otherwheres he despiseth . 231. a M. Iewels best Argumentes against the Sacrifice . 233. a M. Iew . 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. Iewel 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. Iewel leaueth out the nominatiue case , and changeth the first person singular into the third person plural . 138. a. b M. Iew . heweth away the principal membre of a sentence . 138. b M. Iew . deuiseth a new fallacie . 139. M. Iew . confuted by the places he bringeth . 145. a. b. 160. a. 191. a. b M. Iew . graueled with Ireneus . 150. b M. Iew. confidence 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. Iew . craueth helpe of the glose , which he calleth barbarous . 159. b M. Iew . groundeth him selfe vppon the false translation of the English Bible . 166. b M. Iew . a scholer of Ihon Fox . 178. b M. Iewel would 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 what it signifieth , and how it excludeth not the Truth . 161. a 197. b. Image and likenes how 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 LAwes 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. Iewel within 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 patience 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 Christe● 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. Men 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. Iewel . 88. b The Ministration of the new Communion a new Sacrifice by M. Iewel . 95. b Mysteries of the olde testament not equal in dignitie , truth , &c. to ours of the newe testament . 22. b Wherein consisteth the memorie of Christes Death in our Mysteries . 160. a. & seq. How Christe dyeth againe in this Mysterie . 161. b Our Mysteries not significatiue only . 197. a Mysteries kept secret , and for what 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 Two Oblations of one body . 113. b Wordes of Oblation without 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 , how 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 which he hath not . 17. a. Origen for the sacrifice . 27. b Origen belied of M. Iewel , and reasons why . 71. a The Origenians heresie . 177. a Holy Oile . 34. b

P PAchymeres proueth not M. Iewels purpose . 14. b Patience in dying argueth not Martyrdom . 186. a Pachymeres answered . 135. b. & seq. Paratine of Garnesey . 184. & seq. Paulus tertius godly purpose . 177. a S. Paule whether he were maried . 169. b. S. Paule his Pristhod consisted not altogether in preaching . 18. a. Of what Sacrifice . S. Paule speaketh Heb. 9. & 10. 113. b. Persecutions of two sortes . 180. b. Peter Martyrs Euangelical wedlocke . 175. a Peter the Germaine Foxes Martyr . 181. a. Prayer . 5. b. What is signified by the name of Prayer . 6. a Prayer taken 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 nowe 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 Priesthod . 209. a The Priesthod of Christe continueth stil both in heauen , and in the Churche . 235. b Internal Priesthod . 241. b External Priesthod . 242. a. Authoritie to create Priestes leafte to the Churche . 242. b Deriuation of Priestly duetie . 243. a Special Priesthod . 244. b. & seq. Priestes Christes vicars and substitutes in making this Sacrifice . 50. a. 247. a. Both Priest , and people offereth , and howe eche . 25● . a The people offer by geuing assent to the Priestes action , and applying their deuotion . Ibid. Real Priesthod in the Church now , ergo real Sacrifice . 11. b Christen men how they be Priestes in general , and also kinges . 12. b. Priest in english a name common to Presbyter and Sacerdos . 13. a. Why S. Paule calleth rather Priests , then Sacrificers . 14. a. Priestes haue authoritie to offer vp Christe vnto his Father . 49. a. 50. a. b. 90. a. b. 143. b. 144. a. 190. b. 216● a. Continuance of Priestes necessary . 49. b. Priestes succede the Apostles in degree . 49. b. 64. a. Iust punishment , merciful . 179. b

R. REal presence . 42. a. 72. a. 92. b. 105. b. 107. b. 111. b. 112. a. Real presence and Sacrifice auouched by S. Chrysostom , dissembled by M. Iewel . 72. a Real Sacrifice . 35. b. 42. a. 253. a The name of a Renegate , answered . 182. a. Who is a Renegate . Ibid. b Reparation , repairing , or renuing and Representation of Christes Death . 219. a. Robert King of Dednam , and Robert Debnam of Elsbergholt , hanged for felonie , Foxes Martyrs . 181. a.

S SAbbatum olde , and new . 8. b. 9. a Real Sacrifice in the Churche . 11. b. 105. b The substance of the Sacrifice in both Testamentes diuers . 20. b The substance of bread and wine hath no place in our Sacrifice . 21. a The effectes of the Sacrifices of both Lawes diuers . Ibi. b. & seq. Real and true Sacrifice , and Sacrifice in dede . 35. b The Sacrifice of the Aulter a true and real Sacrifice . 36. b. 80. a. 98. b Difference betwene a true , and the true Sacrifice . 40. b The Sacrifice that we offer is the Passion of Christ , and why . 41. b. Christes body neuer ceassed , nor shal ceasse to be a Sacrifice . 42. a The fruictes of this Sacrifice . 44. b. 45. a. The Sacrifice of Christe auouched in the Gospel by S. Augustines iudgement . 45. b Sacrifice spred ouer the worlde . Ibi. In the Sacrifice of the Aulter al the conditions of Malachies prophecie are founde . 51. a Sacrifices common to both Testamentes . 51. a The Sacrifice of the Aulter succede al the Sacrifices of the olde Law. 51. b. The properties attributed to this Sacrifice by Malachie . 63. a Sacrifice auouched by S. Chrysostome . 72. b. 78. b. 105. b. 114. b. 119. b. 189. a. 192. a. 214. b. 226. b. The Sacrifice of the Supper , and the Sacrifice of the Crosse , one , and diuers , in diuers respectes . 74. a. 78. b. This Sacrifice auouched by the Nic●n Councel . 217. a. How Christe sacrificeth . 221. b Ten kindes of Sacrifices . 226. b Three Sacrifices noted by S. Augustine . 237. b Sacrifices of two sortes , inwarde , and outward . 239. b This Sacrifice is external . 241. a Sacrifice taken two waies . 74. a This Sacrifice called Spiritual , and why . 79. a Three kinds of Sacrifices of the new Testament by Eusebius . 93. a A memorie of the Sacrifice of the Crosse excludeth not the Sacrifice of the Aulter . 98. a Reasons for this Sacrifice . 108. a. 137. b. 190. b. This Sacrifice is a meane to deriue the effect of Christes Death vnto vs . 121. a. This Sacrifice called the tradition of God . 131. b. & sequent . Why the Fathers spake at the beginning secretly of this Sacrifice . 132. b. And in the Preface . 33. a In what sense the Sacrifice is Symbolical , or Figuratiue . 135. a S. Dionyse for the Sacrifice . 137. a S. Gregorie Nazianzene for the external Sacrifice . 138. a The Sacrifice of the Aulter , the Sacrifice of Praise . 145. a The Singular Sacrifice . 145. a. 236. b. 237. a Our Sacrifice is the pure Sacrifice , and why . 151. a S. Cyprian euident for the Sacrifice . 156. a The Sacrifice after Melchisedeks order both on the Crosse , and also at the Supper . 157. b A plaine argument for the Sacrifice out of S. Chrysostom . 190. b. & seq. The ende of Christes Sacrifice , and of ours . 192. b Yf Christ leaft no real Sacrifice to his people , the new Law was left in worse case then the olde &c. 104. b. & 105. a Our Sacrifice a much more maruelous and honorable sacrifice , then al other . 105. b The substance of the Sacrifice on the Crosse , and Sacrifice on the Aulter al one . 113. b The Sacrifice why of Malachie called the pure Sacrifice . 151. a The Sacrifice of Prayse , how general it is . 144. b Sacrifice , Priesthod , Law go so together , that the bettering of either of them doth infer the bettering of the other . 197. a The difference of Christ being in the Sacrament , and in the reading of the storie of the Gospel . 199. a The Sacrifice not to be consecrate , but only by the Special Priestes . 245. b. & seq. 248. a. In this Sacrifice what is Christe , what are we . 247. a This Sacrifice both Commemoratiue , and real . 253. a In this Sacrifice the Churche is offred . 257. a Spiritual Sacrifice , as a contrite hart and such like , not the proper Sacrifice of the new testament . 140. b Sacerdotes , that is , Sacrificers be now properly in the Churche . 13. b The terme Sacerdos , Priest vsed of the Fathers , and how . 7. a. & seq. 11. b. The olde terme Sacrificer vsed after the destruction of Ierusalem . 14. a. The terme Sacrificer vsed by S. Dionyse . 15. a. Why S. Paule calleth the publike persones of the Churche Priestes , rather then sacrificers . 14. a Sacrament and Mysterie do not importe a signification of absence of the thing reported to be sacrificed &c. but the secret manner of sacrificing . &c. 77. b. Why the Sacrament is geuen vs in forme of bread and wine . 82. b. 83 a. The Sacrament called by the name of bread and wine . 85. b The Sacramentaries Argument . It is a signe of the bodie , ergo , not Christes true bodie , stark naught . 83. b. The true and real bloude of Christe in the Sacrament . 107. a Sacrament of Remembrance . 239. a If al be taken away that hath no proufe of Scripture , what inconuenience wil folowe . 4. b. A Shifte of the newe Gospellers against the Fathers testimonies for the Sacrifice . 8. a. 218. a Sicuti ( as , ) in the Canon reporteth not equalitie , but likenes . 124. b. 258. b Signes of two sortes , significatiue onely , and exhibitiue . 83. b. A Syster woman , what it meaneth in S. Paule . 166. b. & seq. Spiridion made bishop after he had ben married . 171. b Spiridion not proued by Sozomenus to be a married Bishop . 172. a. Spiritual Sacrifices , Spiritual Priesthod . 250. a. The reproche of Straggling alone answered . 67. a. & sequent .

T. TAble . 225. b. 230. a Temple . 9. b Thinges signifying , and thinges signified called by the same names , and how . 111. b. 112. a. b Thinges implied though not vttered in expresse Termes . 66. b. Thraso his parte played by the Chalenger , rather then by the defender . 261. b. The olde translation of the testament not controlled by Catholikes . 70. a Translatours of the Bible into English false harlots . 167. b Tertullian no martyr . 172. b How the Churche speaketh with al tongues . 200. b Transsubstantiation . 29. a. b. 33. a. 84● b. 92● b. 112. a. 136. a. ●ne Truth put away by an other truth , M. Iewels common custome . 16. b. 17. b. 26. b. 27. b. 32. b. 59. a. 98. b. 165. a. 195. a. 198. b. 202 b. 223. a. 227. b. 233 a. 239. b. Truth not excluded by Image . 161. a

V. VNbloudy Sacrifice . 37. a. b. 41. a. 52. a. 77. a. b. 78. a. 102. a. 214. a. b. 227. a. b. Vnbloudy shedding of bloude . 76. b 77. a. & b. Vnblouddy Death . 16● . b. Vnbloudy spoken of the Sacrifice of the Aulter . 247. b Christe offered his owne body vnblouddily . 215. b Blouddy and vnblouddy referred to one subiecte . 226. a. Vntruthes vttered by M. Iewel , three at once . 20. b. 113. a. 147. a. An impudent vntruth and lye that can not be excused . 30. a● 34. b. 171. a. 177. a. Vse and obseruation of of Sabbatum Pascha , Altare &c. double , olde , and newe . 8. b. 9. a

W. WHy Christ gaue his body and bloud vnder the formes of bread and wine . 30. a. Wiat beheadded . 183. b. Wiued Apostares , and their wysedom . 168. a. Wiclef . 242. b. Wordes vsed of the Fathers to expresse the manner of this blouddy Sacrifice . 77. a. William Cowbridge , Foxes Martyr . 181. a William Flower Foxes Martyr . Ibid. a.

Y. Yoke fellowe man . 168. a.

Liber iste lectus est & approbatus à viris sacrae Theologiae , & Ang●ici Idiomatis peritissimis , quibus , sicut & ipsi Authori M. N. Thomae Hardingo , tutò credendum iudico . Qu●re sine scrupulo edend●n . esse existimo , & magnam ex hoc argumento vtilitatem spero .

Cunerus Petri , Pastor S. Pe●●i . Louanij . 23. Augusts . An. 1567.