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.

Harding.

* 1.1There is more comprehended in the wordes of Oe∣cumenius, 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. A∣gaine, 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 be∣ing. Furthermore, that Christe in his last Supper deli∣uered to them the manner of such a Sacrifice. These be pointes conteined in this testimonie of Oecumenius, be∣sides those which you haue noted, and be such as you and your felowes can not wel brooke, and therfore your po∣licie was to dissemble them.

To the whole place you answer by comparing it (as your manner is to doo) vnto certaine phrases,* 1.2 and fi∣guratiue 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 My∣stically, and not exactly to be construed after the ri∣gour 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 Oecume∣nius. Of which six, the first is your owne, and not S. Hie∣romes at al,* 1.3 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 secū∣dum Lucā, as you note, bicause he neuer made of that ma∣ter but .37. Sermons. The fifth is falsified, S. Chrysostom vttereth it otherwise. The third, and the sixth, if you had alleged them whole,* 1.4 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 ho∣nesties sake to winke at them: then thus should you be answered. 1. Where S. Hierome saith, Si volumus, quoti∣die nascitur Christus,* 1.5 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,* 1.6 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 sa∣crificed by meanes of the Priestes that now be, Christe de∣liuered 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 be∣goten 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, bi∣cause (as I haue shewed) the similitude holdeth not, and the case is not like. And so S. Hierome doth nothing helpe your cause.* 1.7

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 con∣sidered. The crucifying of Christe, is of two sortes. The one external, and bloudy. The other mystical, and vn∣bloudy. In that, Christes bloude was shed, to be the ge∣neral 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 sa∣crament of Reconciliation presupposed) applied vnto vs to effecte.

Neither is the doctrine of Application of Christes Death strange.* 1.8 The substance of it hath ben taught in di∣uers respectes by the learned Fathers of the Churche bothe olde, and newe. Albeit the terme of Application be more common in the Scholastical Doctours,* 1.9 who haue treated most exactly of these pointes, then in the most Auncient writers. Tertullian writing against Mar∣cion, 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.* 1.10

S. Gregorie expresseth the same meaning that Appli∣cation conteneth,* 1.11 by the terme of Repairing, or renuing. So often as we offer vp vnto him (saith he) the hoste of his Passion,* 1.12 so often we renue and repaire his Passion vnto vs for absolution.* 1.13 Againe in an other place. This hoste (or Sa∣crifice, saith he) doth singularly saue the soule from damna∣tion,

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.* 1.14 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 testimo∣nie 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 hinde∣red your euil cause. His wordes be these, where he expoundeth the Parable of the Riotous Sonne written by S. Luke,* 1.15 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?* 1.16 Nam etiam vt occidant eum iubet, hoc est, vt mortem eius insinuent. Tunc enim cuique occiditur, cùm credit occisum. Whereas he commaun∣deth 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 be∣leueth, that he was slaine.

3. Thus S. Augustine expounded him selfe, who ma∣keth 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 bene∣fite 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,,* 1.17 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 My∣steries: 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,* 1.18 that Christe, lyuing immor∣tally in him selfe, dieth againe in this Mysterie. That is to say, as there he expoundeth him selfe, this health∣ful Sacrifice repaireth and renueth vnto vs, (and apply∣eth vnto vs) by mysterie, the Death of Gods onely begoten Sonne.

Whereas then the learned Fathers speake thus of Christes daily birth,* 1.19 of his daily crucifying, his daily kil∣ling, and his daily resurrection, they meane not a real and a carnal presence of his body to be borne, to be crucifi∣ed, 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 de∣clared.

But where they speake, as Oecumenius here speaketh, of th'vnbloudy host, or Sacrifice, naming it (by way of ex∣positiō) Christes own body, saying of it, that they, who haue

Priesthod from him, do offer it vp in Sacrifice without shed∣ding of bloude, and that for their continual offering of the same,* 1.20 Christe is called a Priest for euer, by whom he sacrifi∣ceth, 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 re∣specte of the body of Christe, really, and in deede by vertue of Christes wordes made present in the Sacra∣ment, 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 be∣fore, was for the most parte with shedding of bloude, and with slaughter of lyuing thinges.

* 1.21To 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,* 1.22 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.

Notes

• * 1.1

  Greate pointes cō¦teined in the testi∣monie of Oecume∣nius by M. Ievvel dissēbled.
• * 1.2

  M. Iew. rō¦neth to his phra∣ses and fi¦guratiue speaches for āswer to that vvhich is spoken in {pro}per spea¦che and li¦terally.
• * 1.3

  Shiftes not to be borne vvith in a prea∣cher.
• * 1.4

  Ansvver to the first autoritie alleged out of S. Hierom.
• * 1.5

  Hieron. in Psal. 86.
• * 1.6

  1. Cor. 1.
• * 1.7

  Crucify∣ing of Christe conside∣red tvvo vvaies.
• * 1.8

  Applica∣tion.
• * 1.9

  Tertul. lib. 1. aduersus Marcion. Hierony. in Matth. cap. 26.
• * 1.10

  Represen¦tation.
• * 1.11

  Gregorius Homi. 37.
• * 1.12

  Repara∣tion or repairing
• * 1.13

  Dialog. 4. cap. 58.
• * 1.14

  Insinua∣tion.
• * 1.15

  Lucae. 15. August. Quaestion. Euangel. lib. 2.33.
• * 1.16

  S. Augu∣stine vn∣derstan∣deth by the kil∣ling of Christe novv, the insinua∣tiō of his death.
• * 1.17

  In vvhat sense M. Ievvels mystical speaches alleged out of the Fathers be true.
• * 1.18

  Dum illa mors per∣ficitur.
• * 1.19

  De Con∣secrat. dist. 2. Quid sit.
• * 1.20

  Psal. 109.
• * 1.21

  In vvhat sense and respect is Christe novv Sr∣crificed, and not sacrificed. Rom. 6.
• * 1.22

  Irenaeus li. 4. cap. 32.