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.

Iewel.

This vvorde, Incruentum, that M, Harding hath here alleged out so Chrysostom, is thought to beare great vveight: but being vvel consi∣dered, of that side, it is alleged for, as it shal appeare, it vveigheth no∣thing. The Holy learned Fathers applie that vvorde, sometime to Prater, and other deuotion of the minde: and somtimes to the Ministra∣tion of the holy Communion.

For the better opening hereof, it may please thee good Christian Rea∣der, to vnderstande, that in the time of Moyses Lavve, the Priestes, and Leuites offered vp vnto God Oxen, Calues, Rammes, and Goates: and vvith the Bloude thereof sprinkled the Booke, the instrumentes of the Mi∣nisterie, the vvhole Tabernacle,* 1.1 and al the People: and as S. Paule saith, In the Ceremonies of that Lavve vvithout Bloudsheadding there vvas no remission of Sinne. Likevvise the Heathens killed and offered vp their cattaile vnto their Idolles, sometimes an hundred sat Oxen in one daie. Sometime they proceeded further, and made their Sacrifices of Mannes Bloude.* 1.2 Erichtheus of Athens, and Marius of Rome killed, and offered vppe their ovvne Daughters in the ho∣nour of Pallas. The Nobles of Carthage in honour of their Idole Sa∣turnus killled, and offered vp .lxx. of their ovvne male Children in one Sacrifice.

In respecte of these grosse, and Fleashely, and Blouddy Sacrifices, our Christian Sacrifices in the Gospel,* 1.3 bicause thei are mere Spiritual, and proceede vvholy from the harte, are called Vnblouddy. Eusebius saith. Incendimus Orationis suffitum, & Sacrificium, quod ap∣pellatur Purum, non per Cruores facimus, sed per puras a∣ctiones: VVee burne the Incense of Praier: and we offer vp the Sacrifice, that is called Pure, not by sheadding of Bloude, but by Pure, and godly doinges.

So Chrysostome,* 1.4 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,* 1.5 & 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 epu∣lamur: wee feaste in Purenes without leauen. In like considera∣tion the Sacrifices, that in olde times vvere made vnto Fides, and Terminus,* 1.6 vvere called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vnblouddy, bicause they consisted only in Suffumigations, and Odours, and vvere not imbrued vvith any Bloude. And for the like cause Thucydides calleth certaine of the Heathē oblations 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pure Sacrifices.* 1.7 Likevvise Cyrillus calleth the Praiers, and Melodie of the Angels, and blissed Spirites in Heauen conti∣nually praising, and glorifieing the name of God, Incruenta Sacrificia: Vnbloudy Sacrifices.* 1.8 Againe he saith, Nos, relicto crasso ministerio Iudaeorum, praeceptum habemus, vt tenue, & Spirituale, & Sub∣tile Sacrificium faciamus. Itaque offerimus Deo in odorem suaui∣tatis virtutes omne genus, Fidem, Spem, Charitatem: VVe, ha∣uing lea••te the grosse Ministerie of the Iewes, haue a Commaū∣dement, to make a Fine, Thinne, and Spiritual Sacrifice. And therefore we offer vnto God al manner Vertues, Faith, Hope, Charitie, as most sweete sauours.

For this cause the Sacrifices of our Praiers, and other like deuotions, are called Vnbloudy, for that they require no Fleashly Seruice, or Shead∣ding of Bloude, as did the Sacrifices of the Ievves, and Heathens, but are mere Ghostly,* 1.9 and Spiritual, and stand vvholy in the lyfting vp, and eleuation of the minde.

In like maner the Ministration of the Holy Communion is sometimes of the Ancient Fathers called an Vnbloudy Sacrifice: not in respect of any Corporal, or Fleashely presence, that is imagined to be there vvithout Bloudsheaddinge, but for that it representeth, and reporteth vnto our mindes that One, and euerlasting Sacrifice, that Christe made in his body vpon the Crosse. Therefore Eusebius saith, Excitamus illi Altare In∣cruentorum, & Rationabilium Sacrificiorum, secundùm Noua Mysteria: VVe erecte vnto God an Aultar of vnbloudy and rea∣sonable, or Spiritual Sacrifices, accordingc to the Newe Myste∣ries.

Againe,* 1.10 Sacrificium incendimus illi, Memoriam magni il∣lius Sacrificij: VVe burne a Sacrifice vnto God, that is, the Re∣membrance of that greate Sacrifice.* 1.11 Likevvise againe: Christus obtulit Mirabile Sacrificium pro salute omnium nostrum iubens nos offerre Memoriā pro Sacrificio: Christe offered vp that Mar∣ueilous Sacrifice for our Saluation, commaundinge vs to offer a Remembrance thereof, in stede of a Sacrifice. So likevvise saith S. Hierome, although not altogeather in like respect, Pane, & Vino, Pu∣ro, & Simplici Sacrificio Christi dedicauit Sacramentum: He de∣dicated the Sacramente of Christe in Breade, and VVine, which is (not a Bloudy, or loathsome, but) a Pure, and a Simple Sacrifice.

This Remembrance, and Oblation of praises, and Rendring of thankes vnto God for our Redemption in the Bloud of Christe, is called of the olde Fathers, An Vnbloudy Sacrifice, and of S. Augustine, The Sacrifice of the Newe Testament.

Iustinus Martyr saith, Esaias non pollicetur Cruentarum Victi∣marum instaurationem: sed veras, & Spirituales Oblationes lau∣dis, & Gratiarum actionis: Esaias promiseth not the restoaringe of Blouddy Sacrifices: but True, and Spiritual Oblations of Prai∣ses, and Thankesgeuing.

S. Chrysostome saith, Non iam Sanguinem, aut adipem offerimus &c. VVe offer not now the fatte,* 1.12 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.

Notes

• * 1.1

  Heb. 9.
• * 1.2

  Clemens in Orat. cont. Gen∣tes.
• * 1.3

  Euseb. De Demonst. lib. 1. ca. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.4

  Chrysost. cont. Iudae∣os. Ora. 3.
• * 1.5

  Euseb. De Demonst. lib. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  Hieron. in Epist. ad Galat. 4.
• * 1.7

  Cyrillus ad Regi∣nas.
• * 1.8

  Gyrillus cōtra Iu∣lian. li. 10
• * 1.9

  Euseb. De Demonst. lib. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.10

  In eodem libro.
• * 1.11

  In eodem: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hieron. ad Euagrium August. de Gratia no¦ui Testa. ad Hono∣ratum. Iustinus Martyr in Dialogis cum Try∣phone.
• * 1.12

  Chrysos. in Epist. ad Hebr. Ho∣mil. 11.