orbis provincia Judæa,...sed in omni loco: "The prophet Malachi meaneth hereby, that the prayers of holy people should be offered unto God, not only in Jewry, that was but one province of the world, but also in all places." He knoweth that Eusebius calleth the same sacrifice of Malachi "the sacrifice and Euseb. de the incense of prayer 5." Thus the holy catholic fathers expounded these words Lib. i. τὸ δι ̓ εὐχῶν of the prophet Malachi; and yet were they not therefore judged either overthwart wresters of the scriptures, or horrible deceivers of the people. Now, of the other side, if it may please M. Harding to shew forth but one ancient doctor or father, that either by the example of Melchisedech, or by force of these words of Malachi, will conclude that the priest hath authority and power to offer up verily and indeed the Son of God unto his Father, he may happily win some credit. M. HARDING. THE FOURTH DIVISION. Demonstr. θυμίαμα. For, whereas the holy evangelists report that Christ at his last supper took [Luke xxii. 1565, bread, gave thanks, brake it, and said, "This is my body which is and H. A. 1564.] given for you;" again, "This is my blood which is shed for you in remission of sins;" by these words, being words of sacrificing and offering, they Words of shew and set forth an oblation in act and deed, though the term itself of oblation without or sacrifice be not expressed. Albeit, to some of excellent knowledge datur here termof soundeth no less than offertur or immolatur, that is to say, "is offered" or "sacrificed," specially the addition, pro vobis, withal considered. For if Christ said oblation oblation. 1 Pet. ii.6 truly (as he is truth itself, and "guile was never found in his mouth”), then was his body presently given, and for us given, at the time he spake the words, that is, at his supper. For he said *datur, "is given;" not dabitur, "shall be given;" (221) and likewise was his blood shed in remission of sins at the time of that supper; for the text hath *funditur, "is shed." But the giving of his The two body for us, and the shedding of his blood in remission of sins, is an oblation twenty-first of the same. Ergo, Christ offered his body and blood at the supper. And thus datur signifieth here as much as offertur. hundred and untruth, without any sense or savour. folly. For the fathers ex last A great there old catholic pound it by dabitur and the future Now this being true, that our Lord offered himself unto his Father at his supper, having given commandment to his apostles to do the same that he did, whom then he ordained priests of the new testament, saying, “Do this in my remembrance," as Clement doth plainly shew, Lib. VIII. Aposto. Constitut. cap. fundetur in ultimo; the same charge pertaining no less to the priests that be now the suc- tense. cessors of the apostles in this behalf than to the apostles themselves; it doth right well appear, howsoever M. Jewel assureth himself of the contrary, and whatsoever the devil hath wrought, and by his ministers taught against the sacrifice of the mass, that priests have authority to offer up Christ unto his Father. THE BISHOP OF SARISBURY. Here M. Harding beginneth to scan his tenses, to rip up syllables, and to hunt for letters; and in the end buildeth up the highest castle of his religion upon a guess. I marvel that so learned a man would either use so unlearned arguments; or, having such store of authorities as he pretendeth, would ever make so simple choice. He saith: "These words, 'is given,' 'is shed,' be words of sacrificing, though the term itself of oblation and sacrifice be not expressed." Here M. Harding, besides that he hath imagined a strange construction of his own, that never any learned man knew before, and so straggleth alone, and swerveth from all the old fathers, includeth also a repugnance and contradiction against himself. For, whereas words and terms sound both one thing, the one being mere English, the other borrowed of the Latin; M. Harding saith, Christ, in the institution of his supper, used the words of sacrificing, and yet expressed not the terms of sacri [ Hieron. Op. Par. 1693-1706. Comm. in Mal. Proph. cap. i. Tom. III. col. 1813. See before, page 110, note 3.] [5 Euseb. Demonstr. Evang. Par. 1628. Lib. 1. cap. vi. p. 19.] [ H. A. 1564 omits this reference. It appears in H. A. 1565.] [JEWEL, II.] [7 ... ὃς γενόμενος ἄνθρωπος δι ̓ ἡμᾶς καὶ τὴν πνευματικὴν θυσίαν προσφέρων τῷ Θεῷ αὐτοῦ καὶ Πατρὶ πρὸ τοῦ πάθους ἡμῖν διετάξατο μόνοις τοῦτο TOLETV.Constit. Apost. Lib. VIII. cap. xlvi. in Concil. Stud. Labb, et Cossart. Lut. Par. 1671-2. Tom. I. col. 509.] 11 ficing. Such privilege these men have, with shift of terms to beguile the world. For, if Christ used the words of sacrificing, how can M. Harding say he used not the terms of sacrificing? And if he used not the terms (words and terms Supper. being one thing), how can he say he used the words? Christ's shed at Rom. xii. Matt. xxv. Verily if this Latin word dare be sacrificare, and "giving" be "sacrificing;" then, whereas St Paul saith, "If thine enemy be thirsty, give him drink;" and whereas Judas saith, "What will ye give me, and I will deliver him unto you?" and whereas the foolish virgins say, "Give us part of your oil," &c.; in every of these and such other like places, by this new divinity, M. Harding will be able to find a sacrifice. Yet, saith he, certain men of excellent knowledge have thus expounded it. It seemeth very strange that these so notable men, of so excellent knowledge, should have no names. Perhaps he meaneth Tapper of Lovaine, or Gropper of Colaine, of whom he hath borrowed the whole substance well near of all this article1. Howbeit, the demand was of the ancient doctors of the church; not of any of these, or other such petit fathers. But Christ saith in the present tense, "This is my body that is given;” not in the future tense, that shall be given. And likewise, "This is my blood that presently is shed;" not in the future tense, that shall be shed. "Therefore Christ sacrificed his body and shed his blood presently at the supper." Here M. Harding is driven to control the old common translation of the new testament, not only that beareth the name of St Hierome, and hath been evermore generally received in the church, and is allowed by the council of Trident, but also that is still used and continued in his own mass-book. I grant, in the Greek it is written datur, "is given;" not dabitur, "shall be given." But here the present tense, according to the common phrase of the scriptures, is used Chrysost. in for the future. Chrysostom readeth it thus, dabitur2, "shall be given;" not Orig. in Matt. datur, “is given.” Origen likewise readeth not effunditur, "is shed;" but 1 Cor. xi. Tract. 35. Catena. effundetur3, "shall be shed." And in this sort Chrysostom also expoundeth it: Chrysost. in Effundetur pro multis. Hoc...dicens, ostendit, quod passio ejus est mysterium salutis humanæ ; quod etiam discipulos consolatur: "Shall be shed for many.' Thus saying, he sheweth that his passion is the mystery of the salvation of mankind; and by the same he comforteth his disciples." Again he saith: De passione et cruce sua loquebatur: "Christ (uttering these words of the sacrament) spake of his passion and of his cross." Isai. liii. Gal. vi. To be short, if it be true that Christ shed his blood at his last supper, and that verily, really, and indeed, as M. Harding alone strangely avoucheth, and no man else, I trow, beside him; then can he no more say the same was an unbloody sacrifice. And so must he yield up the strongest tower of all his hold. For, if the sacrifice that Christ made at his supper were unbloody, how did Christ there shed his blood? If Christ, as M. Harding saith, did there shed his blood, how can that sacrifice be called unbloody? But, to leave these fantasies and vain shifts, Christ gave his body to be broken and his blood to be shed, not at his last supper, but only upon his cross, and nowhere else. "There he bare our iniquities, there was he rent for our sins." And in that only respect we receive his body, and embrace it, and have fruit of it. In this respect St Paul saith: "God forbid I should rejoice in any thing, saving only in the cross of our Lord Jesus Christ." Therefore this new article of the faith, of the real sacrificing and shedding of Christ's blood at the table, neither being true in itself nor hitherto by M. Harding any way proved, notwithstanding the great store and choice of his authorities; forasmuch as Christ never gave neither his apostles nor any their [ See Ruard. Tapper. Op. Col. Agrip. 1582. [” ... τοῦτό μου ἐστι τὸ σῶμα τὸ ὑπὲρ ὑμῶν successors commission to do more in that behalf than he himself had done; to say that any mortal man hath power and authority really and indeed to sacrifice the Son of God, it is a manifest and wicked blasphemy, the great and gross errors wherewith the devil and his disciples in the time of his kingdom of darkness have deceived the world notwithstanding. As for Clemens, whom M. Harding so often calleth the apostles' fellow, as he is but lately start up and come abroad, and therefore hath not yet gotten sufficient credit, and is here brought in dumb, and saying nothing, so is he not worthy of further answer. Howbeit M. Harding doth great wrong otherwise to report his author's words than he findeth them. Truly his Clemens, whatsoever he were, saith not: The priest hath commission or power to offer up the Son of God. His words are plain to the contrary: Antitypon regalis corporis Clem. Const. Christi offerte: "Offer ye up (not the body of Christ, but) the sign or sacrament vi.cap. xxx. of the royal body of Christ." Likewise again he saith: Offerimus tibi Regi et Clem. Const. Deo, juxta institutionem Christi, hunc panem et hoc poculums: "We offer up unto vi thee, our King and God, (not the very body of thy Son really and indeed, but) this bread and this cup, according to Christ's institution." It is a great prerogative for M. Harding both to make doctors of his own, and also to give them his own constructions. Apost. Lib. Apost. Lib. Neither did Christ by these words, "Do ye this in my remembrance," erect any new succession of sacrificers, to offer him up really unto his Father; nor ever did any ancient learned father so expound it. Christ's meaning is clear by the words that follow. For he saith not only, "Do ye this;" but he addeth also, "in my remembrance;" which doing pertaineth not only unto the apostles and their successors, as M. Harding imagineth, but also to the whole people. And therefore St Paul saith not only to the ministers, but also to the whole congregation of Corinth: "As often as ye shall eat this bread and drink this cup, ye shall 1 Cor. xi. shew forth and publish the Lord's death until he come." Likewise St Chrysostom applieth the same, not only to the clergy, but also to the whole people of his church of Antioch. Thus he saith: Hoc facite in memoriam beneficii mei, salutis Chrysost. ad vestræ9: "Do ye this in remembrance of my benefit and of your salvation." Of these weak positions M. Harding, without the warrant or authority of any learned father, reasoneth thus: Christ saith, "This is my body that is given for you do this in my remembrance;" Ergo, the priest hath power to offer up the Son of God unto his Father. M. HARDING. THE FIFTH DIVISION. That Christ offered himself to his Father in his last supper, and that priests by those words, "Do this in my remembrance," have not only authority, but also a special commandment to do the same, and that the figure of Melchisedech and the prophecy of Malachi pertaineth to this sacrifice, and maketh proof of the same; let us see by the testimonies of the fathers what doctrine the apostles have left to the church. D-Demonstrat. 1. cap. z. Pop. Ant. Eusebius Cæsariensis hath these words: Horrorem afferentia mensæ Christi sacrificia... supremo Deo offerre, per eminentissimum omnium ipsius Erangel. Lib. Pontificem edocti sumus 10: "We are taught," saith he, "to offer unto our supreme God the sacrifices of Christ's table, which cause us to tremble and quake for fear, by his Bishop highest of all." Here he calleth Christ, in respect of his sacrifice, God's Bishop, highest of all bishops: the sacrifices of Christ's table he calleth (222) the body and blood of Christ, because at the table The two in his last supper he sacrificed and offered the same; and for that it is his very twentybody and very blood, imagination only, fantasy, and figure set apart, he truth. For termeth these sacrifices, as commonly the ancient fathers do, horrible, causing calleth it the trembling and fear. And whereas he saith, we have been taught to offer these sacrifice of sacrifices to God, doubtless he meaneth by these words of Christ: "Do this in and saith: my remembrance;" "this is my body which is given for you;" "this is my offerre dedit [Const. Apost. Lib. VI. cap. xxix. in Concil. Stud. Labb. et Cossart. Lut. Par. 1671-2. Tom. I. col. 411.] [ Id. Lib. VIII. cap. xii. col. 482.] [* Chrysost. Op. Lat. Basil. 1547. Ad Pop. Ant. Hom. Ixi. Tom. V. col. 402. See before, page 591, [10 Euseb. Demonstr. Evang. Par. 1628. Lib. I. hundred and second un Eusebius thanksgiving, Memoriam pro sacrificio. blood which is shed for you." Clement, in his eighth book often cited, speaking Dreadful sacrifice. of the sacrifice offered by the apostles, commonly addeth these words: Secundum ipsius ordinationem, or ipso ordinante1; whereby he confesseth it to be Christ's own ordinance. August. ad Petr. Diac. cap. xix. THE BISHOP OF SARISBURY. To prove that the priest offereth up the Son of God, M. Harding hath here brought in Eusebius, an ancient father, that never once named any such oblation of the Son of God. So much is he oppressed and encumbered with his store. True it is, the ministration of the holy communion is oftentimes of the old learned fathers called a sacrifice; not for that they thought the priest had authority to sacrifice the Son of God, but for that therein we offer up unto God thanks and praises for that great sacrifice once made upon the cross. So saith St Augustine: In isto...sacrificio est gratiarum actio, et commemoratio carnis Christi, quam pro nobis obtulit2: "In this sacrifice is a thanksgiving and a remembrance of the flesh of Christ, which he hath offered for us." Likewise Eusebius saith: Christ, after all other things done, made a marvellous oblation and a passing sacrifice unto his Father (upon his cross) for the salvation of us all; giving pro sacrificio. unto us to offer continually unto God a remembrance instead of a sacrifice3" Nazianz. in So Nazianzenus calleth the holy communion "a figure of that great mystery of the death of Christ4." Euseb. de Lib. i. cap. x. Memoriam Apol. τὴν τῶν μεγάλων μυστηρίων This it is that Eusebius calleth "the sacrifice of the Lord's table;" which AVTITUTOV. also he calleth sacrificium laudis, "the sacrifice of praise." [την] θυ σίαν αἰνέ σεως. Cyril. in Chrysost. 1 Cor. Hom. 40. But Eusebius saith further: "This sacrifice is dreadful, and causeth the heart to quake." M. Harding may not well gather by any force of these words, that the Son of God is really offered up by the priest unto his Father. For all things whatsoever, that put us in remembrance of the majesty and judgments of God, of the holy fathers are called dreadful. St Cyril saith: Lectio divinarum et terribilium scripturarum": "The reading of the divine and terrible scriptures." St Chrysostom calleth the words of baptism verba arcana et metuenda, et horribiles canones dogmatum de cœlo transmissorum, "the secret and dreadful words, and terrible rules of the doctrine that came from heaven." And, speaking of the hand and voice of the deacon, he saith thus: Manu illa tremenda, et continua voce clamans, alios vocat, alios arcet: "With that terrible hand, and continual voice crying, some he calleth in, and some he putteth off." This sacrifice maketh the heart to tremble, for that therein is laid forth the mystery that was hidden from worlds and generations; the horror of sin; the death of the Son of God; that he took our heaviness, and bare our sorrows, and was wounded for our offences, and was rent and tormented for our wickedness; that he was carried like an innocent lamb unto the slaughter, that he cried unto his Father, " O God, O my God, why hast thou thus forsaken me?" There we call to remembrance all the causes and circumstances of Christ's death; the shame of the cross; the darkening of the air; the shaking of the earth; the renting of the vail; the cleaving of the rocks; the opening of the graves; the descending into hell; and the conquering of the devil. Therefore Chrysost. in Chrysostom saith: Quamvis quis lapis esset, illa nocte audita, quomodo cum dis 1 ad Cor. Hom. 17. [1 See before, page 715, note 8.] [2 August. Op. Par. 1679-1700. Lib. de Fid. ad Petr. cap. xix. (Fulgent.) Tom. VI. Append. col. 30. See before, page 710, note 1.] [3 Μετὰ δὴ πάντα οἷόν τι θαυμάσιον θῦμα καὶ σφάγιον ἐξαίρετον τῷ Πατρὶ καλλιερησάμενος ὑπὲρ τῆς ἁπάντων ἡμῶν ἀνήνεγκε σωτηρίας, μνήμην καὶ ἡμῖν παραδοὺς, ἀντί θυσίας τῷ Θεῷ διηνεκώς Tрoopéрewv.-Euseb. Demonst. Evang. Par. 1628. Lib. I. cap. x. p. 38.] [4 Gregor. Nazianz. Op. Par. 1778-1840. Orat. [5 Euseb. Demonstr. Evang. Lib. 1. cap. x. p. 40.] [7 Affirmabant autem ii qui Cyrillo favebant, lec- Cyrillo non habendam.-Exempl. Epist. Joan. Com. Sacrens. ad Imp. in Concil. Ephes. Act. vI. in Concil. Stud. Labb. et Cossart. Lut. Par. 1671-2. Tom. III. col. 723. The editors observe in a note that these scripture were the imperial letters. Conf. Crabb. Concil. Col. Agrip. 1551. p. 585; where this epistle is placed among the documents at the end of Cyril's Liber Apologeticus, and under the same running title.] [8 Chrysost. Op. Par. 1718-38. In Epist. 1. ad Cor. Hom. xl. Tom. X. p. 379.] [ ...καὶ μέγα ἐπ' ἐκείνῃ τῇ φρικτῇ ἡσυχίᾳ ἀνακραυγάζων, τοὺς μὲν καλεῖ, τοὺς δὲ ἀπείργει ὁ iepeús. Id. in Epist. ad Hebr. cap. x. Hom. xvii. Tom. XII. pp. 170, 1. Jewel quoted from the version of Mutianus.--Ibid.] cipulis tristis fuerit, quomodo traditus, quomodo ligatus, quomodo abductus, quomodo judicatus, quomodo denique omnia passus, cera mollior fiet, et terram, et omnem terræ cogitationem abjiciet 10: "Any man hearing of the order of that night, how Christ was mournful among his disciples, how he was delivered, how he was bound, how he was led away, how he was arraigned, and how meekly he suffered all that was done unto him, were he as hard as a stone, yet would he be as soft as wax, and would throw both the earth and all earthly cogitations away from him." Thus saith Nicolaus Cabasilas, one of master Harding's late Greek doctors: Hoc facite in meam commemorationem. Sed quænam est hæc commemoratio? &c.11: "Do ye this in remembrance of me.' But what is this remembrance? How do we consider our Lord in the holy ministration? What do we conceive him doing? how dealing? what suffering? what think we? what speak we of him? Do we imagine of him (in that time of the holy mysteries) that he healed the blind? that he raised the dead? that he stayed the winds? or that with a few loaves he fed thousands; which are tokens that he was God omnipotent ? No, not so. But rather we call to remembrance such things as declared his weakness; his cross, his passion, his death. In respect of those things he said: 'Do ye this in my remembrance.' The priest, both by his words, and also by the whole circumstances of his doing, seemeth to say: Thus Christ came to his passion; thus he was wounded in the side; thus he died; thus blood and water issued and streamed from his wound." These considerations, thus laid before our eyes, are able to cause any godly heart to quake and tremble. As for the real offering up of Christ in sacrifice, that learned father Eusebius saith nothing. Verily, it is but a simple sophism to say: This sacrifice is dreadful, and causeth us to quake; ergo, the priest offereth up the Son of God unto his Father. John L. M. HARDING. THE SIXTH DIVISION. That Christ sacrificed himself at his supper, Hesychius affirmeth with these words: Quod Dominus jussit (Levit. iv.) ut sacerdos, vitulum pro peccato oblaturus, ponat manum super caput ejus, et jugulet eum coram Domino, Christum significat, quem 12 nemo obtulit, sed nec immolare poterat, nisi semetipsum ipse ad patiendum tradidisset. Propter quod non solum dicebat, Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam; sed et præveniens semetipsum in cœna apostolorum immolavit, quod sciunt, qui mysteriorum percipiunt virtutem13: "That our Lord commandeth,” saith he, "the priest which should offer a calf for sin to put his hand upon his head, and to stick him before our Lord, it signifieth Christ, whom no man hath offered, neither could any man sacrifice him, except he had delivered himself to suffer. For the which he said not only, I have power to lay down my soul, and I have power to take it again;' but also, preventing it, he offered up himself in sacrifice in the supper of the apostles: which they know Christ offered that receive the virtue of the mysteries." By these words of Hesychius we learn, mystery, but that Christ offered and sacrificed his body and blood twice: first, in that holy and indeed. supper unbloodily, when he took bread in his hands, and brake it, &c. without division of the sacrifice; for it is but one and the same sacrifice: and afterward on the cross, with shedding of his blood; and that is it he meaneth by the word "preventing." John Z. [19 Id. in Epist. 1. ad Cor. Hom. xvii. Tom. X. Pp. 245, 6.] [1] Τοῦτο ποιεῖτε εἰς ἐμὴν ἀνάμνησιν. ἀλλὰ τίς ἡ ἀνάμνησις αὕτη; καὶ πῶς ἐν τῇ τελετῇ μεμνησόμεθα τοῦ Κυρίου; τί ποιοῦντος καὶ πῶς ἔχοντος; λέγω δὲ τίνα περὶ αὐτοῦ ἀναλογιζόμενοι, τί διηγούμενοι; ἄρα ὅτι νεκροὺς ἀνέστησε, καὶ τυφλοῖς ἀνέδωκε βλέπειν, καὶ ἀνέμοις ἐπετίμησε, καὶ ἐξ ὀλίγων ἄρτων εἰς κόρον ἔθρεψε μυριάδας ; ἃ Θεὸν αὐτὸν ἀπέδειξε, καὶ πάντα δυνάμενον; οὐδαμῶς ἀλλὰ μᾶλλον τὰ δοκοῦντα σημαίνειν ἀσθένειαν, τὴν σταυρὸν, τὸ πάθος, τὸν θάνατον, ἐν τούτοις ἡμᾶς [12 Quam, 1611.] [18 Ponere autem eum manum super caput vituli, et jugulare vitulum præcepit: nemo enim illum obtulit, sed nec &c.-Isych. in Levit. Basil. 1527. Lib. 1. cap. iv. fol. 20.] himself in a not really |