legem vngebantur quia ipse Dominus primus in coena mystica intelligibilem accepit sanguinem atque deinde calicem Apostolis dedit Sed ecce legislator hic post vnctionem Aaron filiorum subdidit De sanguine reliquum fudit super altari per circuitum Quod et Christum fecisse inuenimus Bibens enim ipse et Apostolis bibere dans tunc intelligibilem sanguinem super altare videlicet suum corpus effudit Corpus autem Christi Ecclesia est et omnis plebs eius Quod specialiter dicentem Marcum inuenimus Et sumens gratias agens dediteis et biberunt ex eo omnes et dixit eis Hic est sanguis meus noui testamenti qui pro multis effusus est But first the preist and after him his Sonnes were according to the lawe anoincted with blood For our Lorde him self also first in the misticall Supper did take the intelligible blood and then gaue the cuppe to hys Apostles But yet lo this lawgeuer after the enoincting of Aaron and his sonnes saieth The rest of the blood he powred rownde aboute vpon the Altar Whiche thing also we finde Chryst to haue doen. For he drinking and geuing his Apostles to drinke then he powred the intelligible bloode vpon the altar that ys to saie vpon his bodie The bodie of Chryst ys the Churche and all his people Whiche thinge we finde Chryst drāke his owne blood and gaue yt to his Apostles Marke speciallie sainge And he tooke the cuppe and gaue thankes and gaue yt to them and they all dranke of yt and he saied vnto them Thys ys my blood of the newe Testament whiche ys shedde for manie Thus moche Isychius I shall not nede to note any thing in this place of this Authour wher euery parte of his saieng ys so plain Yt ys verie manifest that he saieth that Why Christ first drank his owne blood Christ gaue vnto the Apostles his bloode whiche he calleth as before ys declared the intelligible bloode Which ys as moche to saie as the bloode of Chryst figured by the bloode of the lambe and also of the Ramme offred for Aaron ad his Sonnes Whiche bloode as Chrysostō also together with this Author wittnesse Chryst himself because his Apostles beleuing yt verilie according to the woorde of their master to be bloode shoulde not therfore loathe to drinke of yt dranke first vnto them and then dranke all they Yf Chryst dranke his owne blood he dranke yt either spirituallie or corporallie Spirituallie he could not wherfore he dranke yt corporallie As touching this wittnes of Chrysostome more shall be saied in the second booke And although this place conuinceth the Proclamer who saith Li. 2. ca. 55 that we can not bringe anie one olde catholique Doctour or Father Yet in the thirde booke shall be brought oute of this father diuerse and many places more plainlie teaching Gods truthe then this doth Wherfore leauing him with his ioint felowe who haue plainly testified Chrystes verie presence in the Sacrament for that the figure must be aunswered by the verie thing and truthe wherof yt ys the figure I shall cal two other mo wittnesses to testifie the same THE SEVENTENE CHAPITER PROCEADETH in the same matter by sainct Cyprian and Euthymius SAincte Cyprian martir Bishoppe of Carthage a man in learninge and vertuouse conuersacion most excellent and in propinquitie of time to Chryst right aunciente as Eusebius doth testifie whom sainct S. Cyprian his commēdacion Lab. 7. eccl li. Hist. c. 2 Cypriā de coena Augustine in his workes doth moche reuerence who liued aboute 256. yeares after Chryste whome I make to folowe emong the latines Tertullian for that he so moche esteemed and loued him as ys before saied In this matter he speaketh after this sorte Coena itaque disposita inter sacramentales epulas obuiarunt sibi instituta noua antiqua consumpto agno quem antiqua traditio proponebat inconsumptibilem cibum magister apponit discipulis Nec iam ad elaborata impensis et arte conuiuia populi inuitantur sed immortalitatis alimonia datur à communibus cibis differens corporalis substantiae retinens speciem sed virtutis Diuinae inuisibili efficientia probans adesse praesentiam The Supper therfore beinge ordered emonge the sacramental meates their mett together the olde ordeinances and the newe And when the lambe was consumed or eaten which the olde tradition did sett furth the master did put before hys disciples the inconsumptible meate Neither nowe be the people bidden to feastes prepared with conninge and charges but here ys geuen the food of immortalitie differing from common meates reteining the forme of corporall substance but prouinge by the inuisible efficiencie the presence of Gods power to be therin Thus sainct Cyprian Christ gaue his disciples inconsumptible meat Sacramentaries giue ther disciples ccnsumptile meat In the which woordes of this holy Father ye perceaue first the comparison of the two passouers Which he calleth the olde ordeinaunce and the newe that mette together emong the sacramentall meates Secondarelie ye maie perceaue the difference of thē bothe For the olde Passouer was a lābe which was cōsumed Whiche he teacheth when he saieth Et consumpto agno and when the lambe was consumed which the olde tradicion dyd sett furth The other ys a meate whiche neuer ys able to be consumed whiche he plainlie vttereth thus The master meening Chryst did put before his disciples inconsumptible meat Nowe note howe different the Sacramentaries be from this holie elder Sacramentaries glose vpon S. Cyprian ouerthrowen of Chrystes church They saie ther ys put or sett before vs but bread which ys consumptible as the paschall lambe was but this Father saieth The master put before hys disciples inconsumptible meat Neither maie they here vse their feigned glosing sainge that we do receaue inconsumptible meate in the Supper of the Lorde for we receaue Chryst spirituallie that ys the merite and grace of his passion For neither these Meate of Christes supper differeth frō common meates woordes will beare that glose neither the woordes that folowe For these woordes saie that the master did putte before them inconsumptible meate He did not putte the merite of his passion before them For yt ys not a thing of that nature that yt maie be taken by hand and laied before men in seight but yt ys taken by the inward man onelie But this meate was put before them H. 3. Bread of the hereticall cōmunion differeth not frō common bread Christes meat reteining the forme of corporall substāce cānot be the spirituall meat of the Sacramentaries And the woordes that do folowe do yet more clearlie shewe the matter and wype awaie their glose for yt foloweth that this meate whiche Chryste putte before his disciples did differ from cōmon meates and yet yt reteined the forme of naturall substance Yf yt did differ from common meates then yt can not be taken for the bread vsed
de illo cuius nostis sacrisicium Ther were before the sacrifices of the Iewes after the ordre of Aaron in the offringe of beastes and that in mysterie The Sacrifice of the body and blood Sacrifice after the ordre of Melchisedech ys nowe diffused troughout the worlde of our Lorde the whiche the faithfull and they that haue red the gospell knowe was not yet Whiche Sacrifice ys nowe diffused throughoute all the woorlde Sette before your eyes therfor the twoo sacrifices both that after the order of Aarō and this after the ordre of Melchisedech For yt ys written The Lord hathe sworne and yt shall not repent him Thowe arte a preist for euer after the ordre of Melchisedech Of whom ys yt saied Thowe arte a preist after the ordre of Melchisedech Of our Lorde Iesus Chryste who was this Melchisedech King of Salem Salem was before time that same Cittie which as the learned haue declared was afterwarde called Hierusalem Therfor before the Iewes reigned ther the preist Melchisedech who ys written in Genesis the preist of the high God was ther. He mett with Abraham when he had deliuered Loth from the hand of them that did persecute him and he ouerthrewe them of whom he was holden and deliuered his brother And after the deliuerance of his brother Melchisedech mette him So great a man was Melchisedech of whō Abrahā was blessed he brought furth bread and wine and blessed Abrahā and Abraham gaue him tithes Beholde what he brought and whom he blessed And yt ys saied afterwarde Thowe arte a preist for euer after the ordre of Melchisedech Dauid spake this in spirit long after Abraham Melchisedech was in the time of Abraham Of whom in an other place saieth he Thowe arte a preist For euer after the ordre of Melchisedech But of him whose sacrisice ye knowe Thus farre saincte Augustine Ye haue here heard the distinction of the two orders of preisthead of Aaron and of Melchisedech Ye haue heard also the distinction of the two sacrifices the one according to the order of Aaron the other after the order of Melchisedech What this sacrifice after the ordre of Melchisedech ys sainct Augustin hathe declared wher he saied The sacrifice of the bodie and Sacrifice auouched blood of our Lorde was not yet whiche sacrifice ys nowe diffused throughoute all the worlde What he meeneth when he saieth as yet the sacrifice of the bodie and bloode of our Lord was not and also whether this sacrifice be after the ordre of Melchisedech in a breif sentence of fewe woordes he doth verie plainlie in an other place open and declare Sublatum est sacrificium Aaron caepit esse sacrificium secundùm ordinem Melchisedech The sacrifice of Aaron was taken awaie And the sacrifice after the ordre of Melchisedcch beganne By the which sentence yt ys manifest that while the sacrifice of Aarō endured this sacrifice was not vsed But whē that was taken awaie this sacrifice began Likewise he hath taught also that the sacrifice of the bodie and blood of Chryste ys the sacrifice after the ordre of Melchisedech For wher before Sacrifice of the bodie and blood of Chryst in the Sacr. ys after the order of Melchisedech he saied that the bodie and blood of our Lord was not yet And nowe he saieth that the sacrifice of Melchisedech began when Aarons sacrifice was taken awaie What doth he ells fignifie but that they be all one thing that ys that the bodie and blood of Chryste be the sacrifice after the ordre of Melchisedech And so conuertiblie that the sacrifice after the ordre of Melchisedech ys the bodie and blood of Chryste Which bodie and bloode be no wher ells offred in sacrifice after the ordre of Melchisedech but in the sacrifice of the Altar wher bread and wine be turned into the same bodie and bloode For the bodie of Chryste vpon the crosse was a bloodie sacrifice perfected with bloodshedding after the maner of Aarō Therfore the holie sacrifice of the Altar which as sainct Austen saieth ys nowe diffused and spredde through all the world ys the verie bodie and blood of Chryste Although this that ys alleaged oute of sainct Augustin ys so plain that the Aduersaries can not but see the trueth and so strong that they can not against saie yt Yet that they maie see all this that ys spoken confirmed and made more plain and that so being confownded by the euident trueth they maie geue ouer their erroure and yelde vnto trueth we will heare the sentence of the same saincte Augustine treating of this same matter in an other place Thus yt ys Coram regno patris sui mutauit vultum suum dimisit eum et abijt quia erat ibi sacrificium secundùm ordinem Aaron et postea ipse corpore et sanguine suo instituit sacrificium secundùm ordinem Melchisedech Mutauit ergo vultum suum in In Psalm 33. Cōcion 3. sacerdotio et dimisit gentem Iudaeorum et venit ad gentes Before the kingdom of his Father he hath chaunged his cowntennce and lefte him and went awaie bicause ther was ther the sacrifice after the ordre of Aaron And after ward of his bodie and blood he instituted the sacrifice after the ordre of Melchisedech He chaūged therfor his contenaunce in preisthead and left the people of the Iewes and came to the Gentiles Thus sainct Augustin Dooye marke what ys here saied Yf ye doo ye must nedes vnderstand yt yt ys so plain For what can be more breiflie and more plainlie saied then that Chryste did institute a sacrifice of his bodie and blood after the ordre of Melchisedech By this breif sentence manie thinges be aunswered First where the Aduersaries most slaunderouslie haue saied to bring the thing in hatred emongethe people that the Pope made the holie Sacrament a sacrifice to obscure the glorie of Chryste and to diminish the woorthinesse and merit of Chrystes sacrifices vpon the crosse and therwithall to bring the people into beleiff that the Sacrifice of Chryste vpon the crosse was not sufficient withoute this And that without authoritie as this Proclamer saieth we offer vppe Chryst vnto his Father And thus with a nombre of like lies The Pope and the Papistes were made Authours and founders of this sacrifice Not the Pope nor the Papistes made the sacrament a sacrifice but Chryst himself after S. Augustin But basshe and be ashamed thowe slaunderouse mā thowe Enemie of the trueth and open thine eies to see and thine eares to heare what saincte Augustine that holie Father and learned doctour here teacheth that ys that Chryste did of his owne bodie and blood institute a sacrifice after the ordre of Melchisedech So that Chryst euen by this bolie Fathers testimonie ys the institutour and founder of this blessed Sacrifice and not the Pope neither the papistes as thowe termest them But they be the humble receauers of this same institucion of
corruption and controuersie taught beleued and folowed I claime also creditte to be geuen to the holie aunciēt Fathers whom I haue alleaged who being in that pure time when faith was purely taught do cōmunicate to vs soche doctrine as the Churche of God then had whose doctrine howe moche yt ys different from the doctrine of this wicked teacher that hathe thus exclamed and howe repugnāte his doctrine ys to the teaching of these Fathers yt ys as easie to discerne as darknesse frō light or white frō blacke Wherfore gentle Reader nowe being by me aduertised after soche sorte as yt hath pleased my lorde God to imparte his grace vnto me yf thowe hauest not erred reioice in God and be confirmed Yf thowe hauest erred repent before God and be reduced And thus moche of the scriptures of the olde Testament THE SEVEN AND THIRTITH CHAP. MAKETH a breif Recapitulacion of thinges before written with thapplicacion of them to the Proclamacion of the aduersarie and so concludeth this first booke ALthough I am not ignorante gentle Reader that in the Psalmes be diuerse other prophecies whiche according to the minde of saincte Hierom do speake of this blessed Sacrament and sacrifice of Chrystes bodie and bloode that shoulde be offred in the Churche of Chryst and of the whiche the poour in spiritte shoulde eate and be satisfied as in the xxi xxij lxxj cx psalmes Yet for that the figures of this Sacrament be allreadie aunswered by prophecies to them aunswerable And these that be lefte maie by iust occasion be spoken of hereafter I shall for the Readers ease disauauntage my self of the allegacion of them to the setting furth of the matter here taken in hand by me to be defended and so cōclude this booke with a breif recapitulacion of some thinghes bfore saied to the entent they maie be applied to aunswere some one or mo mēbres of the Aduersaries proclamacion not yet spoken of I did of pourpose omitte to applie that ys saied as aunswer to that parte of his wicked proclamacion whiche yt doth fullie confute by cause I wolde not to moche trouble my processe but thought yt best to reserue yt to this place as in other matters I haue also doen the like in this booke Wherfor that yt maie well be perceaued that this that ys saied doth clean ouerthrowe this mans doctrine vnderstand first what ys his doctrine Thus in his proclamacion he crieth Yf any one of all our Aduersaries be able plainlie and clerely to proue by soch authoritie of the scriptures the old Doctours and Councells as ys before saied that the preist had then authoritie to offre vpp Chryst vnto his Father c. In which his proclamaciō he denieth the Sacrifice of the Churhe which ys the bodie and blood of our sauiour Chryst which he saieth the Churche hath none authoritie to offre to God in sacrifice Against this his false doctrine call to minde what ys in this booke saied speciallie in the setting furthe of the prophecies of the preisthood of Chryst The deuell hath bewitched the Proclamer after the ordre of Melchisedech of the prophecies of Daniel and Malachie wher but that the deuell hath bewitched this man and to his perdition hath cast a mist before his eies that he shoulde not see the trueth he coulde not ells but see that the bodie and blood of Chryste were of him self offred in his last supper and ther and then instituted and ordeined to be offred and continued in his Church as the memoriall of his passion and death S. Ciprian as yt ys alleaged saieth that our Lorde Iesus offred the same Cyprian that Melchisedech offred that ys bread and wine that ys to saie saieth he his bodie and blood Isychius saieth that we haue the sacrifice of Chryst the intelligible Melchisedech Isychius whiche sacrifice was perfectlie doen in bread and wine when Chryste saied This ys my bloode that shal be shedd for yowe S. Hierom saieth that as Melchisedech offred bread and wine so shall Chryste Hieron offred his bodie and blood the true bread and true wine S. Augustin saieth Chryst did institute the sacrifice of his bodie and blood according to the ordre of Melchisedech to succeade the sacrifice after Augustin the ordre of Aaron Wher note that he saieth Chryst did institute the sacrifice of his bodie and bloode after the ordre of Melchisedech Yf he did institute the sacrifice then ys ther authoritie by the same institution geuen to the Church to offre the same Whiche well appeareth by the saing of Origen whiche foloweth in this processe We saith Origen being obedient to the Creatour of thinges when we Origen haue geuen thankes we receaue the breades that were offred whiche be turned into a certain holier bodie whiche bodie trulie maketh them holier that with a sownde and pure minde vse yt Note then that our obedience standeth not onely to eate the bread but to eate the bread that ys offred and therforre we must both offre and eate The church must both offre and eate yf we will be obedient Yf yt be our obedience to offer then ther ys commaundement geuen to offre Yf commaundement be geuen then Authoritie also Theophilact saieth that the oblacion conteining Chryste our Lorde Bishoppe and Sacrifice ys continuallie offred by the ministres of God Seing that Chryste ys offred Theophila as Theophilact saieth by the ministres of God yt ys euident that yt ys doen with authoritie For withoute authoritie can none offre him Martialis one of the disciples of Chryste saieth that we for our health offre that vpon the holie Altar that the Iewes did offre vpon the Crosse for enuie And yf ye S. Martia We offre ou the altar that the Iewes offred on the crosse Irenaeus require by what authoritie we do it he saieth that our Lord cōmaunded vs so to doo in the remembrance of him And yf ye will vnderstande howe the authoritie cometh ordrely to vs to offre the bodie of Chryste to God the Father Irenaeus will teache you For he saieth that Chryste geuing instructions to his Apostles to offre sacrifice to God tooke the creature of bread and gaue thankes and saied this ys my body And the cuppe also he tooke and confessed yt to be his bloode and so of the newe Testament taught the newe oblacion whiche the Churche taking of the Apostles offreth yt yn all the worlde to God according to the prophecie of Malachie Can not nowe this Proclamer or raither Blasphemer see or perceaue what authoritie the preist hath to offre Chryst to God the Father Yt ys deriued from Chryst to the Apostles from the Apostles to the Church and so vsed through out all the worlde S. Augustine saieth that the pure and clean sacrifice that Malachie speaketh of that shall be offred in euery place ys the sacrifice after Augustin the ordre of Melchisedech What the sacrifice after the ordre of Melchisedech ys by the minde of S.
euery place God vsing preoccupacion wittnesseth theÌ„ to be acceptable vnto him Thus Iustinus of whom we maie learn that the Sacrifices of the SacrameÌ„t are deliuered to vs by Iesus Chryst So that the authoritie of this maner of sacrificing cometh froÌ„ him aÌ„d ys not of our selues S. Hierom ouer and aboue that that ys allreadie alleaged of him saieth thus Quòd autem ait Tu es sacerdos in aeternum secundùm ordinem Melchisedech mysterium in Li. quest Hebraic verbo ordinis significatur nequaquam per Aaron irrationabilibus victimis immolandis sed oblato pane vino id est corpore sanguine Domini Iesu Wheras he saieth Thow arte a preist for euer after the ordre of Melchisedech our mystery in the woorde of order ys signified not by Aaron in offring brutish sacrifices But in offring bread and wine that ys to saie the bodie and bloode of our Lorde Iesus Thus sainct Hierom. Of Iustinus we learned that the sacrifices of the Chrystians wer deliuered vnto vs by Iesus Chryst Of S. Hierom we learn that these sacrifices be the bodie and blood of our Lord Iesus So by these two in most manifest aÌ„d plain woords we be taught that Iesus Chryst deliuered vnto vs the authoritie to offre in sacrifice hys bodie and bloode S. Ambrose also teacheth vs the same lesson saing thus Ego enim Domine memor In prima oratione prepar ad Missam venerandae passionis tuae accedo ad altare tuum licet peccator vt offeraÌ„ tibi sacrificium quod tu instituisti offerri praecepisti in commemorationeÌ„ tui pro salute nostra For I o Lord being mindefull of thy passion come vnto thine Altar although I be a sinner that I maie offre vnto thee the sacrifice that thowe didest institute and commaunde Chryst instituted and commaunded the Sacrifice of the Churche to be offred in the remembrance of thee for our health Thus holie Ambrose who maketh the matter oute of all coÌ„trouersie that a preist hath authoritie to offre Chryste in sacrifice And to declare what sacrifice he saieth the same sacrifice that Chryst did institute And to lett yow vnderstand by what authoritie he wolde offre yt he saieth by that that Chryst commaunded yt to be offred in the remembrance of him As this maie well instructe the reader what ys the plain and verie trueth of this matter So yt maie verie well compell the Proclamer to confesse that this ys a plain sentence impugning his false doctrine and acknowleging other his ignorance or malice submitte him self to the trueth But yet let vs descend a degree lower towardes our time and see what was then taught Isidorus who liued aboue nine hundreth years agon in Isydorus li. 1. de off ca. 18. this matter geueth this testimonie Sacrificium quod à Christianis offertur Deo primum Christus Dominus noster magister instituit quando commendauit Apostolis corpus sanguinem suum priusquam traderetur sicut legitur in Euangelio Accepit Iesus panem calicem benedicens dedit eis The sacrifice that ys offred of the Chrystians vnto God first our Lord and master Iesus Chryst did institute When he gaue his bodie and blood to his Apostles before he was betraied as yt ys readde in the Gospell Iesus tooke bread and the cuppe and blessing them gaue the same vnto them In these fewe woordes of this Authour we maie learn that Chryst did institute the sacrifice of the christians We maie learn that the thing that ys offred in sacrifice ys the bodie and bloode of Chryst We maie learn to whoÌ„ yt ys offred that ys vnto God We maie also learn what time yt was instituted euen at that time when Chryst tooke the bread and the cuppe and when he had blessed them gaue them to his Apostles Whiche was in his last Supper All these ioined to gether doo well beare the contrary proposition to this mans proclamacion that ys that Chryst gaue authoritie to offre his bodie and bloode vnto God A Consonante testimonie haue we also of Haymo who as he ys of good auncientie So ys he accompted a learned Authour This man expownding Haymo in 5. ad Heb. the epistle of sainct Paule to the Hebrues and declaring Chryst to be a preist after the ordre of Melchisedech saieth thus In cuius ordine sacerdotij Christus factus est sacerdos non temporalis sed aeternus nec offerens victimas legales sed instar illius panem vinum carnem videlicet sanguinem suum de quibus ipse dixir Caro mea verè est cibus sanguis meus verè est potus Ista quoque duo munera panem videlicet vinum commisit Ecclesiae suae in memoriam sui offerenda Vnde patet sacrificium pecudum perijsse quod fuit ordinis Aaron illud manere potius quod fuit ordinis Melchisedech quia Christus illud corroborauit Ecclesiae suae tenendum reliquit In the ordre of the preisthead of Melchisedech Chryst being made not a temporall but an euerlasting preist neither offring legall sacrifices but like vnto him meening Melchisedech bread and wine that ys to saie his bodie and his bloode of the whiche he saieth My flesh ys verilie meat and my bloode ys verilie drinke These two giftes that ys to saie bread and wine he hath committed to this Churche to be offred in the remembrance of him Thus Haimo Wherby yt yt manifest that the Sacrâ—… of beastes ys vanished awaie whiche was of the ordre of Aaron and thaâ—â—…at raither remaineth which ys of the ordre of Melchisedech bycause Chryst also hath confirmed yt and left yt to his Churche to be kept and vsed From whence the authoritie comet that the Church offreth the sacrifice after the ordre of Melchisedech this Authour like as the other before alleaged hath declared that yt coÌ„meth from Chryste And opening what the Churche doth offer he saieth that Chryst did offre bread and wine that ys saieth he his bodie and bloode whiche bread and wine he committetd to the Churche to be offred in the remenbrance of him Plain sentences for master Juell Eycept that the calling of a man a man or an oxe an oxe be no plain speaches these sentences of these Authours in this matter be plain speaches and plain senteÌ„ces Yet to coÌ„clude this matter we will heare a greciaÌ„ speaking as plain as anye of these whiche ys Nicolaus Cabasila who although he be long yet for hys plainesse he ys pleasaunt And for that he ys a grecian we shall learn of him the faith that ys yet receaued in that Church Nich. Cabasila c. 27 as before of long tyme yt hath ben This authour shewing howe the blessed Sacrament ys consecrated sacrificed and ministred ther saieth thus Cùm venerandam illam coenam narrauit quomodò ante passionem ipsam dedit sanctis suis Discipulis quòd accepit calicem quòd accepit panem actis
consummantes verum mysterium sequi figuras quae praedicta sunt demonstrant Neque enim est eiusdem temporis Sed aliud quidem pertinere ad figuram aliud autem ad veritatem qui vtraque sanciuit praecepit Propter quod Christus primùm celebrauit figuratum Pascha Pòst caenam autem intelligibilem tradit angustante eam tempore pro die horā immutauit vel magis etiam diem Sic enim ad vesperam quartae decimae diei caenae Iudaicae Paschalis festiuitatis celebratur Post hoc autē Christus propriam tradidit caenam The thin ges therfore which are afore saied doe declare that we hauing present and doinge the true misterie maie not folowe figures Neither ys yt apperteining to the same time But he that ordeined both cōmaunded one time to appertein to the figure an other time to the veritie Wherfore Crist also did first celebrate the figuratiue passeouer but after supper he deliuered the intelligible Supper and the time straicting the same he chaunged an howre for a daie or raither also the daie For so in the euening of the fourtenth daie the Supper of the Iewish Paschall solemnitie ys celebrated And after this Christe deliuered his owne Supper Thus farre Isychius In whose woordes yt maie be perceaued first what was the Iewish Paschall offring whiche was an oxe or à shepe whiche were a figure of Christ our Paschall oblation Secondlie he teacheth that we nowe hauing the true misterie maie not folowe figures In whiche wordes note gentle Reader that he saieth that we nowe haue the true misterie wherby we are taught that we haue in our Paschall solemnitie the verie or true presence of Christe For he putteh here this terme true misterie to answere the figuratiue presence in the figure Paschal lābe ād christ compared The figure hath but the shadowe of the thing but that that ys figured hath the thing yt self The Paschall Lambe of the Iewes eaten in their Passouer was a figure of Christ our Paschall lambe eaten in our Passouer Wher for as the Iewes had a verie earthlie lambe the figure in their supper So we haue the verie heauenlie Lambe Christ the truthe of that figure in our Supper Whiche thing this Authour in the woordes folowinge doth plainlie declre For saieth he one time serueth not for the figure and the thing figured Verie Christ in oure Passouer but ther ys one time for the figure an other time for the veritie Note then again that he calleth the thing figured the veritie what ys the veritie but the verie thing in dede that the figure did perfigurate The lambe the figure did perfigurate Christ Wherfore verie Christe ys in our passouer This ys not fallen from this Authour as a thing vnwittinglie spoken but proceading aduisedlie in the matter and applieng the thinge figurated and declaring the accomplishing of the thing by Christe he saieth Wherfore Christ also did first celebrate the figuratiue Passouer But after supper he deliuered the intelligible Supper What ys meāt by the intelligible Supper ye shall better perceaue by other places of this Authour wher he vseth this woorde whiche he doth almost in every leaf As in his same chapiter shewing wherof Aegipte ys a figure he saieth Etenim AEgyptus intelligiblis praesens mundus quia AEgyptus cōtenebratio inter Isych Ibid. pretatur The intelligible Aegipt ys this present worlde For Aegipt by interpretacion ys called a darkning Likewise vpon this text of Leuiticus wher Allmightie God saied to the children of Israel by Moyses When ye shall come into the land whiche I will geue vnto yowe and reape downe the haruest therof ye Iebitic 23. shall bring a sheife of the first fructs of your haruest vnto the preist who shall waue the sheife before the Lorde to be accepted for yowe First teaching who were figured by the sheiues he saieth Illi enim sunt Jsic li. 6. ca. 23. Matth. 9. messores et intelligibiles segetes ad quos Dominus dicebat Messis quidem multa operarij autē pauci etc. They be both the reapers and the intelligible sheiues to whom our lord said The haruest trulie ys great but the woorkmen or reapers are fewe And likewise opening who was figured by the preist that shoulde make their oblacion accepted of God for them he saieth Manipulum autem primitiarum intelligibilis sacerdos Christus corpus proprium offerebat The intelligible preist Chryst did offer his owne bodie a sheif of first fruicts Again in the same chapiter vpon this text And ye shall offer that daie when ye waue the sheife an he lambe withoute blemish of a yeare olde for a burnt offring vnto the Lorde he saieth Volens nos in die qua celebramus Domini resurrectionem et manipuli intelligibilem oblationem celebramus non obliuisci dominici sacrificij ex quo nobis est oblatio manipuli sed caedere agnum immaculatum anniculum in holocaustum Domino intelligibilem agnum Domini traditionem immolantes mysticè et offerentes ipsius autem vt sacrificium caedentes memoriamfecit Owre Lorde willing vs in the daie wherin we do celebrate the resurrection of him and do celebrate the intelligible oblacion of the sheif not to forgett our Lordes sacrifice of the which we haue the oblacion of the sheif but to offer vppe a lambe withoute spotte of one yeare olde for a burnt sacrifice to our Lorde mysticallie sacrificing and offring the intelligible lambe being the tradicion of our Lorde in the doing of this sacrifice he hath made his memoriall In an other place also wher almightie God saied A man that hath sinned Isich li. 7. ca. 5. through ignorance and hath doen against the lawe and knoweth himself giltie shall offer an vnspotted Ramme vnto the preist Rectè intelligibilis aries Christus huius peccatum in sacrificio pro eo oblatus diluit Euen verie wel Chryste the intelligible ramme being offred for him in sacrifice wipeth awaie the sinne of this man In all these places these woordes the intelligible Egypte the intelligible sheiues the intelligible preist the intelligible oblacion the intelligible lambe the intelligible Ramme what doe these ells signifie but the verie thinges shadowed and signified by the figures Wherby we maie conclude by this authour that the legall Supper and the lambe therin eaten were the figures of Chrystes Supper and the lambe therin eaten beinge the verie thinges in dede that ys Chrystes owne Supper and hys owne blessed bodie whiche ys the intelligible lambe that was and ys therin eaten And that this shall be so plain that the Aduersarie shall not against saie Leuit. 24. yt heare this Authour clerelie opening the matter Expownding howe Aaron and hys children were touched with the bloode of the Ramme Isich in Leuit li. 2. ca. 8. that was sacrificed for them and applieng yt to that that yt was a figure of he saieth Sed tamen primus sacerdos sanguine post eum filij eius secundùm
for to kepe women the people as sainct HieroÌ„ saieth they should But bicause these high fuÌ„ctioÌ„s and the keping of womeÌ„ caÌ„ notioin together raither theÌ„ they will put awaie ther womeÌ„ they haue deuised to putte awaie the coÌ„secracion of the bodie of Chryst and the sacrifice also whiche they shoulde offer Of whiche matter for that yt ys impertinente to my pourpose I will not speake but ouerpasse yt and not medle withall Nowe haue ye here heard one wittnesse of the one side of the higher house of Parliament reporting the trueth of this matter We will heare one of the other side and of the lower house to reporte the same trueth who shall be Damascen Thus he saieth Hunc panem panes figurabant propositionis This Li. 4. c. 14. de orthodox sid bread mening the bodie of Chryst in the Sacrament did the Shew bread figure That he speake of the bodie of Chryst the learned reader shall sooen perceaue if he will peruse this place in Damascen wher he shall finde that after he moste plainly had affirmed the verie reall presence of Chrystes bodie in the SacrameÌ„t by the woordes of our Sauiour Chryst in the vj. of Iohn and in the other Euangelistes he cometh to exhortacion for the wourthie receauing of the same saing thus Proinde cum omni timore conscientia pura indubitabili fide accedamus veneremur ipsum omni puritate animi corporis Accedamus ei desiderio ardenti manus in modum crucis formantes crucifixi corpus suscipiamus Therfor let vs comme to yt with all feare Dam. ibi and pure conscience and with a sure faith and let vs woorshippe him whith all puritie of minde and bodie Let vs go to him whith burning desire fashioning our handes in maner of a crosse let vs receaue the body of him that was crucified And after a fewe scriptures alleaged he speaketh the woordes whiche I before recited that the Shewe bread did figure this bread Wherby yt ys euident that he meneth that he Shewe bread was a figure not of a figure but of Chryst him self who promised that the bread that he wolde geue shoulde be his flesh whiche flesh he wolde geue for the life of the woorlde Ioan. 6. THE THREE AND TWENTHETH CHAPIT ceadeth in the proof of the same by S. Augustine and Isychius ALthough the Authours alleaged might suffice for the declaracion and proof of this matter nowe entreacted of yet for the ful contentacion of the reader some mo shall be brought to make the thing more plain and the truthe more certen The first of these shall be sainct Augustin who saied thus Dicit cessisse pani pecus tanquam nesciens tunc in Domini mensa panes Propositionis poni solere et nunc Ad Casulanum epist. â—6 se de agni immaculati corpore partem accipere Dicit cessisse poculo sanguine non cogitans et nuncse accipere in poculo sanguineÌ„ Quanto ergo melius et congruentius vetera transisse et noua in Christo facta esse sic diceret vt cederet altare altari gladius gladio ignis igni panis pani pecus pecori sanguis sanguini Videmus in ijs omnibus carnalem vetustatem spiritali cedere nouitati He saieth that the beast hath geuen place to the breade as though he knewe not that euen then the Shew breades were wounte to be putte vpon the table of our lorde and that nowe he dothe take parte of the bodie of that vndefiled lambe He saied that bloode hathe geuen place to the cuppe not remembring that he also nowe doth receaue blood in the cuppe Howe moche better therfor and more agreablie shoulde he saie that the olde are goen and new be made in Chryst so as the Altar gaue place to the Altar the swoord to the swoorde fire to fire breade to breade beast to beast bloode to bloode We doo see in all these the carnall oldenesse to geue place to the spirituall newenesse Thus farre S. Augustin In these woordes S. Augustin correcting the euell saing of one that saied that in the coming of the newe Testament the Sacrifices of the olde lawe whiche were doen in beastes as sheepe laÌ„bes kiddes heckfers oxeÌ„ and soche other did geue place to breade meening the Sacrament dothe declare that these proprelie did not geue place to yt As though he should saie that these beastes wer not figures of the SacrameÌ„t but of the blooddie Sacrifice of Chryst offred vppoÌ„ the cross after the maner of AaroÌ„ But he saieth the shew breads gaue place to our bread And therfore he saieth that the Aduersarie saing that the beastes gaue place to bread he spake yt as though he knew not that the Shewe breades were wount to be putte vpon the table of our Lord mening that the Shew breades were a figure of the Sacrament And therfore when the truth came those breades as the figure must nedes geue place to the true bread which ys Chryst in the blessed Sacrament And therfore S. Augustin teaching this man to make due applicacion of eche figure to the thing figured saieth that he should better haue saied that the Altar gaue place to the Altar signifieng that the Altar of the Iewes was a figure of the Altar of the Chrystians and that bread gaue place to breade signifieng that the Shew bread was a figure of our blessed breade Obiection oute of S. Augustin But here perchaunce the Aduersarie will saie that sainct Augustin calleth the Sacrament but breade mening that the Shew bread was a figure of the Sacramentall breade I wolde to God the Aduersarie who being aduersarie to Gods trueth ys most aduersarie to hys owne sowles health wolde in soche sentences of holie Fathers as narrowlie looke and espie the trueth whiche they do teache as he dothe for some one woorde to make some apparant shew to maintein his heresie and false doctrine Answer Trueth yt ys that S. Augustin doth call yt bread to shewe the iust applicacion of the figure to the thing figured That bread was the figure of bread for outwardlie yt appeareth bread and inwardlie yt ys the true breade that ys the bread of life But marke sainct Augustin well and ye shall haue nede of no expositour to knowe his faith and mening in this saing For in the beginning he saieth that the beast hath geuen place to the bread as though he knewe not that the shewe breades were wount to be sett vpon the table of our Lorde and that nowe he doth take parte of the bodie of the vndefiled lambe to whiche bodie and not to sacramentall bread the Shewe bread gaue place Note well sainct Augustin therefor here that speaking what thing he dothe receaue doth saie not sacramentall breade but the bodie of the vndefiled lambe which ys the lambe that tooke awaie the sinnes of the worlde So that which he first called bread nowe he calleth yt the bodie of the vnde filed lambe who ys the
est ad eum c. Tu es sacerdos Hebr. 5. in aeternum secundùm ordinem Melchisedech Euen so Chryste also glorified not him self to be made the high pteist but he that said vnto him c. Thowe arte a preist for euer after the order of Melchisedech And declaring the great benefitte that came by him being the high preist to all beleuers he saieth again Et consummatus factus est omnibus obtemperantibus sibi causa salutis aeternae appellatus à Deo Pontifex iuxta ordinem Melchisedech And Ibid. he being perfight was the cause of eternall saluacion vnto all them that obeied him and ys called of God an high preist after the ordre of Melchisedech Likewise he calleth him in the VI. chapiter And the wholl VII chap. he occupieth in applieng Melchisedech to Chryst prouing by this prophecie the abrogacion of the preisthead of the lawe and so consequētlie of the lawe yt self Wherfore he saied Yf nowe therfore perfection came by the preistheade Hebr. 7. of the Leuites for vnder that preisthead the people receaued the lawe what neadeth further that an other preist shoulde rise to be called after the ordre of Melchisedech and not after the order of Aaron For yf the preisthead be translated then of necessitie must the lawe be translated also c. For after this maner dothe he testifie Thowe arte a preist for euer after the order of Melchisedech Then the commaundement that went before ys disanulled bycause of weakenesse and vnprofitablenesse And further declaring the excellencie of Chrystes preisthead aboue the preisthead of Aaron he saieth For these preistes were made withoute an othe but this preist with an othe by him that saied to him The Lorde sware and will not repent him Thowe art a preist for euer after the order of Melchisedech Thus as the lawe of nature hath in Melchisedech figured Chryste And the lawe of Moyses by prophecie forespoken yt So hath the lawe of the Gospell as ye haue nowe learned by sainct Paule fullfilled the same and most plainlie and euidentlie proued yt so to be Yf then Chryste be a preist after the order of Melchisedech we must seke what the order of the preistheade of Melchisedech ys and wherin yt consisteth And therbie shall we knowe the preistheade of Chryste wherin yt consisteth Sainct Paule generallie declareth the order of a preist when he saieth Omnis namque Pontifex ex hominibus assumptus pro hominibus constituitur in ijs Hebr. 5. quae sunt ad Deum vt offerat dona sacrificia pro peccatis Euery high preist that ys taken from amonge men ys ordeined for men in thinges perteining to God to offer giftes and Sacrifices for sinne By whiche description of saincte Paule yt dothe appeare that the order of preisthead standeth in two partes The first he teacheth when he saieth Ordre of preisthead standeth in two partes Pro hominibus constituitur in ijs quae sunt ad Deum He ys ordeined for men in thinges perteining to God Wherby ys ment the preaching to the people and teaching them the lawes of God and ministring the Sacramentes to them as yt was saied vnto Moyses Esto tu populo in ijs quae ad Exod. 18. Deum pertinent vt referas quae dicuntur ad eum ostendasue populo ceremonias ritum colendi viam per quam ingredi debeant opus facere Be thowe vnto the people to Godward that thowe maist bringe the causes vnto God And thowe shalt teache them ordinaunces and lawes and shewe them the waie wherin they must walke and the worke that they must doo The seconde parte of the order of preistheade standeth in offring giftes and sacrifices for the sinnes of the people Then they that be called of God as was Aaron and doo preach and teache one faith of God vnto the people and offer vnto God one maner of sacrifice they be one order of preistheade So that these two must concurre or ells yt ys not a perfight order For Elias the prophet of God and the 3. Reg. 18. preistes of Baall did offer one maner of thinge in sacrifice for they both offred oxen yet they differed in preisthead For Helias was the preist of God the other the preistes of Baall And why was this difference bycause they taught not one faithe in one God Melchisedech and Aaron taught one God and were bothe preistes of Gen. 14. Leuit. 8. Heb 5. God For Melchisedech was the preist of the most high God as the booke of Genesis wittnesseth and Aaron was called of God as the booke of Leuiticus and saincte Paule to the Hebrues testifie And yet they were not of one order of preisthead bycause their sacrifices were not of one maner By this then yt maie be taken for a trueth that Chryst not being a preist after the order of Aaron but after the order of Melchidech whiche two orders differed not in faith but in maner of sacrifice ys so called a preist after the order of Melchisedech for the maner of the sacrifice For he must agree with Melchisedech in that thing that maketh the difference betwixt the order of Aaron and the order of Melchisedech and that was and ys in the maner of sacrifice For Aaron offred in blood the other in bread and wine But here the Aduersarie will saie that Chryst ys not likened to Melchisedech for anie sacrifice by all the processe of saincte Paule But for Obiection that Melchisedech was Rex Salem kinge of Salem and withall the preist of God and for that he was with oute Father withoute Mother hauing neither beginning of daies nor ending in these pointes he ys the figure of Chryste who ys both king and preist hauing no Father in earth nor mother in heauen neither as concerning his Godhead anie beginning and as touching his Godhead and Manhead no endinge And so ys he a preist for euer To this I saie that the thing that saincte Paule principallie intended ys to be considered And then yt shall easilie be perceaued why he did not Principall entent of S. Paule in his epist to the Hebrues make rehersall of the maner of the sacrifice of Melchisedech nor mencion of the doing of the same in Chryste The principall entent of saincte Paule in this place was to proue and make manifest the excellencie of Chryst and his preisthead aboue Aaron and his preisthead Whiche excellencie in nothing more appeared then in that that Chryst was an euerlasting preist and his preisthead euerlasting and not in the maner of sacrifice For yf he had alleaged that Melchisedech did sacrifice in bread and wine The Hebrues wolde quickly haue saied that their sacrifices in that respecte moche excelled and had a moche more gloriouse shewe and cowntenance then the sacrifice of Melchisedech being but bread and wine And therfor saincte Paule omitted to make mencion VVhie S. Paule spake nothing of she sacrifice of Melchisedech in his epist
Chryst Secondarelie wher the Aduersaties haue saied that Chryste did not offer his bodie in sacrifice in his last Supper this sentence also confuteth them Yt must of necessitie be graunted that Chryst did sacrifice in his last supper For saincte Augustine saithe here that Chryst did institute a sacrifice after the order of Melchisedech Nowe wher read we that Chryste did sacrifice after the ordre of Melchisedech but onelie in his last Supper Wherfore seing Chryst did institute a sacrifice after that ordre and did neuer execute the office of a preist of that ordre in visible forme and maner For other wise he dothe dailie but in the last Supper Then of necessitie yt must be that in the last Supper he did sacrifice Thirdlie for so moch as Chryst did institute this sacrifice in his bodie and blood yt must necessarilie folowe that Chrystes bodie and blood be present in the Sacramēt And as Chryste did verilie make his bodie and bloode present in that sacrifice in his last Supper instituted and offred So dothe he verilie make his bodie and blood presēt in the sacrifice of the Altar and that as often as the same ys duelie excuted and doen. For as he did in that Supper So dothe he in euery ministracion of the blessed Sacrament duely ministred For the Sacrament ys of no lesse force poour wourthinesse and dignitie nowe in the Altar that yt was in the table wher Chryst himself visiblie present did sanctifie yt as Chrysostome dothe testifie Non sunt haec humanae virtutis opera quae tunc in illa coena confecit ipse quoque Chrys in 26 Matth. nunc operatur ipse perficit Ministrorum nos ordinem tenemus qui verò haec sanctificat transmutat ipse est Cum Discipulis inquit meis facio Pascha Haec enim illa non alia mensa est haec nulla re minor quà m illa est Non enim illam Christus hanc homo quispiam facit sed vtramque ipse These woorkes be not of Chryst and not man doth consecrate mans power whiche he then did in that Supper he doth nowe also woorke he doth perfecte yt we hold the ordre of ministres but yt ys he that doth sanctifie trāsmute or chaūge these things With my disciples saieth he do I kepe the Passouer This ys euen the same not an other table This ys in nothing lesser thē that For Chryst maketh not that table and some other man this but Chryste bothe Thus Chrisostom Wherby we are taught that as moche as was doen by Chryst in his last Supper so moche ys doen nowe So moche as the Apostles receaued somoche receaue we nowe The reason ys as Chrysostome saieth that Chryste who did sanctifie that table doth also sanctifie this our table and this table ys in nothing lesse then that table was In that table as saincte Augustine in his last sentence did teache Chrystes bodie was by himself sacrificed and so verilie present in that sacrifice Wherfor in this table likewise Chrystes bodie ys verilie sacrificed and so verilie and Sacrifice auouched realie present But somwhat to saie of that that maie be gathered of this saing of Chrysostom Yf nothing were geuen to the Apostles as the Aduersaries teache but a peice of Sacramentall bread a figure of Chrystes bodie what nead all these comparisons betwixt table and table For yf the doctrine of the aduersaries be true we can haue no lesse except we shoulde eate course bread wheras the Apostles eate fine bread we can haue nolesse I saie then they had A peice of bread eche of thē had a peice of bread eche of vs hathe Yf that bread were a figure this bread ys a figure What thing nowe then moued Chrysostom to trauaill so moche to sett furth the equalitie of these two tables so I terme thē for distinctiō of knowledge seing ther cā be no inequalitie betwē them eche of them hauing a peice of bread and a cuppe of wine Be yowe well assured Chrysostom sawe moche cause in the imperfection and weaknesse of the faith of men whiche might thinke that forsomoche as Chryst was then in visible maner present at the Supper and so the Sacrament being of him self consecrated and distributed that yt might be and was hys verie bodie But nowe that he was ascended and not in visible maner present with hys owne mouthe speaking and with hys owne hand deliuering they might thinke that ther was no soche wonderfull worke wrought he being nowe from visible seight absent as then when he was in visible seight present And in dede soch an heresie did the Petrobrusians and the Henricians Petrobrusians and Henriciās their heresies Petr. Cluniacen holde as Petrus Cluniacensis testifieth who in the beginning of his booke written against them reherseth the sainges of those heretikes in this wise Nolite o populi Episcopis presbyteris ceu Clero vos seducenti credere qui sicut in multis sic in altaris sacrificio vos decipiunt vbi corpus Christi se conficere vobis ad vestrarum animarum salutem se tradere mentiuntur Mentiuntur planè Corpus Christi semel tantùm ab ipso Christo in coena ante passionem factum est semel hoc est tunc tantùm Discipulis datum est Exinde neque confectum ab aliquo neque alicui datum est Beleue not o people saied those heretikes the Byshoppes and preistes or the cleargie begilinge yow Which as in manie thinges so also they deceiue you in the office of the Altar wher they lie vnto you that they do consecrate the bodie of Chryst and deliuer yt to you for your soules health They lie plainlie The bodie of Christe was once onelie made of Chryste in hys last Supper before hys passion and once that ys then onelie was yt geuen to the Disciples Since that time was yt neither geuē to anie neither made of anie Thus they Nowe ye maie see that the holie Gost did not withoute cause moue hys holie organs to speake soche thinges before hand as wherby the Succession of the catholique Churche shoulde finde the heresie aunswered before the saied heresie were sett furth abroad The holie Goste well knowing that soche euell wedes shoulde spring in the vineyarde of Chryste And yet this maie ye marke that heresie the further yt goeth yt ys allwaie the woorse as saincte Paule comparing yt to a Canker dothe verie well expresse the Heresie furder yt goeth the woorse yt ys 2. Tim. 2. condicion of yt and by plain woordes sheweth the progresse of yt thus Prophana autem vaniloquia deuita Multum enim proficient ad impietatem sermo eorum vt cancer serpit As for vngodlie and vain talkes auoide them For they will encrease to further vngodlinesse And their wordes shal crepe euen as dothe the disease of a Canker For the Petrobrusians being badde enough yet they vpon the consideracion of Chrystes presence in the last Supper graunted that he then
sacrifice of the bodie and blood of Chryst. true bread and true wine and deliuered vnto vs these misteries that we haue to vse in the remembrance of him vntill he come to iudgement Wherto yf we adde the exposition of this prophecie of Daniel that in the time of Antichrist the seruice of God shall be by him forbodden what shall we ells vnderstand by the dailie sacrisice but the sacrifice of our Melchisedech left with vs to be vsed as our most high seruice to God Which thing Lyra by verie plain woordes dothe declare expownding this text of Daniell thus Hic Angelus instruit Danielem de termino à quo incipiendi sunt praedicti tres anni cum dimidio dicens A tempore cùm ablatum fuerit iuge sacrificium id est à tempore quo sacrificium altaris cessabit celebrari solemniter Here the Angell teacheth Daniell the tyme from the whiche the three-years and a half shall beginne saing from the time when the dailie Sacrifice shall be taken awaie that ys from the time in the whiche the sacrifice of the Altar shall ceasse solemnelie to be celebrated Thus Lyra. As by the exposition of these Fathers yt doth appeare that the dailie Sacrifice ys the sacrifice of the Altar the Sacrifice of Chrystes bodie and bloode So herunto reason also agreeth and by yt we are also forced thus to vnderstand the prophete For he can not be vnderstanded of the sacrifice of lawde and praise of the which S. Paule speaketh Per ipsum offeramus hostiā laudis semper Deo id est fructum labiorum confitentium nomini eius By him mening Hebr. 13. Chryst let vs offer sacrifice of lawde allwais to God that ys to saie the fruicte of our lippes confessing his name Of the whiche sacrifice the prophet Dauid speaketh saing Immola Deo sacrificium laudis Ofer vppe vnto God Psal 49. the sacrifice of lawde Neither can yt be vnderstande of the sacrifice of the mortificacion or affliction of our bodies to the whiche S. Paule exhorteth vs saing Obsecro vos per misericordiam Dei vt exhibeatis corpora vestrae hostiam viuentem sanctam De◠placentem I besech yowe by the mercie of God that ye geue vppe your bodies as a liuelie and holie sacrifice vnto God and pleasing to him Neither can yt be vnderstanded of the sacrifice of a contrite hearte of the whiche Dauid speaketh Sacrificium Deo spiritus contribulatus A troobled spirit ys a sacrifice vnto God For all theise sacrifices shall be in vse in the time of Psal 50. Antichrist euen in the heat of his persecution For the Angell saied Eligentur dealbabuntur quasi ignis probabuntur multi Many shall be chosen Daniel 12 and purified and shall be tried as yt were fire In soche men ther ys no doubte but they will continuallie withe their humble praiers praise God and confessing his faith magnifie his holie name and fo offer vnto God the sacrifice of lawde and praise as the fruictes of their lippes They will also not onely mortifie and crucifie their bodies with all the lustes and concupiscence but they will also at that time geue vppe their bodies to suffer tormentes yea and very deathe for the name of Chryst and so offer them as pleasaunt sacrifices vnto God Other some ther shall be whiche seing the heauie great and violent persecucion that shall be vsed by Antichryst and Psal 105. his ministres will with Daniell confesse their sinnes and the sinnes of the people and humbly with Dauid saie Peccauimus cum patribus nostris iniustè egimus iniquitatem fecimus We haue sinned with our Fathers we haue don vniustlie we haue committed iniquitie Seing then that Antichrist neither shall nor can put downe or take awaie these sacrifices but that they shall be vsed vnder his swoorde and in the middest of his flammes and other tormentes yt ys most euident that none of these be that dailie sacrifice that shall be put downe For these sacrifices shall be openly offred and that dailie Yt remaineth then that of necessitie this prophecie must be vnderstande of the dailie sacrifice of the bodie and blood of Chryste whiche although Antichrist shall put down the daily sacrifice of the Altar some godlie disposed people maie percase secretlie vse as Lyra saieth vt shal for three years and a half ceasse openly and solemnely to be celebrated And further of congruence yt maie be reasoned yf the Fathers that haue ben in all ages before Chryste did knowe that yt was a thing acceptable and pleasing to God to offer extern sacrifice to him shoulde not the Chrystiā know more who liueth in the clear light wher they liued in the shaddowe Yf those sacrifices were a swete sauour to God as no doubte but they were so for his sake whom they figured howe moche sweter then ys our sacrifice vnto him offringe as we do Chryst him self in sacrifice Yf they gaue to God not onely the sacrifices of lawdes and thankes but also an extern sacrifice of thankes as yt were of an higher thanke for soche befittes as they receaued shall not the chrystian who hathe receaued greater benefittes incomparablie passing thers geue at the leest as great thankes as they Yf we shall offre no other sacrifice then the sacrifice of praise and thankes geuing and sochelike the fathers did so as well as we and ouer and besides that they offred an extern sacrifice of thākes What ingratitude maie yt well be thought then that we receauing manie mo benefittes then they shoulde geue fewer thankes then they Yt ys an euell proporcion the mo and greater benefittes the fewer and lesse thankes the fewer and smaller benefittes the mo and greater thankes O lorde what obcecate and blinde enemies of God were these that coulde Chrystians vsing no external sacrifice are lesse thākfull then the Fathers of the lawe not see these thinges but wolde that we Chrystians hauing clerer knowledge then other shoulde lesse do their duetie then other and receauing mo benesittes shoulde be lesse thankfull And thus God shoulde be robbed of his honoure and the Chrystians withdrawed from doing of ther due seruices And then woulde yt shortly come to vs as yt came to them who knowing God haue not glorified him as God neither were thankfull but waxed full of vanities in their ymaginacions and their foolish hearte was blinded when they cownted them selues wise they became fooles THE THREE AND THIRTITH CHAP. OPENETH the prophecie of Malachie NOt onely the Prophete Daniel as before ys saied doth prophecie that ther shall be a sacrifice but also Malachie who plainlie declareth the reiecting of the sacrifice of the Iewes and the placing of a common vsed sacrifice Non est mibi voluntas in vobis dicit Dominus Malac. 1 exercituum munus non suscipiam de manu vestra Ab ortu enim solis vsque ad occasum magnum est nomen meum in gentibus in omni loco sacrificatur
a swete sauoure to God were not the sacrifices of the olde lawe soche Doth not Moises from Gods mouth so terme them Yt can not be denied but the scripture doth so call them But as Chryste saieth Nemo bonus nisi solus Deus Ther ys no man good but God alone And yet again he saieth Bonus homo de bono thesauro prosert bona The good Man oute of good treasure bringeth Luc. 18. Matth. 12 God good by nature man by participacion furth good thinges So though God alone of him self and of his diuine nature be onlie good yet men be good also not of them selues nor of their owne natures but by participacion of the goonesse of God So ther ys one sacrifice whiche onely ys pure for that yt ys pure of yt self whiche sacrifice ys the bodie and bloode of our Sauiour Iesus Chryst Other sacrifices that be called pure and clensing sacrifices they be so called by participacion that they doo please God and purifie men by the vertue and merite of that pure Sacrifice Iesus Chryst who ys the lambe that was slain from the beginning of the worlde geuing vertue to all sacrifices that were yet offred from the beginninge of the worlde And therfore when the Prophett putteth Apoc 13. this difference to this sacrifice that shall succead the sacrifices of the Iewes that yt shall be a pure sacrifice Yf yt were pure but by vertue of other as the sacrifices of the Iewes were then were this woorde pure no woorde of difference but raither a superfluouse woorde making no distinction betwen the two sortes of sacrifices But for so moche as the Prophet hath put yt as a difference seing the other were pure by vertue of other this must nedes be the sacrifice that ys pure of yt self whiche as ys before said ys the bodie and bloode of Chryst Neither maie this nowe be drawen to that most blessed Sacrifice of the bodie and blood of Chryst vpon the Crosse For that Sacrifice in that maner was offred in one place onelie that was vpon the mounte Caluarie But this Sacrifice saieth God by the Prophet ys offred in euery place Wherfore of necessitie this must be vnderstanded of the pure Sacrifice of Chrystes bodie and blood offred on the Altar which ys offred not in Hierusalem not on Sacrifice of the crosse and of the altar al one in substāce but diuerse in maner Caluery but in euery place where Chryst ys knowē and receaued Whiche sacrifice although in maner of offring yt differeth from that offred vpon the Crosse yet in substance yt ys all one Nowe ye maie perceaue that the expositions of the stāderd bearers of the wicked armie of the enemies of gods trueth ys but a violēt or a wrested exposition and will not be born of the text THE FOVRE AND THIRTITH CHAP. EXPOwndeth the Prophecie of Malachie by Martialis and Irenaeus THat the Aduersaries shall not saie that I am iudge in mine owne cause although I am certen that I builde vpon the rocke Yet to the better contentacion of the Reader and more manifest confutacion of these Aduersaries I will reporte the Iugement of the right auncient Elders of Chrystes Parliamēt house as touching the enacted trueth of this matter by their owne woordes Sanctus Martialis a great auncient in Chrystes house as being one of Chrystes disciples and after the death of his and our master almost continuallie in the Companie of the Apostle Peter ys a notable wittnesse of this trueth and wourthie to be credited This holie man maketh menciō of this prophecie of Malachie after this maner S. Martialis Martyr epist. ad Burdegalē cap. 3. Sacrificium Deo creatori offertur in ara non homini neque Angelo Nec solùm in ara sanctificata sed vbique offertur Deo oblatio munda sicut restatus est cuius corpus sanguinem in vitam aternam offerimus dicentes Spiritus est Deus eos qui adorant eū in spiritu veritate oportet adorare Ipse enim corpus habens immaculatum sine peccato quia conceptus est de Spiritu sancto natus ex Maria virgine ipsum in ara crucis permisit immolari Quod autem Iudaei per inuidiam immolauerunt putantes se nomen eius à terra abolere nos causa salutis nostrae in ara sanctificata proponimus scientes hoc solo remedio nobis vitam praestandam mortem effugandam The sacrifice ys Chrystes bodie and blood ys offred euerie wher a pure oblacion to euerlasting life offred vnto God our creatour on the altar not vnto men nor vnto Angell nor onelie on halowed altar but euery wher ys offred to God a pure oblacion as he hath wittnessed whose bodie and blood we offer to euerlasting life sainge God ys a spirit and they that adore him must adore him in spiritte and trueth For he hauing an immaculate bodie and withoute Sinne for he was conceaued by the holie Gost born of the virgen Mary he suffred that same bodie to be sacrificed on the altar of the Crosse And that that the Iewes did sacrifice by enuie thinking to abolishe hys name from the earthe we for cause of our health doo sett furth in the sanctified altar knowing that by this onelie remedie life ys to be geuen and death to be driuen awaie Thus moche this holie Martyr Martialis What a notable sentence ys this Do ye not see that he maketh mencion of the saing of the Prophet Malachie saing Euery wher ys offred the pure oblacion or sacrifice And perceaue ye not that immediately he saieth that we offer the bodie and blood of Chryst vnto euerlasting life And that this his mening should not be wrested nor mystaken he declareth what bodie of Chryst we offer and what bodie we offre in what place and to what effect wher The bodie of Chryste whiche we doo offer ys that bodie that the Iewes offred by enuie The place that we offer yt on ys the halowed altar The effecte that the Iewes sought by the offring of Chrystes bodie was to take life from him and therby to abolish his name from the earth The effect that we chrystians seke by the sacrificing of his bodie on the altar ys to magnifie hys name and by that sacrifice as by the only remedye to gett vs life and to driue awaie death Note well that this holie Martyr and auncient Father teacheth that pure doctrine that the primitiue church of the Apostles did professe and teache And iudge yf the church that nowe ys which the Aduersaries haue so vilely reuiled and so maliciously railed on hath taught anie other doctrine then this holie disciple of Chryste hath taught The Churche hath taught and doth nowe teache that the bodie of Chryst ys in the Sacrament of the altar reallie This holie man teacheth that the same whiche the Iewes crucified we sett furth vpon the holowed altar The Iewes crucified the reall bodie of Chryste Wherfore we sett
rites and sacrifices of the Chrystians Among theise Ceremonies what ys ther that can be proprely called the pure or clean sacrifice but the pure sacrifice of Chrystes bodie and blood whiche as befor ys saied ys a pure sacrifice in yt self ād of yt self and ys able to purifie all other That the bodie and blood of Chryste be a sacrifice among the chrystians S. Hierom in this same chapiter declareth who speaking to Bisshopps Preistes and Deacons and other that necligentlie come to the Altar of God saieth Offertis inquit super altare meum panem pollutum Polluimus panem id est corpus Christi quando indigni accedimus ad altare sordidi mundum sanguinem bibimus Ye offer saieth Allmightie God defiled bread vpon mine Altar We defile the bread that ys the bodie of Chryste saieth S. Hierom when we being vnwourthie come to the Altar and being filthie drinke the clean blood of Chryst In this exposition of S. Hierom ys geuen vs to vnderstand not S. Hierom expowndeth the scriptures contrarie to the Sacrvmētries onelie that the bodie and blood of Chryst be the sacrifice of vs that be chrystians whiche we offer vpon the Altar but also we are taught an other maner of exposition then the Aduersaries teache yea euen a clean contrarie For they where in the scriptures or doctours they reade these woordes the bodie of Chryst they expownde yt to be bread a figure of the bodie of Chryste contrarie S. Hierom declaring howe we offre defiled bread and howe we defile yt expowndeth the bread to be the bodie of Chryste Neither can the Aduersarie shifte him self from this saing of S. Hierom with the inuented glose of his owne head that we defile and doo iniurie to the bodie of Chryste when we take the Sacramēt of his bodie vnworthilie For he doth not onelie saie that by the bread ys vnderstanded the bodie of Chryst but he also by most plain woordes saieth that we drinke his blood He doth not saie that we defile the bloode of Chryste when we drinke the Sacramentall wine but he saieth we defile the bloode of Chryst when we being defiled doo drinke the same So that by sainct Hierō we doo not take one thing ād doo iniurie to an other but receauing a pure thing whē we be defiled we doo iniurie to the same Wherfore receauing the bread that ys the bodie of Chryst we doo iniurie to the same receauing yt vnwourthilie and drinking the pure blood of Chryst we doo iniurie to the same yf we receaue yt being vnpure our vnclean our selues Yf ther were not the bodie and bloode of Chryste in the Sacramēt wolde S. Hierom who in this place taketh vpon him to be an expositour which ys to make thinges clear and plain that be darke and lie hidden wolde he trowe ye so handle the matter that the thinges he speaketh of shoulde implie more difficultie more darknesse and harder maner of vnderstanding then they had before Yf ther were not the presence of Chryst in the Sacrament S. Hierom wolde haue saied we defile the bread when we take that bread whiche ys the Sacrament of Chrystes bodie vnwourthilie And we defile his blood when we take the Sacrament of yt vnpurely And this were the plain maner of an expositour to speake liuely and plainlie to vtter the matter with oute anie tropes or figures but saing as before ys saied and speaking yt as an expositour we must vnderstande that he teacheth that the bread on the Altar ys the bodie of Chryste and that ther ys also his very bloode whiche two be the sacrifice of the Chrystians also after the minde of S. Hierom. Damascen also breflie commeth to the point and affirmeth all that ys saied by S. Hierom. For he speaking of the verie reall presence of Chrystes bodie in the Sacrament and teaching that yt ys the sacrifice that Malachie spake of saieth thus Haec est pura illa hostia incruenta quam ab ortu solis vsque Damasc li. 4. ca. 14. ad occasum ipsi offerri per prophetā Dominus loquitur corpus videlicet sanguis Christi in stabilimentum animae nostrae corporis inconsumptū incorruptum non in secessum abiens absit enim huiusmodi imaginatio sed in nostram sustentationem conseruationē omnimodo nocumenti reparatio sordis omnis purgatio This ys that pure sacrifice and vnbloodie that our Lorde speaketh by the Prophet to be offred to him from the rising of the sunne to the going downe of the same that ys to saie the bodie and bloode of Chryste vnto the inconsumed and incorrupted stablishment of our bodie and Sowle not going into secesse God forbidde that any soche imaginacion shoulde be but yt ys a purgacion of all maner of filth and a reparation of all maner of hurte vnto our sustentacion and conseruacion Thus Damascen this saing nede no exposition yt ys so plain that euery childe maie perceaue that the pure sacrifice that the Prophet speaketh of ys the bodie and blood of Chryst which maie not be wrested to be saied that the sacramentall Sacramētaries gloses ouerthrowen by Damascen bread as the Aduersaries terme yt ys figuratiuely the bodie of Chryste For this Authour excludeth all soche interpretacions when he saieth that the bodie and bloode he speaketh of goeth not into secesse which can not be verified of their bread whiche they saie and confesse that yt goeth into secesse Wherbie ye maie perceiue that this Authoure who ys an auncient of Chrystes Parliament house not to be contemned reported to vs that enacted trueth that Chrystes bodie and bloode be reallie in the Sacrament and that that bodie and blood ys also the sacrifice that was prphecied of the Prophet Malachie to be the Sacrifice that should succeade the sacrifice of the Iewes and to be offred vnto the God of the Chrystians wherby his blessed name shoulde be glorified among them And thus this Authour agreing which the rest alleadged for the declaracion of this matter whiche other be of the most auncient and famouse men of Chrystes Churche men of holy life of great learning and withoute corruption of iudgement methinke men shoulde raither appoint them selues to folowe their iudgements then the light and rashe sainges of soche as neither integritie of life neither incorruption of iudgement nor auncientie of time doth commende but raither the contraries of these do them discommend Nowe as ye haue hearde this prophecie So haue ye heard other Prophecies and figures that did prophecie and figurate this blessed Sacrament of Chrystes bodie and bloode duely iustlie and truelie applied to the thing In the doing wherof I claime not creditte to be geuen to me as to my self for so moche as I am in the wicked time in the time of corruption in the time of Controuersie But I claim creditte to be geuen to me for the trueths sake whiche I folowe Whiche trueth hath ben in auncient time before this time of
vt imago in nobis regia storeat Hic sanguis pulchritudinem atque nobilitatem animae quam semper irrigat Chrisost ibid. nutrit languescere non sinit Sanguis enim à eibo non fitâ— repentè sed prius aliud quiddam Hic quà m primùm irrigat animam eamue vi quadam magna râ—buit Hic mysticus sanguis Daemones procul pellit Angelos Angelorum Dominum ad nos allicit Daemones enim cùm Dominicum sanguinem in nobis vident in fugam vertuntur Angeli auteÌ„ procurrunt Hic sanguis effusus vniuersum abluâ—e orbem terrarum de quo multa Paulus ad Hebraeos prosecutus est Hic sanguis abdita sancta sanctorum purgabat Quòd si eius figura tantam habuit vim in templo Hebraeorum in medio Aegypto limmibus aspersus longe magis veritas Hic sanguis aureum altare significauit Sine hoc Princeps sacerdotum in penetralia ingredi non audebat Hic sanguis sacerdotes faciebat Hic sanguis in figura peccata purgabat in qua si tantam habuit vim si vmbram ita mors horruit quantoperè quaeso ipsam formidabit veritatem Hic animarum nostrarum salus est hoc lauatur hoc ornatur hoc incenditur Hic igne clariorem nostram mentem reddit auro spleÌ„ didiorem Huius sanguinis effusio coelum peruium fecit Admiranda sanè Ecclesiae mysteria admirabile sacrarium Ex Paradiso fons scaturiit à quo sensibiles stuuij emanarent A meÌ„sa hac prodiit fons qui flunios spirituales diffundit This blood maketh that the kinges The great excellencie of the blood of Chryst in the Sacrament image dothe florish in vs. This bloode dothe neuer suffer the beautie and nobilitie of the soule whiche it dothe allwais water and nourishe to fade or waxe fainte Bloode ys not made of meate furth with but first yt ys some other thing This bloode at the first do the water the soule and indewe yt with a certain great strenght This bloode driueth Deuells a farre of and allureth vnto vs Angells and the Lorde of Angells When the Deuells see the blood of our Lorde in vs they are turned to fleight but the Angells runne furth to vs. This bloode bing shedde did washe all the wholl worlde of the whiche Paule hath made a great processe to the Hebrues This bloode did pourge the secrete places and the most holie place of all Yf then the figure of yt had so great power in the temple of the Hebrues and in Aegipte being sprinkeled vppon the vpper postes of the dores moche more the veritie This bloode did signifie the golden Altar Withoute this bloode the cheif preist durst not go into the inwarde secrete places This bloode made the preistes This bloode in the figure pourged sinnes in the whiche if yt had so great might and power yf deathe so feared the shadow how moche I praie thee wil yt feare the veritie it self This blood ys the health of our soules With this bloode our soule ys wasshed with yt she ys decked with yt she ys kindled This bloode maketh our minde clerer then the fire more shining then golde The effusion of this bloode made heauen open Trulie the misteries of the Churche are wonderfull the holie treasour house ys wonderfull From The misteries of the Churche be wonderfull Paradise a spring did runne from thence sensible waters did flowe from this table commeth oute a spring whiche diffundeth and powreth oute spirituall floudes Hether to Chrysostom In the whiche processe ye maie perceaue how moche this holic man estemed the blessed Sacrament Euen so moche did he esteeme yt so moche did he regard yt so moche he reuerenced it that after so moche praise and magnifieng of it as a man beholding the vnspeakable highnesse of it he brake oute and saied Admiranda Ecclesiae mysteria wonderfull be the misteries of the Churche Obiection But perchaunce the aduersarie will gladlie here seke a starting hole as commonlie he dothe when he is charged with the ineuitable trueth and will saie that all these great praises be not of the blood of Chryste whiche we saie ys in the Sacrament but of the blood of Chryste that was shed vpoÌ„ the crosse Answere To the whiche I aunswer that trueth yt ys that all this praise ys of the blood of Chryst whiche was shed vpon the Crosse Bloode of Chryst on the crosse and in the Sacrament all one For I vnderstand the blood of Chryste in the Sacrament to be the same and none other that did flowe oute of Chrystes side vpon the Crosse For as in the Sacrament ys the veraie same bodie in substance that was crucified vpon the Crosse so ys ther the self same blood in substance that was shed vppon the Crosse But in maner diuerse Ther the bodie and blood of a man mortall Here of Chryst immortall Ther passible here impassible Ther visible here inuisible Ther sensiblie perceaued Here faithfullie beleued Neuerthelesse I saie that Chrysostom spake all these praises of the blood of Chryste in the Sacrament the praise of which ys the praise of the other for that they be all one But that my bare saing shall not be sufficient authoritie to answere the vntreu saing of the Aduersarie and that I seke raither to satisfie then to contende Chrysostom him self shal sufficiently aunswer this by his authoritie And that both by that that ys alleaged of him allreadie and also by that that foloweth the same Call therfore to remembrance the sentence of ChrysostoÌ„ To proue that he spake of the Sacrament immediately preceading this long saing nowe last alleaged and let them be ioined together and then by the dependance of the one to the other ye shall perceaue whether all this praise was directed The sentence going before was this I wolde be yowre brother and for yowr sakes I tooke flesh and bloode with yowe And by what thinges I was conioined to yowe those same again haue I exhibited And theÌ„ entreth into this long praise wherby when he speaking of the geuing to vs of his flesh and blood of the whiche also he made a long disputacion before and of the whiche the wholl homelie treacted ioined this saing to it wherof shoulde he speake but of that blood in this sentence that he spake of before in the other and in the wholl homelie And also when he had so greatlie and highly magnified the bloode of Chryst Yet he declareth wherto he looked when he exclamed and saied Admiranda Ecclesiae mysteria The misteries of the Church are wonderfull and then proceading declareth him self manifestlie to speake of the Sacrament by a similitude saing From Paridise runneth a spring from the which floweth sensible riuers from this table goeth oute a wellspring whiche diffundeth spirituall riuers all whiche woordes do clerely showe that all this his processe tendeth to the blood of Chryste as being in the Sacrament And although this aboue saied dothe sufficientlie proue this
to be spoken of the Sacrament yet this that foloweth doth more proue yt and maketh it so clere that yt can not be gainst said Vt enim homo seruos suos emit ornat ita nos sangume suo Christus Qui huius sanguinis sunt participei cum Angelis ArchaÌ„gelis supernis virtutibus commorantur ipsam regiam stolam Christi induti spiritualibus armis muniti Sed nihil dixi ipsum induti sunt regem Sed sunt purum est admirabile ita si purè accesseris ad salutem accessisti siue praua conscientia ad poenam supplicium Partakers of the blood of Chryst dwell with Angells Qui enim manducat bibit indignè SANGVINEM Domini indicium sibi manducat bibit As a man saieth Chrysostom dothe both buie his seruauntes and deck them euen so dothe Chryst vs with his bloode They that be partakers of this bloode they dwell with Angells and Archaungells and with the powers aboue being cloathed with the kinglie garment of Chryste are defended with spirituall armour But I haue saied nothing They haue putte on the King himself But as yt ys a great thing and a wonderfull eueÌ„ Note here that he speaketh of the Sacrament so if thowe come to it purelie thowe hauest comed to health or saluacion But if with an euell conscience thowe hauest commed to pain and punishment For he that eateth and drinked the blood of our Lorde vnwourthelie eateth and drinketh his owne damnation Thus Chrysostom What can the enemie nowe saie hath not nowe Chrysostome opened him self and fullie and plainly certified vs that all this his communicacion was of the blessed Sacrament Dothe not his allegacion of saincte Paule invinciblie proue yt yf sainct Paule in the place alleaged spake of the Sacrament then Chrysostom that alleaged him spake of the Sacrament and vndoubtedlie he did so Wherfore chrystian Reader observe here and note that Chrysostom dothe not onely vnderstand the text of saincte Iohn of the Sacrament But also that therwith both by plain opening of the woordes of S. Paule by moste goodlie and high praise he teacheth vs that in the same Sacrament ys the verie presence of Chrystes bodie and bloode And in his so doinge teacheth God plagueth vs for abuse of the Sacrament also all good chrystian men highlie to esteme and greatlie to reuerence and magnifie this wonderfull misterie of Chrystes blessed bodie and bloode coÌ„sidering and by faithe perceauing verie Chryste God and man ther to be present And not so lightlie so irreuerentlie so vndeuoutlie to vse it as heretofore euen before the time of heresie yt was vsed or raither abused For the whiche abuse I assure yowe I earnestlie beleue that as in yt we did sore offende So by it God hath sore plagued vs. Let vs therfor be admonished and learn to amend our selues And the like I wolde wish the Aduersarie to do that wher he in this wicked time hath forsaken his faith and with defiled mouthe hath railed in blaspheming this most holie Sacrament and hath called the faitfull Chrystians Idolaters and robbers of God robbing him of his honour and geuing yt to a peice of bread he wolde nowe learn that he hath gon astraie and that not the Catholique Chrystians but he and soche like haue ben Idolaters and robbers of God his honour not honouring him wher he was present but with all vile means dishonouring him whiche he and they maie repent Wolde this famouse and noble clerke holie Chrysostom haue so extolled Honourable titles and great effectes of the Sacrament proue the presence of Chryst therin and magnified this Sacrament so oftentimes calling it blood and atributing to yt goddes power in fearing and driuing awaie of Deuells in wasshing our sowles in geuing remission of sinnes in putting death to flight in being our health and saluacion with a nombre of soche effectes as ye haue heard yf it were but wine Can a cuppe of wine woorke soche wonderfull workes and effectes ys yt of soch force and strength if yt so be the chamberlain of king Darius that tooke vpon him to proue that forte est vinum wine ys strong wold not haue omitted so great praises of yt in his oracion for it wolde haue made moche for his pourpose But surelie this ys spoken by Chrysostome of the verie blood of Chryste whiche in dede hath this great might and power or ells this great Father wold neuer so haue magnified yt And nowe thow that wast once in Chrystes faith and hauest runne astraic return again and magnifie this diuine Sacrament with Chrysostom and all other faithfull in Chryste Return I saie while the time serueth thee and while yt ys daie for Venit nox quando nemo potest operari The night will come when no man can woorke Therfore I do aduertise thee with sainct Paule Cum metu et tremore saluteÌ„â—nam operare with feare and trembling woork thy saluacion Return and saie with the Prophet Dauid Erraui sicut ouis quae Philip. 2. Psal 118. periit quaere seruum tuum Domine I haue erred like the shepe that hath perished seke thy seruannt o Lorde And nowe although I haue a litle digressed froÌ„ the right line of the proofe of the sixt chapiter of saincte Iohn to be vnderstanded of the Sacrament Yet I haue not digressed from charitie nether from the principall pourpose of this booke whiche ys to laboure to reduce them that haue erred to the trueth and to confirme and comforth them that be in yt THE SIXT CHAPITER PROCEADETH IN THE opening of the vnderstaÌ„ding of the same texte of saincte Iohn by Beda and Cyrillus THe trueth of this matter ys soch that ytys testifiedaÌ„d auouched by manie mo fathers of the which we will heare first Beda and Beda in 6. Ioan. Cirille Beda expowndeth the forsaid text of S. Iohn thus Hunc paneÌ„ Dominus dedit quaÌ„do mysteriuÌ„ corporis et saÌ„guinis suis Discipulis tradidit et quaÌ„do semetipsum Deo patriobtulit in ara crucis Quòd verò dicit pro muÌ„di vita noÌ„ debemus intelligere pro elemeÌ„tis sed pro hominibus qui muÌ„di nomine designaÌ„tur This bread saieth Beda our lord gaue when he deliuered the misterie of his bodie and blood to his disciples and when he offered him self on the Altar of the Crosse to God the Father And wher he saieth for the life of the worlde we maie not vnderstaÌ„d it for the ElemeÌ„tes but for meÌ„ whiche by the name of the worlde are signified Thus haue ye Bedes expositioÌ„ whiche al thoug yt be breif and shorte yet it ys plain and clere As he text saeth that Chryst wolde geue twice a bread that shoulde be his flesh So Bede declareth two sundrie maners and times for the geuing of the same First wher Chryste saied the bread which I shall geue that saied Bede our Lorde gaue wheÌ„ he deliuered vnto his Disciples the misterie of his bodie aÌ„d blood The
esse demonstrat Paulo quoque Apostolo concordante qui ait Quotiescunque panem hunc manducabitis calicem Domini bibetis mortem Domini annunciabitis donec veniat Saincte Augustine saieth that owre Lorde seemeth to bidde an eueldede or a great offence not that he bidding his flesh to be eaten did bidde Obiectiō of the Sacramentaries anie euell dede to be doen or great offence but that he semed to bidde that ys to saie to them whiche thought that he bidding this did necessarelie bidde his flesh to be slain and to be cutte one membre from an other and so at the last his fllesh either rawe or sodden to be eaten Therfore saieth he ther ys a figure in this saing Here nowe peraduenture the shadowe Aunswer man meening the heretike doth reioice here nowe he maketh his noise Reioice thow not shadow teacher oute of ordre reioice not to hastilie Of what thing yt ys saied to be a figure patientlie and diligentlie take hede Yt ys a figure saieth saincte Augustine commaundinge what commaunding or what figuring For yt doth figure that that yt doth commaund that we saieth he shoulde partake the passion of oure Lorde and swetelie and profitablie kepe in memorie that his flesh was crucified and wounded for vs. God bethanked What soeuer yt be then that saincte Augustine here calleth the Sacrament a figure not of Chrystes bodie but of his death figure for what he doth call the figure in these his woordes yt ys not so harde to be knowen yt ys not the figure of the bodie of our Lorde but of his crucifieng and wounding that ys of his death and of owre communicating with the same that ys to saie that we shoulde folowe Chryst and communicate his passion suffring withe him that doth he most manifestlie shewe to be a figure Paule also the Apostle agreinge with him who saieth As often as ye shall eate this breade and drinke ths cuppe ye shall shewe furthe the death of our Lorde vntil he come Thus farre Guitmundus In this aunswer which although yt be long yet I thought yt necessarie to bring yt not truncatelie but whollie to satisfie the Reader ye maie perceane that this Authour manifestlie proueth that saincte Augustine saieth not that the flesh and blood of Chryste be figuratiuely in the Sacrament whiche the Aduersarie cheiflie pretendeth and seketh But sainct Augustine saieth that this sainge of Ghryste Except ye eate the flesh of the sonne of man c. ys a figuratiue speache For the eating and drinking of Chrystes flesh and blood in the Sacrament ys a figure of Chrystes passion and blood sheding for vs and a signe for the continuance of the thinge in our memorie and also for the mouing of vs to take our crosses and to suffer with Chryste Whiche thinge yet this Authour both more plainlie and breiflie dothe sett furth in that that foloweth sainge Quòd si quaeramus quid hic figuram Augustinus dixerit nihil hic vtique tam congruè videtur occurrere quà m id quod paulò superius Guitmūd Jbidem Doctor idem iam dixerat id est celebratio corporis sanguinis Domini Quas obres stultè insipientissimè Berengariani librum de Doctrina Christiana nobis obijciūt cùm cibus altaris Domini nusquam ibi figura nusquam ibi signum dicatur Et quicquid illud sit quod signum ibi vel figura dicitur non vtique figura corporis sanguinis Domini sed passionis Domini nostrae communicationis cum ea certissimè demonstratur Yf we aske what saincte Augustine here calleth the figure ther ys nothinge here that ys perceaued so agreable to occurre as that whiche a litle before the Berengariās foolishlie obiected S. Aug. So do the Sacramentaries now same doctour had nowe saied that ys the celebracion of the bodie and bloode of our Lorde For which cause the Berengarians foolislie and most vnwiselie do obiecte the booke of the chrystian doctrine to vs seing that the meate of the Altar of our Lorde in no place ther ys called a figure in no place ther ys called a signe And what soeuer ther ys called a figure or a signe yt ys most certenlie shewed not to be a figure of the bodie and blood of our Lorde but of the passion of our Lorde and of our communicating with the same Thus moche Guitmundus I nede not to note here to yowe anie thinge wher euerie thinge ys so plain neither after my rude maner to trauaill to saie any more for aunswering this argument where the aunswere of this learned man ys so full that yt hath fullie and perfectelie aunswered the Aduersaries and that by the same saincte Augustine whom they obiected and oute of the same booke oute of the whiche the obiection was taken Yet raither to confirme the sainge of this learned man then to open and declare that the hath saied and that the Aduersarie maie perceaue that yt was not the minde of saincte Augustine to make the Sacrament a bare figure voide of the reall presence of Chrystes bodie and bloode I will asscribe a sainge of the same saincte Augustine whiche semeth to allude to this his sainge here This yt ys Quamuis horribilius videatur humanam carnem manducare quà m perimere humae Aug. cont aduers legis Prop. ca. 9 num sanguinem potare quà m sundere nos tamen mediatorem Dei hominū hominem Iesum Christum carnem suam nobis manducandam bibendumue sanguinem dantem fideli corde ore suscipimus Although yt maie seeme to be more horrible to eate the flesh of man then to kill a man and to drinke the bloode of man then to shedde yt yet we for all that do receaue the mediator of God and men Iesus Chryste geuing vs his flesh to be eaten with a faithfull heart and mouth and his bloode to be dronken Thus saincte Augustine Remembre nowe gentle Reader the rule of saincte Augustine before geuen for the vnderstanding of the scriptures and conferre this his sainge with that other and ye shall perceaue that the figuratiue speache that he speaketh of ther ys not soche as shoulde take awaie the presence of Chrystes bodie and bloode in the Sacrament and leaue but a bare figure a signe or a token of that bodie and blood as the Aduersarie wolde haue yt For wher he saieth ther that Chryst willing vs to eate his flesh and drinke his bloode semeth to commaunde an euell dede to be doen and therfore to be a figuratiue speache here he saieth that though yt seme to be an horrible facte to eate the flesh of man and drinke his bloode yet do we with faithfull heart and mouth eate the flesh and drinke the bloode of the mediatour of God and man whiche ys the man Iesus Chryste Ye see that though yt seme to be an horrible facte so to do yet saincte Augustine here maketh not the figuratiue speache soche as to take awaie the
them to the doctrines of the catholike Church that nowe ys and see yf they be not agreable Trie yf they be not all one Chryst saieth after Doctrine of the primitiue churche and the churche since and nowe compared he had blessed the bread and the wine This ys my bodie This ys my bloode This Authour saieth that they were taught in the primitiue Churche that the bread and wine with water after cōsecraciō be the flesh and bloode of Iesus incarnated The catholike Churche that hath ben and nowe ys teacheth that the bread and wine on the Altar after the consecracion be the bodie and bloode of Chryst Wolde ye desire anie more agreement wolde ye desire anie better concorde And wher the Proclamer requireth anie one auncient Authour that teacheth plainlie Chrystes verie reall presence wolde he haue anie plainer speache A plain place for M. Juell then that whiche he impugneth in vs This Authour saieth that that we saie and speaketh as plainlie as we speake as by the conference of both a childe maie perceaue Let the Proclaimer then be a shamed of his rash proclamacion and with mature and sobre beliberacion and iudgement let him agnise the doctrine of the primitiue Churche and so shall he confesse with vs the reall presence of Chrystes bodie in the Sacrament whiche nowe wickedlie he hathe impugned But here ys not be ouerpassed the exceading crafte and vntrueth of Cranmer one of the Fathers of this Proclamer in the corrupting falsieng and Cranmer falsifieth and abuseth Iustin abusing of this Authour Iustinus And that yt shall not be laied to my charge that I misreporte him I will faithfullie asscribe his woordes as they be written in his booke Thus he writeth Iustinus a great learned man and an holie Martyr the eldest Authour that this daie ys knowen to write anie treactice vpon the Sacramentes and wrote not moche after one hundreth yeares after Chrystes ascension He writeth in his Lib. 2. ca. 5 seconde Apologie that the bread water and wine in this Sacrament are not to be taken as other common meates and drinkes be but they be meates ordeined pourposely to geue thankes to God and therfore be called Eucharistia and be called also the bodie and bloode of Chryst and that yt ys laufull for none to eate or drinke of them but that professe Chryste and hue according to the same And yet the same meate and drinke saieth he ys chaunged into our flesh and bloode and nourisheth our bodies These be his verie woordes and in this maner dothe he report Iustinus Whiche reporte howe yt agreeth with Iustinus owne woordes the reader by conserence shall easilie perceaue And therfor omitting manie falsheades Two false sleights of Crāmer noted in thallegacion of Iustin. and other fawtes by him here admitted I wil nowe touche but two whiche be intollerable and doen with to moche impudencie The one ys that he reporteth this Authour as though he shoulde saie that the Sacrament ys but called the bodie of Chryst wher this Authour saieth no soche woordes But saieth plainly that the bread and wine after the consecracion be the flesh and blood of Iesus incarnate and that the people were in his daies so taught The other ys the misplacing of the sentences of the authour to make them serue his pourpose For wher Iustine saieth that the foode of bread wine and water werwith our bodies be nourished when they be consecrated by the praier of his woorde be the flesh and bloode of Iesus And so before the consecracion of them he teacheth that they be creatures meet to nourish our bodies and to that vnderstanding doth so place them Cranmer or the Authour of that booke pleaceth them as creatures meet to nourish vs after the consecracion therby signifieng that they be but creatures of bread wine and water after the consecracion as they were before But howe falsely that ys doen not onely this translacion but also the translaciō of Petrus Nannius declareth whiche for the better opening of the trueth I will here also ascribe Thus he translateth that parte of Iustinus Non enim vt quemuis panem neque vt quemuis potum ista omnia accipimus sed quemadmodum per Petrus Nannius verbum Dei incarnatus est Iesus Christus saluator noster carnem sanguinem pro nostra salute assumpsu ita quoque per preces verbi illius cibū ex quo caro nostra et sanguis per immutationē aluntur cū bedictus fuerit Iesu ipsius incarnati carnē et sangumēdicimus esse Neither do we take all these thinges as euery other bread neither as euery other drinke But euē as Iesus Chryst our sauiour by the woorde of God was incarnated ād for our health tooke flesh and bloode euē so haue we learned that foode of the whiche our flesh and bloode by immutaciō are nourished whē yt ys blessed by the praiers of his woordes to be fleshe and bloodo Iesus incarnate In whiche translacion as in the other ye see that the nourishmēt of the foode of breade wine and water ys put before the consecracion which Cranmer vntrulie wolde place after the consecracion for the pourpose before saied and therby also to denie transubstanciacion But Iustine to declare the great worke of God wrought in and by the consecracion saieth that yt ys soche foode before the consecracion as we be nourished with but when yt ys consecrated yt ys the flesh of Iesus incarnated The like maner of speache vseth both S. Ambrose and S. Augustine saing Amb. li. 4. de Sac. ca. 5 Plain samges for M. Juell Antequam consecretur panis est vbi autem verba Christi accesserint corpus est Christi Before yt be consecrated yt ys bread but when the woordes of Chryst haue comed to yt yt ys the bodie of Chryst S. Augustine thus Ante verba Christi quod offertur panis dicitur vbi Christi verba deprompta fuerint iam non panis dicitur sed corpus appellatur Before the woordes of Chryst that whiche ys offred ys Augu. de verbis Do. serm 8 called bread but when the woordes of Chryst are spoken yt ys not nowe called bread but yt ys called the bodie Thus Reader thowe maist see the sleight of Cranmer and his falsifieng of the holie doctours by him The like in diuerse places of this booke shalt thowe finde prooued in Oecolampadius whom Cranmer folowed and also in this Proclamer who foloweth Cranmer Soche and soo good ys the quarrell that they maintein that withoute falsifieng wresting or truncating of the holie Fathers their doctrine can haue no good shewe Wherof thowe nowe being aduertised and in them the matter being well prooued trusting that yt will geue thee occasion to looke er thowe leape I will leaue Iustine and call in Aleander an holy martyr who liued not long after Chryst euen in the time of Ignatius and Polycarpus Thus writeth Alexander In sacramentorum oblationibus quae inter missarum
solemnia Domino offeruntur passio Domini miscenda est vt eius cuius corpus sanguis consicitur passio celebretur ita vt repulsis opinionibus superstitionum panis tantùm Alexand. 1 epist 1. vinum aqua permixtum in sacrificio offerantur Non debet enim vt à patribus accepimus ipsa ratio docet in calice Domini aut vinum solum aut aqua sola offerri Sed vtrumque permixtum quia vtrumque ex latere eius in passione sua profluxisse legitur Ipsa verò veritas nos instruit calicem panem in sacramento offerre quando ait Accepit Iesus panem benedixit deditue Discipulis suis dicens Accipite manducate Hoe est enim corpus meum quod pro vobis tradetur Similiter postquam coenauit accepit calicem deditue Discipulis suis dicens Accipite bibite exco omnes Hic est calix sanguinis mei qui pro vobis effundetur in remissionem peccatorum Crimina atque peccata oblatis ijs Domino sacrificijs delentur Idcirco passio eius in iis commemoranda est qua redempti sumus saepius recitanda haec Domino offerenda Talibus hostijs delectabitur placabitur Dominus peccata dimittet ingentia Nihil enim in sacrificijs maius esse potest quà m corpus sanguis Domini Nec vlla oblatio hac potior est sed haec omnes praecellit Quae pura conscientia Domino offerenda est pura mente sumenda atque ab omnibus veneranda Et sicut potior est caeteris it a potiùs excoli venerari debet In the oblacions of the Sacramentes whiche in the solemne doinges of the Masses be offred the passion of our Lorde ys to be intermedled that the Masse passion of him whose bodie and bloode ys consecrated maie be celebrated so that the supersticions of opinions repelled onely bread and wine mixed with water maie be offred For ther aught not as we haue receaued of our Fathers Neither wine alone nor water alone aught to be offred in the sacrifice and also reason yt self dothe teache either wine alone or water alone to be offred in the cuppe of our Lorde but bothe mixed together bycause yt ys redde that both in the time of his passion did flowe oute of his side The verie trueth yt self doth teache vs to offer bread and wine in the Sacrament when he taking the bread and blessing yt saied Take ye and eat This ys my bodie whiche shall be deliuered for you Likewise when he had supped he tooke the cuppe and gaue yt to his disciples saing Take ye and drinke ye all of this For this ys the cuppe of my bloode whiche shall be shedde for yow in remission of sinnes These sacrifices being offred to our Lorde crimes and offences are wiped awaie Therfor his passion also by the whiche we are redemed ys in these to be remembred and often to be recited and yt also ys to be offred to our Lorde For with soche sacrifices Among all sacrifices none of more estimacion then the bodie and bloode of our Lorde our Lorde will be delighted and appeaced and will forgeue great sinnes Among all sacrifices nothing can be of more estimacion then the bodie and bloode of Chryst Neither ys ther any oblacion more woorthie But this doth precell all Whiche ys to be offred to our Lorde with a pure conscieÌ„ce and with a pure minde to be receaued of al and woourshipped And as yt ys more woorthie then other Euen so yt aught more woorthilie to be honoured and woourshipped Thus farre Alexander Who alleaging the woordes of Chryst This ys my body And this ys my bloode doth by other his woordes therwith declare that they are not to be vnderstanded by figure or trope but in their propre sense And among manie notes that maie here be made I will take but three to prooue the same Threenetes plainite unpâ—gning three articles of the Proclamer The first ys that he confesseth the presence of Chrystes bodie and bloode in the Sacrament for that he agreablie to holie Iustine who saied that the bread and wine after the consecracion be the bodie and bloode of Iesus incarnated He I saie agreablie saieth that the bodie and bloode of him ys in the Masse consecrated Whose passion ys ther celebrated The passion of Chryst Reall presence auouched ys in the Masse celebrated wherfore his bodie and bloode be ther consecrated Who soeuer confesseth Chrystes bodie to be consecrated on the aultar confesseth that consecracion to be doen by these woordes of Chryst This ys my bodie c. Wherfore who soeuer confesseth soch consecracion confesseth the woordes to be vnderdanded withoute figure and trope This Authour confesseth soche consecracion Wherfor he confesseth soche vnderstanding And here by the waie note that this auncient olde Authour hath that maner of phrase and speache that the catholike Churche at this daie vseth namehe when he saieth that the bodie and bloode of Crhyst be consecrated in the Masse and not the maner of speache of the Aduersarie saing that yt ys made a sacramentall bread a figure signe or token of Chrystes bodie He hath no soche woorde no more hath anie one of all these fathers and holy doctours that shall be alleaged in that sense and vnderstanding that the Aduersarie most vntruly blustereth abroade And yet euery learned catholike man confesseth the SacrameÌ„t to be a figure but soche a figure as denieth not the reall presence of Chryst The second note to prooue the woordes of Chryste to be vnderstaÌ„d withoute figure ys that alleaging these wooordes This ys my bodie This ys my bloode Sacrifice propiciatorie auouched immediatelie he saieth By these sacrifices offred offences and sinnes be wiped awaie by whiche woordes calling those thinges whiche Chryste before spake of in the woordes of the Supper sacrifices and that soche sacrifices as put awaie sinnes and we haue no sacrifice to put awaie sinnes but the Sacrifice of Chrystes bodie and bloode Yt ys more then manifest that the vnderstandeth the woordes of Chryst in theirpropre sense of the bodie and blood of Chryste and not of the figure of his bodie for that ys no sacrifice to putte awaie sinnes That he calleth the bodie and bloode of Chryste in the Sacrament of the aultar sacrifices the woordes folowing in the same processe do well prooue and declare when he saieth Nihil in sacrificijs maius esse potest quà m corpus sanguis Domini Among the sacrifices ther ys nothing greater then the bodie and bloode of our Lorde And that he speaketh this of the sacrifice and oblacion of Chrystes bodie and bloode in the Sacrament of the aultar yt ys made certen by the woordes that do folowe whiche be these Nulla oblatio potior est sed haec omnes praecellit quae pura Domino conscientia offerenda est puramente Sacrament of the aultar ys a sacrifice sumenda There ys no
Wherbie we be aduertised that yt ys a matter offaith and not a matter of opiniō Yt ys not lauful for euery mā to think what he list in yt but yf he will be amōg the faithfull he must without disceptacion humblie accept and embrace what faith commaūdeth to be beleued But let vs also heare S. Ambrose who writeth thus Fortè dicas Aliud video quo modò tu mihi asseris quòd Christi corpus accipiam hoc superest vt probemus Quantis Ambr. de his qui initian ca. 9. igitur vtimur exemplis vt probemus hoc non esse quod natura formauit sed quod benedictio consecrauit maioremue vim esse benedictionis quà m naturae quiae benedictione natura ipsa mutatur Virgam tenebat Moyses proiecit eam facta est serpens Rursus apprehendit caudam serpentis in virgae naturā reuertitur Vides igitur prophetica gratia bis mutatā esse naturam serpentis virgae Peraduenture thow maist saie I see an other thing how doest thow assure me that I take the bodie of Christ And this remaineth for vs to Benedictiō what powr yt hath prooue How manie examples therfore doe we vse that we maie prooue that this ys not yt that nature hath formed but that the benediction hath consecrated and that greater ys the power of benediction then of nature For by benediction nature yt self ys chaunged Moyses did hold a Rodde he cast yt down ād it was mad a serpēt Again he taketh the tail of the serpēt ād yt returneth into the nature of the rod. Thow seest thē by the grace of the prophet the nature of the Serpētād the rod twice to be chaūged Hetherto S. Ambr. After which woordes and diuerse other examples brought in to prooue nature in the Sacrament by the benediction to be clean chaunged he maketh this argument Quodsi tantum valuit humana benedictio vt naturam conuerteret quid dicimus de ipsa consecratione diuina vbi verbae ipsa Domini saluatoris operantur Nam sacramentū istud quod accipis Christi sermone conficitur Yf then the benedictiō of mā Amb. ibid. was of so great power that yt chaunged nature what saie we of the verie consecracion of God wher the verie woordes of owre Lord and Sauiour doe woorke For this Sacrament which thow receauest ys consecrated by the woorde of Chryst Yt were to long to reherse all the exāples and argumentes that S. Ambrose maketh to prooue this mutacion or chaunge that we speak of Wherfore but one more of him and then we will heare some other one Thus he maketh an other argument De totius mundi operibus legisti Quiae ipse dixit facta Amb. ibi sunt ipse mandauit creata sunt Sermo ergo Christi qui potuit ex nihilo facere quod non erat non potest ea quae sunt in id mutare quod non erant Thow hauest readde of he workes of all the world that he saied and they were made he comaūded ād they were created The woorde of Chryst then that could of nothing make that that was not can yt not chaunge these things that be into that that they were not Non enim minus est nouas rebus dare quà m mutare naturas Yt ys no lesse thing to geue newe natures to thinges then to chaunge natures Thus farre S. Ambrose Whome for that yt ys manifest to what pourpose he tendeth namelie to proue the nature of bread and wine after the consecracion to be chaūged into the nature of the bodie and bloode of Chryst I will not trauaill to open him but leaue him to the consideracion of the reader and heare some other Chrysostome saieth thus Non sunt humanae virtutis haec opera Qui tunc ista in illa caena confecit ipse nunc quoque operatur ipse perficit Ministrorum nos ordinem tenemus Homil 83. in Matth. Qui verò haec sanctificat transmutat ipse est These workes be not the workes of mans power He that then in that supper made or consecrated these thinges he now also woorketh he perfecteth yt we are in the place of mynisters but yt ys he that doth sanctifie and transmute these thinges Thus of Chrysostom we learn also that in the Supper of Chryst the bread and wine are sanctified and transmuted and that by the power of Chryst who sanctified and transmuted them in that supper which he did celebrate and kepe for the institucion of this forsomoch as he ys the dooer of this as he was of that he ys the woorker of both After Chrysostome foloweth Cyril and teacheth vs the same lesson saing thus Viuificatiuum Dei Verbum vniens seipsum propriae carni fecit eam viuificatiuā Nunquid Cyrill ad Calosirium igitur cùm in nobis vita Dei est Dei Verbo in nobis existente viuificatiuum erit nostrum corpus Sed aliud est secundùm participationis habitudinem nos habere in nobis Dei filium aliud ipsum fuisse factum carnem id est corpus sumptum ex alma Virgine proprium corpus effecisse Decebat ergo eum nostris quodammodò vniri corporibus per sacram eius carnem preciosum sanguinem quae accipimus in benedictione viuificatiua in pane vino Ne enim horreremus carnem sanguinem apposita sacris altaribus condescendens Deus nostris fragilitatibus insluit oblatis vim vitae connertens ea in veritatem propriae carnis vt corpus vitae quasi quoddam semen viuificatiuum inueniatur in nobis The liuing Sonne of God vniting himself to his owne flesh made yt also liuing Nowe then forasmoche as the life of God ys in vs the Sonne of God being in vs shall our bodie also be able to geue life But yt ys an other thing for vs to haue the Sonne of God in vs according to the ordre of participacion And another thing the same Sonne of God to haue ben made flesh that ys to saie to haue made the bodie taken of the pure Virgen his own bodie Yt was nede full that he should be vnited to our bodies by his holie flesh and preciouse blood whiche we take in the liuely benediction in bread ad wine For leste we should abhorre flesh and blood put vpon the holy altars God condescending to our fragilities he putteth into the thinges offred the power or strēgt of life turning them into hys very flesh that the bodie of life maie be fownd in vs as a quickning seed able to make vs to liue Thus moche S. Cyrill As of other we haue learned that God by his power doth chaunge the substance of the bread and wine into the substance of hys bodie and blood so do we learn of this holie father the cause whie yt pleaseth God so todooe Yt ys saieth he that God condescending to our weaknesse forasmoche as we abhorre to eate flesh and drinke blood yet that he wolde
then August de peccatormerit remiss holie bread vsed in the primitiue Churche other meates although yt be not saieth he the bodie of Chryst And yet this bread accompteth he not though yt be a Sacrament to them and an holie signe amonge the miraculouse workes of God no more then the Church did the holie bread whiche the people receaued on certain daies Wherfor if the Sacrament were but a sign or token onelie as Oecolampadius saieth yt ys then yt should be but as the bread of the Catechumeni the newe conuerted to Chryst and as the holie bread of Christian people whiche S. Augustine accompteth but as an holie thing and yet referred yt not into the nombre of the miraculouse workes of God No more wolde these holie and auncient Fathers which I haue alleaged so haue esteemed the Sacrament and set yt furth by the great workes of God as a miraculouse worke requiring faith to be beleued to contein more than reason can conceaue or Figures cōtein what reason can conceaue the Sacr. what faith must beleue senseis iudge And therfor the holie fathers haue traueiled to staie and confirme the faith of the Chrystians by examples of workes doen miraculouslie by Gods power accompting this as one of the same kinde or sorte This being well weighed and considered by the Fathers in the Lateran Councell wher were assembled no small nombre of learned men as well of the greke church as of the latin as the Patriarkes of Hierusalem and Constantynople Archebishoppes 70. Bishoppes 400. of other Fathers 92. with the Ambassadours of the Grecian and Romain Empire and the Oratours of Hierusalem Fraunce Spain Englonde and Cypres for the declaracion and confirmacion of the faith in this matteir accordinge to the doctrine of the holie Fathers and to the confutacion of the wicked doctrine of Berengarius at that time yet lurking in corners this Canon was ther agreed vpon and set Concil Lateran cap. 1. de fide cathol furth Verum Christi corpus sanguis in sacramento Altaris sub speciebus panis vini veraciter continentur transubstantiatis pane in corpus vino in sanguinem potestate diuina The verie bodie and blood of Chryste are verilie and trulie conteined vnder the formes of bread and wine in the Sacrament of the aultar the bread and wine being transubstanciated into the bodie and bloode by the power of God Thus the Councell whiche was celebrated aboue thre hondreth yeares agone Nowe Reader thowe seest the learning and faith of Chrystes Church in this matter of transubstantiacion not onelie nowe in these daies professed taught and beleued through oute all Chrystendome but also aboue three hondreth yeares agon in the great and generall Councell Lateran and so by Fathers testified before and vppewarde vntill ye come to the primitiue church Wherfor minding here after to touche yt more as occasion shall be ministred I think this for this time sufficient to moue anie man to haue a regarde to his faith that hath not solde him self ouer to liue vnder heresie disobedience and sinne Nowe therfor I returne to my pourpose THE TWO AND FIFTETH CHAP. OPENETH the mindes of Sainct Basill and Sainct Ambrose vpon the woordes of Chryst THinke not gentle reader but that ther be manie lefte not here alleaged as Optatus Dionisius Alexandrius Hilarius Origen and other which geue goodlie testimonie for the veritie of Chrystes bodie in the Sacrament But here we alleadge none but soche as treacting of these woordes of Chryst This ys my bodie This ys my bloode doe geue vs their doctrine for the true vnderstanding of them wherfor the other omitted this ordre hath brought vs to S. Basill in the greke churche and to S. Ambrose in the latin church S. Basill to whom this question was moued with what feare what maner Basil quaest compend explic qu. 172. of faith or assured certentie and with what affection the bodie and blod of Chryst shoulde be receaued made this aunswer Timorem docet nos Apostolus dicens Qui edit bibit indigné iudicium sibiipsi edit ac bibit At verò certitudinis perfectionē inducit fides verborū Domini qui dixit Hoc est corpus meum quod pro vohis datur Hoc facite in meà m cōmemorationē The Apostle teachethvs the feare saing He tht eateth and drinketh vnwoorthilie he eateth ād drinketh vnto himself iudgement But the perfection of certitude induceth the faith of the woords of our Lorde who saied This ys my bodie whiche ys geuen for yowe Doe this in the remembrance of me Thus moch S. Basill for aunswer to the question For the better vnderstanding of which aunswer consider that this question ys propownded as of them that were vnlearned and wolde be simplie S. Basill how he taught the simple to beleue of the Sacrament instructed in the faithe of Chryst to the instruction of whiche kinde of people S. Basill appointed him self in the solucion of this question and other Wherfor yt ys to be thought that in this solucion he taught the simple and plain trueth Nowe then teaching them that these woordes This ys my bodie doe instruct them what faith they shoulde haue in the receipt of the Sacrament what dothe he but teach that these woordes must be taken as they sownde and so by them to haue this faith that Chrystes verie bodie ys in the Sacrament according as the woordes doe sownde For consider wolde this holie man trowe ye teache the people to grownde their faith vpō these woordes if their faith shoulde not be grownded ypon them as they lie but vpon this sense this ys a figure of my bodie Yf the faith of the people of the Sacrament aught to be none other but that yt ys but a figure of the bodie and not the bodie yt self wolde he haue moued them to beleue the woordes as they be spoken and not haue taught the true sense that they aught to grownde their faith vpon in dede No chrystian will so thinke of so woorthie a man as this was And therfor ye maie perceaue that this holieman Ca. 25. 37. 44. vnderstoode Chrystes woordes simplie in propre sense and taught therbie the very presence of Chrystes blessed bodie and bloode in the Sacrament as before ys saied and shall be plentifullie declared in the thirde booke S. Ambr. booke of Sacr. reiected of Oecolāp as S. lames epistle by Luther for their plaintrueth Nowe foloweth S. Ambrose in whome I finde soche copie and soche plentie of plain and euident places to open and declare the right and true vnderstanding of this scripture This ys my bodie that as a man comming into a goodlie garden garnished adorned and pleasantlie furnished with all delectable and swete flowres can not tell which flower to take first Euen so I beholding S. Ambrose and the plentie of goodlie liuely places in him I knowe not whiche to take first But bicause he ys so plain in gods treuth and
sit eo manifestè dicente Hoc est corpus meum sed potius suscipe verbum Cirill ad Calosyriū Chrystes woordes manifest and without doubt saluatoris in side Cùm enim sit veritas non mentitur Doubt not whether this be true or no seing that he manifestlie saieth This ys my bodie But raither receaue the woord of our Sauiour in faith For lie forasmoch as he ys tureth he lieth not Weigh these fewe woordes of S. Cyrill well gentle Reader and first that he willeth Calosirius not to doubte whether this that Christ manifestlie saied This ys my bodie be true or no. For in that he willed him and by him all chrystians not to doubte what clls willeth he but that al errour heresie opinion wandering wauering and colde faith shoulde be remoued and firme suro and fast faith should be geuen to the woordes of Chryst This ys my bodie S. Cyrill she weth the Proclamer plain woordes whiche woordes he saieth be manifest Yf they be manifest then they haue no obscure sense then they must be taken in the sense that manifestlie lieth open before vs. That sense ys the grāmaticall sense Then the figuratiue sense ys taken awaie For that sense as the woordes be nowe spoken ys not manifest but obscure Then also must the Proclamer subscribe For by the iudgemente of S. Cyrill the woordes of Chryst be manifest Yf they be manifest as vndoubtedlie they be then ther ys one scripture that manifestly teacheth the presence of Chrystes bodie Again sainct Cyrill saieth that forasmoche as Chryst ys the trueth he lieth not but he taking the bread and wine saied This ys my bodie Therfore he being the trueth and lieng not the thinges were as he saied then were they his bodie and bloode For so saied he that they were Yf the bread and wine he saing Thys ys my bodie This ys my bloode were not made by his allmightie power and woorde the bodie and blood of Chryst these woords being spoken by demōstraciō of certain singular things in nature without anie circūstance to declare anie other sense vpō these woordes then in the first hearing they sownde to haue Yf I saie these creatures remain still in their nature and substances and be but figures of Chrystes bodie and blood then I saie that Chrystes woordes were not true For he saied that they were his bodie and bloode And by the opinion of the Aduersarie they be not so but bread and wine figures of Chrystes bodie and blood Forasmoche as my cheef pourpose ys to helpe and staie them in their faith that be vnlearned to whome quiddities in learning be raither trooblesom then pleasaunt or profitable I haue determined not to dispute with the Proclamer in anie quidditie or ells I wolde somwhat haue saied to him for The Proclamer to disgrace our faith plaieth with indiuidū vagum that yt liketh him to dallie and to aske where we finde that this woord hoc in english this poincteth not the bread but indiuiduum vagum For if yt shall be his phantasie to disgrace the trueth before the comon people by plaing with some quidditie that they can not vnderstand he maie so soen disgrace our faith in the holie and blessed Trinitie For if he lyst so to plaie he might moue matter of the distinction and relacion of the persons and by soche toieng bring the people to stagger in their faith in the blessed Trinitie as by this mockerie of the demonstracion he wolde make them fall from their faith of the blessed Sacrament Yt were conuenient that as the people should be taught simplie to beleue in God the Father God the Sonne and God the holie Gost and not to be troobled with the learned quiddities of the generacion of the Sonne of the spiracion as touching the holie Goste of the procession of the same from the Father and the Sonne and with the distinction and relacion of the persons so shoulde they be taught simplie to beleue as the scripturs doe teache and the holie fathers doe declare and expownde the same that the bodie and bloode of our Sauiour Chryst euen People are simplie to be taught not with Quiddities full Chryst God and man after the consecracion which as before ys declared ys doen by the secrett power of God by the worke of the holy Goste at the pronunciacion of Chrystes woordes by his sufficient mynister ys verilie reallie substanciallie and naturally present in the Sacrament and not to be troobled with demonstracions with accidentes with substances with placing of that bodie circumscriptiuelie definitiuelie by the maner of substance or by the maner of quantitie For these matters are for learned men to dispute not for good Chrystian vnlearned people to call in question of beleue In the schooles yt had ben a meit matter to dispute in the pulpitie yt was no matter to teache to edifie But yt liked him to talke of soche quiddities bicause by their obscuritie and darkenesse they being vnpleasaunt vnto the people shoulde the more myslike them and by that means haue the redier waie to deface the catholique faith and to sett vppe his heresie But I minding for that litle that in me ys to maintein that holie faith of Chryst my Sauiour that ys taught in his catholique Churche I will leaue these quiddities and simplie treact of the thing that we haue in hande And therfore nowe returning to Cyrill from whom I haue a litle digressed I saie with him that Chryst being trueth and saing This ys my bodie yt must nedes be as he saied and so simplie we must beleue the bodie and blood of Chryst according Cyrillus ibidem to his woorde to be present in the Sacrament Whiche thing as he saied here that Chryst manifestlie saied Thys ys my bodie So he manifestlie in the same epistle after a fewe lines doth open and Chryst turneth the bread into his owne verie flesh declare to be true wher he thus writeth Ne horreremus carnē et sanguinē apposita sacris altaribus cōdescendēs Deus nostris fragilitatibus instuit oblatis vim vitae cōuertēs ea in veritatē propriae carnis vt corpus vitae quasi quoddā semē viuificatiuū inueniatur in nobis That we shoulde not loath flesh and bloode sett vpon the holie aultars God condescending to our fragilities hath powred into the thinges offred the power of life conuerting or turning them into his verie owne flesh that the bodie of life maie be fownde in vs as a certain quickning seede For that I haue vpon this place of Cyrill saied somthing allreadie I will nowe no more but note vnto yowe howe manifestlie howe apertlie and howe plainlie he teacheth vs not onely that the bodie of Chryst ys in the Sacrament but also the meanes howe yt ys ther which ys that God turneth the bread sett vpon the holie aulanrs into his verie flesh After this he rendreth to vs two Two causes whie the substāce in the Sacr. being
the in warde forme and the outwarde forme Nowe this authour saieth that the outwarde forme of bread remaineth still For he saieth that yt appeareth vnto vs as bread Yt ys consequent then that seing here ys a transformacion which ys a chaunge of a forme that the inwarde forme of breade ys chaunged The inward forme of the bread ys the substance of yt Substantia and forma being all one wherfor he saing that yt ys transformed saieth that the Church saieth that yt ys transubstanciated The secōd that he teacheth The work of the Sacr. ys miraculouse ys that transformacion or transubstanciacion ys doen ineffabili operatione with an vnspeakable maner of woorking by which he doeth both teach that this chaunge of the bread into the bodie of Chryst ys against Oecolampadius a woonderfull and a miraculouse worke so miraculouse that though we beleue yt to be doen yet not being able to comprehende yt how yt ys doen we are not able to saie how yt ys doen ād therfor vnspeakable For nothing can well be spoken that ys not knowen and also that this chaunge against the Aduersarie ys not a sacramentall chaunge for that trāsformaciō or chaūgeys not vnspeakable For we both comprehende the doing of yt and we are also able to speake yt and therfor not vnspeakeable And if then this trāsformacion be vnspeakeable yt ys a moche greater and higher chaunge then to chaunge the vse of a peice of common breade to the vse of Sacramentall bread The fourth that ys here taught ys why the bread being transformed yt Forme of bread why yt remaineth doeth yet still appeare breade as though yt were still bread in substance yt ys saieth the authour bicause we are weake and doe abhorre to eate rawe flesh cheislie of a man therfor yt appeareth bread So that by this we are warned of the great goodnesse of God and mercie towardes vs in that he so mercifullie considereth our weake state and condescendeth to oure infirmitie and yet as touching the Sacrament though for gods mercifull consideracions yt appeareth breade yt in verie dede as this authour saieth yt ys slesh Nowe to kepe our order for that Theophilact ys of the lower house and with in the compasse of the time that the Aduersarie prescribeth against Let vs also conferre his doctrine with the doctrine of the Fathers whiche ca. 55. be of the higher house to make proofihowe they agree Wher he saieth that ca. 57. the bread which ys sanctified in the aultar ys not a figure but the verie bodie of Chryst although the Aduersarie him self maie confesse that Chrysostom by that that ys alleaged oute of him in this booke and in manie other places doeth likewise plainlie and fullie confesse the same presence of Chryste in Cyrill ad Calosir the Sacramunt yet that I maie he short and with one authour shewe yowe all that Theophilact saieth I wil conferrehim with S. Cytill whom ye hear de but late alleaged who vseth almost the lame woords that S. Cyrill did so near that in this place I maie raither call him the imitatour of Cyrill then of Chrysostom Thus ye haue him ther alleaged Ne horreremus carnem Janguinem apposita sacris altaribus cōdescendens Deus nostris fragilitatibus insluit oblatis vim vitae conuertens ea in veritatem propriae carnis That we shoulde not adhorre flesh sett vpon the holie aultars God cōdescending to our fragilities powreth into the thinges offred the powre of life turning thē into his verie owne flesh Thus Cyrill Nowe if yowe wil conferre them wher Theophilact saieth that the bodie of Chryst ys in the altar Cyrill saieth that flesh and bloode ys on the holie Theophilact and S. Cyrill compared in their doctrine of the Sacr. altars wher Theophilast saieth that the bread ys transformed by the vnspeakea ble worke of God Cyrill saieth that God turneth yt into his verie owne flesh Theophilact saieth that bicause we are weake God considering our weaknesse sussreth the outwarde formes of breade to remain Cyrill saieth that leest we shoulde abhorre flesh and blod vpon the holie aultars he put into the bread and wine which be the thinges offred the power of life whiche ys the flesh of Chryste whiche he calleth the flesh that hath power to geue life Thus ye see a goodlie agrement be twixt Theophilact and Cyrill Soche was the constāt faith of this learned authour that not onelie vpon the sixt of S. Iohn and the x x v i of S. Matthewe as ye haue nowe hearde he doeth teache the presence and denie the Sacrament to be a figure and cōfesseth the transformacion of the bread into the flesh of Chryst but also he doeth the like vpon S. Marke Whose saing I will asscribe not onelie for that yt maketh for the matter of the Sacrament as the other doe but also that soche cauill as the Aduersarie wolde make ther vpon maie be remoued Thus he writeth ther. Quum benedixisset hoc est gracias egisset fregit panem id quod etiam nos facimus preces Theophil in 14. Matth. adiungendo Hoc est corpus meum hoc inquam quod sumitis Non enim figura tantùm exemplar Dominici corporis panis est sed in ipsum cōuertitur corpus Christi Dominus enim dieit Panis quem ego dabo caro mea est non dixit figura carnis mea est sed caro mea est Et iterum Nisi ederitis carnemfilii hominis Et quomodò inquis caro non videtur O honio propter nostram infirmitatem istud fit quia enim panis vinum ex iis sunt quibus assueuinius ea non abhorremus Idcirco misericors Deus nostrae infirmitati condescendens speciem quidem panis vini seruat in virtutem autem carnis sanguinis transelementar When he had blessed that ys when he had geuen thankes he brake the breade whiche thing also we doe adioining praiers This ys my bodie this I saie that yowe receaue For the breade ys not onelie a figure and Figure of of the Sacr. slatlie deuied an exemplar of owre Lordes bodie but yt ys turned into the verie bodie of Chryste For our Lode saied The bread that I will geue yowe ys my flesh He did not saie yt ys a figure of my flesh but yt ys my flesh And again except ye eate the flesh of the Sonne of man c. But thowe saiest howe ys not the flesh seen O man this ys doen for our weaknesse For bicause bread and wine be of these thinges whiche we be accustomed vnto we doe not adhorre them therfor oure mercifull God condescending to our weaknesse he kepeth the forme of bread and wine but he doeth transelementate them into the vertue of his flesh and bloode Thus Theoph. Yt were superfluouse to make anie notes vpon this place sith euerie parte ys so plain and therwith so like the other before alleaged that what ys saied ther maie be applied
doeth well aduertise vs of the office of faith that aught to be in vs which grownded vpon the woorde of God beleueth what yt teacheth though no one of our senses geue vs anie aide ther vnto And here ys Cranmers grosse sensuall heresie improued rebuked the grosse maner of Cranmer who saieth that faith teacheth nothing against the senseis and therfor for somoche as we see no flesh nor bloode nor tast none in the Sacrament ther ys none in the Sacrament But I will not nowe tarie to refell that grosse and sensuall erroure of the senseis forasmoche as I doe more at large speake of yt in an other place Therfor I will no more doe here but by conferring of the doctrine of this authour with the doctrine of the Fathers so by that waie improoue the doctrine of Cranmer Yt ys not saieth this authour seē with our eies nor tasted by our mouthes that the bread ys made flesh nor that the wine ys turned into bloode for yf yt shoulde so be yt shoulde nothing encreace our saluacion Cyrill ad Calosyr Chrystes owne verie flesh in the Sacrament but yt shoulde bring moch loathsomnesse And therfor yt ys so the flesh and blood of Chryst as yt maie be meit for our vse and sufficient also for our saluacion Agreablie to this ye haue heard declared oute of S. Cyrill Leest we should loath flesh and blood sett vpon the holie altars God condescending vnto our weaknesse powred into the offred thinges the power of life turning the same into the treuth of his owne flesh Here ye see Chrystes owne flesh taught to be in the sacrament but so as no sense perceaue the same least we shoulde loath yt if she shoulde see yt or tast ys as verie flesh Damascen also hath the like sainge and Theophilact in diuerse places but one of thē Theophil shall suffice for all Bycause we are weake and loath to eate rawe flesh speciallie the flesh of man therfor yt appeareth bread but yt ys flesh Note this last part of Theophilactes saing yt appeareth bread but yt ys flesh Are we not taught by this that faith teacheth vs one thing and the senseis teache vs an other thing Yt Faith teacheth one thing and senses an other appeareth bread What ys that Owre seight iudgeth yt to be breade owre tast iudgeth yt to be breade owre tast iudgeth yt to be breade and so furth of other senseis But yt ys flesh For owre faith grownded vpon the certen and infallible truthe of Chrystes woorde beleueth and knoweth yt bicause he saieth This ys my bodie to be his flesh Nowe our senseis teache yt to be that that yt ys not For they teach that yt ys bread wher faith teacheth that yt ys flesh in dede Vain therfor ys Cranmers sainge vain also be they that saie bicause they see not nor tast no flesh nor bloode they will beleue none to be ther. As they be sensuall men so they frame to themselues a sensuall faith But God make them once rightlie spirituall And nowe to our pourpose yowe haue seen a conference and a plain agreement betwixt this authour and other in these two poinctes Finallie he expowndeth the woordes of Chryst of the verie presence for saieth he the bread ys chaunged into that thing that Chryst maie trulie saie This ys my bodie And so the wine ys turned into that thing that he maie trulie saie by yt This ys my bloode These woordes with that that ys aboue saied prooue most sufficientlie that the woordes of Chryst are to be vnderstanded withoute figure metaphor or trope This being thus plain we will see what his felowe will doe who ys Nicolaus Methanensis Thus he writeth Quis ille qui conculcat filium Dei Nonne qui sanguinem Nicolaus Methan eius ingratus abrogat nec admittit veracis ab omniue mendacio alieni oris trrditionem mandatum nihili facit Hoc est corpus meum dicentis hic est sanguis meus nisi manducetis carnem filii hominis bibatis eius sanguinem non habetis vitam in vobis Quid haesitas Quid omnipotenti impotentiam attribuis Nonne ipse est qui ex nihilo omnia vt essent fecit Vnus trium personarum diuinitatis qui postremis incarnatus est panem in suum corpus transmutari iussit Quid requiris causam ordinem naturae panis transmutationis in Christi corpus aquae viniue in sanguinem cùm supra naturā rationem mentem cogitationem ex virgine sit natus Non credes itaque nec mortuorum resurrectionem nec in caelos eius assumptionem alia Christi miracula supra naturam mētem cogitationem eminentia Who ys he that treadeth vnder foote the Sonne he treadeth vnder foot the Sonne of God that beleueth not his bodie and blood to be in the Sacr. of God ys yt not he that as an ingrate and vnkinde man dothe abrogate his bloode and will not alowe yt and setteth nothing by the commaundement and tradicion of that true mouthe which ys all wide from all vntrueth saing This ys my bodie And this ys my bloode And except ye eate the flesh of the Sonne of man and drinke his bloode ye haue no life in yowe What doest thowe doubte What doest thowe attribute impotencie to the omnipotent Ys yt not he that made all thinges of nothing one of the three persons in god head who in these last times was incarnated and commaunded the bread to be transmuted into his bodie What doest thow require the cause ād order of the transmutacion of the natuae of bread into Chrystes bodie and of the water and the wine into the bloode sithen that he aboue nature reasō vnderstanding and thought was born of a virgen Thowe wilt not then beleue neither the resurrection of the dead nor the assumption of him into heauen nor other miracles of Chryst being aboue the reach of nature vnderstanding and thought Thus farre he Ye haue nowe hearde an other wittnesse but not telling yowe an other tale diuerse from him that he ys coopled with or frō anie here before alleaged In the maner of the vtterance of his testimonie he doeth somwhat like vnto Chrisostome speake with wonder and admiraciō that men shoulde doubte of the presence of Chrystes bodie in the Sacrament seing that Chrystes owne mouth hath spoken yt Wherin he wel declareth that this faith in this matter was so firme so sure and so stable that yt was a matter of wonder to him that anie man coulde not beleue yt that had ben brought vppe in Chryst in somoche that he reputeth the misbeleuers of this Sacrament of the nombre of those that treade Chryst vnder foote vpon whome as S. Paule saieth shal come heauie and greuouse punishmentes He teacheth vs as Gregorie Nissen Chrysostom and manie mo haue taught that the bread ys transmuted or chaunged into the bodie of Chryst In the setting furth wherof he vseth
which cōtrouersie yt ys nowe easie to be saied first for the first parte of yt that neither the holie Euangelistes neither sainct Paule nor anie of all the holie Fathers of the higher house hathe taught or saied as the Aduersarie dothe teache and saie that Chrystes An Epiloge of authours denieng the Sacramentaries figure woordes are to be vnderstanded figuratiuelie I meen that the Sacramēt ys onelie a figure I saie not one But contrarie wise a nombre of them by expresse woordes denie that Chrystes woordes are so to be vnderstanded and that the Sacrament ys a figure onelie And for the better memorie to be had of them I shall make a breif epiloge of their sainges Chrysostom vpon the the sixt of sainct Iohn saieth that Chryst did not speake these woordes My Chrysost in 6. Joan. flesh ys verilie meat obscurelie or in parables Yf not so thē plainlie and withoute figure Euthymius vpon Chrystes woordes saied He did not saie these be signes of my bodie and bloode but these thinges be my bodie and bloode Damascen saied The bread and wine ys not a figure of the bodie and blood of Chryst God Euthy in 26. Math. forbidde that anie man shoulde so beleue Haymo saied That same bread ys chaunged into the flesh of our Lorde and the wine ys transferred into the bloode of our Lorde not by a figure nor by a shadowe but by trueth or in Damascen li 4. cap. 14 verie dede Theophilact saied that the bread that ys sanctified on the aultar ys the verie bodie of our Lord and not an aunswering figure For Chryst did Haim in 26. Math. not saie this ys a figure but thys ys my bodie The like saieth he vpon sainct Iohn that yt ys not a figure but the bodie Paschasius saied that he meruciled what they ment that saied that in the Sacrament was not in verie dede the Theophilact in 26. Math. flesh of Chryst and his blood but the vertue the figure and not the veritie the shadowe and not the bodie Anselmus saied Chryst tooke bread and by his blessing of yt the bread was made the bodie of Chryst not onelie significatiuelie or by significacion but substantiuelie or in substance Neither doe Paschasius lib. de corp sang Domini we saieth he from this Sacrament alltogether exclude the figure neither doe we admitte the onelie figure Innocentius saied As the bodie of Chryst was verilie deliuered so was yt verilie demonstrated nor in a figure whiche nowe had ceassed but in trueth which was nowe comed Bessarion saied that we be not so bolde that bicause the Sacrament ys called a figure that we either Ansel li. de offic diui saie or thinke that yt ys not the verie bodie of Chryst God kepe saieth he so great a blasphemie from the mindes of men by which woordes he denieth Innocēt 3. li de offi Miss the onelie figure to be in the Sacrament without the presence All these stād directlie against the Aduersarie For wher he saieth that the Sacrament ys a figure onely they saie yt ys not onely a figure by plain woordes And forasmoche as S. Augustin and Hillarie doe teach that the Sacrament ys both the Bessariō li de sacra Eucha figure and the veritie maie they not be adnombred to this companie as denienge the onelie figure for asmoch as with the other they affirme as well the presence as the figure And in that they doe so they denie the onely figure August Hilar. Thus ye see the first proposition of the Aduersarie by so manie wittnesses denied and the proposition of the catholique Church affirmed Yf the Aduersarie for all these can bring anie one catholique writer that ys auncient and approued that doeth saie as he saieth that the Sacrament ys onely a figure I for my part shall confesse the trueth to be on hys side Yf he can not bring one as I am sure he can not and the catholique Church for the trueth An Epiloge of authours assirming the reall presence that she teacheth bringeth so manie what madnesse ys ther in him that will still persist in his phantasie for the maintenance wherof he hath no authoritie But let vs gather as breif an epiloge for the proposition of the catholiques which ys that Chryst in these woords This ys my bodie spake of his verie bodie Although yt be allreadie sufficientlie prooued and declared by that yt ys not a figure onelie and so importeth that Chryst spake of his bodie yet that Just. apolog 2. the matter maie be plentifullie plain before yowr face I shall take the like pain in this as I haue doen in the other Iustinus who ys the first saied that as Iesus Chryst our Sauiour had flesh and bloode for our saluacion euen so we are taught the foode wher with our flesh and blood be nourished by alteracion when yt ys consecrated by the praier of his woode to be the flesh Iren. cōtrahaeres li. 4. ca. 32. and blood of the same Iesus incarnated Irenaeus saied that Chryst tooke bread whiche ys a creature and gaue thankes sainge This ys my bodie and the cuppe likewise whiche ys a creature as we be he confessed to be his bloode and of the newe Testament taught a newe oblacion Tertullian saied that the bread which Chryst did take and geue to his disciples he made yt his bodie Tertulli 4 cont Marcion Cypr. de caena Dom. Cyprian saied after our Lorde had saied This doe in the remembance of me This ys my flesh and this ys my bloode that substanciall bread and cuppe as often as yt ys doē with these woords and this faith that substancial bread and cuppe consecrated by the solemne benediction doth profitt to the health and life of the wholl man being also a medicin and a sacrifice to heale infirmities and to pourge iniquities Iuuencus saied when Chryst tooke bread in his handes and had geuen thankes he diuided yt to his Disciples and taught them that Juuenc li. 4 bisto euāg he deliuered vnto them his owne bodie And that he tooke the cuppe and sanctified yt and gaue yt to them to drinke and taught them that he gaue them his bloode and saieth drinke this bloode Eusebius Emisenus saied The inuisible preist turneth the visible creatures into the substance of his bodie Eusebius Emis hom 5. Pasch and blood by his secret power with his woorde saing This ys my bodie And the sanctificacion repeted take and drinke saieth he This ys my bloode Again he saieth when the creatures are sett vpon the holie aultars to be blessed with the heauenlie woordes before they be consecrated with the inuocaciō of the most high name ther ys the substance of bread and wine but after the Amb li. 4 de sacr ca 5 woordes of Chryst the bodie and bloode of Chryste S. Ambrose saied before yt ys consecrated yt ys bread but when the woordes of Chryst haue cōmed to yt yt ys
flesh not being chaunged into flesh but by taking flesh vpon him So bread and As rightlie as we cōfesse Chryste to haue ben crucified so rightlie we cōfesse him to be in the Sacr. wine both lifte vppe from the lowest ys made the bodie and bloode of Chryste not chaunged into the taste of flesh or into the horriblenesse of bloode but inuisiblie taking the veritie of bothe the immortall substances whiche be in Chryst that ys to saie both of God and man Therfor as we rightly and catholikely confesse the man whiche being born of the Virgen hanged on the crosse to be God So this that we receaue at the holie aultar we trulie saie to be Chryst we openly confesse yt to be the lambe of God Thus Rupertus This saing nedeth no commentarie Wherfor breifly note gentle Reader that he saieth that the bread and wine be made the bodie and bloode of Chryst Note that the bread and wine haue the veritie of the substances of both natures of Chryst Note that as catholikely as we confesse Chryst to be God So catholikely do we confesse yt that we receaue at the Aultars holie holy aultar to be Chryst and the lambe of God Also yf the aultars be holie as this Authour saieth they be Yt can be no holie dede to pull them down with despite as Germanie and Englond haue doen. This I trust sufficeth to open this Authours faith as concerning the presence of Chryst in the holie Sacrament Wherfor nowe leauing him his folowe shall be hearde who ys Holkot an english man who writing vpon the booke of wisdom saieth thus Per Manna in sacra scriptura figuratur signanter Holkot in li sap cap. 16 Eucharistiae Sacramentum Sicut enim filij Israel transeuntes per desertum versus terram à Domino promissam cibi refocillabantur alimento ita nos per mundum ad coelum pergentes corporis sanguinis Christi quotidiano viatico recreamur By Manna in the holie scripture the Sacrament ys notablie figured For as the Manna a notable figure of the Sacrament children of Israell going through the desert towarde the land promised vnto them of God they were recreated with the foode of that meat Euen so we going through the worlde to heauen are recreated with the dailie iourneing meat of the bodie and bloode of Chryst Of this Authour though he be of the later daies we learn no other thing in this matter but euen the verie same that the great auncientes haue before taught and auouched So that I can not perceaue why the masters of wickednesse shoulde reiect him and soche other but onely of malice for there plain testimonie As all that before be alleaged haue taught Manna to be a figure of the Sacrament So doth this Authour likewise As they haue auouched the presence of Chrystes bodie in the Sacrament So doth this Authour also For he saieththat we are fedde in this worlde in our iourneie to heauen warde with the bodie and bloode of Chryst. Nowe ye haue hadde these matters reported and testified to yowe by twelue witnesses whiche be sufficient by the lawes yf were in matter of life and death as in dede this ys for they that beleue this as they haue testified maie haue life but they whiche do not shall die the death They haue testified that Manna ys a figure of the Sacrament they haue testified that in the same Sacrament ys Chryst verilie and therwithall some of them by expresse woordes haue testified the excellencie of this Sacrament aboue the Sacramentes of the olde lawe and in effecte so haue they euery one For sainge that we haue the veritie wher they hadde but the figure yt declareth as moch excellencie in owres ahoue theirs as ys of the bodie aboue the shadowe These be not twelue bare witnesses but they are substanciall witnesses all being of Chrystes Parliament house and most of them of the higher house I meen of them that were aboue nine hundreth yeares agon who testific vnto vs no other but that trueth and faithe whiche then was receaued as an enacted trueth Wherfor Reader contemne not their testimonie contemne not their aunciencie and with all neclect not thy saluacion but yf thowe will yt obtein heare these witnesses reuerently beleue them faithfullie abide in that beleif constantly and yf all other poinctes of life and faith be in thee agreablie thowe shalt no doubte liue perpetually Nowe finallie to conclude and shet vppe the exposition of this text I haue thought good to adde the thirtenth witnesse who shall be Gagneius a mān of the later daies but not to be contemned but woorthilie for his learning to be receaued Whom for that he breiflie expowndeth the wholl text of Sainct Paule here treacted of I haue placed him in the last place for the Readers better remembrance Thus he writeth Admonet hoc capite Paulus Corinthios ne de donis à Deo perceptis efferantur Futurum enim vt per elationem Gagneius in Paulum 1. Cor. 10. hanc atque alia peccata ijs donis excidant à Christo eijciantur idue exemplo Iudaeorum docet Quos licet in figura similibus tamen donis ab eo affectos probat sed hinc tamen ob sua delicta excidisse Sicut enim Corinthij in spiritu sanclo aqua baptisati veri Pharaonis seruitutem excusserunt Christi carne pasti eius sanguine potati sunt It a patres Iudaei excussa Pharaonis seruitute transgresso marirubro quodam modo in mari nube baptisati sunt similitudinariè scilicet Quod enim illis nubes protegens conducens ac refrigerans id nobis spiritus sanctus actionum nostrarum dux ptotector libidinumue moderator extinctor Quod illis mare hoc Corinthijs aquae Baptismatis Corinthij Christi carnem manducabant illi figuram eius Manna quam spiritualem vocat escam quod miraculosè coelitus descenderit Corinthij Christi sanguinem bibebant Iudaei spiritualem potum quem miraculosè petra sudit biberunt neque tame ntot affecti beneficijs praeter duos tantùm in terram promissionis peruenerunt sed in deserto prostrati sunt ac mortui Qua in re sigura nostri fuere vi scilicet à vitijs illorum abstineamus alioquin in deserto perpetuae vastitudinis perituri neque veram promissionis terram ingressuri Paule doth admonish the Corynthians in this chapiter that they be not prowde of the giftes whiche they haue receaued of God For yt maie come that by this pride and other sinnes they maie fall from these giftes and be cast oute from Chryst And that he teacheth by the A notable conference of the figures and the thirges figured and of the benefittes of bothe example of the lewes whom he proueth to haue had the like benefittes although in figure and yet by their sinnes to haue fallen from them For as the Corynthians baptised in the holie Gost and water brake of the seruitude of
were made partakers of the aultar the answer ys bicause they did eate of the sacrifice Again to applie to the other what ys the cause that the christians be partakers of the bodie and bloode of Chryst shall the answer be bicause they eate a peice of bread and drinke a cuppe of wine no the causes be not like and that cause can not make vs partakers of the bodie and bloode of our Lorde As the Israelites and infidels had their sacrifices so the chrystians haue their sacrifice euē the bread and cuppe of blessing What ys the cause then That that ys like the other whiche ys this Bicause the chrystians do eate of the sacrifice therfore they be partakers of the sacrifice whiche ys the verie bodie and bloode of Chryst For so sainge ther ys a good argument to be made from the liklihood of the causes in eche of thē to the like effectes of eche of them As thus to saie The Israelites bicause they did eate of the sacrifice they were partakers of the Aultar So the Corinthians bicause they did eate of Idolathites whiche were sacrifices of Idolls they were partakers of Idolls Of like maner the christians bicause they eat of the sacrifice of Chryst they be partakers of the bodie and blood of Chryst And thus the disputacion of S. Paule ys of force and prouerh well his entēt And that S. Paule did aswell take the bread of our Lorde and his cuppe to be a sacrisice of the chrystians as the Idolathites of the Corinthians to be the sacrifice of the Infidells euen this doth strongly proue yt that he setteth the table and the cuppe of our Lorde against the table and cuppe of deuells Ye can not saieth he drinke of the cuppe of our Lorde and the cuppe of Deuells Ye can not be partakers of the table of our Lorde and of the table of Deuells In the whiche maner of speache as by the cuppe and table of Deuells he vnderstandeth the sacrifice doen to Deuells so must yt nedes be that by the table and cuppe of our Lorde he vnderstandeth the sacrifice doen to our lorde As yt might in plain maner thus haue ben saied Ye can not eate and drinke of the sacrifice that ys offred vnto God and of the sacrifice that ys offred to Deuells For except they were both sacrifices the setting of the one against the other were of no great force And again yf S. Paule did not aswell take the cuppe and table of our The cuppe and table of oure Lorde takē for the sacrifice of oure Lorde Lorde to be a sacrifice as the cuppe and table of Deuells to be a sacrifice he wolde not haue vsed like termes to them bothe but as he had vnderstāded a difference or diuersitie in the thinges so wolde he haue vsed a diuersitie in woordes and tearmes to expresse and declare the same But for somoche as he vnderstanding therby the sacrifice of deuells called the same the cuppe and table of Deuells yt ys manifest that he calling the meat of our Lorde by the like terms vnderstood the thing also to be like that ys to be a sacrifice In this opening of the text gentle Reader thowe perceauest two thinges Reall presence and sacrifice proued by S. Paule to be here learned of S. Paule The one ys the presence of Chrystes bodie and bloode in the Sacrament the other ys that the same bodie and blood be a sacrifice But that yt maie appeare to yowe that this ys not my owne dreame or phantasie in thus vnderstanding S. Paule but the comō sentence of the Fathers of Chrystes Parliament house we shall for triall therof and for better setting furth of Gods trueth and the faith catholique heare the sainges of a In 10. 1. Cor. good nombre of them And first of the auncient Father Chrysostom who expownding this text saieth thus Maximè his sibi verbis fidem facit horrorem Eorum autem huiusmodi est sententia Quod est in calice id est quod à latere fluxit illius sumu◠participes Calicem autem benedictionis appellauit quoniam cùm prae manibus cum habemus cum admiratione horrore quodam inenarrabilis doni laudamus benedicentes quia sanguinem effudit ne in errore permaneremus Neque tantùm effudit sed nos omnes eius participes effecit Itaque si sanguinem cupis inquit noli Idolorum aram brutorum animalium coede sed meum altare meo sanguine aspergere Quid hoc admirabilius Dic quaeso quid amabilius Hoc amantes faciunt cum amatos intuentur alienorū cupiditate allectos propriis elargitis suadent vt ab illis abstineant Sed amantes quidem in pecuniis vestibus possessionibus hanc ostendunt cupiditatem in proprio sanguine nemo vnquam Christus autem in hoc curam vehementem in nos dilectionem ostendit With these woordes he doth gette greatly vnto him self both creditte and feare Of those woordes this ys the mening That that ys in the chalice ys yt that flowed from the side and we are partakers of yt But he hath called yt the cuppe of blessing For when we haue yt before our handes with admiracion and certein A plain saing of Chrysostō for the Proclamer horrour of the vnspeakeable gift we laude blessing that he hath shedde his bloode that we shoulde not abide in errour Neither hath he onely shedde yt but he hath made vs all partakers of yt Therfore if saieth he thowe doest desire blood do not sprenkle the aultar of Idolls with the slaughter of brute beastes but sprenkle mine aultar with my bloode Saie I praie thee What ys more merueilouse then this What ys more louing This do louers also whē they see these whom they loue allured with desire of straunge thinges when they haue geuen frely to them of ther owne they moue thē that they abstein from the other But louers shewe this desire in money in apparell in possessions but in his owne blood no man at anie time hath doen yt But Chryst in this also hath shewed his care and vehement loue towardes vs. Thus moche Chrysostom God for euer and allwaies be praised who although yt be his pleasure Note here that this ys the meaning of St Paules woordes that that ys in the chalice which flowed out of Chryctes side that his church shall be vexed and tried with the fire of tribulacion as at this present yt ys miserablie afflicted shaken and torne yet he leaueth yt not destitute of sufficient staie and comforte of trueth wherby yt maie bothe defende yt self and impugne the enemie as in this authour expownding this scripture we maie well perceaue Doste thowe reader marke the expositiō of the text S. Paule saieth Ys not the cuppe of blessing whiche we blesse a partaking of the bloode of Chryst Chrysostome saieth of these woordes this ys the meaning That that ys in the cuppe ys yt that flowed oute of the side
vpon the crosse which he graunteth to be moche more excellent then the sacrifices of the olde lawe the seconde note of the saied Chrysostome shall clerely wipe awaie his glose and disapoint him of his cloake Wherfor obserue that when he saied that Chryst prepared this woonderfull sacrisice he opened the time also when he did prepare yt He did saieth he prepare this woonderfull sacrifice when he did chaunge the sacrifice of the olde lawe and when he commaunded A plain saing for M. Juell himself to be offred When did he these two thinges Reader yf thowe marke here be two thinges the one ys that Chryst chaunged the sacrifice the other that he commaunded himself to be offred When did he these two thinges In his last supper when as sainct Cyprian saieth obuiarunt sibi instituta noua antiqua consumpto agno quem antiqua traditio proponebat inconsumptibilem Cyp. de Cae. cibum magister apponit Discipulis The newe and the olde ordeinaunces mett together and the lambe which the olde tradicion did settsurth being consumed the master did sett to his disciples inconsumptible meate De prodition Iudae So that for this lambe of the olde tradicion he gaue nowe inconsumptible meate to his Disciples whiche was his bodie and bloode whiche was the veritie of that shadowe as Chrysostom saieth Ille agnus futuri agni typus fuit ille sanguis Dominici sanguinis monstrabat aduentum ouis illa spiritalis ouis fuit exemplum Ille agnus vmbra fuit hic veritas Sed postquam sol iusticiae radiauit vmbra soluitur luce ideo in ipsa mensa vtrumque Pascha typi veritatis celebratum est That lambe was the figure of the lambe to Blood of the Paschall laÌ„be figure of the blood of Chryste in the Sacr. come And that bloode shewed the coming of the bloode of our Lord and that shepe was an example of the spirituall shepe that lambe was the shadowe this the veritie But after the Sunne of righteousnesse did shyne with beames the shadowe was taken awaie with the light And therfore in that table bothe the passeouer of the figure and of the trueth was celebrated Thus he In which saing ys declared that the olde lambe was a figure of our lambe Chryst whiche were together in the table as two passeouers the olde and the newe But when the newe passeouer whiche was the bodie of Chryst ther consecrated was settfurth ther as a newe passouer whiche he calleth the sonne of righteousnesse then the olde Passeouer was taken awaie and this placed in the stead Then was the olde sacrifice chaunged and a newe sacrifice appointed So that ys true that S. Augustin saieth Aliud Cont. literas Petilia est Pascha quod Iudaei celebrant de oue aliud autem quod nos in corpore sanguine Domini celebramus Yt ys an other Passouer that the Iewes do celebrate with a shepe and an other whiche we celebrate in the bodie and bloode of Chryst Yt caÌ„ not be saied that Chryst did chaung the sacrifice of the olde lawvpoÌ„ the crosse for that sacrifice was after the maner of the sacrifices of the ordre of Aaron a bloodie sacrifice as they were But this chaunge of sacrifice must nedes then be when the shewing of the chaunge of preisthead was For as S. Paule saieth Necessarium fuit secundùm ordinem Melchisedec alium surgere sacerdotem non secundùm ordinem Aaron dici Yt was necessarie that an other preist Heb. 7. shoulde rise to be called after the order of Melchisedech and not after the order of Aaron Chryst neuer shewed himself a preist after the order of Melchisedec but in the last supper in the which he sacrificed after that order Wherfore then was the olde sacrifice chaunged when this newe preist after the ordre of Melchisedec did shewe himself in sacrificing The trueth of this ys well proued by the seconde note in the saing of Chrysostome whiche ys that he commaunded himself to be offred Let al the volume of the Gospell be turned and searched and in no place shall ye finde that Chryst commaunded himself to be offred but in the last supper when he had instituted this holie sacrifice of his and bodie and blood Then he saied Hoc facite This do ye By which woordes he gaue coÌ„maundement to all to whoÌ„ coÌ„mission of this holie ministracioÌ„ should be geueÌ„ that they should doe that that he had doeÌ„ In that high and woonderfull institucion he did three thinges that ys he Three notable thinges doen by Chryst in the inst it â—cion of the B. Sacr. consecrated his blessed bodie and blood he offred yt in sacrifice after the ordre of Melchisedech and receaued yt with his Apostles Wherfore saing and commaunding that his preistes shoulde that do that he then did forsomoch as among other his doinges he did then offre sacrifice Therfore he coÌ„maunded that he himself should be offred And thus yt maie be perceaued that Chrysostom looked to this place when he saied that Chryst commaunded himself to be offred Li. 4. ca. 32 Of this same sentence and minde be a nombre of the holie Fathers Irenaeus saieth Eum qui ex creatura panis est accepit gratias egit dicens Hoc est corpus meuÌ„ Et calicem similiter qui est ex ea creatura quae est secundùm nos suum sanguinem confessus est Et noui Testamenti nouam docuit oblationeÌ„ c. He took the bread saieth Irenaeus speaking of Chryst which ys a creature and gaue thankes saing This ys my bodie And the cuppe likewise which ys a creature as we he confessed to be his blood And of the newe Testament he taught a newe oblacion c. Jn primaoration praepar S. Ambrose also in his praier saieth Ego enim Domine memor venerandae passionis tuae accedo ad altare tuum licet peceà tor vt offeram tibi sacrificium quod tu instituisti offerri praecepisti in commemorationem tui pro salute nostra I Lorde mindefull of thy woorshippefull passion come vnto thy aultar although a sinner to offer vnto thee the sacrifice which thow hauest instituted and commaunded to be The Proclamermaie her learn that Chryst coÌ„manded his bodie to be offred in sacrifice offred in the remembrance of thee for our health Ye see these two graue and auncient wittnesses testifieng with ChrysostoÌ„ that Chryst commaunded this sacrifice which he instituted to be offred What the thing ys that we offre Chrysostome by moste plain woordes declareth when he saieth that Chryst commaunded himself to be offred So that Chryst himself ys our oblacion and sacrifice which we offre not vpon our owne inuencion but vpon his holie and most louing commaundement By this latter part then of Chrysostome his saing the two other partes before noted be well proued For by that that Chryst hath commaunded vs to offre him in our sacrifice yt ys most clere
concludeth that therfore nowe also the bread ys chaunged into the flesh of Chryst Whiche conclusion must contein as moch as the premisses of the argument that as the foode which Chryst receaued was substancially chaunged into the substance of the bodie of Chryste so now the bread by the mysticall benediction and coming of the holie Gost with the secrett woordes ys substanciallie chaunged into the substance of the flesh of Chryst In this processe of the declaracion of the minde of Theophilact ys not onely Peter Martir his glose as plainlie ouerthrowen as yt was maliciouslie deuised ouerthrowen the wicked wresting of Peter Martyr but also the veritie of the Sacrament so sensiblie as yt were opened that as I suppose ther ys no place of doubte left to make a Chrystian to doubte in For yf ye will conferre the exposition of S. Paule nowe here brought in with the other sainges yt alone will sufficiently teache a man the perfect catholique faith aboute the Sacrament of Chrystes bodie and bloode Wherfore so moch being spoken of the minde of Theophilact in the which I haue taried longer then I entended I will nowe hast me to inferre Haymo who ys placed here with this grecian Theophilact to declare the faith of the latin In. decim 1. Cor. Church in his time This haymo thus expowndeth this text of sainct Paul Et panis quem frangimus in altari nonne participatio corporis domini est vtique primùm consecratur benedicitur à sacerdotibus spiritu sancto deinde frangitur cum iam licet panis videatur in veritate corpus Christi est Ex quo pane quicūnque communicant corpus Although ther seem baead in the Bl. Sa. yt ys the bodie of Chryste Christi edunt And the bread which we do breake in the aultar ys yt not a partaking of the bodie of our Lord Yt ys so First yt ys consecrated and blessed of the preistes and the holie Gost and afterward yt ys broken And although nowe yt seemeth bread in verie deed yt ys the bodie of Chryst of the which bread whosoeuer do communicate they do eate the bodie of Chryst Thus Haymo Here ye see an other exposition of S. Paule his text whiche although yt differ from the other in woordes in the thing that they speake of they fullie Haimo ād Theoph. their saings conferred agree Theophilact saied that the blood that ys in the cuppe ys the same that flowed oute of the side of Chryst so that he teaching the presence of the verie blood of Chryst in the Sacrament teacheth by the same the verie presence of the bodie of Chryst So this man teaching the very presence of the bodie of Chryst by the same teacheth also the presence of the verie bloode of Chryst The order also howe the bread ys turned into the bodie of Chryst ys here testified as yt was of Theophilact For he saied that the bread ys trāsformed by the mysticall benedictiō and the accesse of the holie Gost This man saieth that yt ys consecrated and blessed of the preistes and the holie Gost Theophilact saieth that God chaungeth the bread into the flesh of Chryst the outward formes remaining still This man saieth that allthough yt seeme bread in verie deed yt ys the bodie of Chryst Wherby we maie see the goodlie consent and agrement that the God of vnitie and peace woorketh in them that do loue and embrace his trueth Theophilact also saieth that the bloode of Chryst ys in the cuppe This man saieth that the bodie of Chryst ys in the aultar Whiche bothe maner of speaches proue a reall presence For the spirituall presence ys neither in the aultar neither in the chalice but in the soule of man Hitherto by all these auncientes we can learn none other but that sainct Paule in this scripture spake of the verie reall and substanciall presence of Chrystes bodie and blood in the blessed Sacrament And therfor receauing this saied blessed Sacrament we are partakers of the same bodie and bloode of Chryste THE ONE TWENTETH CHAPITER PROceadeth yet vpon the same text by Anselmus and Bruno NOwe that we haue heard S. Paule expownded by the auncient elders and learned writers that be of all studentes of the Chrystian faith to be reuerenced and so receaued to bring the matter euen home to our time for that the later writers be so contemned and without iust cause of the aduersarie reiected some Anselmus in Deci 1. Cor. of them shall be produced that triall maie yet be made whether they agree with these elders or dissent from them And first Anselmus his exposition shall be hearde thus he writeth Panis quem frangimus est participatio corporis Domini quia ipse panis quem multis diuidimus est verum corpus Domini Et qui de illo accipiūt de corpore Domini accipiunt atque fiunt etiam ipsi quod accipiunt The bread that we The bread diuided to many ys the bodie of our Lord. breake ys partaking of the bodie of our Lorde for that bread which we diuide to manie ys the very bodie of our Lorde And they that do take of yt they receaue the bodie of our Lorde and they also be made that that they receaue Thus Anselmus This exposition dissenteth not from the expositions of the elders but as they taught that S. Paule speaketh here of the very bodie of Chryst so doth this man also For saieth he the bread which we diuide to manie ys the very bodie of our Lord wherfor they that receaue yt receaue the bodie of our Lord. And with S. Augustine expownding yt that S. Paule saieth that yt ys a communicacion of the bodie of our Lorde he saieth that they that receaue the bodie of Chryst are made that they receaue For they that receaue yt duely are made membres of the mysticall bodie of Chryst But in this exposition the reader ys to be aduertised that this authour saing that the bread which we geue to manie ys the bodie of Chryst meneth not as Luther doth that the materiall bread in the Sacrament ys the very bodie of Chryst For after the consecracion whē we distribute the holie Sacramēt their ys no materiall bread but he that ys the heauēli bread who saieth Ioan. 6. Ego sum panis vitae Et panis quem ego dabo caro mea est quam dabo pro mundi vita I am the bread of life and the bread which I shall geue ys my flesh which I will geue for the life of the worlde So that we distribute in the Sacrament no other bread but that bread Wherfore he saied very well that that bread ys the very bodie of Chryste Not minding to trooble the reader with long declaracion where the authours for their plaines in sentences nede none soch I shall leaue Anselmus and call the good holy man Bruno who was more then foure hundreth years Bruno in dec 1 Cor. agon
who vpon this texte maketh this exposition Calix benedictionis id est quem ipse Deus benedicit consecrat cui nos benedicimus per officium nostrum Deus enim hoc efficit per sacerdotem ministrum Hic itaque calix nonne est communlcatio sanguinis Christi id est nonne per fanguinem assumptum vnimur Christo ipsiue conformamur Et panis id est verum corpus Christi qui sub specie sola panis accipitur panis dico quem nos in altari frangimus vt quod vnum est in veritate licet ita videatur scindi tamen non potest hic inquam panis quem frangimus nonne est participatio corporis Domini id est nonne per hoc corpus Deum in nobis capimus eumue nobis incorporamus Ideo in duabus substantiis corporis scilicet sanguinis sacrificium Deus hoc instituit vt per carnem in altari traditam ostenderet se redimere carnem nostram per haec sacramenta in incorruptionem quando ue transferendā per sanguinē quē tradit insinuaret se similiter redimisse animā nostrā Ad quod de anima insinuandū quia re incorporali vti non potuit dignè per sanguinem qui sedes animaedicitur animā sigurauit Haec in duas partes distribuit vt diuersas partes eius Qui enim vel sanguinem tantùm vel corpus solùm totū accipit Qui vtrumque accipit nō magis per vtrūque quā per alterā accipit Quod corpus sicut vera caro Christi est sub specie panis ita per solā speciem atteritur diminuitur in partes diuiditur cùm in veritate incorruptibile indiuisibile impotens diminui permaneat The cuppe of blessing that ys to faie whiche By the bodie of Christ receaued in the B. Sac. we be incorporated to him and by his blood we are vnited to him God himself doth blesse and which we by our office do blesse for God doth this by his mynister the preist ther for this cuppe ys yt not a communicacion of the blood of Chryst that ys are we not by the bloode receaued vnited to Chryst and conformed to him And the bread that ys to saie the bodie of Chryst which ys taken vnder the forme of bread alone the bread I saie which we breake in the aultar as which ys one in verie dede although yt semeth so to be yet yt can not be diuided this bread I saie which we breake ys yt not partaking of the bodie of our Lorde that ys to saie do we not by this bodie receaue God into vs and incorporate him vnto vs Therfor God hath instituted this sacrifice in two substances that ys of his bodie and his bloode that by the flesh diliuered in the aultar he wolde shew himself to haue redemed our flesh by these sacramentes somtime to be trāsferred into incorruption And by the blood whiche he deliuereth he wolde insinuate him self to haue redemed our soule Vnto the which thing of the soule to be insinuated forsomoche as he could vse no corporall thing woorthilie by blood He that receaueth onelie vnder one kinde receaueth as moch as he that receaueth both ▪ Chryst being perfectlie in both which ys called the seat of the soule he hath figured the soule These thinges he hath distributed into two substances that he shoulde vnderstand his diuerse partes For he that receaueth the blood onely or the bodie he taketh all He that receaueth bothe receaueth no more by bothe then by one Which bodie as the very flesh of Chryst ys vnder the forme of bread so by the onely outewarde forme ys yt bruised diminished and diuided into partes when in very deed yt doth abide incorruptible indiuisible and not able to be diminished Thus farre Bruno In this exposition both catholique and learned are manie thinges woorthie of note whiche yf I shoulde all touch I feare I shoulde tarie the reader to long Wherfore leauing them to his discussion I will onely breifly touche them that appertein to our principall pourpose to be learned of S. Paule of the whiche first to speake of the bread whiche S. Paule saieth that we breake whether yt be vnderstāded to be materiall bread or bread the bodie of Chryst this authour expownding S. Paule and opening his minde to vs faieth that yt ys the bodie of Chryst taken vnder the forme bread And of the cuppe of blessing he saieth that we receaue the bloode by the whiche we are vnited to Chryst In that he teacheth S. Paule by the bread and the cuppe to signifie the bodie and blood of Chryst as he agreeth with the olde fathers before alleaged as by conference ye shall easilie perceaue So in that he teacheth that we receaue Doctours teaching the bodie ād blood of Chryst to be vnder the formes of bread and wine the same bodie and bloode vnder the formes of bread and wine though not in their sentences here vpon this text alleaged yet in other places they are in this matter verie plain S. Ciprian saieth The bread whiche our Lorde gaue vnto his Disciples chaunged not in outwarde thape but in nature by the allmightinesse of the woorde ys made flesh Yf the nature of the bread be chaunged and by the all mightinesse of the woorde of God made flesh the outwarde formes remaining still what ys yt but that ther ys the flesh of Chryst vnder the outwarde forme of bread that remaineth vnchaunged S. Augustine also saieth vnder the formes of bread and wine whiche we see we honour thinges inuisible that ys to saie the flesh and bloode of Chryst Again he saieth Li. Senten Prosperi Jbidem In 26. Matth. Yt ys his flesh whiche we receaue couered vnder the forme of bread And yt ys his bloode which we vnder the forme and tast of wine do drinke And Theophilact saieth Yt dothe appeare or seem bread but yt ys flesh All whiche what do they ells but plainly teache that the bodie and bloode of Chryst be in the Sacrament vnder the formes of bread and wine So that in this poinct this authour teacheth nothing diuerse or different from the auncient Fathers Again wher he saieth that God hath instituted this sacrifice in two substances that ys of the bodie and bloode of Chryste as diuerse other haue before doen teaching that S. Paule in this processe doth take the bodie and bloode of Chryst in the Sacrament as a sacrifice so dothe this authour also Wherfor seing in these poinctes he swarueth nothing from the doctrine of the Fathers I see not why anie man vpon willfull arrogancie shoulde reiecte him but receaue him as a wittnesse of the catholique faith declaring vnto vs the faith of the Churhe in his time whiche ys none other but soche as was in the time of the Fathers as the comparison or conference of this authours and their teachinges doth very well proue Nowe wher the Proclamer by an article of his proclamacion importeth Here maie he see moo then
sub speciebus panis sumimus nonne participatio corporis Domini est id est nonne declarat nos partem bahere cùm corpore Domini in illud consentire The cuppe of blessing which we blesse that ys whiche we receaue with thankes geuing ys yt not a Commucacion of the blood of Chryst that ys do not we taking the cuppe of Chryst and drinking his bloode communicate with him and declare vs to haue an entredoing with him And the bread whiche we break that ys the bodie of Chryst which we vnder the formes of bread do receaue yt ys not a participacion Communicacion and participation of Chrystes bodie and blood what they be of the bodie of our Lorde that ys dothe yt not declare vs to haue part with the bodie of our Lorde and into yt to consent Hitherto Gagneius Who although he wrote but last daie yet he agreeth in the expownding of S. Paule with them that wrote aboue thousand yeares agon And teacheth as they did that S. Paule in this place spake of the very reall presence of the bodie and bloode of Chryst in the Sacrament which we receaue and by the which we are made partakers of the same bodie and bloode For wher S. Paule saieth The bread whiche we breake that ys to saie saieth this authour the bodie of Chryst which we receaue vnder the forme of bread maketh vs to haue part with the bodie of our Lorde Nowe reader if thowe wilt gather together the expositions of all these famouse Fathers and learned men which to shewe thee the vnderstanding A breif rehersall of the doctours alleaged for this text of S. Paule vpon this text ▪ I haue here alleaged and laie them in a breif before thy face thowe shalt I suppose see soche a plain declaraciō of the trueth so euident so manifest so clere so consonant so agreing and so consenting one with an other although spoken in diuerse ages in sondrie churches and in moche difference of times that I thinke thowe wilt wonder with me that euer men coulde be so stubbornlie blind that they will not see an opē treuth whiche can not be so couered and hidden with their deuelish glooses but yt will allwaie lie aboue of all men readie to be seen Chrysoste Chrysostome saieth that this ys the meening of S. Paule that that which ys in the cuppe vs yt that flowed oute of the side S. Hierom saieth that we partake of the bloode of Chryst as he him self saieth He that eateth my flesh and drinketh my bloode c. Hieron Whiche saing of Chryst as ther ys declared ys spoken of the eating of the verie bodie of Chryst and drinking of his verie blood wherfor S. Hierom so vnderstādeth S. Paule Damascen who can not abide these woordes of Chryst Damascen This ys my bodie to haue a figuratiue sense saieth that in the participacion and the communion of the bread we partake the flesh of Chryst and his Godhead also S. Augustin saieth that S. Paule speaking this text did shewe them to August what sacrifice they shoulde pertein which was to the sacrifice wherby they shoulde be partakers of the bodie and bloode of Chryst Oecumenius saieth that S. Paule calleth the cuppe of the bloode of Chryst the cuppe of blessing So that he Oecomen taketh yt for a cuppe of Chrystes bloode Isidore saieth that the bread whiche we breake ys the bodie of Chryst He saieth not yt ys called but yt ys the bodie Theophilact saieth that the blood whiche ys cōteined in the cuppe ys the same that Isidorus Theophil flowed oute of the side of Chryst Haymo saieth that the bread whiche we breake in the aultar although yt seem bread in very dede yet yt ys the bodie of Chryst Anselmus saieth that the bread whiche we brake and diuide to manie ys the verie bodie of our Lorde Bruno saieth are we not by the bloode receaued vnited to Chryst Haymo Anselm Bruno and ys not the bread that ys the very bodie of Chryst whiche semeth to be broken and ys not in deed do not we by this bodie receaue God into vs and incorporate him to vs Dionise saieth that that ys conteined in the cuppe ys the bloode of Chryst by the which bloode we are blessed So that yt ys verilie the bloode of Chryst Dionys geuen vnto vs making vs to haue communion with Chryst and to be partakers of the merittes of the effusion of the same his bloodd And last Gagneius saieth that the bread whiche we breake that ys to saie the bodie of Chryst Gagneius whiche we receaue vnder the forme of bread doth yt not declare vs to haue parte with the bodie of our lorde Doth anie of these twelue finde anie trope or figures in the saing of S. Paule No they do all teach yt to be a plain speache and a plain assercion of the verie bodie of Chryst and not a bare sign of yt And here to conclude this matter and to make an ende of this expositiō of this text I haue thought good to heare the minde of the right godlie and learned Father Roffensis who as all thinges that he did so doth he handle this text learnedly and pithilie Roffen in proem li. 5 Thus he saieth Poculum benedictionis cui benedicimus nonne communicatio sanguinis Christi est Panis quem frangimus nonne communicatio corporis Christi est Quid hic audimus figuras ne corporis sanguinis Christi Nequaquam sed veritatem corporis sanguinis quibus nos verè communicare Paulus asserit Profectò si figuram solam hic indicasset Paulus non adeo frequenter haec nulla vspiam figurarum habita mentione vocasset corpus sanguinem Domini Sed nec arbitratur Oecolampadius nos per panem et vinum suum communicare corpori sanguini Christi sed fidem solam buius communicationis causam esse contendit Et certè qui fieri potest vt merus panis aut vinum eam efficatiam habeat vt nos veri corporis sanguinis Christi reddat participes Quare consentaneum est vt quum huius panis esu liquoris eius qui in poculo est potatione verè corpori sanguini Christi communicamus eiusdem corporis sanguinis veritatem hic adesse ceu compertissimum habeamus The cuppe of blessing whiche we blesse yt ys not a communicacion of the bloode of Chryst the bread whiche we breake ys S. Paule in all his processe of the Sacra maketh not one title of mencion of anie figure yt not a communicacion of the bloode of Chryste What heare we here Figures of the bodie and bloode of Chryst Not so but the veritie of the bodie and bloode of Chryst which Paule affirmeth vs verily to cōmunicate Truly yf Paule had iudged hero to be an onely figure he wolde not so often haue called these thinges the bodie and bloode of Chryste no mention in anie place beinge made
vsed as yt ys declared the argument might seem to haue force but nowe yt ys to vain yt ys as good an argument as the heritique might make that denied the Sonne of God to be incarnate bycause the scripture saieth directlie against him Verbum caro factum est The woorde was made flesh that bycause Verbum signifieth a materiall woorde therfor he shall argue that yt doth none otherwise signifie ther and so as he thinketh ouerthrowe the faith of the incarnacion of the Sonne of God and maintein his heresie as this Aduersarie wolde ouerthrowe the faith of the presence of Chryst in the Sacrament and by this woorde bread maintein his heresie But as the one hath small force or strenght so hath the other Wherfor nowe leauing this note in this Authour as which mightilie destroieth one of the fundacions of the Aduersarie and confirmeth the catholique faith I will in fewe woordes touche the other note whiche ys for our incorporacion to Chryste by partaking of his bodie in the Sacrament whiche incorporacion he so plainly setteth furthe that yf his saing be considered verie fewe woordes shall nede to explain yt Note therfor that thus he saieth And where that first nature of our slesh was corrupted and was made voide of that heauenlie life be gaue vs his nature of slesh being like vnto owers the whiche did both lack sinne and shoulde geue life that we being made partakers of yt we shoulde be mixed with him Doest thowe not Reader see here that he saieth that Chryst hath geuen vs the nature of his flesh not the figure of his flesh but the nature of yt the substance of yt but to what pourpose hath he geuen vs his naturall flesh he declareth to this pourpose that we shoulde be partakers of yt Yf we procead and aske what commoditie or profitte haue we by the partaking of his What profitte we haue by partaking Chrystes flesh flesh He aunswereth by the partaking of his flesh we are mixed with him in soche sorte that we receauing his bodie and nowe being ioined to the same the great vertue and poower of that bodie turneth our bodies into his bodie So that nowe we are be come one bodie of Chryst Neither let the grosse Capharnait saie that yf all faithfulll and woorthie partakers of the Sacrament be one bodie of Chryst that then Chryst hath an huge great bodie but let him remembre that the naturall man hauing twentie children euery one of them ys his flesh and bloode and yet the Father ys neuer the greater So manie of the faith becoming the flesh of Chryst by partaking of the Sacrament yet the flesh of Chryst ys nothinge bigger of the person of Chryst And howe soeuer this Aduersarie listeth grosselie to dallie in soche diuine mysteries yet this ys the trueth as by this Authour ye haue perceaued yt clerelie to be testified and the like shall you see in him that foloweth who ys Sainct Dionise who expowndeth this text of Sainct Paule almost woorde by woorde in this maner Quoniam vnus panis per proprietatem vnum corpus mysticum vnitate fidei spei charitatis Dionysius Carthus cuius corporis caput est Christus multisumus videlicet omnes qui de vno pane de vno calice participamus id est de singulari vero corpore sanguine reficimur Sacramentum tantum dignè recipimus For we are one bread by propertie and one bodie mysticall by the vnitie of faith hope and charitie of the which bodie Chryst ys the head we being manie that ys to saie all we whiche do partake of one bread and one cuppe that ys all we whiche be refreshed of the singular and verie bodie and blooode of Chryst and worthilie receaue so great a Sacrament-Thus Dionyse In this exposition let this be diligentlie noted against the Aduersarie that the bread which all we receaue and by the whiche we are made all one bread and one bodie yt ys not materiall bread but the singular and verie bodie and bloode of our Sauiour Chryst and so did Sainct Paule meen yt as this Authour agreablie with all other before alleaged dothe testifie expownding and declaring the minde of Sainct Paule Wher then ys the great argument that the Sacrament shoulde be nothing Argument of the woorde bread ouerthrowē but bare bread Bycause Sainct Paule calleth yt breade What bread yt ys and what the cuppe conteineth not onely this Authour but also one many hondreth yeares elder then he doth declare Whiche auncient Authour shall ende the exposition of bothe these last textes and ioin them together Thus he saieth Calix benedictionis cui benedicimus Remigius in 1. Cor. nonne communicatio sanguinis Christi est Idcirco primùm calicem nominauit quia de pane posteaplus erat disputaturus Calix autem benedictionis dicitur qui benedicitur à sacerdotibus in altari Appellatur ipse calix communicatio quasi participatio quia onmes communicant ex illo partemque sumunt ex sanguine Domini quem continet in se Et panis quem frangimus in altari nonne participatio corporis Domim est vtique primùm consecratur benedicitur à sacerdotibus spiritu sancto deinde frangitur cùm iam licet pants videatur in veritate corpus Christi est Ex quo pane quicunque communicant corpus Christiedunt Quoniam vnus panis subaudis Christi vnum corpus Christi multi sumus qui comedimus illum panem The cuppe of blessing whiche we blesse ys yt Cuppe of blessing howe yt ys called not a communicacion of the bloode of Chryst Therfor did he first speake of the chalice bicause he wolde afterwarde more at large treacte of the bread Yt ys called the cuppe of blessing bicause yt ys blessed of the preistes on the aultar The same cuppe also ys called the cōmunicacion for that yt ys a participacion bicause all do communicate of yt and do partake of the bloode of our Lorde whiche the cuppe conteineth in yt self And the bread whiche we breake in the aultar ys yt not a partaking of the bodie of our Lorde Yt ys so for first yt ys consecrated of the holie Gost and of the preistes and afterwarde yt ys broken when nowe although yt seem to be breade yet in verie dede yt ys the bodie of Chryst of the whiche breade as manie as do cōmunicate do eat the bodie of Chryst yt ys one bread of Chryst and one bodie of Chryst and we being manie do eate the same bread Thus moche Remigius Who being aboute the yeare of our Lorde 511. liued before this our time aboute 1050. Whose confession yet of the veritie of the presence of Chrystes bodie in the Sacrament ys as plain as yf yt had ben made in this our time What can be more plainlie spoken then to saie that the cuppe conteineth the bloode of Chryste Who can better opē the trueth then to saie although yt seem breade yet in verie deed
yt ys the bodie of Chryst and so moche he saieth therbie not onely declaring his owne faithe but also the faith of the Church he liued in Nowe reader when thowe seest so auncient and with all so euident testimonie of and for the trueth laie hande to yt and be not caried awaie with the vain woordes of this Proclamer And thus ending this text we will go to an other THE THIRTETH CHAPITER BEGINNETH THE exposition of this text Ye can not drinke of the cuppe of oure Lorde and of the cuppe of Deuells By S. Cyprian and Chrysost FOrasmoche as in the sixtenth chapiter of this booke Wher I began the exposition of this disputacion of Sainct Paule with the Corynthians the dependence of these scriptures the one of the other and also the minde of Sainct Paule ys opened what he here intendeth I will not trooble the Reader with that argument again in this place but remitte him thither Onelie this I wish him to obserue that Sainct Paule diswading the Corynthians from Idolathites vseth three means to doe the same One ys the declaracion of the greuouse punishment of the Iewes whiche S. Paule vseth three meanes to diswade the Corynthiās frō Idolathites they susteined for Idolatric Whiche being laied before their faces they might be moued to flye the like offence for feare of like pain The seconde ys vpon the communion of the bodie and bloode of Chryst that wher by the communion of that that they did communicate they were vnited to yt which they did communicate And vnited they coulde not be bothe to Chryst and to deuells Therfor forsomoche as by the communion of Chrystes bodie and bloode they were vnited to him they must forbeare the communion with deuells by Idolathites by which they shoulde be separated and diuided from Chryst again The thirde ys as Sainct Thoms saieth by the similitude of the legall sacrifice whiche Sainct Paule bringeth in as an argument of like to prooue this communion or participacion when he saieth Nonne qui edunt hostias participes sunt altaris Are not they whiche eate of the sacrifice partakers of the aultar To ioin the partes of the similitude together and to make yt fullie to Thomas Aqui. in dec prima Cor. appeare thus Sainct Thomas doth sett yt furth Are not they whiche eate of the sacrifices partakers of the aultar as they whiche eate of the flesh of Chryst are partakes of the bodie of Chryst Forasmoche as eche of these be so and Chryst and Baall can not dwell together neither can we serue two masters Therfor as a perfect conclusion he inferreth and saieth Non potestis calicem Domini bibere calicem daemoniorum Ye can not drinke of the cuppe of our Lorde and of the cuppe of Deuells Where note this conclusion depending vpon the premisses must include in yt tearmes of the same significacion that were in the premisses Forasmoche then as the premisses spake of the partaking of sacrifices yt must nedes be that Sainct Paule speaking here of the partaking of the table of our Lordre and of the table of deuells speaketh of the sacrifice of our Lorde and the the sacrifice of deuells That he teacheth the bread and wine to be a sacrifice yt shall be opened to yow after the exposition of the doctours although this ys sufficiētlie testified Sacrifice auouched by S. Paule before from the sixtenth chapiter vnto this place yet that yt maie well be perceaued of the Reader that my saing ys agreable to the holie Fathers and that this text was spoken of Sainct Paule as of the sacrifice of the bodie and bloode of our Lordre on the aultar the holie Fathers shall be brought furth as before they haue ben vpon the other scriptures by whose testimonie this matter shall be made clere And for that Sainct Cyprian rebuketh the same offence that Sainct Paule doth and vseth the same woordes that Sainct Paule doth wherby the true mening and vnderstanding maie the better be perceaued we shall first let his saing be hearde This yt ys Contra euangelij vigorem contra Domini ac Cyp ser 5. de lapsis Dei legem temeritate laxatur incautis communicatio irrita falsa pax periculosa dantibus nihtl accipientibus prosutura Non quaerunt sanitatis paenitentiam nec veram de satisfactione medicinam Paenitentia de peccatoribus exclusa est Grauissimi extremiue delicti memoria sublata est Operiuntur morientium vulnera plaga laetalis altis profundis viseeribus infixa dissimulato dolore contegitur A diaboli aris reuertentes ad sanctum Domini sordidis infectis nidore manibus accedunt Mortiferos idolorum cibos adhuc penè ructantes exhalantibus nunc etiam fcelus suum faucihus contagia funesta redolentibus Domini corpus inuadunt cùm occurat scriptura diuina clamet dicat Omnis mundus manducabit carnem anima quaecunque manducauerit ex carne salutaris Leuit. 7. sacrificij quod est Domini immundicia eius super ipsum peribit anima illa de populo Apostolus item testetur dicat Non potestis calicem Domini bibere 1. Cor 10. calicem ' daemoniorum Non potestis mensae Domini communicare meusae daemomorū Against the force of the Gospell against the lawe of our Lorde and God through the rashnesse of some communicacion ys frelie genen to the necligent being a false peace and of no force yet perilouse to the geuer and which shall nothing profitte the receauer They seke not the penance of Penance of health and the medicē of satisfactiō S. Gp. tearmes healthe neither the true medicen of satisfaction penance ys excluded from sinners the memorie of the extreame and most greu ouse offence ys taken awaie The woundes of them that be dieng be couered and the deadlie plague stricken into the depe bowells ys with a dissimuled sorowe hidden Returning from the aultars of the Deuell with filthie and infected handes with the sauoure they come to the holie thing of our Lorde Theie yet almost breathing owte the deadlie meates of idolls their chekes puffing oute euen yet their mischeuouse dede and smelling of the deadlie infection they violently come vpon the bodie of our Lorde When yet the scripture of God cometh against them and crieth and saieth Euery clean person shall eate the slesh But yf anie eate of the flesh of the holsome sacrifice which belongeth to our Lorde hauing his vncleannesse vpon him the Leuit 7. same soule shall perish from among his people The Apostle also witnesseth and saieth Ye can not drinke the cuppe of our Lorde and the cuppe of Deuells Ye can not communicate of the table of our Lorde and of the table of Deuells Thus moche Sainct 1. Cor. 10. Cyprian Who being moche offended with the necligence of soche preistes as did admitte them to the receipt of the holie Sacrament which had defiled them selfes with Idolathites before they
sacrifices by the mening of Theophilact yt shoulde some that S. Paule wolde haue saied of the chrystians that they are partakers of the aultar as the Iewes and not by speciall woorde haue saied they are partakers of the bodie of Chryst Nowe in the disputacion of S. Paule yt ys plain to see that speaking of the sacrifice of the Chrystians he nameth wherof they are partakers As when he saieth The cuppe of blessing which we blesse ys yt not a partaking of the blood 1. Cor. 10. of Chryst And the bread whiche me breake ys yt not a partaking of the bodie of Chryst Wher by speciall woordes he nameth the thinges their receaued and partaken But speaking of the sacrifices of the Iewes throughoute all the disputacion he nameth no speciall thinge but vseth as I saied the generall terme of the aultar Wherby we maie conclude with Theophilactes woordes Non enim altaris sumus sed Domini corporis ipsi participes We are not partakers of the aultar but we are partakers of the bodie of Chryste Yf the bodie of Chryste were absent from the sacrifice we shoulde be by Theophilactes iudgement partakers of the aultar but bicause the bodie of Chryst ys present in the sacrifice and ys the sacrifice yt self that ys offred therfore are we partakers of the bodie of Chryst By which processe of Theophilact yt ys plain to be perceaued that he vnderstandeth Sainct Paule here to haue spoken of the verie bodie and bloode of Chryst of the whiche we are verie partakers The bloode of Chryste ys not onely in heauen but also in in the chalice Of this who can doubte that remembreth his exposition of the first text of this disputacion of Sainct Paule wher he saieth speaking of him That that he saied ys after this maner This bloode that ys conteined in the cuppe ys euen the same that flowed oute of Chrystes side This bloode when we receaue we do partake that ys we are ioined to Chryst. Who can doubte of the faith of this man and howe he vnderstandeth Sainct Paule that so plainlie expowndeth him He saieth that we receaue not a figure onely but the bloode of Chryste And this blood ys not onely in heauen whether onely the Aduersarie saieth we must by faith lift vppe our eyes and heart but yt ys conteined saieth Theophilact in the cuppe wher also by faithe we must beholde yt And this ys not onely a Sacrament of Chrystes bloode so called bicause Sacramentes haue the names of thinges wherof they are Sacramentes but yt ys saieth Theophilacte euen the same bloode that flowed oute of Chrystes side and not a thing bearing the name of the bloode of Chryst Nowe Chrystian Reader iudge yf the Aduersarie haue not plain authoritie against him that wher he wolde that yt shoulde be prooued that Chrystes naturall and substanciall bodie ys in the Sacrament Yf that bodie vpon the croosse oute of the whiche for mannes redemption did plentifullie flowe oute bloode were naturall forasmoche as this bloode in the holie Sacrament ys euen the same bloode yt must nedes folowe that the naturall bodie and naturall blood of Chryst ys in the Sactament Why stand I so long vpon so clere a matter seing that Anselmus who ys ioined with him to shewe the faith of the latin churche as Theophilact hath doen of the greeke churche ys euen as plain as he Thus expowndeth he Sainct Paule Non potestis calicem Domini in quo sanguis est eius bibere calicem Daemoniorum in quo vinum est sacrilegae superstitionis Nec potestis mensae id est altaris Ansel in 10. 1. Cor. Domini in quo corpus eius est participes esse mensae id est altaris Daemoniorum Ye can not drinke the cuppe of our Lorde in the whiche ys his bloode and the cuppe of Deuells in whiche ys the wine of sacrilegall supersticion Neither can yow be partakers of the table that ys of the aultar of our Lorde in the whiche ys his bodie and of the table that ys of the aultar of Deuels Thus he In this Authour who liued within xvi yeares of fiue hundreth yeares agon ye see a very plain exposition fullie agreing yea allmost vsing the same woordes that Theophilact did Who was liuing almost three hundreth yeares before him Which Theophilact vseth the woordes of Chrysostome who liued more then foure hundreth yeares before Theophilact Whose saing ye shall finde in the xvi chapiter of this booke I saie in this Authour here alleadhed ye haue a plain exposition of Sainct Paules woordes For first he expowndeth what S. Paule meneth by the cuppe of our Lorde and saieth that yt ys the cuppe of our Lorde bicause the blood of our Lorde ys in yt Then teaching what he meneth by the table of our Lorde he saieth he meneth the aultar of our Lorde Whiche ys so called bicause the bodie of our Lorde ys vpon yt So that as the cuppe ys called the cuppe of our Lorde bicause his bloode ys in yt So ys the table called the aultar of our Lorde bicause the bodie of our Lorde ys vpon yt I thinke these woordes be plain enough wher by expresse woordes ys taught the presence of the very bodie and bloode of Chryst in the Sacrament and that in no other sorte of woordes than Theophilact before him and Chrysostome before him as ye haue hearde did teache Peraduenture ye will saie he expowndeth the table to be an aultar which A proof of the vse of aultars euē frō the Apostles time Dion Are. eccles Hie. par 3. ca. 3 cometh in but of late daies and ys a terme not vsed amonge the auncient doctours That bothe the woorde and the thinge was in vse in the time of the auncient doctours yt shall be made manifest to thee gentle Reader and that euen from the Apostles Sainct Dionyse the disciple of S. Paule declaring the order of Chrystes Churche in his time among other declaracions of the blessed Sacrament maketh mencion of the same sett vpon the aultar saing thus Sed illud sacratius intuere quod impositis altari venerabilibus signis per quae Christus signatur sumitur adest protinus sanctorum descriptio But reuerentlie beholde that that when the honorable signes be put vpon the holy aultar by the whiche Chryst ys both fignified and receaued furthwith their ys a description of sainctes In these woordes ye perceaue bothe the name of the aultar and the vse of yt For the vse of yt was to put vpon yt the holie Sacrament for the whiche vse sake this auncient holie Father called yt the holie aultar Whiche wolde be noted of thē who in these our daies geue the aultar moche baser tearmes yf I shall saie no woorse of them And herwithall note that this Authour doth not onely call this Sacrament honourable but also furthwith addeth the cause for bicause saieth he Chryst ys bothe signified and receaued So that by the outwarde formes he ys not
onely signified but also verilie vnder them receaued Of the which two partes of the Sacrament we haue more at large spoken before Of the aultar and the vse of the same also Sainct Ambrose maketh mencion saing Ego Domine memor venerandae passionis tuae accedo ad altare tuum licet Amb. orat praepar Aultar and sacrifice both mēcioned by S. Amb. and vsed peccator vt offeram tibi sacrificium quod tu instituisti offerri praecepisti in commemorationē tui pro salute nostra I o Lorde being mindefull of thy honourable passiō come vnto thine aultar allthough a sinner to offre vnto thee the sacrifice that thowe didest institute and commaunde to be offred in the remembrance of thee for our health Here maie ye perceaue that S. Ambrose came to that aultar of whom also ye maie learn the vse of the aultar for he came to offre sacrifice vpon yt so that the vse of the aultar was to haue sacrifice offred vpon yt which thing S. Ambrose his facte dothe well declare For so holie a man as he was wolde notabuse the aultar Wherfore yt dothe well appeare that yt ys the right vse of the aultar The name and the vse of the aultar ys likewise declared vnto vs by his disciple S. Augustine who shewing the godlie zeale of his Mother lieng on her death bedd and what she desiered to be doen for her saieth Illa imminente die resolutionis suae non cogitauit corpus suum sum ptuosè contegi an t condiri aromatibus aut monumentum electum concupiuit aut curauit sepulchrum patrium Non ista mandauit Aug. lib. 9. cōfes ca. 13 nobis sed tantummodò memoriam sui ad altare tuum fieri desiderauit cui nullius diei praetermissione seruierat vnde sciret dispensari victimam sanctam qua deletum est chyrographum quod erat contrarium nobis She the daie of her death being at hand was not mindefull to haue her bodie sumptuously buried or to be spiced with Aultar serued wher facrifice was done spices nor coueted to haue a solemne monument neither desiered to be buried in her owne contrie These thinges did she not commaunde vs but onely desiered she to be remembred at thine aultar which she withoute anie daies omission had serued from whence she knewe that sacrifice to be despensed by the whiche the hand writing was put oute that was against vs. Thus of Sainct Augustine also ye heare the name of the aultar and the vse The vse ys like as ye haue hearde in S. Ambrose that ys to offre sacrisice vpon For S. Augustins mother knewe that that sacrifice was despensed or geuen from the aultar whiche redemed vs and washed vs from our sinnes in his bloode whiche euery true Chrystian will confesse to be the bodie of our Lorde Iesus Chryst The same S. Augustine also ys a plentifull withnesse of this matter of the aultar ad Casulanum And in his sermon to the infantes of whiche place also The Proclamers false sleight in his allegacion of S. August the Proclamer in his sermon maketh mencion but with soche sleight and crastie falsheade as I can not ouerpasse yt but note yt to the Reader For first wher S. Augustine vseth the plain terme or name of the aultar this man not liking that name corrupted S. Augustine and putteth in to the place of yt the name of table Secondly wher S. Augusten plainly teacheth the presence of Chrystes bodie and bloode He to deceaue his audience bringeth three or foure woordes of the place to make them beleue that S. Augusten reputed the Sacrament but as a peice of breade and leaueth oute all the rest But I shall first alleadge S. Augustine as his owne woordes be Thus he writeth Hoc quod videtis in altari Dei etiam transacta nocte vidistis Aug. serm ad infant Sed quid esset quid sibi velit quam magnae rei Sacramentum contineret nondum audistis Quod ergo vidistis panis est calix quod vobis etiam oculi vestri renunciant Quod autem fides vestra postulat instruenda panis est corpus Christi calix sanguis Dominus noster Iesus Christus nouimus vnde acceperit carnem de virgine Maria infant lactatus est nutritus est creuit ad iuuenilem aetatem peruenit à Iudaeis persecutionem passus est in ligno suspensus est in ligno interfectus est sepultus est tertia die resurrexit quo die voluit in coelum ascendere illuc leuauit corpus suum vnde est venturus vt indicet viuos mortuos Ibi est modò sedens ad dextram Patris Quomodò est panis corpus eius calix vel quod habet calix quomodò est sanguis eius Ista fratres ideò dicuntur Sacramenta quia in eis aliud videtur aliud intelligitur Quod videtur speciem habet corporalem quod intelligitur fructum habet spiritualem This that ye see in the aultar of God ye did also see yt the last night But what yt was what ytment Wher S. Aug. here nameth the aultar the Proclamer a shamed of so honourable a name calleth yt a table of howe great a thing yt conteineth a Sacramēt yet haue not yet hearde That then that ye haue seen ys bread and a cuppe whiche thing also your eyes doe tell yow but that your faith requireth to be instructed the bread ys the bodie of Chryst and the cuppe his bloode Owre Lorde Iesus Chryst we knowe from whence he tooke flesh euen of the virgen Marie being an infant he sucked he was nourced he grewe he came to the age of a young man he suffred persecucion of the Iewes he was hanged vpon the crosse vpon the crosse he died he was buried the thirde daie he rose what daie he wolde he ascended into heauē Thither did he cacrie vppe his bodie from whence he will come to iudge the quicke and the dead Ther ys he nowe sitting at the right hand of God the Father Howe ys the bread his bodie and the cuppe or that ys in the cuppe howe ys yt his bloode These thinges bretheren are therfore called Sacramentes bicause in them one thing ys seen an other thing ys vnderstanded That that ys seen hath a corporall forme that ys vnderstanded hath a spirituall profitte This ys the wholl saing of Sainct Augustine The Proclamer alleadgeth him thus Quod videtis in mensa panis est That ye see in the table ys bread In whiche his allegacion first ye maie perceaue that wher Sainct Augustine putte and vsed this woorde aultar This man to make him appeare to haue saied to his pourpose was contented to corrupt him and falsifie him in stead therof to put his woorde table In dede yt coulde not but haue sownded to his shame in soche a wise and learned audience yf he shoulde haue alleaged Sainct Augustine making mencion of the aultar and not onely calling yt the aultar but also the aultar of
God the whiche Aultar of God aultar with the mencion and wholl remembrance of yt he hath laboured to deface and vtterlie to wipe awaie What ye maie thinke and iudge of the doctrine of this man that to maintein yt dothe so manifestlie falsifie the doctours and dare not alleadge them as they be written but as he listeth him self I leaue to be considered What synceritie also he vseth so truncatelie alleadging Sainct Augustine that wher he taught the twoo S. August truncathe alleaged by the Proclamer to deceaue the people and to robbe the B. Sacr. of the prefence of Christe partes of the Sacrament namely the outwarde corporall forme and the inwarde substance of Chrystes bodie and bloode the one knowen by the eye of the bodie the other by the vnderstanding of faith this man snatcheth the first parte and renneth awaie with yt leauing the other parte behinde him and so truncating Sainct Augustin deceaueth the people and abuseth the holie doctour I shall not nede to geue farder aduertisement here Sainct Augustine as he did write and as this man alleageth him lieth before yow ye maie compare them and trie the trueth Wherfore I will leaue to speake of them anie more and proceade in my matter As of these Fathers before alleaged we haue learned that in the primitiue Churche the aultars werein vse So nowe learn withall what in those daies was thought of them that did abuse aultars To geue vs vnderstanding in this matter we will heare Optatus the holie auncient Bishoppe who liued before Sainct Augustine Sainct Hierom or Sainct Ambrose and was almost xij hondreth yeares agon This learned Father and Bishoppe writing against the Donatistes who threwe downe the aultars and spoiled the Churches saieth thus Quid est tam sacrilegum quam altaria Dei in Optatus li. con Donatist quibus vos abquando obtulistis frangere radere remouere in quibus vita populi membra Christi portata sunt quo Deus omnipotens inuocatus sit quo postulatus descendit Spiritus sanctus vnde à multis pignus salutis aeternae tutela fidei spes resurrectionis accepta est Alcaria inquam in quibus fraternitatis munera non iussit saluator poni nisi quae essent de pace condita Depone inquit munus tuum ante altare redi priùs concorda cum fratre tuo vt pro te possit sacerdos offerre Quid est enim altare nisi sedes corporis sanguinis Christi Haec omnia furor vester aut rasit aut fregit aut remouit Quid vobis secit Deus qui illic inuocari consueuerat Quid vos offenderat Christus cuius illic per certa momenta corpus sanguis habitat Quid vos offen ditis etiam vos ipsi vt altaria frangatis in quibus ante nos per longa temporum spatia 3. Reg. 19. sanctè vt arbitramini obtulistis Hoc modo Iudaeos estis imitati Illi iniecerunt manus Christo in cruce à vobis pereussus est in altari De quibus apud Dominum Helias Propheta quaerelam deponit ijs enim locutus verbis quibus vos inter alios ab ipso accusari meruistis Domine inquit altaria tua confregerunt Dum dicit tua indicat quia res est Dei vbi Deo aliquid à quocumque oblatum est What ys so great sacrilege as to breade See here the vse the regard the estimation and reuerēce of aultars in the auncient churche rase and remoue the Aultars of God in the whiche yowr selues somtyme haue offred in whiche the praiers of the people and membres of Christ were born wher allmightie God ys called on wher the holy Spirit desired descendeth from whence of manie the pledge of euerlasting health and the sauegarde of faith and the hope of resurrection ys taken the Aultars Isaie on the which our sauyour commaunded the offrings of the bretheren not to be put except soche as were seasoned with peace Laie downe saith he thy offring before the Aultar and go first and agree with thy brother that the preist maie offer for thee What ys the Aultar but the seat of the bodie and bloode of Chryste But all theise hath yowr furie either raced broken or remoued and taken Aultar what yt ys ād the spoil of aultars awaie what had God doen to yowe who was wount ther to be called on What had Chryst offended yowe whose bodie and bloode somtime dwelleth ther what doe yowe yowr selues offende yowr selues to breake those aultars in the whiche a long time before vs ye haue offred as ye thinke godlie By this ye haue folowed the iewes They smitte Chryst vpon the crosse of yowe he ys smitten on the aultar of whome the Prophet Heltas maketh cōplaint to our lordre For he speaketh soche woordes wher with yowe also are woorthie to be blamed Lorde saieth he they haue broken downe thine aultars When he saieth Thine he declareth that that thing ys gods or belongeth to God wher anie thing of ani man ys offred to God thus moch Optatus Who was not born yesterdaie to tell vs the fashion of religion in the latter daies But he talleth vs the religion of the auncient Churche whiche was almost twelue hondreth yeares agone at which time he liued and in that tyme yt was thought that ther coulde be no Let the Proclamer and his folowes see and saie howe they agree in their doings withe the auncient church wherof in woordes they bragg somoche greater sacriledge then to breake and pull downe the aultars In those daies as by this authour yt maie be perceaued yt was religion to saie that the aultar ys the seat of the bodie and bloode of Chryst Wherby as the presence of the verie bodie and blood in the Sacrament maie euidently be perceaued to haue ben faithfullie beleued and taught So maie yt that the aultars for that they were accompted the seat of the bodie and bloode of Chryst were reuerently vsed Yt ys easie also to perceaue howe that in those daies the vse of the aultar was to offer vpon as ye maie perceaue by hys allegacion of Chrysts sainge Yf then to pull downe and destroie aultars be so heynouse and great an offence that ther ys no sacrilege greater than yt and thys was so thought aboue eleuen hondreth years agon I wish them that finde them selues giltie of soche facts to haue consideracion of their dooings yf they haue anie regarde to the iudgments and aduertisements of the auncient Fathers Yf they will not creditte their iudgements let them creditte the iudgements of God who in times passed hathe euedently declared the same Wherfore as ye haue hearde the vse of the aultars testified by diuerse Fathers and the abuse of them also reputed as an heinouse crime and offence yea more heinouse then sacrilege So shal ye nowe perceaue the contemptuouse abuse of them to haue ben sore and greuouslie punished of God therby well appearinge
soche abuse moche to offend him Lib. 6. cap. 23. The impudens fact of Iulianus in possing against the holie aultar In the tripartite historie we reade that in the tlme of Iulianus Apostata one called Iulianus beinge the ruler of the east parts vnder the same wicked Iulian then Emperour entred in to a church and pissed against the aultar The woordes of Theodorete be these Iulianus praefectus impudenter contra sacrum altare minxit quem cùm Euzoius prohibere tentaret eum ille percussit in capite Iulian the president impudently pissed against the holie aultar whom when Euzoius wolde haue forbidden he strooke him vpon the heade Here by the reporte of this authour ye see the impudente facte of this wiked Iulianus wher by the waie note that the authour calleth yt an impudent facte and also calleth the aultar an holie aultar And nowe heare the punishint of this facte The authour reporting the wiked doinges of the saied Iulianus and of one Felix together shewinge both their punishiments saieth thus Sed pro ijs impietatibus vesanisque praesumptionibus non post multum paenas exacti sunt Nam repente Iulianus saeuo morbo correptus viseribus putrefactis interijt excrementa non per meatus egestinos emittebat sed scelestum os quod blasphemijs ministrauerat organum huius excretionis est factum But Abuse of aultars and spoilt of churches punished for all these wickednesses and furiose presumptions they within a litle while after suffred paines For Iulianus being sodenly taken with a sore disease his bowells being putrifieddied and he did not voide the excrements by the lower parts of his bodie But the wiked mouthe that had ben an instrument to blasphemies was nowe made an organ of excretion Thus moche the ecclesiesticall historie In whiche as before we sawe the offence of the man So nowe perceaue Arrius his filthie deathe we the punishmēt Arrius was a blasphemouse heretique whose heinouse offence was by his death inflicted of God declared to all the worlde to be to God very greuouse and displeasaunt and yet yt was not more greuously punished then this For that man though he in easing of nature by gods plague powred oute with thexcrements the bowells of his bodie and so died a fylthie deathe Yet this man whose bowells by the like plague of God were putrified and rotten in his bodie and therby God so disposing the filthie and stinking excrements that shoulde haue ben voided by the lower parts of his bodie wer voided and powred oute at his mouth and so dieng died yet a filthier deathe then thother Yf then the contemptuouse abuse of aultars were so greuously punished of God and the reuerent vse of aultars was neuer reproued easie yt ys to iudge that the well vsers of aultars are of God praised and the abusers of them of God dispraised the vse of aultars of God and auncient Fathers well liked the abuse of thē moch misliked But once to finish this matter and to returne to our text and to Anselmus whose exposition we alleaged ye maie by this that ys saied well peceiue that both the name of the aultar and also the vse of yt ys comed to vs from the primitiue churche So that this authour Anselmus ys not the first authour of yt But he speaketh of yt as he hath learned of the Fathers And therfore dothe verie well expownde the table of our lorde in S. Paule calling yt the aultar For the aultar in deed ys the table of our lorde wherin ys the meat of the bodie of Chryst whiche ys the sacrifice of our lorde of the which the faithfull people be partakers and wher vpon we feede to repayre this corruptible flesh that yt maie once come to incorruption ad from mortalitie to immortalitie Neither onelie are we moued by the exposition of this authour to vnderstande Aultar wherfor yt serueth S. Paule to speake of the aultars but also to vnderstand him to haue spoken of the sacrifice of the same aultar of Chryst for that therin he implieth the sacrifice of Chrysts bodie and blood by cause an aultar generaly serueth to beare a sacrifice wherfor particularlie the aultar of Chryst serueth to beare the sacrifice of Chryst To this vnderstanding of S. Paule the verie letter leadeth S. Paules own argument made to the Corinthians enforeth For when he saieth vnto them Ye can not drinke the cuppe of our lorde and the cuppe of deuells ye can not be partakers of the table of our lorde and of the table deuells In bothe parts he calleth yt indifferentlie the cuppe So that to the vessell of our Lordes table he geueth no other terme then he doth to the vessell of the table of Deuells Yf then yt be the cuppe of the Deuells bicause yt was offred to Deuells in sacrifice then ys the other the cuppe of our Lorde bicause yt ys offred to him in sacrifice Likwise for the second sentence Yf the table of Deuells be so called bicause yt serueth to the sacrifice of Deuells Euen so must the table of our Lorde be so called bicause yt serueth to the sacrifice of our Lord. Thus then ye see that of the verie letter and of Sainct Paules argument yf yt shall haue anie force by the comparison whiche he here maketh that as he spake of the sacrifice of Deuells on the one side so he spake of the sacrifice of our Lorde on the other side For as Hilarie saieth Omnis comparatio ad intelligentiae formam praesumitur vt id de quo agitur secundùm exemplum propositum assequamur Euery comparison ys taken to the forme Hilar de Trinit li. 8 of vnderstanding that we maie atteign yt that ys spoken of according to the example that ys proposed Nowe yf Sainct Paule making his comparison shoulde in one parte speake of one thing and in the other parte of an other thing howe shoulde the comparison healpe our vnderstandinge Wherfore according to Sainct Paules example we vnderstand him speaking of the cuppe of our Lorde to haue spoken of yt as of the bloode of Chryst offred in sacrifice of the whiche as before ys saied we be partakers as in the same example speaking of the cuppe of Deuells he speaketh of yt as of a sacrifice offred to Deuells of the whiche Idolaters are partakers Otherwise what shoulde the cōparison auaill when betwixt a thing offred in sacrifice and a thing not offred in sacrifice ther ys no proporciō Wherfor as the exāple ys vnderstāded of a thing sacrificed So must the thing compared to the exāple be vnderstanded of a thing sacrificed that ther maie be proporcion and similitude betwixt the thinges ioined in cōparison Then must yt be concluded that as Sainct Paule spake of sacrifice in the example So spake he of sacrifice in the thing compared to the example And so yt ys euident that the bodie and bloode of Chryst in the Sacrament of which we are partakers after the minde of Sainct Paule ys a
sacrifice To this yf ye adde the sainges of Sainct Cyprian and Chrysostome in the last chapiter and the expositions of all the doctours vpon these textes of Sainct Paule The cuppe of blessinge c. and The bread which we break c. Which ye shall sinde before alleaged in this booke whiche all so shewe the minde of Sainct Paule as that he spake not onely in these places of the bodie and bloode of Chryst in the Sacrament as ther verilie present But also as yt ys a sacrifice ye shall yf ye will easilie perceaue and vnderstand the trueth of the matter that Sainct Paule in this disputacion withe the Corynthians treacted of the bodie and bloode of Chryst in the Sacrament as of a sacrifice To the vnderstanding of whiche trueth moche light ys added by that ys declared that the auncient Fathers of the primitiue Churche accepted both the name and the vse of an aultar whiche argueth a sacrifice For a sacrifice and an aultar be as yt were Correlatiues Aultar and Sacrifice be correlatiues So that whether yt be extern or interne sacrifice yt hath answetablie an aultar so that we maie saie Yf here be an aultar yt presupposeth to doe sacrifice on Yf we saie here ys a sacrifice yt presupposeth to be doen on an aultar This the Aduersarie knewe right well Wherfore to compasse his pourpose to take awaie the sacrifice he remoued and tooke awaie aultars But what soeuer the Aduersarie hath doen yt ys plainly prooued that the primitiue Churche vsed bothe and had both in honoure and reuerence THE TWO AND THIRTETH CHAP. VPON OCCAsion that yt ys prooued that the primitiue Church vsed the aultar and reputed the bodie and bloode of Chryst to be a Sacrifice beginneth to treact of the same sacrifice whiche we commonlie call the Masse AS the Sacrament of Chrystes bodie and bloode ys as Dionysius Areopagita saieth of all Sacramentes most excellent and most honorable perfecting and consummating al other Sacramentes Euen so ys ther none that Sathan more cruellie persecuteth by his minysters in these our daies than this For of all the partes or membres â—… this he leaueth none vntouched and not impugned The presence he vtterly denieth transubstanciacion he derideth Adoracion as Idolatrie he detesteth reseruacion he contemneth Communion either priuate as he tearmeth yt or vnder one kinde he flieth and despiceth The sacrifice as a pestilence he abhorreth and hateth the hatred wherof he hath so fixed and fiered in the heartes of his disciples that not onely the thing as the sacrifice yt self and the Ceremonies thervnto apparteining but the very name ys vnto them so odiouse as nothing can be more odiouse This sacrifice and the wholl ministracion of the same ys called the Masse whiche howe yt hath ben mocked and skorned what raiginges and railinges haue ben vsed against yt yt ys raither to be lamented then rehersed After the whiche sorte this Proclamer bendeth himself cheiflie to inueigh against the Masse But forasmoche as S. Paule hath taught vs that the bodie and bloode of Chryst be our sacrifice and the Fathers of the primitiue Churche did so receaue yt and beleue yt by breaking and drinking of which in the aultar of our Lorde they trusted fastlie and inseparablie to be vnited to Chryst I will somwhat more speciallie being thus as ys saied occasioned speake of the same sacrifice and the ministracion of yt And first of the name Secondly of the wholl ministracion Thirdly of certain partes of the Canon whiche the Proclamer impugneth Forthlie of the valeu of yt to the quicke and dead As for the name I can but merueill what they meen that so furiouslie rage Masse the woord how yt cometh against yt considering that yt was not yesterdaie begon or inuented but vsed in the primitiue Churche and from the primitiue Churche in the same significacion as yt ys at this present daie For this woorde Masse whiche ys vsed in the english tounge And Missa whiche to signifie the same ys vsed in the latin tounge be as the learned in the tounges saie Hebrue woordes In the whiche toung of this woorde Mas cometh Missa whiche in significacion ys all one with the greeke woorde Liturgia insomoche that yf a man wolde translate or interprete this woorde Missa into greke he can haue no meeter woorde then this woorde Liturgia liuely and fully to aunswer and expresse his significacion Likewise yf a man will interpreter or translate this woorde Liturgia into the Hebrue toung he can haue no apter terme then this woorde Missah And yf yowe will translate both these into the latin tounge yt shall be rightlie and iustly doen by the woorde officium as yt signifieth our duetie in doing sacrifice and diuine seruice to God Missa Liturgia Officium And although these woordes Missa Liturgia and officium be of more large significacion yet haue they ben by great auncient Fathers of Chrystes Churche restreigned and limited to signifie onelie our sacrifice and seruice to God Wherfore in the greke Churche the Masse of Sainct Basill war called Liturgia the Masse of Sainct Chrysostom was called Liturgia So ys this woorde officium vsed in Sainct Lukes Gospell wher he speaketh of Zacharias the preist and father of Sainct Iohn Baptist Et factum est vt impleti sunt dies officij eius abijt in domum suam And when the time of his seruice was Luc. 1. expired he went home In whiche sainge this woorde seruice ys taken for the sacrifice and diuine seruice doen in the time of his course in the temple And that this woorde Missa whiche the latines haue borowed of the Hebrues hath ben vsed of the Fathers of the latine Churche for the sacrifice and seruice of God whiche we cal Masse fewe that haue vsed to readd those Fathers be ignoraunt And here to beginne with that holie Leo the first who was as ye haue before hearde more then a thousand yeares agon he willing two Masses to be had in one daie for the commoditie of the people saieth thus Necesse est vt quaedam pars populi sua deuotione priuetur si vnius tantùm Missae more seruato Leo epi. 79 sacrificium offerre non possunt nisi qui prima diei parte conuenerint Yt must nedes be that some parte of the people shall be hindred of their deuocion yf the maner of one Masse onely being kept none can offre sacrifice but they that come together in the first parte of the daie By this saing of Leo we are taught two thinges The one ys that Masse here ys taken for the common sacrifice and seruice of the people to God Which ys easie to be perceaued by that he saieth that a great part of the people shoulde be hindered of their deuocion and shoulde not offre sacrifice yf ther should be but one Masse For the Masse being a common seruice and sacrifice to God ys or ought by ioinct affection and deuocion of the people to
made what should yt offend the Proclamer to hear that S. Peter ād S. Paule did make a certain ordre and certain praiers to be vsed in the Masse and so likewise S. Andrew S. Iames S. Dionyse S. Basil and S. Chrysostō and other by reason of whiche ordeinaunces and praiers by them seuerallie made they should be called S. Peters Masse S. Andrews Masse S. Iames Masse and so furth As S. Peter and S. Paule are testified to haue saied Masse So ys S. Andrew the S. Andre as Apost ad Aegeā brother of S. Peter who after he had with moch trauaill and manie miracles preached Chrystes faith in Scythia in Europe which contrie happened to him when the Apostles diuided thēselues to preach throughout the woorld He came to Patras in Grece wher being resisted by Aegeas the Proconsull and by him apprehēded in geuing an accōpt of his doinges saied thus to the same Aegeas Omnipotenti Deo qui vnus verus est Deus ego omni die sacrifico non S. Andrew offred sacrifice dailie thuris fumū nec taurorū mugientiū carnes nec hircorū sanguinē sed immaculatū agnū qnotidie in altari crucis sacrifico cuius carnes postqaam omnis populus credentiū manducauerit eius sanguinē biberit agnus qui sacrificatus est integer perseuerat vinus Et cūm verè sacrificatus fuerit verè carnes eius manducatae sint à populo verè sanguis eius sit bibitus tamen vt dixi integer permanet vinus Vnto the Allmightie God which ys one and the verie God euery daie do I sacrifice not the smook of franken cense neither the flesh of roaring bulls nor the blood of kiddes but an vndefiled lābe do I dailie offre in sacrifice in the aultar of the crosse whose flesh after that all the beleuing people haue eaten and haue dronken his bloode the lābe that ys sacrificed doth remain wholl and aliue And when he ys verilie sacrificed and his flesh verilie eaten of the people and his blood verilie dronken yet for all as I haue saied he doth remain wholl and vndefiled and aliue Thus he Although in this saing of S. Andrew here ys no menciō made of the woord Masse what yt ys Masse yet he hath reported himself to haue doē that thing that he should haue doē yf he had saied that he saied Masse For call to remēbrance what we haue saied Masse to be yt ys to consecrate the bodie and blood of Chryste to offre the same in sacrifice and to receaue yt These three S. Andrewe reporteth himself dailie to haue doen. For he saieth that in the aultar he sacrificed the immaculate lambe c. Wherbie declaring the blessed and innocēt lambe Chryste to be on the aultar he declareth the consecracion and saing that he did on the aultar sacrifice yt he doth open the sacrifice and expressedlie also confessing the receipt the wholl three parts of the Masse be confessed to haue ben by him doen. Nowe let not the Aduersarie reiect the saing of S. Andrew as of none authoritie for yt hath ben in the Churche receaued manie hundreth years and written in an epistle by the preistes and deacons of Achaia of the passiō of S Andrewe and to this daie of no catholique to my knowlege reproued To these three Apostles we shall adde one other Apostle S. Iames by name whom with the skoff of somsaie this Proclamer wolde haue made his audien ce beleue that he had neuer saied Masse at Hierusalem as he wolde haue persuaded that S. Peter neuer did at Antioche or at Rome But afterward correcting himself as a man waking oute of a sheape or dreame and better aduised perchaunce not knowing when he preached his sermon that the Masse S. Iames Masse allowed and praised by the Proclamer of S. Iames was a broad in print but before he penned yt coming to knowledge he corrected his Some saie spoken in his dreame and vnaduisedlie ād being now waking and better aduised chaungeth his phrase and saieth that yt ys constantlie affirmed that S. Iames saied Masse at Hierusalem And finallie he himself confessing the same and magnifieng and highlie extolling yt by soche comparison as yt liketh him to make he abaseth depresseth and dispraiseth the Masse of the catholique Church that ys nowe vsed but howe well he handleth the matter thowe shalt hereafter vnderstand Let vs nowe examen the Masse of S. Iames and see whether his maner of consecracion agreeth with ours Dominus Iesus ea nocte qua tradebatur vel potius seipsum tradebat pro vita salute mundi accipiens panem in sanctas immaculatas inculpabiles immortales manus suas in coelum suspiciens ac tibi Deo Patri ostendens gratias agens sanctificans frangens dedit nobis Discipulis suis dicens Accipite comedite S. Iames directed his speache in the cōsecracion to God the Father Hoc est corpus meum quod pro vobis frangitur datur in remissionem peccatorum Oure Lord Iesus the same night that he was betraied or raither in the which he deliuered himself for the life and saluacion of the worlde taking bread into his holie vndefiled innocent and immortall handes looking vppe into heauen and shewing yt vnto thee God and Father geuing thankes sanctifieng and breaking gaue yt vnto vs his Disciples saing Take eate this ys my bodie which ys broken for yowe and geuen in the remission of Chryst mixed his cuppe with wyne ād water sinnes Then he tooke the cuppe and saied Similiter postquà m coenauit accipiens calicem permiscens ex vino aqua aspiciens in coelum ac ostendens tibi Deo Patri gratias agens sanctificans benedicens implens Spiritu sancto dedit nobis Discipulis suis dicens Bibite ex hoc omnes Hic est sanguis meus noui Testamenti qui pro vobis multis effunditur datur in remissionem peccatorum Likewise he after he had supped taking the cuppe and mingling yt with wine and water and looking vppe into heauen and shewing yt to thee God and Father geuing thankes sanctifieng blessing filling yt with the holie Gost he gaue yt vnto vs his Disciples saing Drinke ye all of this This ys my bloode of the newe Testament which for yowe and for manie ys shed and geuen in the remission of sinnes This was his maner of consecracion And forasmoche as all the holie Apostles preached one Chryste one faith one religion and did all see Chryste setting furth this one institucion yt ys to be thought in so weightie a matter Chryst before the consecracion of his bodie lifted vppe hiseies and gaue thāks to his Father that they all vsed one forme which maie well be proued to be this for that S. Iames being an Apostle wolde not in this high ministracion varie or dissent from other Apostles but vse the same ordre and maner that they did Nowe then let the Masse
wherof note gentle reader as before ys saied that as S. Iames and S. Clement directe their communicacion in praier to God the Father so doth S. Basill Chrysostom and S. Ambrose so also doth the catholique Church The schismaticall Church of the Proclamer and his felowes doth not so but reherseth historicallie the woordes of the scripture Yf yt should be asked whie the Proclamer and his likes refuse to folowe herin the auncient maner of the primitiue Church the imitaciō of whiche Protestāts why they folow not the maner of primitiue Church they so moch pretend and so often haue yt in their mouth yt ys easie to aunswer that they so doo bicause innouaciō which delighteth yt self with thown inuencions and desiereth nouelties and liketh allmost nothing that before was fownded ād setled by the Fathers which also pleaseth the people thursting chaunges of thinges occupieth their heades Other cause whie they shoulde not kepe the same forme maner and order of consecracion as the Apostles their Disciples and the Fathers did whie they should not cōtinew their peticion and praier in the time of consecraciō to god the father as they did whie theie vse not soch phrase and maner of woordes as all or most or some of thē did whie they put not water to the wine as all they did I cā none assign But to conclud hitherto yt maie be perceaued that the catholique Church in nothing varieth from the Apostolique primitiue and auncient Church and that the hereticall Church in nothing as touching consecraciō agreeth THE SIXE AND THIRTETH CHAP. DEclareth what was the intencion of the Apostles and Fathers in and aboute the consecracion in the Masse THe order by me appointed now requireth that we search what was the faith ād intenciō of the Apostles and Fathers of the primitiue Church aswell Grekes as Latines in and about the cōsecracion Yt ys a world to see how the Proclamer like a commōiester trifleth with soch a weightie matter Ah mercifull God that wise men can not see the deuelish wicked intēts of this heretical brood Brentius and Caluine contemne the woordes of the formes of Sacraments The Proclamer mocketh and skorneth the intencion of soch as mynistre the sacraments Yet when these two be taken awaie what sacrament haue yowe But that I tread not oute of my path leauing to entre the disputacion of intencion and faith generallie in all sacraments I will onelie here declare the intencion of the consecracion of the B. Sacrament by the practise of the Apostles and fathers And without all circumstances breiflie to entre into the matter we will first see the intent and faith of S. Iames what he thouht to be wrought in the consecracion of the Sacrament Which his goodlie praier wilfullie declare wherin he praieth thus Miserere nostri Deus omnipotens miserere nostri Deus seruator noster misere nostri Deus secundùm magnam misericordiam tuam demitte super nos et super haec dona proposita Spiritum tuum sanctissimum Dominum viuificum S. Jacobus in Missa vnà tecum Deo Patre et vnigenito Filio tuo assidentem simul regnantem consubstantialem ac coeternū qui locutus est in lege et Prophetis et in nouo tuo testamento qui descendit in specie columbae super D. n. Iesum Christum in Iordanis stuuio mansit super eum qui descendit super Apostolos tuos in specie ignearum linguarum in coenaculo sanctae gloriosae Syon in die Pentecostes Ipsum spiritum tuum sanctiss demitte nunc quoque Domme in nos in haec dona sancta proposita vt superueniens sancta et bona et gloriosa sua praesentia sanctificet et efficiat hunc panem corpus sanctum Christi tui et calicem hunc preciosum sanguinem Christi tui vt sit omnibus ex its sumentibus in remissionem peccatorum et in vitā aeternam Haue mercie vpon vs o God allmightie haue mercie vpon vs o God our Sauiour haue mercie vpon vs o God according to thie great mercie and send downe vpon vs and vpon these proposed giftes thy most holie Spiritt our liuing Lorde sitting and reigning and euerlasting together with thee S. Iames beleued by the worke of the holie Gost the bread and wine to be consecrated into the bodie ād blod of Chryste God the Father and thy onelie begotten Sonne who hath spokē in the law and in the Prophets ād in thie new testament which came down in the shape of a done vpon our Lord Iesus Chryst in the floud of Iordane ād abidde vpon him who came downe vpon thy Apostles in the shape of sierie toungs in the parlour of the holie and gloriouse Syon in the daie of pentecost The same thy most holie Spiritt o Lorde sende down also vpon vs and these holie proposed gifts that he coming vpon them maie with his holie good and gloriouse presence sanctifie and make this bread the bodie of thy Chryst ād this cuppe the preciouse blood of thie Chryst that yt maie be to all that receaue of yt remission of sinnes and life euerlasting c. Allthough in this praier of S. Iames manie things might be fownd woorthie of note yet yt shall suffice for this present that we obserue that he vpon the consecracion had the same maner of intent and faith that the catholique Church how hath that ys that the bread and wine set vpon the aultar by the miraculouse woork of the holie Gost be made the bodie ād blood of Chryst Which thing ys so liuelie and fullie spoken and vttered that yt nedeth no farder declaraciō This onelie maie be added that yf ther were no more doē by the consecracion but that the bread and wine be made a sacramentall bread and wine that ys onelie figurs and tokens of the bodie and blood of Chryst S. Iames wold neuer haue so earnestlie praied for the coming down of the holie Gost to sanctifie that bread and wine he knowing that the bread and wine might without the speciall sanctificacion of the holie Gost verie well be figurs of Chrystes bodie and blood as manie other things were in the olde lawe Neither wolde he haue praied that the holie Gost by his holie presence should make the bread and wine the bodie and blood of Chryste yf he had entended or beleued Chrysts institucion to haue but figures Yt were in my iudgement a mockrie of God to desire that the bodie and bloode of Chryste might be ther and wolde not haue yt in dede but onelie the figurs of yt But whie do I saie so moch in so plain and clere a mater As ye nowe perceaue by S. Iames his praier that his entent and faith was that Chrystes verie bodie and verie blood were consecrated on the aultar so shall ye see that S. Clement came to the aultar with the same faith and entent wherupon he praied thus Rogamus vt mittere digneris sanctum tuum Spiritum super
hoc sacrificium testem passionum Dom. Iesu vt efficiat panem hunc corpus Christi tui ealicem hunc sanguinem Christi tui We praie thee that thowe wilt vouchsafe to send thie holie Spirit vpon this sacrifice a wittnesse of the passions of our Lorde Iesus that he maie make this bread the bodie of thie Chryste and this cuppe the blood of thie Chryste Thus moche S. Clement Yf in anie place the faith and intent of holie men maie appear that shoulde yt most cheiflie doo in their holie praiers deuoutlie and simplie powred oute in the seight of God S. Clement then S. Clement beliu◅ the bread and were to be made the bodie and blood of Chryste by the work of the holie Goste making his deuoute praier in the holie diuine mynistracion of this blessed and gloriouse Sacrament and desiering God that the holie Gost might be sent to make by his diuine power the bread and the wine vpon the aultar the bodie and blood of Chryst his intent and faith was that yt should so be No man will saie that he praied against or contrarie to that that he beleued and intended His faith therfore and intent was that by consecracion ther was made present the bodie and blood of Chryste As in the last chapiter I referred the reader to S. Dionyse to see his mynistracion in his booke so doe I here also And therfore the practise of the Apostles perceaued by S. Iames and of their Disciples by S. Clement thinking that yt will do well to vnderstand the like in the Fathers that by the receauing and continuall practise of the same one thing in diuerse times in diuerse churches and of diuerse Fathers the more adsured and perfect knowledge maie be had and so occasion maie be taken for the reader to staie and confirme himself in the veritie of Chrystes Sacrament we shall descend to the Fathers that were more then two hundreth years after them to make trial whether they kept like order as the Apostles and their Disciples did or varied from them And in this processe we will first see what S. Basill intended and what he beleued to be wrought in the Sacrament what he intended and beleued his owne praier will liuelie and fullie declare Thus in his Masse he praieth Tepostulamus te obsecramus sancte sanctorum beneplacita tua benignitate venire Spiritum sanctum super nos super proposita munera ea benedicere ista sanctisicare ostendere panem quidem istum ipsum honorisicum corpus Dom. Dei et saluatoris nostri Iesu Christi quod autem est in calice isto ipsum sanguinē Dom. Det saluatoris nostri Iesu Christi qui effusus est pro mundi vita We besech and desire thee o most holie of al holie that by thie wellpleasing goodnesse thie holie Spirit maie come vpon S. Basil by the sanctisicacio of the holie Gost beleued the bread and wine to be made Chrysts bodie and blood vs and vpon these proposed giftes and to blesse and sanctifie them and to shewe this bread to be the verie honorable bodie of our Lord God and Sauiour Iesus Chryste And that ys in this cuppe the verie blood of our Lord God and Sauiour Iesus Chryste which was shedde for the life of the world Thus moch S. Basill Yf ye call to remembrance the maner of S. Iames his praier in his Masse and compare yt to this so litle difference ys ther betwen them that they might be thought all one so well doo they agree in woordes so well in faith that as thei speake all one thing so they beleued all one thing namelie the consecracion of Chrystes bodie and blood to be wrought in the holie mynistracion by the worke of the holie Gost And yet thus moche hath S. Basill more then S. Iames that he doth not onelie desire that the bread and wine maie be made the bodie and blood of Chryste but that the holie Gost will make thē ipsum corpus et ipsum sanguinē Domini the verie self same bodie ād blood of our Lord. So that ther ys no doubt but that in the Masse he beleued by the cōsecracion the bodie and blood of Chryst to be made verilie present That the reader be not lōg deteined frō the pleasure ād godliedelight that he maie cōceaue ād haue by the heauenlie harmonie of the iust cōsent ād agree mēt of the holie fathers breiflie laied together we will also heare Chrysostō ād by his own woords learn of him what intēciō and faith he had about the mynistraciō of the blessed Sacr. Thus he like vnto other praied Precamur et Chrysost in Missa supplicamus vt mittas Spiritum sanctum tuum super nos et super haec apposita munera et fac panem istum quidem preciosum corpus Christi tui et quod in calice est preciosum sanguinem Christi tui permutans ea sancto Spiritu tuo We praie and beseche thee that thowe wilt sende thy holie Spirit vpon vs and vpon these gifts setfurth and make this bread the preciouse bodie of thy Chryste and that ys in this cuppe the preciouse blood of thy Chryste permuting or chaūging them by thine holie Spirit Thus farre Chrysost Yt ys not hard to perceaue either his agreement will other before alleaged or his like intencion and faith when he vseth the same maner of woordes that they did and the like request or praier sauing that wher they desiered Chrysostō beleued the bread and wine by sanctificaciō to be the bodie ād blod of Chryste Li. 4. de Sacram ca. 5 the bread and wine to be made the bodie and blood of Chryste by the high and great woorke of the holie Gost he declareth also by what meā the holie Gost doeth yt saing Permutans ea spiritu tuo sancto chaunging them by thy holie Spirit mening that yt ys doen by the holie Gost chaunging the bread and wine into the bodie and blood of Chryste To procede by as manie in this matter as we did in the other treacted of in the last chapiter we must than also heare S. Ambrose who declareth the faith and intent of the Latine Church aboute the consecracion saing thus Vis scire quia verbis coelestibus consecratur Accipe quae sunt verba Dicit sacerdos Fac nobis inquit hanc oblationem ascriptam rationabilem acceptabilem quod est figura corporis sanguinis Do. n. Iesu Christi Wilt thow knowe that the Sacrament ys consecrated with heauenlie woordes Marke what be the woordes The preist saieth Make this oblacion saieth he allowed reasonable and acceptable which ys a figure of the bodie and blood of oure Lord Iesus Chryste As S. Ambrose willeth yowe to marke the woordes of the praier of the preist wherby ye maie perceaue what intent and faith was in S. Ambrose and in the holie Fathers that mynistred and consecrated the holie Sacrament in those daies So wish I yowe to
faultes fownd in the Canon of the Masse by the Proclamer Ther be in all three principall and horrible blasphemies as he feigneth ād setteth thē furth cōmitted in these praiers The first is that Christ should so stand in the displeasure of his heauenlie Father that he nedeth a mortall and miserable man to be his spokesman The second that the bodie of the onelie begotten Sonne of God should in no better wise be receaued of the father then a lambe at the hands of Abel The third that desire ys made that an Angell maie come and carie awaie Chrysts bodie into heauen Answer to the first As touching the first hath the Proclamer no more learning and knowledge in the phrasis of the scripturs and doctours then here his railing blasphemie declareth Or wher the Fathers in the scriptures vpon the oblacion of their sacrifices were yt oxe calf kidde or lambe made their praiers for acceptacion will he also mock them and saie that they vnsemelie praied to God to receaue an oxe calf kidde or lābe at their hāds or that they praied for soch brute beasts as they offred to be receaued into his fauour But to discusse this point within the list and compasse of oure owne matter When S. Iames in his Masse praied as ys before alleaged saing For these offred and sanctified preciouse heauenlie vnspeakeable immaculate gloriouse dreadfull horrible diuine gifts let vs praie that oure Lord accepting these into his holie heauenlie mentall and spirituall aultar vnto the sauour of spirituall fragrance And when S. Basill saied For the offred and sanctified moste honorable gifts of oure Lorde and God let vs praie And when Chrysostom likewise saied Let vs praie to oure Lorde for the offred and sanctified preciouse gifts wher vndoubtedly by these sanctified precioufe dreadfull offred gifts they vnderstood and ment the bodie and blood of Chryst ther on the aultar offred in sacrifice Wil the Proclamer I saie mock all these and other holie Apostles ād Fathers and skorning their phraseis saie that they praie to God the Father for the bodie of his Sonne Iesus Chryst to be accepted Ys this the learning and grauitie wherwith a matter of so great importance of so great weight of so long continuance of so great estimacion reuerence and honoure shal be ouerthrowē Maie so great a mysterie of christiā religiō be without scripture against saied without autoritie cōuelled withoute graue reasō impugned without strōg argumēt cōuinced ād without formall processe clean defaced Trust me gētle reader in al his vehemēt inuectiue against this part of Mockes ād skoffes the onely argumentes of the Proclamer in this matter the Canon of the Masse he hath impugned yt with no other good learning or authoritie no other graue reason or argument then onelie gibing mockes This ys one that ys woorthie to occupie the place of a Bishoppe this ys one that ys reputed a famouse preacher this ys a Iuell to helpe to plucke down the Churche of Chryste and to sett vppe the Sinagog of Sathan that can with a false feigned skoff seeme to sticke down all that stand in his waie doctours Fathers Bishopps Disciples Apostles and all Can anie chrystian heart thinke that S. Iames S. Clement S. Basill S. Chrysostom S. Ambrose and all other holy fathers vsing these alleaged praiers did thinke thē selues spokesmen to intreate the Father for Chryste Yf yt can not be thought of them howe can yt be thought of the catholique Churche vsing the same praiers To conclude therfor this first part against the maliciouse mocke of the Proclamer I saie that yf the Apostles and Fathers vsing this maner of phrase in their praiers were spokesmen to the Father for Chryst his Sonne then ys the Church so nowe likewise yf they were not no more ys the Churche The mening of the Curche in the first poincte The Apostles and fathers and the Church did allwaies and doth well know Chryste as he ys the onelie begotten so ys he the welbeloued Sonne of the Father They beleue they teache and preache that yt ys he in whō the Father ys wel pleased yea they beleue that in him the Father ys so wel pleased that whatsoeuer thei aske of the Father in his name he wil geue yt thē Wher vpon the churche in this praier making humble intecession as the Apostles and fathers before haue doen not for Chryst but by Chryste not to procure fauour for him but to procure mercie to them selues from God the Father cocludeth their peticions and requests in these same praiers whiche the Proclamer skoffinglie abuseth with these woordes Per Christum Dominum nostrum By Chryste oure Lorde which ys as moche to saie All this we desire for Chryste our Lorde his sake In this first part then behold the slaunderouse vanitie and so let vs examine the next pretended fault Answer to te the secōd fault In the seconde he accuseth the Churche that yt wolde Chrstes bodie no better to be accepted of the Father then the sacrifice of Abel of Abraham of Melchisedec Abel Abraham and Melchisedec were men acceptable to God whose sacrifices were also acceptable not for the thinges them selues that were offred by them as a shepe a ramme bread wine for of these thinges as God hath no nede being the Lorde of the wholl earth and all that ys ther in so of them as of them selues he hath no pleasure In these sacrifices then not the things but the seruice of them which offred those thinges was acceptable God looked not on the thing offred in the olde sacifices but on the deuociō of the offerers and pleasaunt vnto God Abel offred sacrifice to God so also did Cain But respexit Dominus ad Abel ad munera eius ad Cain autem ad munera eius non respexit God did looke vnto Abel and to this gifts but vnto Cain and to his gifts he did not looke He looked first to Abel him self then to his gifts He behelde his hartie deuocion and for that looked to his seruice in his ductifull sacrifice he sawe in Cain a slacknesse or coldenesse of deuocion wherfor he neither looked fauorablie to him nor to his seruise in offring sacrifice Noē offred sacrifice and God smelled a swete sauoure saith the scripture not that God was delighted with the kitchē sauour of burnt meate as here the Proclamer might in his licenciouse maner skoff at the phrase of the scripture as he doth at the phrase of the catholique Churche but God smelled the swete sauour of his deuoute and duetifull seruice As God then was not desiered by Abel to receaue his shepe in to heauen nor by Melchisedec to take vppe thither bread and wine nor by Abraham to take the ramme that he offred but that their humble seruice and obedience therby shewed and declared might be accepted So the Churche desiereth not that her sacrifice whiche ys Chryste might be accepted being most acceptable in yt self and all other made acceptable by yt
of Chryste which the preist beareth on his back going to the aultar in significacion that Chryste bare his crosse vpon his backe to the place of execution And as Chryste was there lifted vpon the crosse so hys bodie and blood consecrated on the aultar are ther to the liuelie remembrance of the same his eleuacion eleuated speaking as yt were to vs this As ye see this bodie and blood here lifted vppe distinctlie and sunderlie apart so was this bodie once lifted vppe for yowe vpon the crosse wher the side of the same bodie being peirced the blood for your redemption ran oute and was diuided apart from the bodie as here ye see yt apart For the like admonicion the preist eleuating the blood of Chryste saieth As often as ye dooe this ye shall doo yt in the remembrance of me That the Proclamer then saieth that the Masse maketh no maner of mencion of Chrysts death ys soch and impudent vntrueth that a plain man will tearme yt a shamefull false lie This place suffreth me not to answere euerie of his comparisons full Wherfor I staie my self here where moche more might be saied and will breiflie touche the rest of his comparisons His sixt comparison ys this S. Iames Masse was full of knowlege Their Masse ys full of ignorance As vain gloriouse men hauing not plentie of victualls in their larders for their glories sake will inuent some toie to supplie a dish and furnish the seruice so this man ys nowe fain to runne to his Rethorike to make vppe a shewe of comparisons But remembre gentle reader that in the conferences and comparisons whiche I haue made at large I haue declared the same knowlege that was in S Iames Masse to be in the Masse of the catholique Churche that ys nowe forasmoche as in substance they be all one S. Iames Masse hath the knowlege of the consecracion of the bodie and blood of Chryste so hath the Masse of the Churche nowe the consecracion of the bodie and blood of Chryste In S. Iames Masse the oblacion of them was made in the memoriall of Chrysts death In the Masse nowe the oblacion of them ys made in the remembrance of his death In S. Iames Masse was knowledge to offre the bodie and blood of Chryste and to make praier for the liuing and dead in owre Masse ys the like In S. Iames Masse was the knowlege of the receipt of the same bodie and blood in our Masse ys the same bodie and bloode receaued Howe then saieth this man that our Masse ys full of ignorance Let him shewe if he can what knowledge was in S. Iames Masse that ys not in the Masse of the Churche Be well assured Reader that he can not For as the Masses are in substance one and not diuerse so be they in knowlege one and not diuerse But this dishe he deuised for yowe oute of his Rethorike of the same confection ys the next whiche ys his seuenth comparison and saieth thus S. Iames Masse was full of consolacion their Masse ys full of superstition Here ye maie see his gifte of amplificacion For he hath made a large shewe in tearmes and done nothing in dede I praie yowe what consolacion was ther in Sainct Iames Masse that ys not in the Masse nowe and what superstition ys in this that was not in that When yowe haue declared these two and proued that yowe haue declared then yowr amplificacion shall be somwhat in dede In the mean while yt shall stand for a fume of vain woordes to helpe to fill vppe yowr vain sermon As for yowr eight comparison doth yowe small honestie yt sheweth yowe were nere driuen when yowe bring that in for a newe comparison that was brought in before For what difference betwixt yowr third comparison wher yowe saied that S. Iames ministred the Communion in his Masse to the people and this which with certein alteracion of woordes yowe make to appeare an other comparison when yowe saie When S. Iames saied Masse the people resorted to receaue the Communion wher in effect yt ys all one But particularlie to saie to this comparison what ys this against the goodnesse of the Masse that the people resorte not to receaue yowr comparison ys altogether against the people that come not to receaue as they did in the time of S. Iames and not against the Masse although yowe wolde haue yt sownde against the Masse so furiouse ys the rage of yowre heresie to impugne the same that yt forceth yowe blindlie to hitte other when yowe thinke to sticke at yt Yf yowe had saied that when S. Iames saied Masse the people resorted to receaue the bodie and blood of Chryste but now when the Communion ys saied they come to receaue a bare morsell of bread and a sippe of wine yowe had made a newe comparison and a true Finallie he concludeth his comparisons thus And to conclude S. Iames in his Masse had Chrysts institucion They in their Masse haue wellneer nothing ells but mans inuencion This comparison semeth couertly to denie the institucion of Chryste to be in the Masse but plainlie yt doth yt not fearing that then yt shoulde be reiected as a plain lie For yt ys allreadie proued that in the Masse ys the institucion of Chryste Wher he saieth that yt hath wellneer nothing but mans inuencion yf he tearme all things that the holie Gost hath appointed to be sett furth by men the inuencions of men I can not skill of his inuencions For certen I am that of the Masse as yt hath ben receaued no more but consecracion oblacion and communion ys of the institucion of Chryste The order of the Masse was left to be disposed by the Apostles the rest by the institucion of the holie Gost was added by the Apostles and holie men For as S. Augustine saieth Chryste did not institute or appoinct after what maner his supper shoulde be celebrated but he left that to his Apostles by whom he wold set his Churche in order Wherfor the maner of the Masse being ordeined and appoincted at the instruction and mocion of the holie Gost and the appoinctment of Chryste yt becometh not the Proclamer so to abuse yt and discredit yt with soche tearmes calling the contents therof the inuencions of men A man in whom were regarde of God and his holie Church wolde not so irreuerentlie and so contemptuouslie speake of thinges that yf they had not ben ordeind by the Apostles and men Apostolique but had ben onelie made by godlie and vertueouse Bishoppes and had continued in estimacion and reuerence more then a thousand years might yt not haue be comed the proclamer reuerentlie also to haue receaued them and so haue tearmed them accordinglie Yf his Cōmunion had but one hundreth years of reuerend estimacion he wolde not a litle triumphe of yt But letting that passe as yt ys he endeth his comparisons thus Soche differēce yowe maie see betwen S. Iames Masse and their Masse Soche ys
wicked assertion of the Sacramentaries who against all trueth that maie be learned in scriptures and the most auncient Fathers teache that neither Chrystes verie naturall flesh ys receaued in the Sacrament neither that Chryst ys naturallie in vs but onely spirituallie The contrarie wherof ys not onely by this Authour in plain woordes taught but also by Chrysostome and sainct Cyrill as before ys shewed That sainct Hilarie intended by his disputacion to confute the Arrians denieng Chryst to be naturallie in vs and also the holie Gost as yt maie be thought left the same to confute the Sacramentaris yt doeth verie well appeare by a conclusion that he maketh vpon the same disputacion thus sainge Haec idcireo à nobis commemorata sunt quia voluntatis tantùm inter Patrem Filium vnitatem haeretici mentientes vnitatis nostrae ad Deum vtebantur exemplo tanquam nobis ad Filium per filium ad Patrem obsequio tantùm ac voluntate religionis vnitis nulla per Sacramentum sanguinis naturalis communionis proprietas indulgeretur cùm per honorem nobis datum Dei filii per manentem in nobis carnaliter Dei filium in eo nobis corporaliter inseparabiliter vnitis mysterium verae ac naturalis vnitatis sit praedicandum These thinges are for this cause spoken of vs that heretiques vntruely saing the vnitie betwixt the Father and the Sonne to be onelie the vnitie of will vsed the example of our vnitie with God as though we being by obedience and will in religion onelie vnited to the Sonne and by the Sonne to the Father no proprietie of naturall communion shoulde be geuen by the Sacrament of the flesh and bloode sithen that both by the honour of the Sonne of God geuen to vs and by the Sonne of God carnallie abidng in vs and we being corporallie and inseparablie vnited in him the mysterie of the true and naturall vnitie ys to be declared Thus moch he By these woordes as S. Hilarie improoueth the Arrians saing that Chryst The Sacramentaries ioin with the Arrians in denieng natural vnion be twè Chryst and vs by the bless Sa ys not naturallie in vs so doeth he the Sacramentaries teaching the same And thus maie we see the sinceritie of them who doe maintein the pestilent doctrine of the Arrians And that that was confuted and reprooued as heresie twelue hondreth yeares agon ys nowe with a litle false skouring and colouring solde to the people for trueth The Proclamer hath promised that he wolde subscribe yf we coulde bringe furth but one that by plain woordes coulde teache the trueth of soche articles as he Proclamed Here nowe be two both right auncient and famouse The first saieth that ower flesh ys nourished withe the cuppe He saieth not as the Sacramentarie doeth with the cuppe of the Lorde but he speaketh as the catholique Churche doeth sainge With the cuppe whiche ys the bloode of oure Lorde Neither vseth he the hereticall phrase sainge that our flesh ys nourished with the Sacramentall bread but the phrase of Chrystes Churche sainge that our flesh ys nourished A plain saing for the Procla with the breade whiche ys the bodie of our Lorde calling them by expresse woordes the bodie and bloode of Chryste Ys not this a plain speache The other saieth that as trulie as the Father ys naturallie in the Sonne So trulie ys Chryst naturallie in vs by the receipt of his naturall flesh in the Sacrament Whiche speach ys also so plain that except men will not As God the Father ys naturallie in the Sōne so ys the Sōne by his naturall flesh receaued in the bless Sacr. naturalie in vs. see or will not heare or hearinge will not vnderstand they can not choose but see heare and vnderstand a merueillouse plain trueth Whiche trueth was so euident plain famouse and notoriouse in the time of these Fathers that they might vpon the same grownde and frame strong argumentes against great and famouse heresies as nowe ye perceaue these Fathers to haue doen. To conclude then seinge the one of these Fathers saieth that we be nourished with the flesh of Chryst by the receipt of the same in the blessed Sacrament And the other that by the same receipt Chryst ys naturallie in vs and we naturallie one with him we maie verie well saie with sainct Paule that we are membres of his bodie of his flesh and of his bones THE SIXTETH CHAP. TREACTETH VPON this text of sainct Paule to Hebrues He haue an Aultar c. IN the xiii chapter of S. Paules epistle to the Hebrues we finde this sainge We haue an Aultar of the which yt ys not laufull for them to eate that serue in the tabernacle Whiche saing I finde so expownded that by the Aultar ys vnderstanded the bodie of Chryst in the Sacrament So that the sense of those woordes maie be these We haue the bodie of Chryst in the Sacrament of the whiche yt ys not laufull for anie Iewe resting and abidinge in the lawe of Moyses to eate Isich in leuit li. 1. c. 4. That thus yt ys to be vnderstanded I haue wittnesses but I will not trooble the reader with manie but onelie produce a coople which bothe be grecians And they be Isichius and Theophilact the one of the higher house and the other of the lower Isichius saieth thus expownding a text of Leuitic Omnem sanguinem reliquum Vituli fundi circa basim altaris holocausti quod est in tabernaculo testimonii praecepit Altare holocaustomatis rursus Christi corpus intelligamus Sicut enim ipse Sacerdos sacrificium est sic altare est Quia autem intelligibile altare corpus Domini beatus Paulus intelligit ipso dicente cognosce Ait enim habemus Altare de quo edere non habent potestatem qui tabernaculo deseruiunt corpus videlicet Christi dicens De illo enim comedere Iudaeis fas non est He comaunded all the rest The aultar of the which the Jewes maie not eatc ys the bodie of Chryst of the blood of the calfe to be powred oute aboute the foote of the Aultar of the burnt sacrifice which ys in the Tabernacle of wittnesse Let vs again vnderstande the Aultar of the burnt Sacrifice to be the bodie of Chryste For as he ys the preist and the Sacrifice so ys he the Aultar also That sainct Paule also doeth vnderstand the intelligle Aultar the bodie of Chryst know by his owne saing For he saieth We haue an Aultar of the which yt ys not lauful for them to eate that doe serue in the Tabernacle that ys to saie the bodie of Chryst sainge that of yt yt ys not laufull for the Iewes to eate Thus moche Isichius I nede not here moch to saie to open the place for yt ys open enough of yt self and can not well be wrested but that in the literall sense yt must be Hoopers glose edere 1. credere vnderstanded of the
secōd wher Chryst saied which I shall geue for the life of the world that bread saieth Bede did our Lord geue whē he offred himself to God the Father on the altar of the Crosse I nede not here to note that Bede expowndeth this text of the Sacramēt wher the woordes are so plain But this I note that he calleth the flesh of Chrystes bodie vpon the crosse called bread Chryste offred vppon the Crosse bread as well as the same flesh deliuered to the disciples in the last supper Wherby it appeareth that wher the Aduersarie when he findeth the Sacrament called bread do the take occasion to maintein his errour and saie that it ys but bread yt ys no good argument Neither doth it any more conclude that the Sacrament ys but breade bycause it ys called bread then that Chrystes bodie on the crosse ys but bread bicause it ys called bread Chryste calleth himself being whollie God and man as Cirill saieth bread And therfor bothe the godhead and the manhead of Chryste maie be called bread and be of Chryste him self in the sixt of S. Iohn so called But yet therfore yt ys no good consequent that the bodie of Chryste shoulde be but materiall breade So likewise ys yt no good consequent that the manhead of Chryste shoulde be but materiall bread Yf then these two in the person of Chryste be called breade and yet be not materiall breade why shoulde not they being in the Sacrament be called bread and yet be no materiall breade But raither this ys to be saied according to the sainge of Chryste in this place of S. Iohn and also Bede expounding the same that as the flesh of Chryste vpon the crosse ys called bread ād yet ys verie flesh So ys the blessed flesh of Chryst in the Sacrament called bread and yet ys yt verie flesh Chryste so saing that the breade whiche he wolde geue was his flesh Thys his geuing as ye haue heard Bede expownd was vnto his disciples vnto whom he gaue his flesh called breade As ye haue hitherto heard diuerse whiche be of good authoritie ād high estimacion in Chrystes Church which all haue expownded this text of S. Iohn to be spoken of Chrystes bodie in the Sacrament not as in signe but by reall presence So God ayding ye shall heare some other liuely and agreablie expownding the same Therfor now shal Cyrill also a Father of the Greke Churche geue his testimonie This man like himself learnedly and godly expownding the sixt chapiter of S. Iohn saieth thus Antiquus ille panis figura Cyrill in 6. Ioan. imago vmbraue solummodò fuit nec quicquam praeter quà m quòd corruptibile nutrimentum ad modicum tempus exibebat Ego verò sum ille panis viuus ac viuificans in aternum Et panis quem ego dabo caro mea est quam ego dabo pro mundi vita Vides vt paulatim magis magisue se aperiat explicet mirificum hoc mysterium Dixit se pauem viuum et viuificantem qui se manducantes faceret corruptionis expertes donaret immortalitate Nunc dicit panem illum carnē suam esse quam daturus erat pro mundi vita per quam nos illam participantes viuificaturus Siquidem verbi viuificans natura illi ineffabili illo vnionis modo coniuncta viuificantem eandem effecit propterea participantes viuificat ista caro eijcit ab eis mortem interitum penitus expellit That olde bread was onelie a figure an image a shadowe neither did yt geuevnto the corruptible bodie any thinge els but a corruptible nutrimēte for a litle time But I saieth Christ am that liuing and quickning bread for euer And the bread that I will geue ys my flesh which I wil geue for the life of the worlde Thow seiest how by Chrystes flesh in the Sacrament geueth life to the receauers litle ād litle he more ād more openeth himself ād doth declare thiswōderful mysterie He hath saied that he ys the liuing and quickning bread whiche shoulde make the partakers of yt withoute corruption and geue thē immortalitie Now he saieth his flesh ys that bread which he wolde geue for the life of the woorld And by the which he wolde geue life to vs that do receaue the same For truly that quickning nature of the Sonne of God conioined to that flesh by that vnspeakable maner of vnion hath made that flesh quickning and therfore doth this flesh quicken the partakers of yt For yt doth cast oute death from them and vtterly expelleth destruction I thinke yt not obscure to yow to perceaue that Cyrill in this saing dothe both expownde this sentence of Chryst so often allready spoken of of the flesh of Chryste in the Sacrament And also that he doth here as he doth all most euery wher in this chapiter teache the verie presence of Chryst in the same For after he had alleaged the saieng of Chryste note that he doth aduertise vs how Chryste doth open him self and dothe plainlie set furth this wonder full mysterie For wher before he saied that he himself was the bread Now he doth more open himself and saie that bys stesh ys breade And that he speaketh of the flesh of Chryste in the Sacrament he declareth by that that he saieth that yt geueth life to them that be partakers of yt For the propre partakinge of Chrystes flesh ys in the receauing of this holie Sacrament This being plainlie declared by Cyril who draweth by the line cōcord with the rest of the aunciēt fathers as ye do perceaue yt maie be knowē that on both sides of the Parliament house God hath euer remained with one receaued truthe of this Sacrament THE SEVENTH CHAPITER ENDETH THE exposition of this text by Theophilacte and Lyra. FOrasmoche as ther remaineth more matter to prosequute in the expounding of the rest of this sixt chapiter of saincte Iohn for the proof of the veritie of Chrystes reall presence in the blessed Sacrament I shall adde onelie two mo wittnesses to geue ther testimonie of this text nowe in hande and so ending the exposition therof proceade in my matter and pourpose entended by like exposition of other mo textes in the same chapiter The first of these shal be Theophilactus who expownding this texte geueth Theophilact in sextam Ioan. a plain testimonie of the trueth Attende saieth he quòd panis qui à nobis in myste rijs manducatur non est tantùm figuratio quaedam corpo is Domini sed ipsa caro Domini Non enim dixit Panis quem ego dabo figura est carnis meae sed caro mea est Transsormatur enim arcanis verbis panis ille per mysticam benedictionem accessionem sancti Spiritus in carnem Domini Et ne quem conturbet quòd credendus sit panis caro etenim in carne ambulante Domino ex pane alimoniā admittente panis ille qui māducabatur in corpus eius
and other Disciples did in the Masse make oblacion and offre sacrifice as the Apostles did This man S. Clement I meen euen as S. Iames did immediatelie after the holie consecracion praied thus Memores igitur passionis eius mortis resurrectionis reditus in coelos futuri eius secundi aduentus in quo veniet iudicaturus viuos mortuos redditurusque cuique secundùm opera sua offerimus S. Clemens in Missa vt refert Methon ibi Regi Deo secundùm eius institutionem panem hunc hunc calicem gratias tibi per eum agentes quod nos dignatus fueris astare coram te tibi sacrificare Being therfor mindefull of his passion death resurrection ascension into heauen and of his second coming in the whiche he will iudge both quicke and dead and will geue to euerie one according to his workes We offre vnto the King and God according to his institucion this bread and this cuppe geuing thee thanks by him that thow hauest vouchsafe vs to stand before thee and to offre sacrifice to thee Thus S. Clement Let not the good Chrystian be dismaied nor the Sacramentarie triumphe S. Clement offred Chrysts bodie and blood in sacrifice that he saieth we offre this bread but let them both vnderstand that as our Sauiour Chryste in the vi of S. Iohn and S. Paule in the x of the first to the Corinth whiche ys allreadie declared and in the xi of the same whiche here shall be declared doo call the bodie of Chryste bread So doth S. Clement here For proofe wherof haue recourse to the praier of S. Clement in the last chapter before and see his faith what he beleued to be in the Sacrament wher ye shall finde him desiering that the holie Gost maie be sent who maie make the bread the bodie of Chryste and the wine the blood of Chryste Yf then the bread by the worke of the holie Gost be made the bodie of Chryst then ther ys no other bread there after consecracion to be offred in sacrifice but the bread of the bodie of Chryst and the cuppe of his blood Neither can the Sacramentarie with all his wresting malice vnderstand this of materiall bread For this that ys here offred ys offred according to the institucion of Chryste but as the Sacramentarie can not but confesse Chryste neuer instituted materiall bread to be offred in sacrisice Wherfor yt can not be vnderstanded of materiall bread Yt ys euident then that S. Clement offred Chrysts bodie and blood the verie true bread and true wine in sacrifice This being made plain we shall descende to S. Basill and see what he did whether he offred in his Masse or no. He as S. Clement immediately after S. Basill offred the like sacrifice to S. Ja. ād S Clem. the consecracion continued his holie taulke to God saing on this wise Memores ergo Domine nos salutarium eius passionum viuificae crucis triduanae sepulturae ex mortuis resurrectionis in caelum ascensionis in dextra tua Dei Patris sessionis gloriosae ac terribilis secundae eius praesentiae tua ex tuis tibi offerimus We also therfor o Lorde being mindfull of his holsom passions liuelie crosse three daies buriall his resurrection from the dead his ascension into hauen his sitting at thie right hand God and Father and of his gloriouse and terrible second presence we offre thine to thee oute of thine Thus he See ye not here as in S. Iames and S. Clement an oblacion of the bodie and bloode of Chryste whiche be thinges of God consecrated of his creaturs bread and wine and so offred vnto God Hitherto then ye see the holie Fathers to haue offred Chrystes bodie and blood and therfor in their woordes and writings not to haue abhorred the tearmes of offring or making oblacion and sacrifice as the newe brothers do But for farder proofe of the practise of the Sacrifice we will procede and see what Chrysostom did in his Masse For he keping the order before mencioned immediatelie vpon the consecracion addeth this praier Memores igitur salutaris huius mandati omnium eorum quae pro nobis facta sunt crucis sepulchri Chrysostome offred sacrifice in Masse resurrectionis ad caelos ascensionis sessionis ad dextram secundi gloriosi rursus aduentus tua ex tuis tibi offerimus Remembring therfor this holie commaundement and all those thinges that haue ben doen for vs as the crosse buriall resurrection ascension into heauen sitting at the right hand the seconde and gloriouse coming again we offre thine vnto thee of thine owne Thus ther. Yt can not be that they that so iustlie agree in woordes and sentēce shoulde varie and dysagree in sence and vnderstanding Wherfor Chrysostom as the other did did in his Masse offre sacrisice I labour not here to seke the deapt of this matter for that I haue done allreadie in diuerse places of this worke but I cheiflie seke by the woordes of these Fathers to declare that all S. Ambrose and the church that he liued in offred sacrifice in the Masse they did offre sacrifice What they offred and to what effect yt ys and shal be declared and as yt maie for this place suffice by S. Ambrose yt shall be made euident what he and the auncient Church in his time did offre Wherby also we shall be assured what the former Fathers did offre this being certen that holie Ambrose did nothing contrarie to the holie faith of the primitiue Church Thus he reporteth of the practise of the auncient Church of his time and before Sacerdos dicit 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 Being therfor mindful of thie most gloriouse passion and resurrection frō death ād ascension into heauen we offre vnto thee this vndefiled sacrifice reasonable sacrifice vnbloodie sacrifice this holie bread and cuppe of life euerlasting Note here what maner of sacrifice was offred in the Masse Doo ye not here see by the testimonie of S. Ambrose that the preist did offre sacrifice in the remēbrance of Chrysts passion resurrection and ascension But note and marke well what maner of sacrifice An immaculate or vn defiled sacrifice a pure sacrifice What sacrifice ys yt that man can offre to God that he maie boldlie so tearm and call No pure man dare so farre presume of his owne doings of offrings to God This pure and vndefiled sacrifice then can be none other but that pure and innocent lambe of God that purifieth and clenseth vs by taking awaie the sinnes of the worlde euen Iesus 1. Joan. 1. Ibid. 6. Chryste his verie bodie and blood Which maner of vnderstanding the later woordes of this offring sentence doeth also enforce vs to take determining
this pure and vndefiled sacrifice to be the holie bread on the aultar liēg before the preist in that he saieth hunc panem sanctum this holie bread and that he tearmeth the cuppe to be the cupp of euerlasting health For as the bread ys holie and the fountain of holinesse from whence to vs floweth all holinesse so ys the cuppe the cuppe of euerlasting health For sanguis Iesu Christi emundat nos ab omni delicto The blood of Iesus Chryst doth clense vs from all sinne and so pourging the grosse and filthie humoures of sinne which make the soule sicke geueth vs euerlasting health and wher euerlasting health ys ther ys euerlasting life And so cometh to passe that Chryst saieth Qui manducat meam carnem et bibit meum sanguinem habet vitam aternā He that eateth my flesh and drinketh my blood hath euerlasting life Thus then maie yt be perceaued that this holie bread and cuppe of life euerlasting Chrysts bodie in the Sacr ys the vnbloodie sacrifice of the Church ys the holie vndefiled and vnbloodie sacrifice which S. Ambrose testifieth to be offred in the Church which as ys saied well considered and weighed and these tearms the vndefiled and vnbloodie sacrifice and the holie bread and cuppe of life euerlasting compared and ioined together as meening one thing as they doo in dede cā signifie no other thing to vs but the verie bodie and blood of oure Lord and Sauiour Iesus Chryst offred as the vndefiled and vnbloodie sacrifice of his Church And Reader in case the Aduersarie wold bleer thine eie expownding thys woord of S. Ambrose Masse panem sanctum holie bread to be the sacramētall bread and the bread of their holie cōmunion so to delude thee and to elude the argument and to auoide the presence of Chrysts blessed bodie in the Sacramēt yet the woords adioined which be that the cuppe ys called the cuppe of euerlasting life do ād shal so streict him that he cā not but vnderstand thē of the bodie ād blood of Chryst ād not his sacramētal bread and cuppe For the one bi the cōfession of Oecolāp ād Crāmer cā receaue no holines being a dumbe creature and the other wil be confessed of all men yf yt be but a cuppe of wine that yt ys not the cuppe of euerlasting life Yt remaineth then that they are vnderstanded of the bodie and blood of Chryst which be the holie bread and cuppe of euerlasting life and the vndefiled and vnbloodie sacrifice of the Church Hitherto ye haue perceaued that S. Ambrose agreeth with S. Iames S. Clement S. Basill and S. Chrysostome in this poinct namelie in the oblacion of sacrifice And now that by S. Ambrose yt ys perceaued that he and the Church that he liued in did offre sacrifice and that that sacrifice was the bodie and blood of Chryst ther remaineth now that we conferre with him and the rest the doing of the catholique Church now in their Masse and of the hereticall Woords of the Canon in the Masse cōgregacion in the Cōmunion as they vntruelie tearm yt The catholique Churche as in the practise of all the Fathers yt was vsed immediatelie after the consecracion ys doen proceadeth thus saing Vnde memores nos Domine serui tui sed plebs iua sancta eiusdem Christi Filii tui tam beate passionis necnon ab inferis resurrectionis sed in caelos gloriosae ascensionis offerimus praeclarae maiestati tuae de tuis donis ac datis hostiam puram hostiam sanctam hostiam immaculatam panem sanctum vitae aeternae calicem salutis perpetuae Wherfore o Lord we thie seruantes and the holie people also being mindeful of the blessed passion of the same Chryste thie Sonne and of his resurrection and also of his gloriouse ascensiō into heauē we offre to thie excellēt maiestie of thie gifts and graunts a pure sacrifice and holie sacrifice an vndefiled sacrifice the holie bread of euerlasting life and the cuppe of euerlasting saluacion Thus the Church Wher ye perceaue that as S. Iames. S. Clement S. Basill and other did offre sacrifice and that in the remembrance of Chrysts passion resurrection c. So dothe the catholique Church now likewise offre in this praier which forasmoch as yt dependeth of somthing going before vnderstand that as in the Masse of S. Iames and the other so in this Masse rehersal ys made of this cōmaundement of Chryst Do ye this in remēbrance of me Wherupō this praier wherin in euerie of these Masses oblaciō ys made of the sacrifice of Chrystes bodie and blood ys furthwith added as the fulfilling of that cōmaundemēt and therfore saieth Wherfor we mindeful o Lord of the blessed passion c. Whiche ys asmoch to saie forasmoch as thie Sonne our Lord and Sauiour hath commaunded vs to offre in sacrifice his blessed bodie and blood in the remēbrāce of that death which he did once suffre in that bodie ād of other his great and wōderfull actes that he did in the same as his resurrectiō ascension c. Therfor o Lord according to this thy Sonne his cōmaundemēt being mind full of those great ād wonderful actes we offre vnto thee this holy sacrifice And here by the waie let the Proclamer note that wher he wold be certified wher we be commaunded to offre Chryst in sacrifice he maie by all these Masses be taught that we are so cōmaunded by Chrysts owne woord we be commaunded to offre Chryst in sacrifice wherupō if he wil see he maie perceaue that oblaciō ys made of the bodie ād blood of Chryst in eche of thē euen by his cōmaūdemēt as ys allreadie saied That the bodie and blood of Chryst ys the sacrifice that ys here offred yt maie suffice to repete a fewe words of S. Same 's our first witnesse ād of S. Ambrose our last witnesse for the profe of the same this being oute of all doubte Sacrifice of fred by S. James that the Fathers betwē thē dissented not frō thē S. Iames saied Offerimus tibi Domine sacrificiū verendū et incruentū We offre vnto thee o Lord this dreadful ād vnbloodie sacrifice This sacrifice being dreadfull and vnbloodie cā be none other as ther yt ys proued but the bodie of Christ And in that he calleth yt an vnbloodie sacrifice he beateth downe the grosse hereticall obiection of the enemies of Chrysts euerlasting sacrifice saing that if he be offred in sacrisice he must be slain again and his blood as often shedd as he ys offred wher the faith of all holie Fathers acknowlegeth yt to be an vnbloodie sacrifice for that no violence ys now wrought to the shedding of Chrysts blood S. Ambrose saieth Offerimus tibi hanc immaculatā rationabilē incruentā hostiā We offre vnto thee this pure reasonable and vnbloodie sacrifice And determining what this sacrifice ys he addeth Hunc panē sanctum calicē vitae aeternae This holie Sacrisice was