muste be sure that ye do come thyther in his lyuerye And thus to prepare you is your duety The other thynge that is necessary vnto the holsome receauynge of these mysteries is a true fayth Hebre 11. without the which no man can please god and ye know what daunger it is for one with whom god is offended or angry to apeere before hym but to teache this faith vnto you that belongeth vnto my charge For vnto me it is sayd Iohn 21. Pasce oues meas feede my shepe the which thynge that I may the better do three thynges are necessaryly to be consydred both of you me that is first that ye wyll call vnto your remembraunce what maner of people you to whome I shall speake ought to be secondely what the thinges be that we must intreate vppon thyrdely from whence and from whom we must come by the knowledge of them As concernynge the fyrst it is not vnknowen vnto you that Chrysten men are called and named to be faythful which is as much as to saye people that do beleue in so muche that saynt Paule commaundynge Timothe to gyue good example of lyfe vnto all Chrysten men 1. Tim. 4. sayth Fâ—sto forma fidelium That is be an example to the faythfull wherby we be monyshed that the chiefest thynge in a Chrysten man Que videÌ„tur teÌ„poracia suÌ„t que non videÌ„tur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 4. whiche maketh hym to dyffer from all other meÌ„ is his fayth but who is he amongst you that knoweth not that fayth is onely concernynge those thynges that are not to be sene and which we knowe only by the report of other In so much that saynt Gregory sayth that fides non habet meritum vbi humana ratio prebet experimentum that is to say fayth hath no merite where mans reason giueth thexperieÌ„ce And who knoweth not that Abraham was commended of god for nothynge so much as he was for his fayth Gene. 14. Roma 4. Gal. 3. Doth not the scrypture say Credidit Abraham deo et imputatum est ei ad iustitiam that is he beleued Godde and it was counted to him for rightuousnes but howe beleued he Verely saynt Paule sayth he dyd not consider his owne body which was nowe more fytter for death then to be get chyldren he being an huÌ„dreth yeres of age nor yet he dyd consyder the barren wombe of Sarai his wyfe who was then foure score and ten yeres of age he dyd not reason with God howe he and his wyfe beynge in theyr youth not able to beget chyldren shulde nowe in theyr age when naturall hope of chyldren was paste haue chyldren he dyd not I say reason with God of these matters as our newe brethrene do in the greate mysteries of our fayth He harde God speke and beleued but these must haue hym say sensybly to theyr reson this is a fygure of my body or els they can not vnderstande hym for theyr iustyfyinge fayth or rather as it is to be called damnable infidelitie can not vnderstande that god is able to make his body to be really present in heauen and heare to bothe at one tyme. But vnto you good Chrysten people that be the chyldren of Abraham and do beleue I trust that there is nothynge wherein ye can so please god as in beleuynge his omnipotency and truth To you I saye that the chiefe cause whiche moued our sauioure to prayse the Centurion so muche as he dyd Math. 8. was the Centurions faythe for the Centurion thought that it was as possible for Chryste to heale his seruaunt though he were absent as it was for hym selfe in his absence by commaundement of his seruauntes to haue thynges done as he wolde for the same cause dyd our sauioure prayse also the woman of Cananye sayinge woman thy fayth is great Suche then be you and so do beleue Math. 15. vnto whom nowe at this tyme I purpose by gods grace to speke of a sacrament otherwyse called in Greeke a mystery and in Englyshe it may be named secrete or hydde priuitie of our faythe and religion In the consideracion and vnderstanding of the whiche mysteryes your mynde and knowledge must be remoued and drawen away from the pryestes that ministreth for they be but as instrumentes as for example the axe is to the wryght the pen is to the wryter the knyfe is to hym that cutteth and they most be bent and stayed of Christ who dyd fyrst ordeyne them and that doth now vse the tounge and other members of the priestes to accomplyshe and worke the same In so muche that saynte Iohn speakynge of the true baptisme sayth Math. 3. that it is Chryst that baptyseth and Chryst sayth hymselfe that it is not the minister that speaketh but the spryte of the Father Sed spiritus patris qui loquitur Luke 12. that speaketh in hym Also Chrysostome and Eâ—missen sayth that it is not the visible prieste that worketh the consecration of the blessed Sacrament but the inuisible prieste whiche is our sauyour Chryst But who seeth not then yf this be true as it is moste true that not fayth but infidelitie hathe caused our late preachers to haue asked the question howe can the prieste make Chrystes body As though there were nothynge done in the administracion of the sacrament but what that the prieste dothe Doth not this question presuppose the prieste onely to be not the instrument but the workeman Doth not this question take that that is gods worke from God and gyue vnto man But ye shall vnderstande good people that these be therfore called mysteries bycause that in them one thynge doth outwardely appere to our senses and an other is certeynely knowen to our beliefe and vnder standynge Outwardely we se the prieste outwardely we heare this sentence Take eate this is my body Augu. ad infantes c. pronounced by the priest outwardely we se the formes of breade and wyne and these are as perceptible and easy to be perceaued of the Turkes other Infydels as of vs Chrysten men that is they se and heare as much and the very same touchynge these outwarde thynges that we do But then is there the inuysible priest who bad the visible priest do this and that speaketh and worketh by him as by his instrument and the effecte and operacion of these wordes take eate this is my body which is to change those visible creatures into the substaunce as Emysen Chrysostome Chrisost de pâ—â—dicione Iâ—de saynte Ambrose and such lyke autours do wytnesse of Chrystes blessed body and blood where is further to be consydred that the very naturall body and blood of our sauioure Iesu Chryst to be conteyned vnder and signyfyed by those formes of bread and wyne Chryste hym selfe is a moste true wytnesse and beste to be beleued herein who also sayth that it to be the same bodye that was broken for vs and the same blood that was
shedde for vs. And these thynges good people that is the inuisible speaker and worker the effecte or workynge of these wordes and the most precious body and blood of our sauiour Iesu Chryst these thynges I say are the priuities secretes the which are not to be sene of Infidels and Turkes and yet beleued of Christen men and conceaued by fayth only For who beinge an Infidell wolde thynke that God were in his prieste speakynge or saying to vs take eate this is my body Or who being voyde of fayth wolde thinke that there were any thynge done by the vertue of these wordes take eate this is my body more then is done by these Chryst is the sonne of God and such lyke the which do not worke any thyng that is do not make Chryste to be the sonne of God but teacheth that he is the sonne of god Who I say beinge an infidell wolde not thinke an operacion and effecte to be of both these that is to teache and not to worke any thynge And then bycause that it is moste certeyne that breade is not his body muste they say eyther that Chryst sayde not trewe or els must they expounde it to be a figure of his body Thus I say an Iufidell or a faythlesse man can haue no other vnderstandynge of these wordes which doth both worke and teache for that is the nature of the wordes that apperteyneth to a sacrament to teache and worke bothe then he hath of other wordes whose office is onely to teache Nowe iudge you then whether our newe gospellers be men voyde of fayth or not They say the same effect to be of these wordes this is my body and of these I am a vyne so that as Chryst was not a vyne but figured by the vine so doth not these wordes this is my body chaunge the substaunce of the breade and wyne into Chrystes body and blood but teachethe that they be fygures of his body and blood the whiche thynge once graunted se I pray you what foloweth then muste ye confesse also that the lyke vnderstandynge muste be of these wordes of baptisme I baptize thee in the name of the father and of the sonne and of the holy ghoste and then it must folowe that as these wordes do importe that to be Chrystes body which is but the figure of his body so doth the priest say in baptisme that he baptiseth you when in dede he geueth to you but the fygure of your baptisme and so ye neyther eate Chrystes fleshe nor yet be Chrystened in dede Are not these cunninge workemen in diuinitie trowe ye that sayth like as these wordes I am the vine are to be vnderstande the vine is a fygure of me so this is my body must be expounded this is a fygure of my body and so must the priest say I do not baptise the but do gyue the a figure of the baptisme and then seinge that al the scriptures that be contrary to reason must be so expounded to make thē agree with reason so must this sayinge of the Father this is my welbeloued sonne be vnderstande that this is a fygure of my sonne bycause it is ageynste reason that a man shulde be gods sonne and so wyl they make our sauiour Chryst not to be the sonne of god Iudge you good people whether this be a pretty diuinitie or not Secondely yf ye wyll say that to be breade which Chryst sayth to be his body or that to be a figure of baptisme which Chryst sayth to be baptisme it selfe What haue ye I pray you to proue eyther that ye do eate it or that ye be baptised ye feyne a spirituall eatynge where haue ye that in scrypture and take the effecte of these wordes away but to let this Thyrdely howe I pray you be the bread and wyne which do signifie in eating figures of Chrystes body and blood if his body be not in deede eaten But as I sayde an Infidell can not knowe that as the holy ghost was vnder the forme of a doue so is heare the bodye of oursauioure vnder the forme of bread An Infidell lokynge uppon the visible forme of breade knoweth that there is a thyng to be eaten but only a Chrystian man knoweth what it is that is eaten for he is taught of Chryst that it is his blessed body Thus I say ought we that be beleuers to consider and iudge them as mysteries of our fayth and they be therfore mysteries bycause one thynge doth appere in them outwardely and they be inwardely another as saynt Austyne wryteth to the infantes that to the iudgement of theyr sences there is breade and wyne but to the knowledge of oure faythe they be Chrystes most precious body and bloud Nowe these hauynge as I say two partes the one knowen to our sences the other to our faith it is nowe then to be considered wherupon and by what grounde our fayth muste be stayed and that all men knoweth to be Gods worde for that saith our sauiour is so sewer Math. 5. that thoughe heauen and earth passe away yet shal that continue Wyll ye se then what this worde sayth Gene. 3. Iohn 6. The worde sayth that Adam was poysoned with eatynge of an apple and Chryste sayth that his fleshe is so necessary a triakle to dryue out this poyson that except we eate his fleshe and drynke his blood we shall not haue lyfe the which thinge once graunted what ayleth vs that we can not see to ley the playster to our sore That is lyke as bothe our bodyes and sowles were poysoned with the apple so must both our bodyes and sowles be restored by Chrystes fleshe eaten of vs and as not a figure of an apple but a very apple was eaten so not a figure of Chrystes body but his very bodye is to be eaten for to restore ageyne our nature Moreouer Gods worde sayth that as we haue the substaunce of our bodyes from Adam so haue we our corruption and sinfulnesse with the same And our seconde Adam sayth that except we come into him and be made one with hym by eatyng of his fleshe 1. Cor. 15. Roma 5. Iohn 6. that we shall not escape death for he that eateth his fleshe and drynketh his blood abydeth in Chryste and hathe Chryste abydynge in hym whereby we be taught that as we haue not in vs a fygure of Adam but the very substaunce of Adam and not his substaunce onely but his substaunce and his sinne so must we haue in vs like wyse not the fygure nor the ryghteousnes onely of Chrystes body but his very and natural body in dede Furthermore the Iewes had Manna Exod. 16. Exod. 12. and theyr Pascall lambe the whiche were figures of Chryste of the whiche Manna dyd signifie Chrystes incarnacion in that as Manna was created in the pure ayer or as it is called in the scripture heauen by Gods omnipotent power and not by the order of nature so was Chrystes body in
and to be offered at once his wordes be these Per hoc et sacerdos est ipse offerens ipse et oblatio cuius rei sacramentum quotidianum voluit esse ecclesiae sacrificiū quae cum ipsius capitis corpus sit seipsam per ipsum discit offerre That is In suche sorte was Chryst a priest that he both offered the sacryfyce and was the sacryfyce of the which his doynge he wylleth the sacryfyce that is dayly vsed in the Churche to be a Sacrament the which Churche beinge his body and he the heade of the Church the Church hath nowe learned to offer her selfe by hym by the whiche he meaneth that as Chryst in his passion dyd both offer and was offered so doth the deuoute people at the masse in a certeyne respecte both offer the body of Chryste vnto God and when they offer it they do offer vp thē selues For lyke as the headde and the bodye maketh but one thynge so the body of our sauyour Chryste wherewith the Church is dayly fedde being heade of the Church and the Churche that eateth the same bodye beinge so made one with Chryst that it is his body so whan the Church doth offer his body in the sacramēt the Church doth offer her selfe for she offereth her heade For most Chrystian hearers ye shall vnderstande that as the thynge that is eaten Cirill super Iohānes ca. 17 libro 11. C. 26. and the thynge that eateth are by eatynge made one so by eatynge Chrystes blessed body we be made as sayth Ciryll really and corporally one with him not that we disgest him but that he disgesteth vs and thereupon are we called members of Chryste Locus inspectione dignissimus and he in dede is our heade by the same reason when we offer̄ vp hym we offer our selues this thynge good Chrystian people is harde to be vnderstanded and specially where fayth wanteth and the vertue of the blessed sacrament is vnknowen But to returne vnto our purpose this may be added to the diuersities of the sacryfyces of the olde and newe testament that the olde were ordeyned by men that were mynysters this by Chryste eyther in hym selfe or in his members to be done Furthermore concernynge the newe testament ye knowe it to be the agrement made betwyxt Godde and vs Ecce annuncio vobis gaudium magnū c Luke 2. and therefore is the doctrine therof called Euan gelium as one shulde say good tydynges For it was a ioyfull thynge to heare that man is reconcyled to Gods fauour ageyne Also concernynge the ministers of this testament there is no dout but that the Apostles the Disciples and such as be chosen in the Church for that purpose be ministers of this testamente Mary nowe all the controuersie that is amongst vs at this present is whether they be to be called priestes or not and that is also for bycause that certeyne euyll disposed persons sayth that we haue no sacryfice Howe be it as I said these go so together priestood sacryfyce and testamēt that yf ye take away the sacryfyce ye muste also denye the priesthod and so consequently the testamente also Wherefore to teache that there is a priesthod we muste fyrst proue that we haue a sacryfyce the whiche is easy to be done yf ye wyll but call vnto your remembraunce that the sacryfyce is nothynge els but a dede or a worke which expresseth the couenaunt that god hath made vnto man and that we that be the doers eyther in acte or in consent be such as acknowledgeth the testament or couenaunt to be made vnto vs. Nowe then marke I pray you but what the couenant of god is to vs wherin it is accomplyshed and fulfylled and what deede or worke doth most perfectly represente or shewe it to the congregation of the faythfull For the testament was it not that we shulde heare Chryste his sonne and that then he wolde be pleased and at one ageyne with vs For the tyme when this agremente was fully accomplyshed and made who doubteth but that it was then when our sauyour suffered his most hytter passion for vs vpon the crosse Collo 1. For as saynt Paule sayth the blood of Chrystes crosse made a generall peace betwyxt God and al his creatures that be eyther in heuen or in earth Also for to represent this agrement both howe it was made and when it was made what I praye you can better represent or shewe it then the consecration of the blessed sacrament in the remembraunce of his most precious death and passyon When the priest appoynted to consecrate those blessed mysteries callynge vnto hym the assystaunce of the holy ghoste as saynte Denyce sayth and resytynge the same wordes that Chryst our sauyour spake and wylled to be continually spoken in the celebration of these moste blessed mysteries Dionisius cherarchia ecclesiastica And when by the vertue of the same wordes and the holy ghoste workynge by theym the breade is turned into Chrystes most sacred body and the wine into his most precious blood is not then the couenaunte of God the death of Christ the maner of his death expressed vnto you whē by your resortinge to heare masse ye cause the priest to consecrets this blessed sacramēt and he accordynge to his office fyrst consecrateth the host and after sheweth you the body blood of our sauyoure couered with the formes of breade wyne bycause these miste ries ought not to be sene but of you that be faithful whē I saye you do nowe as it were with your eyes se hym there of whō it was saide here him I am pleased Eum vides cum tanges Chrisostō ad po ho. 60. and whē ye se the same body that was slayne couered there vnder the fourme of breade the blood that was shed to be there vnder the fourme of wyne do not you then protest that ye be the people to whō these couenauntes were made that Christ dyed for your re dēption and that his death was not by hanging drownyng or strangelyng where the blood is conteyued within the body beinge deade but that his death was by sheedynge or deuydynge of his blessed fleshe and blood in sunder Thus haue ye by the celebration of this blessed sacrament these thre thynges euen as it were set before your eyes to be considered fyrst that Chryst dyed for you the cause why he dyed for you and the maner howe he dyed for you thinke you not this worke then good people to be most worthy to be called a sacrifice that expresseth so playnely to vs these necessary poyntes of our saluation Or do ye thinke that any worke of man may be cōpared with this not onely for that it was institute ordeyned of god but for that god who made the testamēt we to whō the testament is made do here at the celebraciō of these blessed misteries mete together he to performe and make good his
the pure and heauenly wombe of the virgin be yonde or aboue nature created by the holy ghoste and as Manna fell downe and laye vppon the grounde so was his precious body slayne and layde in graue as Manna was gathered vp and eaten so dyd it sygnyfie that the same body of our sauiour shulde also be eaten The Pascall lambe also dyd signifie the humanitie of Chryste that as the lambe was without spotte so was Christ conceaued without sinne and as the lambe was slayne so was also Chryste and as the same lambes fleshe was eaten so dyd it signifie that Chrystes fleshe shulde be eaten And thereupon sayth saynt Bede and saint Ierome In cōmen tarus super Luke et super Math. that Christ went from the fygure to the truth when after the Pascall lambe beinge eaten he consecrate this blessed sacrament And se heare I pray you good people howe that our newe professoures of our late spronge fayth doth make by theyr doctrine the scriptures to be false for these figures that I haue resited doth so well teache the eatynge of Chrystes fleshe as eyther his incarnacion or death and therfore if the promesse that was made by the fygure be performed in the two fyrst poyntes not figuratyuely but really doth so wel signifie the thyrde that is the real eatyng of his fleshe shal not thē they be cōpelled eyther to say that the Iewes did not eate Manna nor the Pascal lābe in dede but figures of them or els to say that the promises of Christes incarnacion passion were trewe be performed that the thyrde which is of his fleshe to be eaten was eyther false or that it is yet to be performed but then ye wyll say that we eate his fleshe spiritually and dyd not they the same I praye you when they eate Manna and the fleshe of the Lambe And howe then is there any promyse made to them which is performed to vs seinge we haue no more then they had ye do you marke and yf they make not vs to be in worse case then the Iewes were For they had Manna and a Lambe and we haue common breade and wyne the which who knoweth not to be much lesse worth then were Manna and the Lambe for as I sayde they dyd remember Chrystes death and were parteners of the fruites ther of for theyr tyme and portion so well as we be And thus do they make the newe testamente and the sacramentes therof to be worse then the olde It shall not be nedefull for me to resite vnto you the sayinges of our sauiour Chryste in al the foure Euangelystes and in saynt Paule For ye knowe in them all Chryste sayth eyther that his fleshe is very meate and therefore verely to be eaten or els take eate this is my body whiche is geuen for you In no place nameth he it eyther to signifie or to be a figure of his body ye do also beare in mynde Exod. 24. that as Moyses toke the cup whrein the blood of sacryfyce was and sayde that it was the blood of the Testament Luke 22. so dyd Chryste take the Challes wherein was the blessed blood being the blood of our sacryfyce sayd that it was the cuppe of the newe testament that is lyke as we be certeyne there to be the blood of hym that dyed for the performaunce of the newe testamente so myght we be suer that all that was sayde or spoken vpon in the testament shulde be performed Colde this be done thinke you so conueniētly with a cuppe of wine But nowe to here what the holy fathers haue beleued in this matter I pray you marke De cena Saynt Ciprian the glorious martyr and an aunciente father beinge nere thyrtene hundreth yeres agone doth not he say that the breade which Chryst gaue to his disciples kept styll the same shape that it had and yet by the omnipotencye of Gods worde it was chaunged in nature was made Chrystes fleshe Eusebits Emisen an auncient father almost twelue hundreth yeres old sayth that the inuisible prieste turneth the visible creatures into the substaunce of Chrystes body and blood Saynt Ambrose more then .xi. hundreth yere olde sayth that before the wordes of consecration the Chalesse is ful of wyne and of water but after the wordes there is the blood that redemed the people Saynt Augustine beinge of the same tyme sayth that in his tyme they did not iudge the same of the thynges in the sacramente before the consecration and after for before they dyd acknowledge thē to be breade and wyne the which nature had made but after they professed thē to be the body and blood of oure sauiour which grace had consecrated the same saynt Austen doth also say that as the person of our sauyour dyd stande of his visible manhod and his inuisible godhed so sayth he doth the sacrafyce of the Churche stand pon the visible formes of breade and wyne and of the inuisible fleshe of our sauiour Iesu Chryste To these myght be added Chrysostome saynt Ierome Damasene Theophilacte many other ye al Chrystendome do wytnesse the same wherefore you beinge faythfull men and women that do in these mysteries of our beliefe remoue your vnderstandynge frome the thynges that ye perceaue by your sences as frome the prieste or the sounde of the wordes the visible formes of breade and wyne vnto God the autour of them the workyng of the holy ghost by the wordes and the body and blood of our sauiour Graffe these thynges deepely in your hart and practyse them in your iyuynge adherynge to the fayth and religion of his catholyke Churche surely and stedfastely beleuyng that vnder these formes of of breade wine here in the sacramēt of the aulter there are conteyned really the blessed body and blood of oure sauyour Chryst And yf ye thus do ye shal please and serue God profyte your selfe and your neyghbour with the hole congregacion and lyuynge well accordynge to Chrystes commaundementes shall haue for your rewarde the blisful kyngedome of heauen which graunt vnto you the father the sonne and the holy ghost three persons and one God to whom be all honoure prayse and glory for euer and euer Amen ¶ Of the Sacryfice of the Masse THere be three thinges good people wherwithal men be moued to seke lernyng and knowledge that is the truth which is naturally desyred of all men the profyte that men get by knowledge and the pryce or goodnesse of the thynge that we desyre to knowe by the which causes as men be moued to desyre knowledge so are these causes no where more forceable and weightely to be considered then they be in the sacryfyce of the masse the which is dayly vsed in the Church For fyrst it is not vnknowen to you what stryfe there hath byn about it and howe that lerned men of both partes haue spent theyr lyues in the controuersy therof Secondely ye se that bycause it is proued
or improued by the name of a sacryfyce it must nedes be a thynge that apperteyneth so to vs all that it deuydeth one parte of suche as stryue about it vtterly from God For yf the masse be a sacryfyce to god in deede then it maketh those that be meinteyners the vsers of it to be better beloued with god then other For a sacryfyce is as much to say as an holy worke and therfore seing that god loueth the workers of holy thynges so must he loue them that serueth hym at or by the sacryfyce then also are such as striue ageynst it the most enemies that god hath For they labour to kepe that worke vndone wherein he is beste pleased And yf contrarywyse it be no sacryfyce then be they wronge worshyppers of god that vse the sacryfice which is as much to saye as that they be supersticious Idolaters And for the excellency of the thynge what I pray you can be compared in excellency with this sacryfyce which is as much to say as the moste sacred or holy worke that can be For in offeringe of the sacryfice we be most heuenly or lyke vnto the blessed company of heauen whiche are continually occupyed in worshyppynge and honorynge of God These causes most dere brethrene and systren hath caused me that hath the cure vpon your soules seinge ye be by reason of these diuersities of doctrine brought into suche daunger to teache you what is ment dy this worde sacryfyce and that ye may knowe the better how we do differ frō the Iewes to speke of the diuersitie of the sacryfyces and to speake also howe the masse is in dede a sacryfyce And verely good people the same causes that moueth me to teach you ought to moue you to lerne for ye may of this that I haue sayde se what danger ye be in yf ye be ignorant in this so great a matter The which thinge that ye may the better vnderstande I fyrst note vnto you that there be and alwayes haue byn three principall partes of religion ioyned together and one folowynge vpon another That is the testamentes or couenantes that God maketh with man the priesthod or office of such as god hath made mynisters of his testamentes and the sacryfyce or worke wherin the people do recognyse and most faythfully acknowledge the same couenauntes accordynge whereunto sayth saynt Paule that Omnis pontifex ex hominibus assumptus pro hominibus constituitur in iis quae sunt ad deum vt offer at dona et sacrificia pro peccatis That is euery byshop taken forth frō amongste men is appoynted for men to be occupyed in those thynges that do apperteine vnto god that he may offer gyftes and sacryfyces for sinne In which wordes are to be sene the three thynges that I spake of before that is fyrst the testament by the which the byshop must be chosen for no man sayth saynt Paule may vsurpe honour to hymselfe seconde the byshop whō saint Paule sayth to be a minister of those thynges that be betwixte man god and the thyrde is the sacryfice which also he so nameth Thus good people was there a testament or a couenaunt made betwyxte God and the people of Israell and Aron as ye knowe was chosen to be a mynister of the same testament and as ye knowe his mynystery was also in offerynge of sacryfyce Chryst also was a minister of the newe testament and dyd also offer sacryfyce as ye knowe Hebre. 10. and nowe good people if the same testament that was begon by Chryst doth styl continue and shall vnto the worldes ende than lyke as Arons sacryfyce testamente and priestehod begonne together and continued together vnto Chrystes commynge and were all abrogated together at one tyme by Chryste Euen so moste deare brethren yf we wyll that Chrystes testament shall continue amongst vs so must we also haue his priesthod and sacryfyce Heare then may we se the malious wickednes of the deuyll in all our miserable heretickes that denye both the priestehod and the sacryfyce of the newe testament the which thynge yf he or they colde brynge to passe then myght we say that there is no testament neyther For it was neuer sene nor harde before that euer there was a testament without these Secondely it is contrary to the order of the scripture the which as ye se ioyneth the testament the priesthod the sacryfyce together Thyrdely it is contrary to saynt Paule who sayth that the testament was to be chaunged and not to be taken away by Chryste but what other is it to chaunge it but to put a better in the stede thereof Hedre 7. Wherefore as the olde testament was by Chryst chaunged into a better so must it folowe that he dyd not take away the priesthod and sacrifice but chaunged them into a better and a more perfecte priesthod and sacryfyce And what priesthod from ye and sacryfyce dyd he chaunge them into Verely into the priesthod and sacryfyce foreshewed longe before by the priesthod and sacryfyce of Melchisedech accordynge Bene. 14 Hebre. 7. as the prophet Dauyd had spoken of Chryst before sayinge Psal 109. Tu es sacerdos in eternum secundum ordinem Melchisedech Thou art a prieste for euer accordynge vnto the order of Melchisedech But what was the order of Melchisedech Certeynely saythe saynte Paule he was a fygure of Chryste what I praye you was his sacryfyce Verely sayth the scrypture breade and wine the which were likewise figures of Christes blessed body blood that is nowe dayly offered vnder the formes of breade and wyne in the tyme of this testamente for as Melchisedechs priestehod was a fygure of Chrystes so was his sacryfyce a figure of Chrystes sacryfyce Witnesses haue I for me in this matter saint Augustine in dyuers places and namely in his booke intyteled De Ciuitate dei August de Ciuitate dei lib. 16 Capi. 22. there he saythe that when Melchisedeth dyd blesse Abram then dyd fyrste apeare the sacryfyce the which Chrysten men do offer through the whole worlde and the thynge is nowe fulfylled that was spoken vpon Chryste so longe before Marke ye good people howe he speketh he sayth not that it thē was but that it dyd then apeare Ye knowe that there is a great diuersitie betwyxt the beinge of a thyng and the appearynge of it for the thynge may appeare by his fygure as by the materiall breade that Melchisedech dyd offer appeared the heauenly breade that is Chrystes owne blessed body whiche he dyd in dede offer at hys supper and is dayly offered in the Church as saint Augustin before resited doth moste playnely testyfye The same figure of Melchisedech and his sacryfyce is thus applyed by saynt Ierome saynt Bede and other dyuers holy fathers whose doctrine most dere frēdes it shal be muche more sure and holsome to folowe then the doctrine of our maried priestes Ierō ad marcel Ambro li. 5 de sacra ci who
promesse and we to aske the benefite of the same the blessed body of our sauitour beinge as it were a pledge or toke ▪ betwyxte God and vs that is that he made the promesse and that we do nowe ryghtfully craue it Chrisost de euche to 3. homile ad monitoria Accordynge whereunto saith Chrysostome good Lorde the table is prepared with the mysteries and the lambe of God is offered for the and the prieste prayethe for thee and the spirituall blood is there flowynge vpon the holy table and the Seraphins stande rounde about shadowynge his face with theyr wynges and al the incorporal powers prayeth then with the prist for thee and as foloweth a lyttle after art not thou then sayth he ashamed art thou not afrayde yea art not thou vtterly confounded August de tempore ho. 251. that hauynge this opportunitie wylt not labour to gette Gods mercy and fauour Also in lyke maner doth saynt Augustine charge his dioceners with commynge to seruyce and especially vpon the sondayes vnto masse and there he sayth that men ought of dutye to come vnto the Church vpon the sondayes and other holy dayes to all the seruyce and yf any man be letted by necessarye businesse that he can not come to the Churche yet he ought to pray at home but he sayth that without any excuse he ought vpon the holy day deuoutly to here masse and blameth certeyne very sharpely that do not so For he sayth Adhuc quod detesta bilius est quidam ad eccle siam venientes non intrant non intendunt precibus non expectant cum silencio sanctarum missarum celebrationem That is yea this is much more detestable certeyne when they come vnto the Church eyther they wyll not go in or they wyll not gyue them selues vnto prayer or they wyll not with scylence abyde vntyll the masses be celebrated and ended Thus may ye se good people what these holye fathers dyd iudge vppon the masse the which our newe brethrene hath taught you to reuyle and dispyse But then ye wyll aske me what scriptures teacheth the masse to be a sacryfyce And verely amongst many more then the tyme wyll suffer me to resyte these do teache it Fyrst the sacryfyce of the Pascal lambe the which our sauyour did change at his supper and placed in stede thereof this sacryfyce of his blessed body and blood and that the Pascall lambe was a sacrifice the scripture is playne For say the not the scrypture playnely that all the Israelites shulde offer vp the Pascall lambe at the euen tyde and saythe not saynte Paule that Chryst was offered vp a passouer Exod. 11. 1. Cor. 5. The which wordes declareth that the Pascall lambe was a sacryfyce Wherfore as the newe testament commynge in place of the olde is by right called a testament so this commynge in stede of the sacryfyce is iustly named a sacryfyce For as theyr passouer put them in remembraunce howe they were deliuered forth of Egypte so doth this put vs to remember our delyueraunce out of hell wherefore it is most playnely to be sene that this is the sacryfyce of the Churche For this is a good reason that it shulde be a sacryfyce bycause it commeth in place of a sacryfyce Gene. 14. Psal 109. Hebre. 7. Secondely the scripture that saith Melchisedech to haue byn a fygure in his priestehod of our sauyour Chrystes priesthod teacheth this to be a sacryfyce For onely in the institucion of these blessed mysteries dyd Chryst fulfyll the thynge that was figured by Melchisedech that is as Melchisedech offered vp materiall breade so dyd Chryst offer this heauenly breade that is his owne blessed body vnder the fourme of breade Thyrdely the prophesy of Malachy teacheth it Malla 1. where he sayth that the gentyles shall offer vnto god a newe and a most cleane sacryfyce But why shulde not this be called a sacryfyce beinge the sacryfyce of the newe testament and what thynge in cleanenesse can be compared with the precious body and blood of our sauyour Chryst Fourthly the wordes of our sauyours Chryst sayinge do this in my remembraunce teacheth that it is a sacryfyce Luke 22. 1. Cor. 11. for as those workes and thynges were called sacryfyces that dyd sygnyfye his deathe to come so by the same reason shulde this be a sacryfyce that declareth it to be past 1. Cor. 10. Fyftly saynte Paule when he to dryue away Chrysten men frome the sacryfyces done vnto the Idols nameth the cup of our lord what other dothe he but saye that this is the sacryfyce that Christen men onely haue And so comparynge our sacryfyce and theyrs together sayth that they coulde not drynke of the cuppe of our Lorde and of the cuppe of deuyls But then ye wyll say howe can this be a sacryfyce seinge that it is commonly called a sacrramente Verely good people it is called a sacrament or a priuitie for that it appeare the to the Infydels to be one thynge and is knowen of vs to be another as to them it apereth to be nothyng but breade but we knowe that it is Chrystes body in the fourme of breade and of this secrete or pryuie beinge heare it is called a sacrament It is also called a sacryfyce for that the prieste doth consecrate them to represente the deathe and passyon of our sauyour Chryste so that there be two vses good people of these mysteryes the one to be eaten wherof Chryst speaketh sayinge Take eate this is my body the other is to put vs in mynde of his death wherof he sayth do this in remembraūce of me In the fyrste vse it is a sacramente in the seconde a sacryfyce But then ye wyll saye ageyne that the celebracion of these mysteries cōmonly called the sacrynge is but one parte of the masse truth it is that the sacryfyce whiche Chryste lefte to be offered in his Church is in dede but that part whiche we commonly call the sacrynge and as for the other partes they be eyther prayers or ceremonies wherwith the sacryfyce is bewtyfyed and commended euen as a mans body is bewtyfied with comely apparell But yet as the clothes be one that maketh the body comely the bodye that is made comely with them is another and the bodye is better then the apparell so be the cerimonies and the sacryfyce dyuers in the masse thoughe we call them bothe by one name And as the kynges person is but one whether he be in his dublet and hose or in his cote or in his gowne or in his robes so is the celebracyon of these blessed mesteryes the offerynge of a sacryfyce with what kynde of ceremonyes so euer they be mynystred so that there be nothynge lefte out that Chryste dyd ordeyne Platiu◠de viris ponti And thus do we rede that saynte Peter sayde masse at Antyoche and vsed no mo cerymonyes nor prayers at his masse but the Pater noster Mary no man may chaunge or leaue
forthe the ceremonyes bycause that obedyence is to be shewed and an vnyformytie is to be obserued and slaunder is to be auoyded Thus then haue I shewed you what a sacryfyce is Hie criam diuersitas misatuÌ„ videlicet chri Basil et ceterorum non in sacrificio sed sacrificii cerimoniis and howe it is always ioyned with the testamente and priesthod what dyuersities there be of testaments and sacryfyces and howe the masse is a sacryfyce representynge the death of our sauyour and the body and blood of our sauyour beinge presented vnto God by vs is called an oblacyon bycause the prieste whom we cause there to consecrate or say masse setteth them as pledges betwyxte God and vs to wytnesse that he by theym is made oure God and we by them are made his people the whiche sacryfyce yf we do faythfully beleue and duely mynyster shall euermore preserue contynue and increase the loue and amytie that is made by Chryst our sauyour betwixt almyghty God and vs to whom be honoure and prayse nowe and euer Amen ¶ Of fayth and knowledge of God VAni sunt omnes homines in quibus non subest selentia dei that is All the men be but vayne that wante the knowlege of god these wordes of the wise man good people howe trewe they be it shal be easely sene yf we do consider the great depe wyttes of the Phylosophers to what vanitie they were brought for that they wanted the trewe knowledge of god This I say their confusion doth wel apere to those that readeth theyr workes serch with what vaine questioÌ„s disputacioÌ„s theyr braines heads were occupied yea it shall appere playnely to al those that do but rede the fyrst chapter of saint Paul to the RomaÌ„s Greate kynges noble men for want of this knowledge Roma 1. haue sodeinly come vnto confusion and shame the whiche thing is to be sene not onely in theÌ„ of whom we rede in the scriptures other bokes of histories but the erperieÌ„ce also that we haue of certeine vngodli persoÌ„s in this our time doth most plainely set it before our eyes Do ye not se that not only Golias but that al vngodly persoÌ„s howe stronge so euer they be be moste sone confounded by his or theyr strengthes Where or wheÌ„ haue ye sene but that the stoute meÌ„ the strongest or as they be called masters of feÌ„ce haue bin more shamefully confouÌ„ded then the weaker or febler meÌ„ yea howe seldome do ye se that such lacke wounded or maimes how fewe of theÌ„ dieth peaceably in theyr beds who knoweth not that the rich man is al his lyfe troubled in the getting keping bestowynge of his rychesse yet is not onely rebbed of theÌ„ but ofttymes slayne for his rychesse To be briefe al states of meÌ„ are knoweÌ„ to be vaine beinge voyde of this knowledge For as the earth and the worlde shuld be altogether out of frame yf they were not diligeÌ„tly dight ordered by the bodely labour of maÌ„ as maÌ„s body could do nothing but lye stil as a blocke corrupt and stynke yf it be destitute or forsaken of the sowle so 〈◊〉 sowle of man beinge deuyded from God and ignoâ—â—â—â— or not knowynge God can do nothynge but hurte 〈◊〉 selfe and brynge both the body whereunto she is asâ—â—â—â—te or ioyned and all the thynges that the body med 〈◊〉 with out of order wherof commeth all the confuâ—â—â—â— and miserie that is in this worlde Wherfore good â—â—â—â—le yf ye wolde be rydde out of this vanitie yf ye â—â—â—â—de lyue welthely yf ye wolde lyue as men agreable 〈…〉 nature of man then can there be nothynge so plesaunt to you as the knowledge of God so muche desyred or wyshed of you as the knowledge of god This â—â—â—th all the rychesse dignities or wysedomes in the â—â—â—lde no ryches no principalitie no cunnynge or lernynge can be compared to this For what other science where that teacheth such thynges as this dothe that is 〈◊〉 say which teacheth what god is what the Angels be that the sowle of man is yea that teacheth heauen and he ioyes therof hell and the paynes therof the worlde and the ryght orderynge or vse thereof And what scolers are more happy theÌ„ they that do lerne these thinges and what other science can make the scolers learners her of most rychely and euerlastyngely to lyue in heauen but this yf men were perfectly instructe and traded in this then shulde men stande lessenede of al other sences and yet shulde thynges muche better floryshe and prosper with vs then they do For howe lyttle wold the vse of subtyll and craftye artes auayle yf all men through this knowledge were adicte bent and gyuen vnto simplicitie Howe lyttle nede shulde men haue of phisicke yf death did rather please theÌ„ then life sickenes and health lyke pleasaunt and greuous The regarde of lawe shulde be small yf men were persuaded rather to suffer theÌ„ to do wronge To be short yf this facultie and science were truly planted in mens hartes all miseries shulde cease and all plenty of happynes shulde be increased But alas in this our miserable time through our prating disputing of this knowlege what heapes of errors heresies are spronge in or about this facultie or knowledge this out knowledge which is fayth is vtterly decayde amoÌ„gst vs for as saint Paule sayth Qui vult accedere ad deuÌ„ Hebre. 11. primo oportet credere deuÌ„ esse that is that he which wyll come to God muste come by fayth Augustin super And saint Augustine sayth Non currendo sed credeÌ„do peruenimus ad deuÌ„ that is we must come vnto god not by running but by beliefe this fayth or knowledge good people being so necessary yet amongst vs so piteously decayed I shall exhort you as ye do tender the health both of your bodyes sowles that you prepare your selues most earnestly to lerne it for without it both you al that you haue are but vaine And as this is of al scieÌ„ces the chiefest so it requyreth scolers that shal be moste laborious and diligent to the intent theÌ„ that this heuenly knowlege may be the better opened vnto you I wyll shewe you fyrst what fayth is then howe faythe must be vsed and then howe it muste be defended that we do not erre or be deceaued therein Fyrst then concernynge the definition of fayth ye shall vnderstande that saynt Paule defineth it to be an argumente of the thynges that we hope for and the substaunce of those thynges that do not apeare that is to say Hebre. 11. fayth is the cause why we trustinge in the promyses of God are content to beare all aduersitie to do all dueties hopynge thereby to be rewarded of God And also fayth is the stay or assurednesse which we haue of and concerninge the thynges that can not be comprehended by our sences As for example the knowledge which we
a man amongst other Angels or meÌ„ yea but then we must marke howe his workes doth teache hym and what workes dothe teache hym for certeyne it is that not his myracles or strange workes doth teach hym onely for then he shuld be taught but at certeyne tymes And besyde that to the deuyl wyl worke miracles But chiefely he is made knowen vnto vs by his ordinary workes for those can not the deuyll so sone counterfeite as he may myracles and they be more generall also and can the better by that meanes teache hym And if ye wyll learne what these be and howe they do teache aske of the husbande man and of the Princes howe and of whome the one getteth his corne the other the victory of his enemyes and they wyll aunswere that they both hath these that is theyr corne and theyr victory of god And lykewyse for the maner howe god doth gyue them Priâ—â—â— querite regunum Math. 7. the husbande wyll say that god gyueth it by tyllage the Prince wyll say that by the helpe of his army And for these purposes do they fyrst begyn theyr busynes with prayer that god wolde prosper them and then they vse gods ordynary appoynted meane bycause they wyll not tempt hym and yet do they referre the successe of theyr labour yf they prosper to hym and not to them selues Euen so deare brethrene hath god appoynted his ordynarye workes in his Churche whereby we that be faythfull ought to knowe hym as for example He teacheth but yet he doth it by the meane of the preacher he wassheth but he dothe it by the sacramente of babtisme he feedeth you with his owne blessed body and blood but he doth it by the most blessed sacrament of the aulter and so he doth purge and dyght you from your sinnes but lykewyse he doth it by the sacrament of penaunce and marke I pray you and ye shall not onely se hym in this sacramente but you shall here hym saye vnto you thy sinnes are forgeuen thee O what a comfort is this to a sinner to here god say vnto hym thy sinnes be forgeuen thee Howe comfortable a voyce is this voyce to a troubled conscience howe sure may we be that our sowles be healed from sinne when we shall heare this greate physytion of our sowles god almyghty thus to speke vnto vs who beinge deseased in his sowle wyll not make spede to heare this voyce Nay but ye wyll saye yf we myght heare god so say Iohn 20. it were much more comfortable then all this is but who euer harde hym so to say in the sacrament Mary euen thou man that askeste this question and euery faythfull and true penitente person For dost not thou reade in the .xx. Chapiter of saint Iohn that Chryste saythe to his priestes that whose sinnes the prieste forgeueth he doth forgyue them and the sinnes that be not forgyuen by the priestes are not forgyuen by him Se nowe I pray you good Christen men and women and ye do not here god sayinge to you that your sinnes be forgyuen you when ye heare the priest say that by the authoritie whiche God hath gyuen vnto hym to absolute you he doth absolute you ye here that god doth gyue to hym authoritie and ye heare him say that accordynge to the authoritie he doth absolue or lose you from your sinnes Do not you then here God say vnto you by hym that your sinnes be forgeuen you Is not the priest Gods messenger vnto you Do ye not reade or here redde his coÌ„mission when ye eyther rede or here redde this text of Gods worde whose sinnes ye do forgyue are forgyuen and whose sinnes ye do not forgyue are not forgiuen Wherin then can you doubt but that your sinnes be forgyuen Verely in nothynge excepte it be in your selues that is bycause you your selues be not sory for them or wyll not confesse them or do feyne and pretende a penitentnesse then in very dede ye may well doubt yf ye thus do not for wante that is eyther of Gods parte or of the priestes For yf there be any doubt at all it must be of your selues whether ye be worthy to receaue the benefite of the sacrament of penaunce or nay be ye therefore sure of your selues and then shall ye haue no cause to doubt but that ye be restored to grace ageyne hearynge hym thus to say Further when ye reade in the olde lawe Leui. 5. that the people when they had offended in breakynge of Gods ordinaunce came to the priestes and confessed theyr faultes uppon the heades of a shepe or such lyke the which the priests dyd offer vp for theyr sinnes what other can it signifie but that we shulde confesse our selues to the priest and ley our hand that is stay our selues vpon our lambes heade that is the deitie of Chryst gods lambe whom vnder the fourmes of breade and wyne the priest doth offer for our sinnes Iohan. 1. Leuiti 14 Math. 8. Luke 17. When we rede also that the Israelites were bydden to shewe the sores of theyr bodyes to the priest and that our sauyour dyd bydde those that he had healed of the leprosy to go and shewe them selues to the priest are ye not taught therby that we Chrysten men shulde open the sores of our sowles to the sight and knowledge of the priest And the priest is apoynted of god to deserue the sores of mens fowles as the priestes amongst the Iewes dyd the sores of the bodye Do ye thynke that these figures had not the truth signified by them Math. 3. The Pharyseyes when they came to be baptised of saynt Iohn and dyd confesse theyr faultes hauinge no such warrandes by god as our priestes haue wolde not they rather haue come yf they had in moâ—ed therto by promesse as we be be you not worse as god forbyd you shulde be so euyll then these wycked Pharyses were Iaco. 5. Saynt Iames byddeth that we â—â—ulde confesse our fautes one to another the which saynt 〈…〉 must be vnderstande that we shulde confesse oure lesse offences to our brethren and the greater to the prieste And se I pray you howe conuenient it is thus to do bicause the priest is of greater auctoritie to forgiue sinnes then other men be For he is first the minister of god ordeyned for that purpose and hath the promesse whiche other haue not Ageyne he is the commen magestrates or officer of the Churche by the vertue whereof lyke as his prayer is the prayer of the whole Churche so is his absolution or pardon the absolution of the whole Church wherefore we beinge absolued by hym are made to be at peace both with god and with al good men so that good men wyll remytte offences when the parties with whom they were offended are confessed If I shuld resyte what the auncieÌ„t fathers haue taught concerninge oure confession to a prieste it wolde be to longe Origene homile 2. super Leui Augustine