est corpore Christi etc. This is that we saye sayeth he which by all meanes we go about to proue that the Sacrifice of the church is made of two thinges and cōsisteth of two thinges of the visible shape of the elemētes which are breade and wine and the inuisible fleshe and bloude of our lord Iesus Christ of the Sacrament that is the outward signe and the thinge of the sacrament to witte of the body of Christ etc. By this we vnderstand that this word Sacrament is of the fathers two waies taken First for the whole substance of the Sacrament as it consisteth of the outward formes and also with all of the very body of Christ verely present as saint Augustine sayeth the Sacrifice of the Church to cōsist of these two Secondly it is taken so as it is distincte from that hydden and diuine thing of the Sacrament that is to saye for the outward formes onely which are the holy signe of Christes very body present vnder them conteined Hovv the fathers are to be vnderstāded callīg the Sacrament a figure signe token etc. Whereof we must gather that when so euer the fathers doo call this most excellent Sacrament a figure or a signe they would be vnderstanded to meane none otherwise then of those outward formes and not of Christes body it selfe which is there present not typically or figuratiuely but really and substātially onlesse perhaps respecte be had not to the body it selfe present but to the maner of presence as sometymes it happeneth So is Saint Basile to be vnderstanded in Liturgia calling the sacrament antitypon that is a sampler or à figure and that after cōsecration as the copies that be now abroade bee founde to haue So is Eustathius to be taken that great learned father of the Greke churche who so constantly defended the catholike faith against the Arians cited of Epiphanius in 7. Synodo Albe it concerning S. Basile E◠4. c. 14. in caput Matth. 26 Damascen and Euthymius likewise Epiphanius in the second Nicene councell actione 6. and Marcus Ephesius who was present at the councell of Florence would haue that place so to be taken before consecration As S. Ambrose also calling it a figure of our lordes body and bloud lib. 4. de sacram cap. 5. And if it appeare straunge to any man that S. Basile shuld call those holy mysteries antitypa after consecration let him vnderstand that this learned father thought good by that word to note the great secrete of that mysterie and to shewe a distincte condition of present thinges from thinges to come And this consideration the church semeth to haue had which in publike prayer after holy mysteries receiued maketh this humble petitiō vt quae nunc specie gerimus Sabbato 4. tēporū mēsis Septemb certae rerū veritate capiamus that in the lyfe to come we may take that in certaine truth of thinges which now we beare in shape or shewe Neither doo these wordes importe any preiudice against the truth of the presence of Christes body in the Sacrament but they signifie and vtter the most principall truth of the same when as all outward forme shape shewe figure sampler and coouer taken awaie we shall haue the fruitiō of God him selfe in sight face to face not as it were through a glasse but so as he is in truth of his Maiestie So this word antitypon thus taken in S. Basile furthereth nothing at all the Sacramentaries false doctrine against the truth of the presence of Christes body in the Sacrament And because our aduersaries doo much abuse the simplicitie of the vnlearned bearing thē in hand that after the iudgement and doctrine of th' auncient fathers the Sacrament is but a figure a signe a token or a badge and conteineth not the very body it selfe of Christ for proufe of the same alleaging certaine their sayinges vttered with the same termes I thinke good by the recitall of some the chiefe such places to shewe that they be vntruly reported and that touching the veritie of the presence in the Sacrament they taught in their dayes the same faith that is taught now in the catholike churche Holy Ephrem in a booke he wrote to those that will serch the nature of the sonne of God by mannes reason Cap. 4. sayeth thus Inspice diligenter quomodo sumēs in manibus panem benedicit ac frangit in figura immaculati corporis sui calicemque in figura pretiosi sanguinis sui benedicit tribuit discipulis suis Beholde sayeth he diligently how taking bread in his handes he blesseth it and breaketh it in the figure of his vnspotted body and blesseth the cuppe in the figure of his pretiouse bloude and geueth it to his disciples By these wordes he sheweth the partition deuision or breaking of the Sacramēt to be done no otherwise but in the outward formes which be the figure of Christes body present and vnder them conteined Which body now being gloriouse is no more broken nor parted but is indiuisible and subiect no more to any passion and after the Sacrament is broken it remaineth whole and perfite vnder eche portion Agayne by the same wordes he signifieth that outward breaking to be a certaine holy figure and representation of the crucifying of Christ and of his bloude shedding Which thing is with a more clearnes of wordes set forth by saint Augustine in Sententijs Prosperi Dum frangitur hostia De consecrat dist 2 can dum frangitur dum sanguis de calice in ora fidelium funditur quid aliud quám Dominici corporis in cruce immolatio eiusue sanguinis de latere effusio designatur Whiles the hoste is broken whiles the bloud is powred in to the mowthes of the faithfulles what other thing is thereby shewed and set forth then the sacrificing of Christes body on the crosse and the shedding of his bloud out of his syde And by so dooing the commaundement of Christ is fulfylled Doo this in my remembraunce That it may further appeare that these wordes figure signe image token and such other the like sometymes vsed in auncient writers doo not exclude the truth of thinges exhibited in the Sacrament but rather signifie the secrete maner of th'exhibiting amōgest all other the place of Tertullian in his fouerth booke contrâ Marcionem is not to be omitted specially being one of the chiefe and of most appearaunce that the Sacramentaries bring for proufe of their doctrine Tertullianes wordes be these Acceptum panem distributum discipulis suis corpus suum illum fecit hoc esse corpus meum dicēdo id est figura corporis mei The breade that he tooke and gaue to his disciples he made it his body in saying this is my body that is the figure of my body The double taking of the worde Sacrament afore mentioned remembred and consideration had how the sacramentes of the Newe testament comprehend two thinges the outward visible formes that be figures signes and tokens and
the Apostles them selues it doth right well appeare how so euer M. Iuell assureth him selfe of the contrary and what so euer the deuill hath wrought and by his ministers taught against the sacrifice of the Masse that priestes haue auctoritie to offer vp Christ vnto his father That Christ offered him selfe to his father in his last supper and that priestes by those wordes Doo this in my remembraunce haue not onely auctoritie but also a speciall commaundemēt to doo the same and that the figure of Melchisedech and the prophetie of Malachie perteineth to this sacrifice and maketh proufe of the same let vs see by the testimonies of the fathers what doctrine the Apostles haue lefte to the churche Eusebius Caesariensis hath these wordes De demōstrat Euāgeli lib. 1. cap. 10. Horrorem afferentia mensae Christi sacrificia supremo Deo offerre per eminentissimum omnium ipsius Pontificem edocti sumus We are taught sayeth he to offer vnto our supreme God the sacrifices of Christes table which cause vs to tremble and quake for feare by his bisshop highest of all Here he calleth Christ in respecte of his sacrifice Gods bishop highest of all bisshops the sacrifices of Christes table he calleth the body and bloud of Christ because at the table in his last supper he sacrificed and offered the same and for that it is his very body and very bloud imaginatiō onely phantasie and figure set aparte he termeth these sacrifices as cōmonly the auncient fathers doo horrible causing trembling and feare And where as he sayeth we haue ben taught to offer these sacrifices to God doubteles he meaneth by these wordes of Christ Doo this in my remembraunce this is my body which is geuen for you this is my bloud which is shedde for you Clement in his eight booke often cited speaking of the sacrifice offered by the Apostles commonly addeth these wordes secundum ipsius ordinationem or ipso ordinante Whereby he confesseth it to be Christes owne ordinance That Christ sacrificed him selfe at his supper Hesychius affirmeth with these wordes Quod Dominus iussit Leuit. 4. vt sacerdos vitulum pro peccato oblaturus ponat manum super caput eius iugulet eum coram Domino Christum significat quem nemo obtulit sed nec immolare poterat Ioan. 10. nisi semetipsum ipse ad patiendum tradidisset Propter quod non solum dicebat Potestatem habeo ponendi animam meam potestatem habeo iterū sumēdi eam sed praeueniens semetipsum in coena Apostolorū immolauit quod sciunt qui mysteriorum percipiunt virtutē That our lord commaunded sayeth he the priest which shuld offer a calfe for synne to put his hand vpon his hedde and to sticke him before our lord it signifieth Christ whom no man hath offered neither could any man sacrifice him excepte he had delyuered him selfe to suffer For the which he sayde not onely I haue power to laye downe my soule Ioan. 10. and I haue power to take it agayne But also preuenting it he offered vp him selfe in sacrifice in the supper of the Apostles which they knowe that receiue the vertue of the mysteries By these wordes of Hesychius we learne that Christ offered and sacrificed his body and bloud twise First in that holy supper vnbloudely when he tooke bread in his hādes and brake it etc. Without diuision of the sacrifice for it is but one and the same sacrifice And afterward on the crosse with shedding of his bloude and that is it he meaneth by the word preuenting And at the same very instant of tyme which is here further to be added as a necessary point of Christen doctrine whe must vnderstād that Christ offered hem selfe in heauen inuisibly as concerning man in the sight of his hauenly father and that frō that tyme foreward that oblation of Christ in heauen was neuer intermitted but continewed allwaies for our attonement with God and shall without ceasing endure vntill the ende of the worlde For as S. Paul sayeth Heb. 9. Iesus hath not entred into temples made with handes the samplers of the true temples but into heauē it selfe to appeare now to the cowntenance of God for vs. Now as this oblation and sacrifice of Christ endureth in heauen continually for as much as he is rysen from the dead and ascended in to heauen with that body which he gaue to Thomas to feele bringīg in thither his bloud as Hesychius sayeth and bearing the markes of his woondes and there appeareth before the face of God with that thorne prikte naileboared sperepearsed and other wise woonded rent and torne body for vs whereby we vnderstand the vertue of his oblation on the crosse euer enduring not the oblation it selfe with renewing of payne and sufferaunce continewed so we doo perpetually celebrate this oblation and sacrificing of Christes very body and bloud in the holy Masse in remembraunce of him commaunded so to doo vntill his comming Wherein our aduersaries so foolishly as wickedly scoffe at vs as though we sacrificed Christ agayne so as he was sacrificed on the crosse that is in bloudy maner But we doo not so offer or sacrifice Christ againe but that oblation of him in the supper and oures in the Masse is but one oblation the same sacrifice for this cause by his diuine ordinaunce lefte vnto vs that as the oblation once made on the crosse continually endureth and appeareth before the face of God in heauen for our behalfe continewed not by newe suffering but by perpetuall intercession for vs So the memorie of it may euer vntill his second comming be kepte amongest vs also in earth and that thereby we may apply and bring vnto vs through faith the great benefites which by that one oblation of him selfe on the crosse he hath for vs procured and daily doth procure Now for further proufe of the offering and sacrificing of Christ of those wordes of our lord Doo this in my remembraunce to recite some testimonies of the fathers First Dionysius Saint Paules scoler and bishop of Athenes writeth thus Ecclesias hierarch cap. 3. Quocirca reuerenter simul ex Pontificali officio post sacras diuinorum operum laudes quòd hostiam salutarem quae super ipsum est litet se excusat ad ipsum primò decenter exclamans Tu dixisti Hoc facite in meam commemorationem Wherefore the bishop sayeth he reuerently and according to his bishoply office after the holy prayses of Gods workes he excuseth him selfe that he taketh vpon him to offer that helthfull sacrifice which is aboue his degree and worthynes crying out first vnto him in seemely wise lord thou hast cōmaunded thus saying Doo this in my remembraūce By these wordes he confesseth that he could not be so hardy as to offer vp Christ vnto his father had not Christ him selfe so cōmaunded when he sayde Doo this in my remembraunce This is the doctrine touching this article that S. Paul taught his scolers which M.
praecipuè ecclesia Romana quae Caput est omnium ecclesiarum and specially the church of Rome which is the Head of all the churches Naming the church of Rome he meaneth the bishop there or his legates to be sent in his stede Thus it is proued by good and auncient auctorities that the name and title of the Head ruler president chiefe and principall gouernour of the church is of the fathers attributed not onely to Peter but also to his successours bishops of the See Apostolike And therefore M. Iuell may thinke him selfe by this charitably admonished to remember his promise of yelding and subscribing I will adde to all that hath ben hytherto sayde of this matter a saying of Martin Luther that such as doo litle regarde the grauitie of auncient fathers of the olde church may yet somewhat be moued with the lightnes of the young father Luther Patriarke and fownder of their newe churche Lightnes I may well call it for in this saying which I shall here rehearse he doth not so soberly allowe the Popes Primacie The popes primacie acknovvleged by Martin Luther as in sundry other treatises he doth rashly and furiousely inueigh against the same In a litle treatise intituled Resolutio Lutheriana super propositione sua 13. de potestate papae his wordes be these Primum quod me mouet Romanum pontificem esse alijs omnibus quos saltem nouerimus se pontifices gerere superiorem est ipsa voluntas Dei quam in ipso facto videmus Neque enim sine voluntate Dei in hanc monarchiam vnquam venire potuisset Rom. Pontifex At voluntas Dei quoquo modo nota fuerit cum reuerentia suscipienda est ideoque non licet temerè Romano pontifici in suo primatu resistere Haec autem ratio tanta est vt si etiam nulla scriptura nulla alia causa esset haec tamen satis esset ad compescendam temeritatem resistentium Et hac sola ratione gloriosissimus martyr Cyprianus per multas epistolas confidentissimè gloriatur contrà omnes episcoporum quorumcunque aduersarios sicut 3. Regum legimus quòd decē tribus Israel discesserunt à Roboam filio Salomonis tamen quia voluntate Dei siue auctoritate factum est ratum apud Deum fuit Nam apud theologos omnes voluntas signi quam vocant operationem Dei non minus quà m alia signa voluntatis Dei vt praecepta prohibitiua etc. metuenda est Ideo non video quomodo sint excusati à schismatis reatu qui huic voluntati contraueniētes sese à Romani pontificis auctoritate subtrahunt Ecce haec est vna prima mihi insuperabilis ratio quae me subijcit Romano pontifici Primatū eius confiteri cogit The first thing that moueth me to thinke the B. of Rome to be ouer all other that we knowe to be bisshops is the very will of God which we see in the facte or dede it selfe for without the will of God the B. of Rome could neuer haue commen vnto this monarchie But the will of God by what meane so euer it be knowen is to be receiued reuerently And therefore it is not lawfull rashly to resiste the B. of Rome in his primacie And this is so great a reason for the same that if there were no scripture at all nor other reason yet this were ynough to stay the rashnes of them that resiste And through this onely reason the most gloriouse martyr Cyprian in many of his epistles vaunteth him selfe very boldly against all the aduersaries of Bishops what soeuer they were As in the thirde booke of the kinges we read that the ten tribes of Israel departed from Roboam Salomons sōne Yeat because it was done by the will or auctoritie of God it stoode in effecte with God For among all the diuines the will of the signe which they call the working of God is to be feared no lesse then other signes of Gods will as commaundemētes prohibitiue etc. Therefore I see not how they may be excused of the gilte of schisme which going against this will withdrawe them selues from the auctoritie of the B. of Rome Lo this is one chiefe inuincible reason that maketh me to be vnder the bisshop of Rome and compelleth me to confesse his Primacie This farre Luther Thus I haue briefly touched some deale of the scriptures of the canons and councells of the edictes of Emperours of the fathers sayinges of the reasons and of the manifolde practises of the church which are wonte to be alleaged for the Popes Primacie and supreme auctoritie With all I haue proued that which M. Iuell denyeth that the B. of Rome within sixe hundred yeres after Christ hath ben called the vniuersall bishop of no small number of men of great credite and very oftentymes Head of the vniuersall church both in termes equiualent and also expressely Now to the nexte article Or that the people was then taught to beleue Iuell that Christes body is really substantially corporally carnally or naturally in the Sacrament Of the termes really substantially corporally carnally naturally fovvnde in the Doctours treating of the true being of Christes body in the blessed Sacrament ARTICLE V. CHristen people hath euer ben taught that the body and bloud of Iesus Christ by the vnspeakeable working of the grace of God and vertue of the holy Ghoste is present in this most holy Sacrament and that verely and in dede This doctrine is fownded vppon the plaine wordes of Christ which he vttered in the institution of this sacrament expressed by the Euangelistes and by S. Paul As they were at supper sayeth Matthewe Iesus tooke breade and blessed it and brake it Matth. 26 and gaue it to his disciples and sayeth Take ye eate ye this is my body And takyng the cuppe he gaue thankes and gaue it to them saying Drynke ye all of this For this is my bloude of the newe testament which shall be shedde for many in remission of synnes With like wordes almost Marke Luke and Paul Marc. 14. Luc. 22. 1. Cor. 11. doo describe this diuine institution Neither sayde our lord onely This is my body but least some shuld doubte how his wordes are to be vnderstanded for a playne declaration of them he addeth this further Wich ys geuen for you Luc. 22. Likewise of the cuppe he sayeth not onely This is my bloude But also as it were to putte it out of all doubte Which shall be shed for many Now as faithful people doo beleue that Christ gaue not a figure of his body but his owne true and very body in substance and like wise not a figure of his bloude but his very pretiouse bloude it selfe at his passion and death on the crosse for our Redemption so they beleue also that the wordes of the institution of this Sacrament admitte no other vnderstāding but that he geueth vnto vs in these holy mysteries his selfe same body and his selfe same bloude in truth of
and marked them selues with the same The second were such as notwithstanding they had ben christened yet for the inconstancie of their mynde were vexed with vncleane sprites The third sorte were they who for their synnes committed had not yet made an ende of doing their open penaunce All these were iudged by the gouernoures of the churche at the begynning vnworthy to be present at these holy mysteries Now if this great reuerence towardes the ho y thinges in them was iustly praised the admitting of all sortes of people not onely to be present and to beholde the same but also to heare and vnderstande the wordes of consecration that hath thus allwaies ben honoured with silence and secretnes can not seme to wise zelouse and godly men a thing commendable specially in these tymes in which the holy Christen discipline of the churche is loosed and vtterly shaken of and no difference nor accompte of any diuersitie made betwen the perfite and godly people and them that ought to doo open penaunce that be possessed with deuilles and be infamouse for heynouse and notoriouse crimes committed Where as in olde tymes when by holesom discipline the faithfull people were kepte in godly awe and obedience that prayer also which was sayde ouer the oblation before consecration was pronounced closely and in silence and therefore it was called of the latines secreta of the Grekes mystica oratio meaning thereby that it ought not to be vttered openly and made common Iuell Or that the priest had then authoritie to offer vp Christ vnto his father Of the priestes auctoritie to offer vp Christ to his father ARTICLE XVII Threefold oblation of Christ CHRIST is offered vp to his father after three maners figuratiuely truly with bloud shedding and sacramentally or mystically In figure or signification he was offered in the sacrifices made to God bothe in the tyme of the lawe of nature and also in the tyme of the lawe written And therefore Saint Iohn calleth Christ the lambe which was killed from the begynning of the world meaning in figure The sacrifices of Abel Agnus occilus est ab origine mudi Apoca. 13. Heb. 10. Lib. 6. ca. 5 Noe and Abraham and all those of the people of Israel commaunded by the lawe of Moses figured and signified Christ For which respecte chiefly the law is reported of Saint Paul to haue the shadowe of the good thinges to come S. Augustine writing against Faustus the heretike sayeth Testamenti veteris sacrificia omnia multis varijs modis vnum sacrificium cuius nunc memoriam celebramus significauerunt All the sacrifices of th' olde testament signified by many and sundry waies this one sacrifice whose memorie we doo now celebrate And in an other place he sayeth De fide ad Petrū diaconum cap. 16. that in those fleshely sacrifices there was a signification of Christes fleshe which he shuld offer for synnes and of his bloude which he shuld shedde for the remission of our synnes Truly and with bloude shedding Christ was offered on the Crosse in his owne persone where of S. Paul sayeth Christ gaue him selfe for vs Tit. 2. Ephes 5. that he myght redeme vs from all iniquitie And againe Christ hath loued vs and hath delyuered him selfe for vs an oblation and sacrifice to God into a swete sauour Sacramentally or in mysterie Christ is offered vp to his father in the dayly sacrifice of the churche vnder the forme of breade and wine truly and in dede not in respecte of the maner of offering but in respecte of his very body and bloude really that is in dede present as it hath ben sufficiently proued here before The two first maners of the offering of Christ our aduersaries acknowledge and cōfesse The third they denye vtterly And so they robbe the churche of the greatest treasure it hath or may haue the body and bloude of our Sauiour Christ once offered vpon the crosse with painefull suffering for our redemption and now daily offered in the blessed Sacrament in remembraunce For which we haue so many proufes as for no one point of our Christen religion moe And herein I am more encombred with store then straighted with lacke and doubte more what I may leaue then what I may take Wherefor thinking it shall appeare to the wise more skylle to shewe discretion in the choise of places rather then learning in recitall of number thoug we are ouer peartely thereto prouoked by M. Iuelles vaunting and insolent chalenge I intend herein to be shorte verely shorter then so large a matter requireth and to bring for proufe a fewe such autorities I meane a fewe in respecte of the multitude that might be brought as ought in euery mannes iudgement to be of great weight and estimation The scripture it selfe ministring euident proufe for the oblation of Christ to his father by the priestes of the newe testament in the Institution of this holy Sacrament in the figure of Melchisedech and in the prophecie of Malachie the prophete the autorities of the fathers neded not to be alleged were not the same scripture by the ouerthwarte and false interpretations of our aduersaries wrested and tourned to a cōtrary sense to the horrible seducing of the vnlearned For where as the holy Euangelistes reporte that Christ at his last supper tooke breade gaue thankes brake it and sayde this is my body wich is geuen for you Luc. 22. Againe this is my bloude wich is shedde for you in remission of synnes By these wordes being wordes of sacrificing and offering they shewe and set forth an oblation in acte and dede though the terme it selfe of oblation or sacrifice be not expressed Albe it to some of excellent knowledge datur here sowndeth no lesse then offertur or immolatur that is to saye is offered or sacrificed specially the additiō pro vobis withall cōsydered For if Christ sayde truly as he is truth it selfe and guile was neuer fownde in his mowth then was his body presently geuen and for vs geuen at the tyme he spake the wordes that is at his supper For he sayde datur is geuen not dabitur shall be geuen And likewise was his bloude shedde in remissiō of synnes at the tyme of that supper for the texte hath funditur is shedde But the geuing of his body for vs and the shedding of his bloud in remissiō of synnes is an oblatiō of the same ergo Christ offered his body and bloude at the supper And thus datur signifieth here as much as offertur Now this being true that our lord offered him selfe vnto his father at his last supper hauing geuen cōmaundement to his Apostles to doo the same that he there dyd whō then he ordeined priestes of the newe testament saying doo this in my remembraunce as Clement doth plainely shewe lib. 8. Apostolicarum cōstitut cap. vltimo the same charge perteining no lesse to the priestes that be now the successours of the Apostles in this behalfe then to
Iuell denyeth Irenaeus receiued the same from Saint Iohn the Euangelist by Polycarpus Saint Iohns scoler He declareth it with these wordes Eum qui ex creatura punis est accepit gratias egit dicens Libro 4. cap. 32. Hoc est corpus meum Et calicem similiter qui est ex creatura quae est secundum nos suum sanguinem confessus est noui testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo De quo in duodecim prophetis Malachias sic praesignificauit Non est mihi voluntas in vobis dicit Dominus exercituum Malac. 1. munus non suscipiam de manu vestra He tooke that which by creation is bread and gaue thankes saying this is my body And likewise the cuppe full of that creature which is here with vs and confessed it to be his bloud and thus taught the newe oblation of the newe testament which the churche receiuing of the Apostles doth offer to God through the whole worlde whereof Malachie one of the twelue prophetes dyd prophecie thus I haue no lyking in you sayeth our lord almighty neither will I take sacrifice of your handes because from the rysing of the sunne to the going downe of the same my name is glorified among the nations and incense is offered to my name in euery place and pure sacrifice for that my name is great among the nations What can be vnderstanded by this newe oblation of the newe testament other then the oblation of that which he sayde to be his body and confessed to be his bloude And if he had offered bread and wine onely or the figure of his body and bloud in bread and wine it had ben no newe oblation for such had ben made by Melchisedech long before Neither can the prophecie of Malachie be vnderstanded of the oblation of Christ vpon the crosse for as much as that was done but at one tyme onely and in one certaine place of the world in Golgoltha a place without the gates of Ierusalem neare to the walles of that citie Concerning the sacrifice of a contrite and an humbled heart and all other Sacrifices of our deuotion that be mere spirituall they can not be called the newe oblation of the Newe testament for as much as they were done as well in the olde testameÌ„t as in the newe neither be they all together pure Wherefore this place of Irenaeus and also the prophecie of Malachie wherewith it is confirmed must nedes be referred to the sacrifice and oblation of the body and bloud of Christ dayly throughout the whole world offered to God in the Masse which is the externall Sacrifice of the churche and proper to the newe testament which as Irenaeus sayeth the church receiued of the Apostles and the Apostles of Christ Now let vs heare what S. Cyprian hath written to this purpose Because his workes be common Lib. 2. epist 3. to be shorter I will rehearse his wordes in English If in the Sacrifice which is Christ none but Christ is to be folowed soothly it behoueth vs to obey and doo that which Christ dyd and coÌ„maunded to be done For if Iesus Christ our lord and God very he him selfe be the high priest of God the father and him selfe first offered sacrifice to God the father and coÌ„maunded the same to be done in his remeÌ„braunce verely that priest doth occupie the office of Christ truly who doth by imitation the same thing that Christ dyd And then he offereth to God the father in the church a true and a perfite sacrifice if he begynne to offer right so as he seeth Christ him selfe to haue offered This farre S. Cyprian How can this Article be auouched in more plaine wordes he sayeth that Christ offered him selfe to his father in his supper and likewise coÌ„maunded vs to doo the same Here we haue proued that it is lawfull and hath alwaies from the begynning of the newe tâ—stament ben lawfull for the priestes to offer vp Christ vnto his father by the testimonies of three holy martyrs two Grekes and one Latine most notable in sundry respectes of antiquitie of the rome they bare in Christes churche of learning of constancie of faith stedfastly kepte to death suffred in places of fame and knowledge at Paris at Lions at Carthage Our aduersaries crake much of the sealing vp of their newe doctrine with the bloud of such and such who be writteÌ„ in the booke of lyes not in the booke of lyfe whom they will nedes to be called martyrs Verely if those Moonkes and freres Apostates and renegates wedded to wiues or rather to vse their owne terme yoked to sisters be true martyrs then must our newe Gospellers pull these holy fathers and many thousandes mo out of heauen For certainely the faith in defence of which either sorte dyed is vtterly contrary The worst that I wishe to them is that God geue them eyes to see and eares to heare and that he shut not vp their hartes so as they see not the light here vntill they be throwen awaye into the owtward darkenes Matt. 15. where shall be weeping and grynting of teeth Leauing no small number of places that might be recited out of diuerse other doctours I will bring two of two worthy bishops one of Chrysostome the other of S. Ambrose confirmig this truth Chrysostomes wordes be these Pontifex noster ille est qui hostiam mundantem nos obtulit ipsam offerimus nunc Chrysost in epist ad Heb. Homil 17. quae tunc oblata quidem consumi non potest Hoc autem quod nos facimus in commemorationem fit eius quod factum est Hoc enim facite inquit in mei coÌ„memorationem He is our bishop that hath offered vp the hoste which cleanseth vs. The same doo we offer also now which though it were then offered yet can not be consumed But this that we doo is done in remembraunce of that which is done For doo ye this sayeth he in my remembraunce S. Ambrose sayeth thus In Psalm 38. Vidimus principem Sacerdotum ad nos venientem vidimus et audiuimus offerentem pro nobis sanguinem suum sequamur vt possumus Sacerdotes vt offeramus pro populo sacrificium etsi infirmi merito tamen honorabiles sacrificio Quia etsi Christus non videtur offerre tamen ipse offertur in terris quando Christi corpus offertur We haue sene the prince of priestes come to vs we haue sene and heard him offer for vs his bloud Let vs that be priestes folowe him as we maye that we may offer sacrifice for the people being though weake in merite yet honorable for the sacrifice Because albeit Christ be not sene to offer yet he is offered in earth when the body of Christ is offered Of these our lordes wordes which is geuen for you and which is shedde for you and for many Here S. Ambrose exhorteth the priestes to offer
the body and bloud of Christ for the people And willeth them to be more regarded then commonly they be now a dayes for this sacrifices sake though otherwise they be of lesse deserte Now for proufe of the sacrifice and oblation of Christ by the doctoures mynde vpon the figure of Melchisedech Lib. 2. epist 3. first S. Cyprian sayeth thus Qui magis sacerdos Dei summi quà m Dominus noster Iesus Christus qui sacrificium Deo patri obtulit et obtulit hoc idem quod Melchisedech id est panem vinum suum scilicet corpus sanguinem Who is more the priest of the highest God then our lord Iesus Christ who offered a sacrifice to God the father and offered the selfe same that Melchisedech dyd that is bread and wine that is to saye his owne body and bloud S. Hierome in an epistle that he wrote for the vertuouse women Paula and Eustochium to Marcella hath these wordes Recurre ad Genesim Melchisedech regem Salem Huius principem inuenies ciuitatis qui iam in typo Christi panem vinum obtulit mysterium christianum in Saluatoris sanguine corpore dedicauit Retourne to the booke of Genesis and to Melchisedech the king of Salem And thou shalt fynde the prince of that Citie who euen at that tyme in the figure of Christ offered bread and wine and dedicated the mysterie of Christians in the body and bloud of our Sauiour Here this learned father maketh a plaine distinction betwen th' oblation of the figure which was bread and wine and the oblation of the truth which is the mysterie of Christen people the bloud and the body of Christ our Sauiour Of this S. Augustine speaketh largely in his first sermon vpon the 33. Psalme and in the 17. booke de ciuitate Dei cap. 20. Of all other Oecumenius speaketh most plainely to this purpose vpon this place of S. Paul alleaged out of the Psalme Tu es Sacerdos in aeternum secundum â—rdinem Melchisedech Thou art a priest for euer after the order of Melchisedech his wordes be these Significat sermo quòd non solum Christus obtulit incruentam hostiam siquidem suum ipsius corpus obtulit verum etiam qui ab ipso furgentur sacerdotio quorum Deus Pontifex esse dignatus est sine sanguinis effusione offerent Nam hoc significat in aeternum Neque enim de ea quae semel a Deo facta est oblatio et hostia dixisset in aeternum sed respicieÌ„s ad praesentes sacrificos per quos medios Christus sacrificat sacrificatur qui etiam in mystica coena modum illis tradidit huiusmodi sacrificij The meaning of this place is sayeth he that not onely Christ offered an vnbloudy sacrifice for he offered his owne body but also that they which after him shall doo the office of a priest whose bishop he vouchesaueth to be shall offer without shedding of bloud For that signifieth the word for euer For concerning that oblation and sacrifice which was once made by God he would neuer saye in aeternum for euer But he sayd so hauing an eye to those priestes that be now by the mediation of whom Christ sacrificeth and is sacrificed who also in his mysticall supper taught them by tradition the maner of such a sacrifice Concerning the prophecie of Malachie for proufe of this oblation though the place of Irenaeus aboue recited may stand in stede of many auctorities yet I will not lette to rehearse the sayinges of a father or two for confirmation of this Article Chrysostom sayeth very plainely In Psal 95 In omni loco sacrificium offertur nomini meo sacrificium purum Vide quâm luculenter quanque dilucide mysticam interpretatus est mensam quae est incruenta hostia In euery place a sacrifice shall be offered to my name and that a pure sacrifice See how plainely and clearely he interpreted the mysticall table which is the vnbloudy sacrifice Saint Augustine hath many euident sayinges touchig this matter in his workes One shall suffise for all which is in a litle treatise he made contra Iudaeos vttered in these wordes Cap. 9. Aperite oculos tandem aliquando videte ab Oriente sole vsque ad Occidentem non in vno loco vt vobis fuit constitutum sed in omni loco offerri sacrificium christianorum non cuilibet Deo sed ei qui ista praedixit Deo Israel Open your eyes at last you Iewes and see that from the rysing of the sunne to the setting not in one place as it was appointed to you but in euery place the sacrifice of the Christen people is offered not to euery God but to him that prophecied of these thinges before the God of Israel And euen so with that protestation which saint Augustine made to the Iewes I ende this tediouse matter consisting in maner altogether in allegations to M. Iuell Open open your eyes at last M. Iuell and see how all the holy and learned fathers that haue preached the faith of Christ from the rysing of the sunne to the setting haue taught this doctrine by word and writing lefte to the posteritie that they which vnder Christ doo vse the ofâ—â—ce of a priest after the order of Melchisedech haue not onely auctoritie but also expresse commaundement to offer vp Christ vnto his father The proufe of which doctrine although it depend of the weight of one place yet I haue thought good to fortifie it with some good number that it may the better appear to be a most vndoubted truth not moued greatly with the blame of tediousnes where no thankes are sought but onely defence of the catholike Religion is intended Or that the priest had then auctoritie to communicate and receiue the Sacrament for an other as they doo Iuell Of the priestes saying Masse for an other ARTICLE XVIII VVhat you would saye M. Iuell I wote not what you saye well I wote The priest receiueth not the SacrameÌ„t for an other Verely we do not communicate ne receiue the Sacrament for an other Neither hath it euer ben taught in the catholike churche that the priest receiue the Sacrament for an other We receiue not the Sacrament for an other no more then we receiue the Sacrament of Baptisme or the Sacrament of penaunce or the Sacrament of Matrimonie one for an other In dede the priest sayeth Masse for others where he receiueth that he hath offered and that is it you meane I gesse In which Masse being the externall sacrifice of the Newe testament according vnto Christes institution the thing that is offered is such as maketh our petitions and requestes acceptable to God as S. Cyprian sayeth In sermone de coena domini In huius corporis praesentia non superuacué mendicant lachrymae veniaÌ„ In the presence of this body teares craue not forgeuenes in vaine That the oblatioÌ„ of the Masse is done for others then for the priest alone
which celebrateth it may sufficiently be proued by an hundred places of the fathers the matter being vndoubted two or three may suffise First Chrysostom writeth thus in an homelie vpon the Actes In Acta homil 21. Quid dicis in manibus est hostia omnia proposita sunt bene ordinata adsunt angeli adsunt archangeli adest filius Dei cum tanto horrorè adstant omnes adstant illi clamantes omnibus silentibus putas simpliciter haec fieri Igitur alia simpliciter quae pro ecclesia quae pro sacerdotibus offeruntur quae pro plenitudine ac vbertate absit Sed omnia cum fide fiunt What sayest thou hereto the hoste is in the priestes handes and all thinges set forth are in due order The Angels be present the Archangels be present the sonne of God is present Whereas all stād there with so great feare whereas all they stand there crying out to god and all other holde their peace thinkest thou these thinges be done simply and without great cause Why then be those other thinges done also simply bothe the thinges which are offered for plentie and abundaunce God forbydde but all thinges are done with faith Saint Ambrose in his funerall oration made of the death of Valentinian the Emperour calling the Sacrament of th'aulter the holy and heauenly mysteries and the oblation of our mother by which terme he vnderstandeth the church sayeth that he will prosecute the godly soule of that Emperour with the same This father writing vpon the 38. Psalme exhorteth priestes to folowe Christ that as he offered for vs his bloud so priestes offer sacrifice for the people his wordes be these Vidimus principem sacerdotum etc. We haue sene the prince of priestes cōming vnto vs we haue sene and hearde him offering for vs his bloud Let vs that be priestes folowe as we can so as we offer sacrifice for the people though weake in merite yet honorable for the sacrifice etc. That the oblatiō of the Masse is profitably made for others S. Gregorie witnesseth very plainely homilia 37. expounding the place of S. Luke cap. 14. alioqui legationem mittens ea quae pacis sunt postulat Elles he sendeth forth an ambassade and sueth for peace Hereupon he sayeth thus Mittamus ad Dominum legationem nostram flendo tribuendo sacras hostias offerendo Singulariter namque ad absolutionem nostram oblata cum lachrymis benignitate mentis sacri altaris hostia suffragatur Let vs send to our lord our Ambassade with weeping geuing almose and offering of holy hostes For the hoste of the holy aulter that is the blessed Sacrament offered with teares and with the mercifull bountie of our mynde helpeth vs singularely to be assoyled In that homilie he sheweth that the oblation of Christes body in this Sacrament present which is done in the Masse is helpe and cōfort not onely to them that be present but also to them that be absent bothe quycke and dead which he proueth by examples of his owne knowledge Who so listeth to see antiquitie for proufe hereof and that in the Apostles tyme bishops and priestes in the dredfull sacrifice offered and prayed for others as for euery state and order of men and also for holesomnesse of the ayer and for fertilitie of the fruites of the earth etc. Let him reade the eight booke of the constitutions of the Apostles set forth by Clement Iuell Or that the priest had then auctoritie to applye the vertue of Christes death and Passion to any man by the meane of the Masse Of the application of the benefites of Christes death to others by meane of prayer in the Masse ARTICLE XIX THe vertue of Christes death and passion is grace and remission of synnes the appeacing of Gods wrath the recōciliation of vs to God delyueraunce from the deuill hell and euerlasting damnation Our aduersaries imputing to vs as though we sayde and taught that the priest applyeth this vertue effecte and merite of Christes death to any man by the meane of the Masse either belye vs of ignoraunce or sclaunder vs of malice Verely we saye not so Neither doth the priest applye the vertue of Christes passion to any man by the meane of the Masse vvhat applyeth the priest vnto vs in the Masse He doth but applie his prayer and his intent of oblation beseching almighty God to applye the merite and vertue of his sonnes death the memorie whereof he celebrateth at the Masse to them for whom he prayeth It is God and none other that applyeth to vs remission of synne the priest doth but praye for it and by the commemoration of his sonnes death moueth him to applye So as all that the priest doth is but by waye of petition and prayer leauing all power and auctoritie of applying to God which prayer is to be beleued to be of most force and efficacie when it is worthely and deuoutly made in the Masse in the which the priest beareth the person of the whole churche and offereth his prayer in the sacrifice wherein the churche offereth Christ and it selfe through Christ to God Which his prayer and deuout seruice he besecheth to be offered vp by the handes of Angelles vnto the high aulter of God in the sight of the diuine maiestie Sermon◠de coena Domini Of what strēgth prayer made at the Masse is the holy bishop and martyr S. Cyprian witnesseth where he sayeth In the presence of this Sacrament teares craue not in vayne and the sacrifice of a cōtrite harte is neuer denyed his request Or that it was then thought a sounde doctrine Iuell to teache the people that the Masse ex opere operato That is euen for that it is sayde and donne is able to remoue any parte of our sinne Of opus operatum vvhat it is and vvhether it remoue synne ARTICLE XX. IN dede the doctrine vttered in this Article is false and derogatorie to the glorie of our Sauiour Christ For thereby the honour of Christes sacrifice whereby he hath once satisfied for the synnes of all shuld be trāsferred to the worke of the priest which were great wickednes and detestable blasphemie And therefore we will not requyre M. Iuell to yelde and subscribe vnto this Article For we graunt this was neuer thought a sounde doctrine within syx hūdred yeres of Christes Ascensiō nor shall be so thought within syx thousand yeres after the same of any man of sounde beleefe Neither hath it ben at any tyme taught in the catholike churche how so euer it liketh our aduersaries to charge the scolasticall doctours with the sclaunderous reporte of the contrary For it is Christ onely and none other thing that is able to remoue our synnes and that hath he done by the sacrifice of his body once done vpon the crosse Of which sacrifice once performed vpon the crosse with shedding of his bloud this vnbloudy sacrifice of the aulter which is the daily sacrifice of
Or that it vvas then thought a sovvnde doctrine to teache the people that the Masse ex opere operato that is euen for that it is sayde and donne is hable to remoue any part of oure synne Article 21 Or that then any Christian man called the Sacrament his lorde and God Article 22 Or that the people vvas then taught to beleue that the body of christ remaineth in the Sacrament as long as the accidētes of the bread remayne there vvith out corruptiō Article 23 Or that a Mouse or any other vvorme or beaste maye eate the body of Christ for so some of oure aduersaries haue sayd and taught Article 24 Or that vvhen Christ sayde Hoe est corpus meum This vvord Hoc pointeth not the bread but indiuiduum vagum as summe of them saye Article 25 Or that the accidentes or formes or shevves of bread and vvyne be the Sacramentes of Christes body and bloud and not rather the very bread and vvyne it selfe Article 26 Or that the Sacrament is a signe or token of the body of Christ that lyeth hydden vnderneathe it Article 27 Or that Ignoraunce is the mother and cause of true deuotion and obedience These be the highest mysteries and greatest keys of theire Religion and vvith out them their doctrine can neuer be mainteined and stand vpright If any one of all oure aduersaries be hable to auouch any one of all these articles by any such sufficient authoritie of scriptures doctoures or councelles as I haue required as I sayde before so saye I novv agayne I am content to yelde vnto him and to subscribe But I am vvell assured they shall neuer be hable truly to alleage one sentence And because I knovv it therefor I speake it lest ye happely shuld be deceiued They that haue auaunted them selues of doctoures and councelles and cōtinuance of tyme in any of these pointes Fol. 51. vvhen they shall be called to tryall to shew their proufes they shall open their handes and fynde nothing I speake not this of arrogancie thou lord knovvest it best that knovvest all thinges But for as muche as it is godes cause and the truth of God I shuld doo God great iniurie if I shuld concele it THE VVORDES OF MAISTER THE SAME CHALENGE AND offer and imputing to the catholikes of vnhablenes to defend their doctrine vttered by M. Iuell in other places of his booke as folovveth MY offer vvas this he meaneth in the sermon vvich he made in the courte that if any of all those thinges that I then rehearsed In the first ansvver to D. Coles letter fol. 4. could be proued of your syde by any sufficiēt authoritie other of the scriptures or of the aunciēt Councelles or by any one allovved example of the primitiue churche that then I vvould be content to yelde vnto you I saye you haue none of all those helps nor scriptures nor councelles nor doctours nother any other antiquitie and this is the negatiue Novv it standeth you vpon to proue but one affirmatiue to the contrary and so to requyre my promise The Articles that I sayde could not be proued of your parte vvere these That it can not appeare by any authoritie other of the olde doctours or of the auncient Councelles that there vvas any priuate Masse in the vvhole churche of Christ at that tyme Or that there vvas then any communion ministred etc. the articles rekened there it foloweth And if any one of all these articles can be sufficiently proued by such atuhoritie as I haue sayde Fol. 5. and as ye haue borne the people in hand ye can proue them by I am vvell content to stand to my promise After in the first ansvver to D. C. fol. 6. In the ende there fol. 7. I thought it best to make my entree vvith such thinges as vvhere in I vvas vvell assured ye shuld be able to finde not so much as any colour at all But to conclude as I begane I ansvver that in these Articles I hold only the negatiue and therefore I looke hovv you vvil be able to affirme the cōtrarie and that as I sayde afore by sufficient authoritie vvhich if ye doo not you shall cause me the more to be resolued and others to stand the more in doubt of the rest of your learning In my Sermon at poules and els vvhere I required you to bring forth on your part eyther sum scripture sn the second ansvver to D. C. fo 13 or sum old doctour or sum aunciēt councell or els some allovve example of the primiue churchē For these are good grovvndes to buyld vpon And I vvould haue marueiled that you brought nothing all this vvhile sauing that I knevv ye had nothing to bring As truly as god is god if ye vvold haue vouchesaued to folovv either the scriptures or the auncient doctours In the 2. ansvver fol. 15. and councelles ye vvold neuer haue restored agayne the Sup̄macie of Rome after it vvas once abolished or the priuate Masse or the communion vnder one kinde etc. Novv if ye thinke ye haue vvrong There fol. 17. shevv your euidence out of the doctours the councels or scriptures that you may haue yout right and reentre I require you to no great paine one good sentence shall be sufficient You vvold haue your priuate Masse the bisshop of Romes sup̄macie the commē prayer in an vnknovven tonge Fol. 18. and for defence of the same ye haue made no small a doo Me thinketh it reasonable ye bring sum one authoritie besyde your ovvne to auouche the same vvith all Ye haue made the vnlearned people beleue ye had all the doctours all the councelles and fiften hundred yeres on your syde For your credites sake let not all these great vauntes comme to naught Ye desyre ye may not be put of Fol. 18. but that your suite maye be consydered And yet this half yeare long I haue desyred of you and of your brethren but one sentence and still I knovv not hovv I am cast of and can gete nothing at your handes You call for the special proufes of our doctrine Fol. 21. vvhich vvould require a vvhole booke vvhere as if you of your part could vouchesafe to bring but tvvo lines the vvhole matter vvere concluded VVe only tell the people as our devvtie is that you vvithstand the manifest truth and yet haue neither doctour nor councell nor scripture for you and that ye haue shevved such extremitie as the like hath not bē seene and novv cā giue no rekening vvhy Or if ye can let it appeare Fol. 23. You are bovvnde ye saye and maye not dispute etc. But I vvould vvish the quenes Maiestie vvould not only set you at libertie in that behalfe but also cōmaunde you to shevve your grovvndes VVhere as you saye you vvould haue the sainges of bothe parties vveighed by the balance of the olde doctours ye see that is oure only request and that in the matters ye vvrite of I
sacramentally with the priestes as it is before proued ergo there were Masses done with out other receiuing the Sacrament with the priestes And then further ergo priuate Masses in Chrysostomes dayes were not straunge and then yet one steppe further there to staye Ergo M. Iuel according to his owne promise and offre must yelde subscribe and recant Iuell Or that there was then any communion ministred vnto the people vnder one kynde Of communion vnder one kynde ARTICLE II. THis being a Sacramēt of vnitie euery true christen man ought in receiuing of it to consyder how vnitie may be acheued and kepte rather thē to shewe a streightnes of conscience aboute the outward formes of bread and wyne to be vsed in the administratiō of it and that so much the more how much the ende of euery thinge is to be estemed more then that which serueth to the ende Otherwise herein the breache of vnitie is so litle recompensed by the exacte kepinge of th' outward ceremonie that according to the saying of S. Augustine who so euer taketh the mysterie of vnitie and kepeth not the bonde of peace he taketh not a mysterie for him selfe but a testimonie against him selfe Therefore they haue great cause to weigh with them selues what they receiue in this sacrament who moued by slēder reasons made for bothe kyndes do rashely and dangerously condemne the churche for geuing of it vnder one kinde to all that doo not in their owne persons consecrate and offer the same in remembraunce of the sacrifice once offered on the crosse And that they may thinke the churche to stād vpon good growndes herein may it please them to vnderstand that the fruite of this sacramēt which they enioye that worthely receiue it dependeth not of the outward formes of bread and wine but redoundeth of the vertue of the fleshe and bloude of Christ And whereas vnder either kynde whole Christ is verely present for now that he is risen againe from the deade his fleshe and bloude can be sundred no more Rom. 6. because he dyeth no more this helthfull sacrament is of true christen people with no lesse fruit receiued vnder one kynde then vnder bothe And as this spirituall fruite is not any thinge diminished to him that receiueth one kinde so it is not any whitte increaced to him that receiueth bothe The Sacramentaries that beleue not the truth of Christes bodye and bloude in this holy Sacramēt I remitte to sundry godly treatises made in defence of the right faith in that pointe I thinke it not necessarie here to treate thereof or of any other matter which M. Iuell hath not as yet manifestly touched in his sermon Now concerning th' outward formes of bread and wyne their vse is imployed in significatiō onely and be not of necessitie so as grace may not be obteined by worthy receiuing of tbe Sacrament onlesse bothe kindes be ministred Therefore in consecrating of the Sacrament according to Christes institution bothe kyndes be necessarie for as much as it is not prepared for the receiuing onely but also for renewing and stirring vp of the remembraunce of oure lordes death So in as much as the sacrament serueth the sacrifice by which the death and oblation of Christ is represented bothe the kyndes be requisite that by diuerse and sundry formes the bloude of Christ shedde for our synnes and separated from his body may euidently be signified But in as much as the faithful people doo receiue the sacrament thereby to atteine spirituall grace and saluatiō of their soules diuersitie of the formes or kyndes that be vsed for the signification onely hath no further vse ne profite But by one kynde because in it whole Christ is exhibited abundance of all grace is once geuen so as by the other kynde thereto ouer added which geueth the same and not an other Christ no further augmentation of spirituall grace may be atteined In consideration of this the catholike churche taught by the holy ghost all truth whiles in the daily sacrifice the memorie of oure lordes death and passion is celebrated for that it is necessarie therein to expresse most playnely the shedding and separating of the bloude from the bodye that was crucified hath alwayes to that purpose diligently vsed bothe kyndes of breade and wine But in distributing of the blessed sacramāt to christen people hath vsed her libertie which Christ neuer imbarred by any commaundement to the contrary so as it hath euer ben most for the behoufe and commoditie of the receiuers and hath ministred sometymes bothe kindes sometymes one kynde onely as it hath ben thought most expediēt in regard of tyme place and persons Matth. 26 Christes vvordes bynde not the laitie to receiue both kindes Ante passionē nobis solis praecepit hoc facere inquiūt Apostoli apud Clementem lib. 8. constitu Apostolicarū cap. vlt. As touching the wordes of Christ Bibite ex hoc omnes Drinke ye all of this they perteine to the Apostles only and to their successours For to them only he gaue commaundement to doo that which he dyd in his supper as Clement sayeth To them only saying doo this in my remembrance he gaue commission to consecrate offer and to receiue the sacrament in remembrance of his death and passion by the same wordes ordeining thē priestes of the newe testamēt Wherefore this belongeth not to the laye people neither can it be iustely gathered by this place that they are bounde of necessitie and vnder paine of deadly synne to receiue the sacrament vnder bothe kyndes And this vnderstoode they which aboue an hundred yeres past chaunging the olde custome of the churche of receiuing the communion vnder one kynde by theire priuate auctoritie would nedes vsurpe the cuppe also For seeing them selues not to haue sufficient proufe and warrant for their dooing of these wordes drinke ye all of this the better to bolster vp their newe flangled attempte Ioan. 6. they thought it better to alleage the wordes of Christ in S. Iohn Excepte ye eate the fleshe of the sonne of man and drinke his bloude ye shall not haue lyfe in you which wordes for all that oure new maisters of these xl yeres past will to be vnderstanded of the spirituall and not of the sacramentall eating Which place although it be taken for the sacramentall eating as it may be and is taken for bothe of the doctours vewed a parte yet in all that chapter there is no mention of the cuppe nor of wine at all Wherefore they that crye so much on the Institution and commaundement of Christ can not fynde in all the scriptures neither commaundement where he gaue charge the sacrament so to be geuen neither so much as any example where Christ gaue it vnder bothe kyndes to any other then to the Apostles Where as contrary wise it may be shewed of oure parte that the sacrament was geuen vnder one kynde only to the two disciples that went to Emaus Luc. 24. For that the
temerê condemnandi aut inuicem iudicandi That the controuersie for the one or bothe kyndes may be taken awaye it shall be very well done that holy churche made it free to receiue this sacrament in one or bothe kyndes yet vnder suche condition as hereby no occasion be geuen to any bodye rashely to condēne the vse which the church hath so long tyme kepte nor to iudge one an other Soothly he which would haue it free and at libertie to receiue the sacrament vnder one or bothe kyndes and holdeth opinion that the olde custome of the one kynde onely is not to be condemned semeth plainely ynough to confesse that nothing hath ben instituted or commaunded of Christ touching this matter as necessarie to saluation Thus we may see playnely that they which haue diuided them selues from the mysticall bodye of Christ that is his churche who were of greatest learning and iudgement make it a matter indifferent as it is in dede of it selfe lefte to the libertie of the churche whether the sacrament be ministred vnder one kynde or bothe And this much hath ben cōfessed against M. Iuell and his secte not onely by the learned aduersaries of the churche in oure tyme but also by a learned man of Bohemia aboue six score yeres past His name is Iohn Przybxam of whose writinges some are set foorth in printe This learned man whereas he endeuoured to proue the vse of bothe kyndes of the wordes of Christ written by S. Iohn Except ye eate the flesh of the sonne of man and drinke his bloude ye shal not haue lyfe in you at length vttereth these wordes according to the eloquence of his tyme. In libr. de professione fidei catholieae cap. 19. Veruntamen hic Deum timens mores impios aliorum praecauens fateor quòd quaslibet personas de ecclesia communion fidelium sub vtraque specie repugnantes damnare aut haereticare non intendo But here hauing the feare of god before myne eyes and being well ware I folowe not the wicked conditions of others I grawnt that what persones so euer of the churche repine against the communion of the faithfull people vnder bothe kyndes I entend not to condemne them nor to holde them for heretikes But if it be the commaundement of God that the Sacrament be receiued of all vnder bothe kyndes why shuld he be forbydden by the feare of God to cōdemne those that wythstād that order of communion Seeing that who so euer goeth against Gods commaundement is worthy to be cōdemned Therefore by his testimonie the vse of one or bothe kindes is indifferent Thus we are able to alleage Luther Melanchthon Bucer and that learned Bohemian for the Indifferencie of the communion to be minister either vnder one kynde or bothe Whereby I meane not that the vse of the sacramēt is so lefte to euery mannes libertie as he that listeth may require bothe kyndes and an other may content him selfe with one kynde not so euery man is bownde to folow the order of the churche but the churche is not bownde of necessitie by Gods commaundement to minister it vnder bothe kyndes to the laitie And whereas it was ministred in bothe kyndes at Corinth as it appeareth by S. Paul and in sundry other places Causes mouing the churche to cōmunicate vnder one kinde as we finde most euidently in the writinges of diuerse auncient fathers yet the churche hath ben moued by diuerse and weighty causes to take order that the people should receiue their cōmunion vnder one kynde not onely in the councell of Basile but also in that of Constāce and long before them aboue a thousand yeres in the first councell of Ephesus as many doo probably gather and mamely Vrbanus Regius a doctour of Luthers scoole confesseth in his booke De locis communibus One cause and not the leaste was that thereby the heresie of Nestorius might the rather be extinguished who emonges other errours held opinion that vnder the forme of bread in the Sacramēt is cōteined the body of Christ with out his bloude and vnder the forme of the wine his bloude onely without his bodye Many other causes moued those fathers to take that order for th'auoyding of many inconueniences dangers and offences which might happē in the vse of the cuppe as vnreuerence of so high a Sacrament whereof christen people at the beginning had a meruelouse care and regarde the lothsomnes of many that can not brooke the taste of wine the difficultie of getting and impossibilitie of keping wine from corruption in countries situated neare to the north Pole in that clime where is knowen to be great extremitie of colde besyde a number of the like So that it had ben beside reason to haue bounde all to the necessitie of bothe kyndes Now in very dede if we would graunt to oure aduersaries which in no wise we do not graunt that it hath ben commaunded of Christ the laye people should communicate vnder bothe kyndes by these wordes Drinke ye all of this yet this notwithstanding the exacte streightnes of gods ordināce may without synne in cases be omitted in such thinges which be not necessaryly to be obserued of them selues or of the prescripte of the lawe of nature so that great and weighty causes the rule of charitie exactely obserued require the same For euident proufe of this we haue exāples bothe of the olde and also of the newe testamēt Leuit. 24. Dyd not God commaunde that none shuld eate of the shewebread but the priestes onely 1. Reg. 21. Dauid eate thereof and yet Christ cleareth him of all blame Mar. 2. The lawe of circuncisiō so streightly commaunded Genes 17. 34. was for the space of forty yeres by the people of Israel quite omitted whiles they passed from Egypte to the land of promesse and God fownde no faulte with them for it God gaue the law of keping holy the Saboth daye with out exception Exod. 20. 1. Mach. 1. The Machabés notwithstanding stickte not to arme them selues against Antiochus and to spende that daye in the fielde in theire defence hauing no scruple of conscience for breach of that law Many the like examples we fynde in the olde testament But let vs come to the newe testament and to the Sacraments of the tyme of grace In due cōsideration of which we may fynde that Christ hath scarcely commaunded any outward thing the moderation qualifying and ordering whereof he hath not lefte to his churche as according to the cōdition of the tyme it hath ben sene most expedient for the common prefermēt and edifying of the same So that notwithstanding there be no swaruing from the scope and principal intente and no creature defrauded of that good which by the outward thinges is to be atteined Touching the Sacrament of baptisme though nothing be sayde of the teaching of them that shuld be baptized neyther of the dipping of them in to the water Matt. 28. which Christes charge in
Gelasius went about to spredde their heresie in Rome and in the parties of Italie Their hereticall opinion was that Christ tooke not oure fleshe and bloude but that he had a phaÌ„tasticall bodye and dyed not ne rose agayne trulye and in dede but by waye of phantasie And therefore at the communion they absteined from the cuppe and the better to cloke their heresie came to receiue the Sacrament in the forme of breade with other catholike people Against whom Leo sayeth thus Serm. 4. de quadra gesima Abdicant enim se sacramento salutis nostrae etc. They dryue theÌ„ selues awaye from the Sacrament of oure saluation And as they denye that Christ oure lorde was borne in truth of oure fleshe so they beleue not that he dyed and rose agayne truly And for this cause they condemne the daye of oure saluation and gladnes that is the sunnedaye to be their sadde fastinge daye And where as to cloke theire infidelitie they dare to be at oure mysteries they temper them selues so in the communion of the Sacramentes as in the meane tyme they may the more safely kepe them priuye With vnworthy mowth they receiue Christes bodye but to drinke the bloude of oure redemption vtterly they will none of it Which thing we would aduertise your holynes of that bothe such men maye be manifested by these tokens vnto you and also that they whose deuilish simulatioÌ„ and fayning is fownde being brought to light and bewrayed of the felowship of saintes maye be thrust out of the churche by priestly auctoritie Thus farre be Leo his wordes Gelasius that succeded fourty yeres after Leo imployed no lesse diligence then he dyd vtterly to vanquish and abolish that horrible heresie of whom Platina wryteth that he banished so many maniches as were fownde at Rome and there openlye burned their bookes And because this heresie shuld none elles where take roote and springe he wrote an epistle to Maiâ—ricus and Ioannes two bisshops amongest other thinges warning them of the same Out of which epistle this fragment onely is taken whereby he doth bothe briefly shewe what the Maniches dyd for cloking of their infidelitie as Leo sayeth and also in as muche as their opinion was that Christes bodye had not verye bloude as being phantasticall onely and therefore superstitiously absteined froÌ„ the cuppe of that holy bloude geueth charge and commaundement that either forsaking their heresie they receiue the whole Sacramentes to witte vnder bothe kyndes or that they be kepte from them wholy Here the wordes of Leo afore mentioned and this canon of Gelasius conferred together specially the storye of that tyme knowen it may sone appeare to any Iuell Or that the people had their commen prayers then in a straunge tonge that they vnderstoode not Of the Church Seruice in learned tonges vvhich the vnlearned people in olde tyme in sundry places vnderstoode not ARTICLE III. IF you meane Maister Iuell by the peoples common prayers such as at that tyme they commonly made to God in priuate deuotion I thinke they vttered them in that tonge which they vnderstoode and so doo Christen people now for the most parte and it hath neuer ben reproued by any catholike doctour But if by the common prayers you meane the publike Seruice of the churche whereof the most parte hath ben pronounced by the bishops priestes deacoÌ„s and other ecclesiasticall ministres the people to sundry partes of it saying Amen or otherwise geuing their assent I graunt some vnderstoode the language thereof and some vnderstoode it not I meane for the tyme you referre vs vnto euen of syx hundred yeres after Christes conuersation here in earth For about nyne hundred yeres past it is certaine the people in some countries had their Seruice in an vnknowen tonge as it shall be proued of our owne countrie of England But to speake first of antiquitie and of the compasse of your first syx hundred yeres it is euident by sundry auncient recordes bothe of doctours and of councelles specially of the councell Laodicene in Phrygia Pacatiana holden by the bishops of the lesser Asia about the yere of our lord 364. that the Greke churches had solemne Seruice in due order and forme set forth with exacte distinction of psalmes and lessons of houres dayes feastes and tymes of the yere of silence and open pronouncing of geuing the kisse of peace to the bishop first by the priestes then by the laye people of offering the Sacrifice of the only ministers coÌ„ming to the aulter to receiue the communion with diuerse other semely obseruations As for the Latine churches they had their prayers and Seruice also but in such fixed order long after the Grekes For Damasus the Pope first ordeyned that psalmes shuld be longe in the churche of Rome alternatim enterchaungeably or by course so as now we sing them in the quyere and that in the ende of euery psalme shuld be sayde Gloria Patri Filio Spiritui sancto sicut erat etc. Which he caused to be done by counsell of S. Hierome In rescripto Hieronymi ad 2. epist Damasi Papae ad HieronymuÌ„ presbyterum that the faith of the 318. bishops of the Nicene councell might with like felowship be declared in the mowthes of the Latines To whom Damasus wrote by Bonifacius the priest to Ierusalem that Hierom would send vnto him psallentiam Graecorum the maner of synging of the Grekes so as he had learned the same of Alexander the bishop in the East In that epistle complayning of the simplicitie of the Romaine churche he sayeth that there was in the Sunnedaye but one epistle of the Apostle and one chapter of the Gospell rehearsed and that there was no synging with the voice hearde nor the comelynes of hymnes knowen among them About the same tyme S. Ambrose also tooke order for the Seruice of his churche of Millane and made holy hymnes him selfe Lib. ConfessionuÌ„ In whose tyme as S. Augustine writeth when Iustina the young Emperour Valentinians mother for cause of her heresie wherewith she was seduced by the Arianes persecuted the catholike faith and the people thereof occupied them selues in deuoute watches more then before tyme ready to dye with their bishop in that quarell it was ordeyned that hymnes and psalmes shuld be song in the churche of Millane after the maner of the east parties that the good folke thereby might haue some comfort and spirituall reliefe in that lamentable state and continuall sorowes Thereof the churches of the West forthwith tooke example and in euery countrie they folowed the same In his seconde booke of Retractations Cap. 11. he sheweth that in his tyme such maner of synging began to be receiued in Aphrica Before this tyme had Hilarius also the bishop of Poiters in Fraunce made hymnes for that purpose of which S. Hierom maketh mention In 2. prooemio coÌ„mentariorum epist ad Galat. Much might be alleaged for proufe of hauing Seruice in the Greke and in the
substance which was crucified and shedde foorth for vs. Thus to the humble beleuers scripture it selfe ministreth sufficient argument of the truth of Christes body and bloude in the sacrament against the sacramentaries who holde opinion that it is there but in a figure signe or taken onely Againe we can not fynde where our lord performed the promise he made in the syxth chapter of Iohn The bread which I wil geue is my fleshe which I will geue for the lyfe of the worlde but onely in his last supper where if he gaue his fleshe to his Apostles and that none other but the very same which he gaue for the lyfe of the worlde it foloweth that in the blessed Sacrament is not mere bread but that same his very body in substance For it was not mere bread but his very body that was geuen and offred vp vpon the crosse If the wordes spoken by Christ in S. Iohn of promise that he performed in his holy supper The bread that I will geue is my fleshe had ben to be taken not as they seme to meane plainely and truly but metaphorically tropically symbolically and figuratiuely so as the truth of our lordes fleshe be excluded as our aduersaries do vnderstand them then the Capernaites had not had any occasion at all of their great offence Then shuld not they haue had cause to murmour against Christ as the Euāgelist sheweth The Iewes sayeth S. Iohn Stroue among them selues Cap. 6. saying how can he geue vs his fleshe to eate And much lesse his dere disciples to whom he had shewed so many and so great miracles to whom he had before declared so many parables and so high secretes shuld haue had any occasiō of offence And doubteles if Christ had meant they shuld eate but the signe or figure of his body they would not haue sayde Durus est hic sermo this is a hard saying and who can abyde to heare it For then shuld they haue done no greater thing then they had done oftentymes before in eating the Easter lambe And how could it seme a hard worde or saying if Christ had meant nothing elles but this the bread that I will geue is a figure of my body that shall cause you to remember me To conclude shortely If Christ would so haue ben vnderstanded as though he had meant to geue but a figure onely of his body it had ben no nede for him to haue alleaged his omnipotencie and almighty power to his disciples thereby the rather to bring them to beleefe of his true body to be geuen them to eate Hoc vos scandalizet doth this offende you sayeth he what if ye see the sonne of man ascende where he was before it is the Spirite that geueth lyfe c. As though he had sayde ye consyder onely my humanitie that semeth weake and fraile neither doo you esteme my diuine power by the great miracles I haue wrought But when as ye shall see me by power of my godhed ascend in to heauen from whence I came vnto you will ye then also stand in doubte whether ye-may beleue that I geue you my very body to be eaten Thus by signifyyng his diuine power Christ confownded their vnbeleefe touching the veritie and substance of his body that he promysed to geue them in meate What occasioned the fathers to vse these termes really substantially corporally c. These places of the scripture and many other reporting plainely that Christ at his supper gaue to his disciples his very body euen that same which the daye folowing suffered death on the Crosse haue ministred iust cause to the godly and learned fathers of the churche to saye that Christes body is present in this Sacrament really substantially corporally carnally and naturally By vse of which aduerbes they haue meant onely a truth of being and not a waye or meane of being And though this manner of speaking be not thus expressed in the scripture yet is it deduced out of the scripture For if Christ spake plainely and vsed no trope figure nor metaphore as the scripture it selfe sufficiently declareth to an hūble beleuer and would his disciples to vnderstand him so as he spake in manifest termes when he sayde This is my body which is geuen for you Thē may we saye that in the sacrament his very body is present yea really that is to saye in dede substantially that is in substāce and corporally carnally and naturally by which wordes is meant that his very body his very fleshe and his very humaine nature is there not after corporal carnal or natural wise but inuisibly vnspeakeably miraculousely supernaturally spiritually diuinely and by waye to him onely knowen And the fathers haue ben driuen to vse these termes for more ample and full declaratiō of the truth and also for withstanding and stopping obiections made by heretikes And because the catholike faith touching the veritie of Christes body in the Sacrament was not impugned by any man for the space of a thousand yeres after Christes being in earth and about that tyme Berengarius Berengarius first beganne openly to sowe the wicked sede of the sacramentarie heresie which then sone confuted by learned men and by the same first author abiured and recanted now is with no lesse wickednes but more busely and more earnestly set forth againe the doctoures that sythēs haue written in defence of the true and catholike faith herein haue more often vsed the termes a fore mentioned then the olde and auncient fathers that wrote within M. Iuelles syx hundred yeres after Christ who doubteles would no lesse haue vsed thē if that matter had ben in question or doubte in their tyme. And albeit these termes were straunge and newe as vsed within these fyue hundred yeres onely and that the people were neuer taught for syx hundred yeres after Christ as M. Iuell sayeth more boldly then truly and therefore more rashely then wysely yet the faith by them opened and declared is vniuersall and olde verely no lesse olde then ys our lordes supper where this Sacrament was first instituted Here before that I bring in places of auncient fathers reporting the same doctrine and in like termes as the catholike churche doth holde concerning this article least our opinion herein might happely appeare ouer carnall and grosse I thincke it necessary briefly to declare what maner a true bodie and bloud of Christ is in the sacrament Christ in him selfe hath but one fleshe and bloud in substāce which his godhed tooke of the virgine Mary once and neuer afterward lefte it of The fleshe and bloud of Christ is of double consyderation But this one fleshe and bloud in respecte of double qualitie hath a double consideration For at what tyme Christ lyued here in earth among men in the shape of man his fleshe was thrall and subiecte to the frailtie of mannes nature synne and ignorāce excepted That fleshe being passible vntil death the souldiers at the procurement of the Iewes
crucified And such maner bloud was at his passion shedde foorth of his body in sighte of them which were then present But after that Christ rose againe from the deade his body from that tyme forward euer remaineth immortall and liuely in dāger no more of any infirmitie or suffering much lesse of death but is become by diuine giftes and endowmētes a spirituall and a diuine body as to whom the godhed hath communicated diuine and godly properties and excellencies that ben aboue all mannes capacitie of vnderstanding This fleshe and body thus considered which sundry doctours call corpus spirituale deificatum a spirituall and deified body is geuen to vs in the blessed sacrament This is the doctrine of the church vttered by S. Hierome in his commentaries vppon th'Epistle to the Ephesians where he hath these wordes Lib. 1. ca. 1. Dupliciter verò sanguis caro intelligitur vel spiritualis illa atque diuina de qua ipse dixit Caro mea vere est cibus sanguis meus verè est potus Et nisi manducaueritis carnē meam sanguinem meum biberitis non habebitis vitam aeternam vel caro quae crucifixa est sanguis qui militis effusus est lancea that is The bloud and fleshe of Christ is vnderstanded two waies either that it is that spiritual and diuine fleshe of which he spake him selfe My fleshe is verely meate and my bloud is verely drinke And excepte ye eate my fleshe and drinke my bloud ye shall not haue lyfe in you Or that fleshe which was crucified and that bloud which was shedde by pearcing of the souldiers speare And to the intent a man shuld not take this differēce according to the substance of Christes fleshe and bloud but according to the qualitie onely S. Hierome bringeth a similitude of our fleshe as of which it hath ben in double respecte sayde Iuxta hanc diuisionem in sanctis etiam diuersitas sanguinis carnis accipitur vt alia sit caro quae visura est salutare Dei Luc. 3. alia caro sanguis quae regnum Dei nō queant possidere 1. Cor. 15. According to this diuision diuersitie of bloud and fleshe is to be vnderstanded in sainctes also so as there is one fleshe which shal see the saluacion of God and an other fleshe and bloud which may not possesse the kingdom of God Which two states of fleshe and bloud seme as it appeareth to the vnlearned quite contrarie But Saint Paul dissolueth this doubte in the fiftenth chapter of his first epistle to the Corinthians saying that fleshe of such sorte as we beare about vs in this lyfe earthly mortal fraile and bourthenouse to the soule can not possesse the kingdom of God because corruption shal not possesse incorruption But after resurrection we shal haue a spirituall gloriouse incorruptible and immortall flesh and like in figure to the gloriouse body of Christ as S. Paul sayeth This corruptible body must putte on incorruption and this mortall immortalitie Then such fleshe or our fleshe of that maner and sorte shall possesse the kingdom of God and shal beholde God him selfe And yet our fleshe now corruptible and then incorruptible is but one fleshe in substāce but diuerse in qualitie and propertie Euen so it is to be thought of our lordes fleshe as is afore sayde The due weghing of this differēce geueth much light to this matter and ought to staye many horrible blasphemies wickedly vttered against this most blessed Sacrament Now whereas M. Iuell denyeth that Christen people were of olde tyme taught to beleue that Christes body is really substantially corporally carnally or naturally in the Sacrament I doo plainely affirme the cōtrarie Yet I acknowledge that the learned fathers which haue so taught would not thereby seme to make it here outwardly sensible or perceptible Hom. 83. in Matt 60 ad popul Antiochen For they confesse all with Saint Chrysostome that the thing which is here geuen vs is not sensible but that vnder visible signes inuisible thinges be delyuered vnto vs. But they thought good to vse the aforesayed termes to put awaye all doubte of the being of his very body in these holy mysteries and to exclude the onely imagination phantasie figure signe token vertue or signification there of For in such wise the Sacramentaries haue vttered their doctrine in this pointe as they may seme by their manner of speaking and wryting here to represent our lordes body onely in deede being absent as kinges oftentymes are represented in a Tragedie or meane persones in a Comedie Verely the maner and waye by which it is here present and geuen to vs and receiued of vs is secrete not humaine ne naturall true for all that And we doo not atteine it by sense reason or nature but by faith For which cause we doo not ouer basely consyder and attende the visible elementes but as we are taught by the councell of Nice lifting vp our mynde and spirite we beholde by faith on that holy table put and layde so for the better signification of the real presence their terme sowndeth the Lambe of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that taketh awaye the synnes of the worlde And here saye they we receiue his pretiouse body and bloude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye verely and in deede which is no other wise nor lesse then this terme really importeth And touching these termes fyrst Verely or which is all one Really and substantially me thinketh M. Iuell shuld beare the more with vs for vse of the same sith that Bucer him selfe one of the greatest learned men of that syde hath allowed them yea and that after much writing against Luther in defēce of Zuinglius and Oecolampadius by him set forth and after that he had assured him selfe of the truth in this article by diuine inspiration as most constantly he affirmeth with these wordes In responsione ad Lutherū Haec non dubitamus diuinitus nobis per scripturam reuelata de hoc sacramento We doubte not sayeth he but these thinges concerning this sacramēt be reueled vnto vs from god and by the scripture If you demaunde where this may be fownde in the actes of a Councell holden betwen the Lutheranes and Zuinglianes for this very purpose in Martine Luthers house at Wittenberg in the yere of our lord 1536. you shal fynde these wordes Audiuimus D. Bucerum explicantem suam sententiam de Sacramento corporis sanguinis Domini hoc modo Cum pane vino verè substantialiter adest exhibetur sumitur corpus Christi sanguis Et sacramentali vnione panis est corpus Christi porrecto pane verè adest verè exhibetur corpus Christi We haue heard M. Bucer declare his mynde touching the sacrament of the body and bloud of our Lord in this sorte With the bread and wyne the body of Christ and his bloud is present exhibited and receiued
noÌ„ne corporaliter quoque facit communicatione corporis Christi Christum in nobis haebitare what troweth this Ariane heretike perhappes that we knowe not the vertue of the mysticall blessing whereby is meant this sacrament which when it is become to be in vs doth it not cause Christ to dwell in vs corporally by receiuing of Christes body in the communion And after this he sayeth as plainely that Christ is in vs non habitudine solum quae per charitatem intelligitur verumetiam participatione naturali not by charitie onely but also by naturall participation The same Cyrill sayeth in an other place Lib. in Ioan 11. cap. 26. that through the holy communion of Christes body we are ioyned to him in naturall vnion Quis enim eos qui vnius sancti corporis vnione in vno Christo vniti suâ—t ab hac naturali vnione alienos putabit who will thinke sayeth he that they wich be vnited together by the vnion of that one holy body in one Christ be not of this natural vnion He calleth this also a corporall vnion in the same booke and at length after large discussion how we be vnited to Christ not onely by charitie and obedience of religion but also in substance concludeth thus Sed de vnione corporali satis But we â–ª haue treated ynough of the corporall vnion Yet afterward in diuerse sentences he vseth these aduerbes for declaring of the veritie of Christes body in the sacrament naturaliter substantialiter secundum carnem or carnaliter corporaliter as most manifestly in the 27. chapter of the same booke Corporaliter filius per benedictionem mysticam nobis vt homo vnitur spiritualiter autem vt Deus The sonne of God is vnited vnto vs corporally as man and spiritually as God Agayne where as he sayeth there Filium Dei natura Patri vnitum corporaliter substantialiterque accipientes clarificamur glorificamurque c. We receiuing the sonne of God vnited to the father by nature corporally and substaÌ„tially are clarifyed and glorifyed or made glorious being made partakers of the supreme nature The like saying he hath lib. 12. ca. 58. Now this being and remayning of Christ in vs and of vs in Christ naturally and carnally and this vniting of vs and Christ together corporally presupposeth a participation of his very body which body we can not truly participate but in this blessed sacrament And therefor Christ is in the Sacrament naturally carnally corporally that is to saye according to the thruth of his nature of his fleshe and of his body For were not he so in the SacrameÌ„t we could not be ioyned vnto him nor he and we could not be ioyned and vnited together corporally Diuerse other auncient fathers haue vsed the like manner of speach but none so much as Hilarius and Cyrillus whereby they vnderstand that Christ is present in this sacrament as we haue sayde according to the truth of his substance of his nature of his fleshe of his body and bloud And the catholike fathers that sithens the tyme of Berengarius haue written in defence of the truth in this point vsing these termes sometymes for excluding of metaphores allegories figures and significations onely whereby the sacrameÌ„taries would defraude faithfull people of the truth of Christes pretiouse body in this Sacrament doo not thereby meane that the maner meane or waye of Christes presence dwelling vnion and coniunctioÌ„ with vs and of vs with him is therefor naturall substanciall corporall or carnall but they and all other catholike men confesse the contrarie that it is farre higher and worthier supernaturall supersubstantiall inuisible vnspeakeable speciall and propre to this sacrament true reall and in deede notwithstanding and not onely tropicall symbolicall metaphoricall allegoricall not spirituall onely and yet spirituall not figuratiue or significatiue onely And likewise concerning the maner of the presence and being of that body and bloud in the sacrameÌ„t they and we acknowledge and confesse that it is not locall circumscriptiue diffinitiue or subiectiue or naturall but such as is knowen to God onely Or that his body is or may be in a thousand places Iuell or mo at one tyme. Of the being of Christes body in many places at one tyme. ARTICLE VI. AMong the miracles of this bleshed Sacrament one is that one and the same body maye bee in many places at once to witte vnder all consecrated hostes As for God it is agreable to his godhed to be euery where simpliciter propriè But as for a creature to be but in one place onely But as for the body of Christ it is after a maner betwen bothe For where as it is a creature it ought not to be made equall with the Creator in this behalfe that it be euery where But where as it is vnited to the Godhed herein it ought to excelle other bodyes so as it maye in one tyme bee in mo places vnder this holy Sacrament For the vniting of Christes naturall body vnto the almighty godhed duly considered bringeth a true ChristeÌ„ man in respecte of the same to forsake reason and to leane to faith to put aparte all doubtes and discourses of humaine vnderstanding and to rest in reuerent simplicitie of beleefe Thereby through the holy ghost persuaded he knoweth that although the body of Christ be naturall and humaine in dede yet through the vnion and coniunctioÌ„ many thinges be possible to the same now Matt. 14. Luc. 24. Matt. 17. Luc. 24. Act. 1. Matt. 28. Ioan. 20. that to all other bodies be impossible as to walke vpon waters to vanishe awaye out of sight to be transfigured and made bright as the sunne to ascende vp through the clowdes and after it became immortall death being conquered to ryse vp againe out of the graue and to entre through doores fast shutte Through the same faith he beleueth and acknowlegeth that according vnto his worde by his power it is made present in the blessed sacrament of th'aulter vnder the forme of bread and wyne where so euer the same is duly consecrated according vnto his institution in his holy supper and that not after a grosse or carnall maner but spiritually and supernaturally and yet substantially not by locall but by substantiall presence not by maner of quantitie or fylling of a place or by chaunging of place or by leauing his sitting on the right hande of the father but in such a maner as God onely knoweth and yet doth vs to vnderstand by faith the truth of this very presence farre passing all mannes capacitie to comprehend the maner how Where as some against this pointe of beleefe doo alleage the article of Christes Ascension and of his being in heauen at the right hande of God the father bringing certaine textes of scriptures perteining to the same and testimonies of auncient doctours signifying Christes absence from the earth Christes being in heaueÌ„ and in the SacrameÌ„t at one tyme implyeth no coÌ„tradiction it may be-rightly vnderstanded that
adoration of christes bodie in them present And thus for the Eleuation or holding vp of the sacrament we haue sayde ynough Or that the people did then fall downe and worship Iuell the Sacrament with godly honour Of the vvorshipping or adoration of the Sacrament ARTICLE VIII IF the blessed SacrameÌ„t of the aulter were no other then M. Iuell and the rest of the Sacramentaries thinke of it then were it not well done the people to bowe downe to it and to worship it with godly honour For then were it but bare bread and wyne how honorably so euer they speake of it calling it symbolicall that is tokening and sacramentall bread and wyne But now this being that very bread which god the father gaue vs from heaueÌ„ as Christ sayeth Ioan. 6. This bread being the fleshe of Christ which he gaue for the life of the world this being that bread and that cuppe 1. Cor. 11. whereof who so euer eateth or drinketh vnworthely shall be gylty of the body and bloud of our lord in this Sacrament being conteined the very reall and substantiall body and bloud of Christ as him selfe sayeth expressely in the three first euangelistes and in S. Paul this being that holy Eucharistia which Ignatius calleth the fleshe of our Sauiour Iesus Christ In epistola quadaÌ„ ad Smyrnenses vt citatur à Theodori to in Polymorph Lib. 4. coÌ„trà haereses ca. 34. that hath suffered for our synnes which the father by his goodnes hath raysed vp to life againe This being not common bread but the Eucharistia after consecration consisting of two thinges earthly and heauenly as Irenaeus sayeth meaning by the one the outward formes by the other the very body and bloud of Christ who partely for the godhed inseparably thereto vnited and partly for that they were conceiued of the holy ghoste in the most holy virgine Mary are worthely called heauenly This being that bread which of our lord geuen to his disciples not in shape but in nature chaunged by the almighty power of the word In Ser. de coena do is made fleshe as S. Cyprian termeth it This being that holy mysterie wherein the inuisible priest tourneth the visible creatures of bread and wyne in to the substaÌ„ce of his body and bloud by his word with secrete power Homil. 5. de Pascha as Eusebiê° Emisenus reporteth This being that holy foode by worthy receiuing whereof Christ dwelleth in vs naturally that is to witte is in vs by truth of nature and not by concorde of will onely Lib. 8. de trinitate as Hilarius affirmeth Againe this being that table whereat in our lordes meate we receiue the worde truly made fleshe of the most holy virgine Mary as the same Hilarie sayeth This being that bread which neither earing nor sowing nor worke of tyllers hath brought forth but that earth which remained vntouched and was full of the same that is the blessed virgine Marye as Gregorie Nyssene describeth Lib. de vita Mosis cap. 48. CoÌ„stitut Apostol li. 8. c. vlt. In Leuit. lib. 1. ca. 4. This being that supper in the which Christ sacrificed him selfe as Clemens Romanus and as Hesychius declareth Who furthermore in an other place writeth most plainely that these mysteries meaning the blessed sacrament of th'aulter are sancta sanctorum the holiest of all holy thinges because it is the body of him selfe of whom Gabriel sayd to the virgine Luc. 1. the holy ghost shall come vpon the and the power of the highest shall ouershaddowe the therefore that holy thing which shall be borne of the shall be called the sonne of God and of whom also Esaie spake Holy is our lord and dwelleth on high verely euen in the bosome of the father On the holy table where these mysteries are celebrated the lambe of God being layed and sacrificed of priestes vnbloudely as that most auncient and worthy councell of Nice reporteth Briefly in this highest SacrameÌ„t vnder visible shape inuisible thinges soothly the very true reall liuely natural and substantiall body and bloude of our Sauiour Christ being conteined as the scriptures doctoures councelles yea and the best learned of Martin Lutheres schoole doo most plainely and assuredly affirme This I saye in conclusion being so as it is vndoubtedly so we that remaine in the catholike churche and can by no persecution be remoued from the catholike faith whom it liketh M. Iuell and his felowes to call papistes beleue verely that it is our bownden duetie to adore the Sacrament and to worship it with all godly honour By which word Sacrament notwithstanding in this respect we meane not the outward formes that properly are called the sacrament but the thing of the sacrameÌ„t the inuisible grace and vertue therein conteined euen the very body and bloud of Christ And when we adore and worship this blessed Sacrament we doo not adore and worship the substance it selfe of bread and wine because after consecratioÌ„ none at all remaineth Neither doo we adore the outward shapes and formes of bread and wine which remaine for they be but creatures that ought not to be adored What Christen people adore in the Sacrament but the body it selfe and bloud of Christ vnder those formes verely and really conteined lowly and deuoutly doo we adore And therefore to speake more properly and according to skill least our aduersaries might take aduaÌ„tage against vs through occasion of termes where right sense onely is meant we proteste and saye that we doo and ought to adore and worship the body and bloud of Christ in the Sacrament And here this much is further to be sayde that in the Sacrament of the aulter the body of Christ is not adored by thought of mynde sundred from the word but being inseparably vnited to the word For this is specially to be considered that in this most holy Sacrament the body and bloud of Christ are not present by them selues alone as being separated from his soule and from the godhed but that there is here his true and lyuing fleshe and bloud ioyned together with his godhed inseparably and that they be as him selfe is perfite whole and inseparable Which is sufficiently confirmed by sundry his owne wordes in S. Iohn I am sayeth he the bread of lyfe Againe this is bread comming downe from heauen that if any eate of it he dye not I am the liuely bread that came downe from heauen if any eate of this bread he shall lyue euerlastingly And to shewe what bread he meant he coÌ„cludeth with these wordes And the bread which I shall geue is my fleshe which I shall geue for the life of the world By which wordes he assureth vs plainely that his fleshe which he geueth vs to eate is full of lyfe and ioyned with his godhed which bringeth to the worthy receiuers thereof immortalitie as well of body as of soule Which thing fleshe and bloud of it selfe could not performe as our lord him selfe declareth plainely where he
in the throne and to the lambe for euer And the fouer and tvventie elders fell dovvne on their faces and adored him that lyueth vntill vvorldes of vvorldes But it shall be more tediouse then nedefull to recite places out of the scriptures for proufe of th'adoratiō of Christ there may of thē be fownde so great plentie Contrarietie in the first diuisers of the nevve gospell Yet because Luther was either so blinde or rather so deuilishe as to denye th'adoration where notwithstāding he cōfessed the presence of Christes true and natural body in the Sacrament I will here recite what the Sacramentaries of Zurich haue written against him therefore What saye they is the bread the true and natural body of Christ and is Christ in the supper as the Pope and Luther doo teache present Wherefore then ought not the lord there to be adored where ye saye him to be present Why shall we be forbydden to adore that which is not onely sacramentally but also corporally the body of Christ Thomas toucheth the true body of Christ raysed vp from the dead and falling downe on his knees adoreth saying My God and my lord The disciples adore the lord as well before as after his Ascension Matth. 28. Act. 1. And the lord in S. Iohn sayeth to the blinde man Ioan. 9. beleuest thou in the sonne of God and he answered him saying Lord who is he that I may beleue in him And Iesus sayed to him Thou hast bothe sene him and who speaketh with thee he it is Then he sayeth lord I beleue and he adored him Now if we taught our lordes bread to be the natural body of Christ verely we would adore it also faithfully with the papistes This much the Zuinglians against Luther Whereby they prooue sufficiently th'adoration of Christes body in the Sacrament and so consequently of Christ him selfe God and man because of the inseparable coniunction of his diuine and humaine nature in vnitie of persone so as where his body is there is it ioyned and vnited also vnto his godhed and so there Christ is present perfitely wholly and substantially very god and man For the cleare vnderstanding whereof the better to be atteined the scholastical Diuines haue profitably deuised the terme concomitantia plainely and truly teaching that in this Sacrament after consecration vnder the forme of breade is present the body of Christ and vnder the forme of wine his bloud ex vi sacramenti and with the body vnder forme of bread also the bloud the soule and godhed of Christ and likewise with the bloud vnder the forme of wyne the body soule and godhed ex concomitantia as they terme it in shorter and playner wise vttering the same doctrine of faith which the holy fathers dyd in the Ephesme councell against Nestorius Whereby they meane that where the body of Christ is present by necessary sequell because of the indiuisible copulation of bothe natures in the vnitie of person for as much as the Word made fleshe neuer lefte the humaine nature there is also his bloud his soule his godhed and so whole and perfite Christ God and man And in this respecte the terme is not to be misliked of any godly learned man though some newe Maisters scoffe at it who fill the measure of their predecessours that likewise haue ben offended with termes for the apter declaration of certaine necessary articles of our faith by holy and learned fathers in generall councelles holesomly deuised Of which sorte ben these homousion humanatio incarnatio transubstantiatio etc. Now here is to be noted how the Zuinglians whom M. Iuell foloweth in th'article of adoration confute the Lutherans as on the other syde the Lutherans in th'article of the presence confute the Zuinglians As though it were by gods speciall prouidence for the better staye of his churche so wrought that bothe the truth shuld be confessed by the enemies of truth and also for vttering of vntruth the one shuld be condemned of the other that by the warre of heretikes the peace of the churche might be established and by their discorde the catholike people might the faster grewe together in concorde Now hauing sufficiētly proued by the scriptures and that with the Zuingliās also adoration and godly honour to be due vnto Christes body where so euer it please his diuine maiestie to exhibit the same present let vs see whether we can finde the same doctrine affirmed by the holy and auncient fathers What the Apostles taught in their tyme concerning this Article we may iudge by that we reade in Dionysius that was S. Paules scholer and for that is to beleued He adoreth and worshippeth this holy mysterie with these very wordes Ecclesias hierarch cap. 3. Sed ò diuinum penitus sanctumque mysterium etc. But ô diuine and holy mysterie which vouchesafest to open the cooueringes of signes layd ouer the vtter thy light to vs openly and plainely and fill our spirituall eyes with the singular and euident brightnes of thy light Origen teacheth vs how to adore and worship Christ in the Sacrament before we receiue it after this forme of wordes Hom 5. in diuersos Euangelij locos Quādo sanctum cibum etc. when thou receiuest the holy meate and that vncorrupt banket when thou enioyest the bread and cuppe of lyfe thou eatest and drinkest the body and bloud of our lord then our lord entreth in vnder thy roofe And therefor thou also humbling thy selfe folowe this Cēturion or captaine and saye Lord I am not vvorthy that thou enter vnder my roofe For where he entreth in vnworthely there he entreth in to the condemnation of the receiuer What can be thought of S. Cyprian but that he adored the inuisible thing of this Sacrament which is the body and bloud of Christ seing that he confesseth the godhed to be in the same nolesse then it was in the person of Christ which he vttereth by these wordes In Ser. d◠coena do Panis iste quem dominus discipulis porrigebat etc. This bread which our lord gaue to his disciples chaunged not in shape but in nature by the almighty power of god is made fleshe And as in the person of Christ the manhode was sene and the godhed was hydden euen so the diuine essence hath vnspeakeably infused it selfe into the visible sacramēt Chrysostom hath a notable place for the adoration of Christes body in the Sacrament in his commentaries vpon S. Paul In 10. cap. prioris ad Corinth where he affirmeth also the real presence and the sacrifice Let vs not let vs not sayeth he be willing impudently to kill our selues And when thou seest that body set forth saye with thy selfe for cause of this body I am no lenger earth and ashes no lenger captiue but free This body fastened on the Crosse and beaten was not ouercome with death After this he exhorteth all to adore and worship our lordes body in the Sacrament This body sayeth he the wise men worshipped
the table of Christ and doo take of his body and bloud but they doo adore onely and be not also fylled for as much as they doo not folowe him Likewise in his exposition vpon that Psalme In Psal 2◠All the riche also sayeth he there of the earth haue eaten the body of the humblenes of their lord neither haue they ben fylled as the poore vntill the folowing But yet they haue adored and worshipped it that is by adoration they haue acknowleged Christ their lord there present Furthermore writing against Faustus the heretike of the Maniches secte amongest other thinges he sheweth how the Ethnikes thought that christē people for the honour they dyd before the blessed Sacramēt that is of the bread and wyne consecrated dyd honor Bacchus and Ceres which were false goddes honoured of the Gentiles for the inuention of wyne and corne Whereof may iustly be gathered an argument that in those dayes faithfull people worshipped the body and bloud of Christ in the Sacramēt vnder the formes of bread and wyne For elles the infidelles could not haue suspected them of doing idolatrie to Bacchus and Ceres One other most euident place touching this honour and adoration we fynde in him rehearsed by Gratian. lib. Sent. Prosperi De consecrat dist 2 can Nos autem we doo honour sayeth he in forme of bread and wyne which we see thinges inuisible that is to faye fleshe and bloud Neither take we likewise these two formes as we tooke them before consecration Sith that we doo faithfully graunt that before cōsecration it is bread and wyne which nature hath shapte but after cōsecration fleshe and bloud of Christ which the blessing of the priest hath consecrated Leauing a number of places that might be alleaged out of the auncient fathers for the confirmation of this matter to auoyde tediousnes I will conclude with that most plaine place of Theodoritus Who speaking of the outward signes of the Sacrament sayeth that notwithstanding they remaine after the mysticall blessing in the proprietie of their former nature as those that may be sene and felte nolesse then before yet they are vnderstanded and beleued to be the thinges which they are made by vertue of cōsecratiō and are worshipped with godly honour His wordes be these Intelligūtur ea esse quae facta sunt Dialogo 2 creduntur adorātur vt quae illa sint quae credūtur These mysticall signes sayeth he are vnderstāded to be those thinges which they are made and so they are beleued and are adored as being the thīges which they are beleued to be With which wordes Theodoritus affirmeth bothe the reall presence and also the adoration The reall presence in that he sayeth these outward signes or tokens after consecration to be made thinges which are not sene but vnderstanded and beleued whereby he signifieth the inuisible thing of this Sacrament the body and bloud of Christ Adoratiō he teacheth with expresse termes and that because through power of the mysticall blessing the signes be in existence and in dede the thinges which they are beleued to be soothly the body and bloud of Christ For otherwise god forbydde that christen people shuld be taught to adore and worship the insensible creatures bread and wyne Of which he sayeth that they are adored not as signes not so in no wise but as being the thinges which they are beleued to be Now I reporte me to the Christen reader whether this Adoratiō of the Sacrament whereby we meane the godly worship of Christes body in the Sacrament be a newe deuise or no brought into the church but lately about three hūdred yeres past Fol. 20. as M. Iuell maketh him selfe sure of it in his sermon And whereas vtterly to abolishe this adoration Fol. 26. he alleageth great danger of idolatrie in case the priest do not truly cōsecrate thereto may be answered Gen. 29. that Iacob stoode in no danger of conscience for that by the procurement of Laban he laye with Lya in stede of Rachel neither for the same was he to be charged with aduowtrie because he meāt good faith and thought him selfe to haue had the companie of his wyfe Rachel So idolatrie is not to be imputed vnto him that worshippeth Christ with godly honour in the bread not cōsecrate which of good faith he thinketh to be consecrate Touching this case S. Augustine hath this notable saying Inchi 60 We haue nede sayeth he to put a difference in oure iudgemēt and to knowe good from euyll for as much as Sathan chaunging his shape sheweth him selfe as an angell of light least through deceite he leade vs a syde to some perniciouse thinges For when he deceiueth the senses of the bodye and remoueth not the mynde from true and right meaning wherein ech man leadeth a faithfull lyfe there is no perill in religion Or if whē he fayneth him selfe good and doth or sayeth those thinges that of congruence perteine to good angels although he be thought to be good this is not a perilouse or sickely errour of Christian faith But when as by these thinges he begynneth to bring vs to thinges quite contrarie then to knowe him from the good Spirite and not to go after him it standeth vs much vpon diligently to watche and take heede Thus S. Augustine This much for th'adoration of the Sacrament or rather of Christ in the Sacrament maye suffise Or that the Sacrament was then or now ought Iuell to be hanged vp vnder a Canopie Of the reuerent hanging vp of the Sacrament vnder a Canopie ARTICLE IX IF M. Iuell would in plaine termes denye the reseruatiō and keping of the blessed Sacrament for which purpose the Pyxe and Canopie serued in the Churches of England as of the professours of this newe gospell it is bothe in word and also in dede denyed it were easy to proue the same by no small number of auctorities such as him selfe can not but allowe for good and sufficient But he knowing that right well guilefully refrayneth from mētion of that principall matter and the better to make vp his heape of Articles for some shewe against the Sacrament by denyall reproueth the hanging vp of it vnder the Canopie thereby shewing him selfe like to Momus who espying nothing reproueable in fayer Venus fownde faulte with her slypper Whereto we saye that if he with the rest of the Sacramentaries would agree to the keping of the Sacramēt thē would we demaunde why that maner of keping were not to be liked And here vpon proufes made of defaulte in this behalfe and a better waye shewed in so small a matter conformitie to the better would sone be persuaded Diuerse maners of keping the blessed Sacrament In other christen countries we graunt it is kepte otherwise vnder locke and keye in some places at the one ende or syde of the aulter in some places in a chappell buylded for that purpose in some places in the vestrie or in some inward
hanging vp of it or for the Canopie Iuell Or that in the Sacrament after the wordes of Consecration there remayneth only the accidentes and shewes without the substance of breade and wyne Of the remaining of the Accidentes vvithout their substance in the Sacrament ARTICLE X. IN this Sacrament after consecration nothing in substaÌ„ce remayneth that was before neither breade nor wine but onely the Accidentes of breade and wine as their forme and shape sauour smell colour weight and such the like which here haue their being miraculously without their subiecte for as much as after consecration there is none other substance then the substance of the body and bloud of our lord which is not affected with such accidentes as the scholasticall doctours terme it Which doctrine hath alwayes though not with these precise termes ben taught and beleued from the beginning TransubstantiatioÌ„ affirmed and depeÌ„deth of the Article of Transubstantiation For if the substance of bread and wyne be chaunged in to the substance of the body and bloud of our lord which is coÌ„stantly affirmed by all the learned and auncient fathers of the churche it foloweth by a necessary sequell in nature and by drifte of reason that then the accidentes onely remaine For witnes and proufe whereof I will not let to recite certaine most manifest sayinges of the olde and best approued doctours S. Cyprian that learned bishop and holy martyr sayeth thus in sermone de coena domini Panis iste quem dominus discipulis porrigebat non effigie sed natura mutatus omnipotentia verbi factus est caro This bread which our lord gaue to his disciples chaunged not in shape but in nature by the almighty power of the word he meaneth Christes word of ConsecratioÌ„ is made fleshe Lo he confesseth the breade to be chaunged not in shape or forme for that remayneth but in nature that is to saye in substance And to signifie the chaunge of substance and not an accideÌ„tarie chaunge onely to witte from the vse of common breade to serue for Sacramentall bread as some of our newe Maisters doo expounde that place for a shifte he addeth great weight of wordes whereby he farre ouerpeiseth these mennes light deuise saying that by the almighty power of our lordes word it is made fleshe Verely they might consyder as they would seme to be of sharpe iudgement that to the performance of so small a matter as their sacramentall chaunge is the almighty power of gods worde is not nedefull And now if here this worde factus est may signifie an imaginatiue making then why may not verbum caro factum est likewise be expounded to the defence of sundry olde haynouse heresies against the true manhod of Christ Thus the nature of the bread in this sacrament being chaunged and the forme remayning so as it seme breade as before consecration and being made our lordes fleshe by vertue of the word the substance of bread changed into that most excellent substance of the fleshe of Christ of that which was before the accidentes remaine onely without the substance of breade The like is to be beleued of the wyne De consecrat dist 2 caâ— omnia quaecuÌ„que Nothing can be playner to this purpose then the sayinges of S. Ambros. Licet figura panis vini videatur nihil tamen aliud quam caro Christi et sanguis post consecrationem credendum est Although sayeth he the forme of bread and wyne be sene yet after consecration we must beleue they are nothing elles but the fleshe and bloud of Christ After the opinion of this father the shewe and figure of breade and wyne are sene and therefore remaine after coÌ„secratioÌ„ And if we must beleue that which was breade and wyne before to be no other thing but the fleshe and bloud of Christ then are they no other thing in dede For if they were we might so beleue For beleefe is grownded vpon truth and what so euer is not true it is not to be beleued Hereof it foloweth that after consecratioÌ„ the accideÌ„tes and shewes onely remayne without the substaÌ„ce of breade and wyne De SacrameÌ„tis lib. 4. cap. 4. In an other place he sayeth as much Panis iste etc. This bread before the wordes of the SacrameÌ„tes is bread as sone as the coÌ„secratioÌ„ coÌ„meth of bread is made the body of Christ Againe in an other place he sayeth most plainely De ijs qui initiaÌ„tur That the power of consecration is greatter then the power of nature because nature is chaunged by consecration By this father it is euident that the nature that is to saye the substance of breade and wine by consecration being chaunged into the body and bloude of Christ their natural qualities which be accidentes contynewing vnchaunged for performance of the Sacrament remayne without the substance of bread and wyne According vnto the which meaning Theodoritus sayeth videri tangi possunt sicut prius Dialog 2. IntelliguÌ„tur autem ea esse quae facta sunt creduntur The breade and wyne may be sene and felte as before coÌ„secratioÌ„ but they are vnderstaÌ„ded to be the thinges which they are made and beleued We do not in like sorte sayeth S. Augustine take these two formes of breade and wine after coÌ„secratioÌ„ as we tooke them before In lib SeÌ„tent Prosperi de coÌ„se dict 2. ca. Nos autem Sith that we graunt faithfully that before consecration it is bread and wyne that nature hath shapte but after consecration that it is the fleshe and bloud of Christ that the blessing hath consecrated De verbis domini SecunduÌ„ LucaÌ„ Sermone 28. In an other place he sayeth that this is not the bread which goeth in to the body meaning for bodily sustenance but that bread of life qui animae nostrae substantiam fulcit which susteineth the substance of our soule No maÌ„ can speake more plainely hereof then Cyrillê° Hierosolymitanus an olde auctor who wrote in greke and is extant but as yet remayning in written haÌ„de and commen to the sighte of fewe learned men His wordes be not much vnlike the wordes of the scole-doctoures Praebetur corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in specie siue figura panis Item praebetur sanguis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christes body sayeth he is geuen vs in forme or figure of bread Againe his bloud is geuen vs in forme of wine A litle after these wordes he sayeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Ne mentem adhibeas quasi pani vino nudis sunt enim haec corpus sanguis vt Dominus pronunciauit Nam tametsi illud tibi sensus suggerit esse scilicet panem vinum nudum tamen firmet te fides ne gustatu rem dijudices quin potius pro certo ac comperto habe omni duhitatione relicta esse tibi impartitum corpus sanguinem Christi Consyder not sayeth this father these as bare bread and wyne For these are his body
and bloud as our lord sayde For although thy sense reporte to thee so much that it is bare bread and wyne yet let thy faith staye thee and iudge not thereof by thy taste but rather be right well assured all doubte put a parte that the body and bloud of Christ is geuen to thee Againe he sayeth thus in the same place Haec cum scias pro certo explorato habeas qui videtur esse panis noÌ„ esse sed corpus Christi item quod videtur vinum non esse quanquam id velit sensus sed sanguinem Christi ac de eo prophetam dixisse panis cor hominis confirmat firma ipse cor sumpto hoc pane vtpote spirituali Where as thou knowest this for a very certainetie that that which semeth to be wyne is not wyne albeit the sense maketh that accompte of it but the bloud of Christ and that the prophete therereof sayde bread strengthneth the hart of man strengthen thou thy selfe thy harte by taking this bread as that which is spirituall And in 3. Catechesi this father sayeth Panis Eucharistiae post inuocationem sancti Spiritus non amplius est panis nudus simplex Sed corpus etc. The bread of the Sacrament after prayer made to the holy ghost is not bare and simple bread but the body of Christ Now sith that by this doctours plaine declaratioÌ„ of the catholike faith in this point we ought to beleue and to be verely assured that the bread is no more bread after coÌ„secration but the very body of Christ and the wyne no more wyne but his pretiouse bloud though they seme to the eye otherwise though taste and feeling iudge otherwise and to be shorte though all senses reporte the contrary and all this vpon warrant of our lordes word who sayde these to be his body and bloud and that as he teacheth not in the bread and wyne And further sith we are taught by Eusebius Emisenus in his homilies of Easter to beleue terrena coÌ„mutari transire the earthly thinges to be chaunged and to passe againe creaturas conuerti in substantiam corporis Christi the creatures of bread and wyne to be tourned in to the substaÌ„ce of our lordes body and bloud which is the very traÌ„substantiation Transubstantion In Liturgia And sith Chrysostom sayeth Panem absumi that the bread is consumed awaie by the substance of Christes bodye And Damascen Lib. 4. de orthodoxa fi c. 14. In Mar. 14 bread and wine traÌ„smutari supernaturaliter to be chaunged aboue the course of nature and Theophylact the bread transelementari in carnem domini to be quite tourned by chaunging of the elementes that is the matter or substance it consisteth of into the fleshe of our lorde and in an other place In Matth. 26. ineffabili operatione traÌ„sformari etiamsi panis nobis videatur that the bread is traÌ„sformed or chaunged into an other substantiall forme he meaneth that of our lordes body by vnspeakeable working though it seme to be bread The treatises of these greke vvriters haue ben set forth of late by one Claudius de Sainctes Finally sith that the greke Doctours of late age affirme the same doctrine among whom Samona vseth for persuasion of it the similitude which Gregorie Nyssene and Damascen for declaration of the same vsed before which is that in consecration such maner transubstantiation is made as is the conuersion of the bread in nourrishing in which it is tourned into the substance of the nourrished Methonensis like S. Ambrose would not men in this matter to looke for the order of nature seing that Christ was borne of a virgine besyde all order of nature and sayeth that our lordes bodye in this Sacrament is receiued vnder the forme or shape of an other thing least bloud shuld cause it to be horrible Nicolaus Cabasila sayeth that this bread is no more a figure of our lordes bodye Cap. 27. neither a gifte bearing an image of the true gifte nor bearing any description of the passioÌ„s of our Sauiour him selfe as it were in a table but the true gifte it selfe the most holy bodye of our lord it selfe which hath truly receiued reproches contumelies stripes which was crucified which was kylled Marcus Ephesius though otherwise to be reiected as he that obstinatly resisted the determination of the Councell of Florence concerning the proceding of the holy ghost out of the sonne yet a sufficient witnes of the Greke churches faith in this point affirming the thinges offred to be called of S. Basile antitypa that is the samplers and figures of our lordes bodye because they be not yet perfitely consecrated but as yet bearing the figure and image referreth the chaunge or transubstantiation of them to the holy ghost donec Spiritus sanctus adueniat qui ea muter these giftes offered sayeth he be of S. Basile called figures vntill the holy ghost come vpon them to chaunge them Whereby he sheweth the faith of the Greke church that through the holy ghost in consecration the bread and wine are so chaunged as they maye no more be called figures but the very bodye and bloud of our lord it selfe as into the same chaunged by the comming of the holy ghost Which chaunge is a chaunge in substance and therefore it may rightly be termed traÌ„substaÌ„tiation TransubstaÌ„tiatioÌ„ which is nothing elles but a tourning or chaunging of one substance into an other substance Sith for this point of our religioÌ„ we haue so good auctoritie and being thus assured of the infallible faith of the churche declared by the testimonies of these worthy fathers of diuerse ages and quarters of the worlde we may well saye with the same churche against M. Iuell that in this Sacrament after consecration there remayneth nothing of that which was before but only the accidentes and shewes without the substance of bread and wyne And this is a matter to a Christen man not hard to beleue For if it please God the almightie Creator in the condition and state of thinges thus to ordeine that substaÌ„ces created beare and susteine accideÌ„tes why may not he by his almighty power coÌ„serue and kepe also accideÌ„tes without substaÌ„ce sith that the very hethen philosophers repute it for an absurditie to saye primam causam non posse id praestare solam quod possit cum secunda that is to saye that the first cause whereby they vnderstand God can not doo that alone which he can doo with the secoÌ„d cause where by they meane a creature And that this being of accidentes without substance or subiecte in this SacrameÌ„t vnder which the bread not remaining the bodye of Christ is present maye the rather be beleued it is to be consydered that this thing tooke place at the first creatioÌ„ of the world Basilius hexaemeroÌ„ hom 6 Damas li. 2. cap. 7. Paulê° Burgensis Gene. 1. after the opinion of some Doctoures Who do affirme that that first light which was at
also and that chiefly a diuine thinge vnder them according to christes promisse couertly conteined specially this being weyed that this most holy Sacramēt consisteth of these two thinges to witte of the visible forme of the outward elemētes and the inuisible fleshe and bloud of Christ that is to saye of the Sacrament and of the thing of the sacrament Tertullian may seme to speake of these two partes of the sacramēt ioyntly in this one sentēce For first he speaketh most plainely of the very body of Christ in the Sacramēt and of the maruelouse tournīg of the breade into the same the breade sayeth he that he tooke and gaue to his disciples he made it his body Which is the diuine thing of the sacramēt Then forthwith he sayeth that our lord dyd it by sayng This is my body that is the figure of my body By which wordes he sheweth the other parte the sacramēt onely that is to saye that holy outward signe of the forme of breade vnder which forme Christes body into the which the breade by gods power is tourned is conteined which outward forme is verely the figure of Christes body present which our lord vnder the same conteined delyuered to his disciples and now is likewise at that holy table to the faithfull people delyuered where the order of the catholike churche is not broken That Tertullian in this place is so to be vnderstanded we are taught by the great learned bishop saint Augustine and by Hilarius who was bishop of Rome nexte after Leo the first Saint Augustines wordes be these De cōsec dist 2. canon vtrūsub figura Corpus Christi veritas figura est Veritas dum corpus Christi sanguis in virtute Spiritus sancti ex panis vini substantia efficitur Figura verò est quod exterius sentitur The body of Christ is both the truth and the figure The truth whiles the body of Christ and his bloud by the power of the holy ghost is made of the substance of bread and wine And it is the figure that is with outward sense perceiued Where S. Augustine here sayeth the body and bloude of Christ to be made of the substance of bread and wine beware thou vnlearned man thou thinke not them thereof to be made as though they were newely created of the matter of bread and wine neither that they be made of breade and wine as of a matter but that where bread and wine were before after consecration there is the very body and bloud of Christ borne of the virgine Mary and that in substance in sorte and maner to our weake reason incomprehensible Dist 2. cano corpus Christi The wordes of Hilarius the Pope vtter the same doctrine Corpus Christi quod sumitur de altari figura est dum panis vinum videtur extrà Veritas autem dum corpus Christi interius creditur The body of Christ which is receiued from the aulter is the figure whiles bread and wine are sene outwardly And it is the truth whiles the body and bloud of Christ are beleued inwardly Thus the fathers call not onely the sacramēt but also the body and bloud of Christ it selfe in the sacrament sometymes the truth sometymes a figure the truth that is to witte the very and true body and bloud of Christ a figure in respecte of the maner of being of the same there present which is really and substantially but inuisibly vnder the visible forme of the outward elementes And so Tertullian meaneth by his that is the figure of my body as though Christ had shewed by the word Hoc that which was visible which verely is the figure of the body right so as that which is the inuisible inward thing is the truth of the body Which interpretation of Tertullian in dede is not according to the right sense of Christes wordes though his meaning swarue not from the truth For where as our lord sayde this is my body he meant not so as though he had sayde the outward forme of the Sacrament which here I delyuer to you is a figure of my body vnder the same conteined for as much as by these wordes Hoc est he shewed not the visible forme of breade but the substance of his very body in to which by his diuine power he tourned the bread And therefore none of all the fathers euer so expownded those wordes of Christ but cōtrary wise namely Theophylacte and Damascen He sayd not sayeth Theophylact This is a figure In Matth. cap. 26. Lib. 4. ca. 14. but this is my body The bread nor the wyne meaning their outward formes sayeth Damascen is not a figure of the body and bloud of Christ Not so in no wise But it is the body it selfe of our lord deificated sith our lord him selfe sayeth This is my body not the figure of my body but my body and not the figure of my bloud but my bloud etc. And the cause why Tertullian so expownded these wordes of Christ was that thereby he might take aduantage against Marcion the heretike as many tymes the fathers in heate of disputatiō doo hādle some places not after the exacte signification of the wordes but rather folowe such waye as serueth thē best to confut their aduersarie Which maner not reporting any vntruth S. Basile doth excuse in the setting forth of a disputation not in prescribing of a doctrine Epist 64. As he defendeth Gregorius Neocaesariensis against the Sabellianes for that in a contentiō he had with Aelianus an Ethnike to declare the mysteries of the trinitie he vsed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stede of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the learned men that be well sene in the fathers knowe they must vse a discretion and a sundry iudgement betwen the thinges they write agonisticῶs that is to saye by waye of contention or disputation and the thinges they vtter dogmaticῶs that is by waie of setting forth a doctrine or matter of faith Neither in that contention dyd Tertullian so much regard the exacte vse of wordes as how he might wynne his purpose and driue his aduersarie denying that Christ tooke the true body of man and that he suffered death in dede to confesse the truth which he thought to bring to passe by deducing an argument from the figure of his body which consisteth in that which is visible in the sacrament to proue the veritie of his body and therefore in framing his reason by waie of illation he sayeth Figura autem non esset nisi veritatis esset corpus There were not a figure onlesse there were a body of truth or a very body in dede And whereas Tertullian vseth this word figure in this place it is not to be vnderstanded to be such The vvordes figure signe token etc. exclude not the truth as the figures of the olde testament bee as though it signified the shewing of a thing to come or of a thing absent which is wonte to
which is at this present receiued and may of mannes nature be sene is called an image In this saying of Origen this word image doth not in significatioÌ„ diminishe the truth of thinges so as they be not the very thinges in dede for the thinges that Christ dyd in fleshe were true thinges but when they are termed the image of thinges thereby is signified so farre as the condition and nature of man can beholde and see them This is most plainely vttered by Oecumenius a Greke writer vppon these wordes of saint Paul to the Hebrewes Non ipsam imaginem rerum Hebr. 10. Not the image it selfe of thinges id est verità tem rerum that is the truth of thinges sayeth he and addeth further Res appellat futuram vitam imaginem auteÌ„ rerum Euangelicam politiam vmbram verò imaginis rerum vetus Testamentum imago enim manifestiora ostendit exemplaria adumbratio autem imaginis obscurius haec manifestat nam haec veteris testamenti exprimit imbecillitatem The sense of which wordes may thus be vttered in English S. Paul calleth the lyfe to come the thinges and the ordinance or disposition of the thinges in the gospell he calleth the image of thinges and the olde testament he nameth the shadowe of the image of thinges For an image sheweth samples more manifest but the adumbration or shadowing of the image sheweth these thinges but darkely for this doth expresse the weakenes of the olde testament By this place of Oecumenius we see that although it be proper to an image to exhibite the truth of thinges and therefore by interpretation he sayeth Imaginem id est veritatem the image that is the truth yet the proper and right taking of the word signifieth the waye or maner of a thing to be exhibited not the thing it selfe that what the image hath lesse then the thing it selfe it is to be vnderstanded in the maner of exhibiting not in the thing it selfe exhibited Hitherto we haue brought examples to declare that the wordes figure and image signifie the truth of thinges exhibited in dede though in secrete and priuie maner Certaine fathers vse the wordes signum sacramentum that is signe and Sacrament in the same signification Saint Augustine in libro SententiaruÌ„ Prosperi De consecra dist 2. can VtruÌ„ sub figura sayeth thus Caro eius est quam forma panis opertam in sacramento accipimus sanguis eius quem sub vini specie sapore potamus carâ— videlicet carnis sanguis est sacramentúm sanguinis carne sanguine vtroque inuisibili spirituali intelligibili signatur visibile domini nostri Iesu Christi corpus palpabile plenum gratia omnium virtuâ—um diuina maiestate It is his fleshe that we receiue do â—â—â—ered with the forme of bread in the Sacrament and his bloud that vnder the shape and sauour of wyne we drinke soothly fleshe is a sacrament of fleshe and bloud is a sacrament of bloud by the fleshe and the bloud bothe inuisible spirituall intelligible our lord Iesus Christ his visible and palpable body full of the grace of all vertues and diuine Maiestie is signified or as it were with a signe noted In these wordes of Saint Augustine we see the fleshe of Christ called a sacrament of his fleshe and the bloud a Sacrament of his bloud in as much as they be coouered with the forme of bread and wyne yet verely and in substance present and likewise he letteth not to call this veritie or truth of the thinges them selues thus couertly exhibited a signe of Christes visible and palpable body so that the naming of a signe doth not importe a separation from the truth but sheweth a distincte maner of the truth exhibited And therefore according to the truth of the maner of exhibiting it is not the fleshe of Christ but the sacrament of the fleshe of Christ for that the fleshe doth not exhibite it selfe in his owne shape but in a Sacrament And therefore in an other place he writeth thus Sicâ—t ergâ— coelestis panis De consecra dist 2. can Hoc est quod dicimus qui caro Christi est suo modo vocatur corpus Christi cum re vera sit sacramentum corporis Christi illius videlicet quod visibile quod palpabile mortale in cruce positum est vocaturque ipsa immolatio carnis quae sacerdotis manibus fit Christi passio mors crucifixio non rei veritate sed significante mysterio Sic Sacramentum fidei quod Baptismus intelligitur Fides est As the heauenly bread sayeth Saint Augustin which is the fleshe of Christ in his maner is called the body of Christ when as in very dede it is the sacrament of Christes body euen of that which is visible which is palpable and being mortall was put on the crosse and the sacrificing it selfe of his fleshe which is done by the priestes handes is called the passion the death the crucifying of Christ not in truth of the thing but in mysterie signifying So the Sacrament of faith which is vnderstanded to be baptisme is faith By heauenly bread he vnderstanded not wheaten bread but that heauely meate which he sayeth to be the fleshe of Christ and this farre he affirmeth the truth of his fleshe it selfe which he sayeth to be called suo modo in his maner the body of Christ as who should saye whose truth notwithstaÌ„ding if ye beholde on the behalfe of the maner of exhibiting in very dede it is a Sacrament of Christes body which is in visible shape so as he speaketh of Christes body that hath suffred In Psa 98. In 1. cap. Ephes Agayne S. Augustine sayeth in an other place Non hoc corpus quod videris comestari estis Not this body which ye see shall ye eate And Saint Hierom sayeth diuinam spiritualem carneÌ„ manducandam dari aliam quideÌ„ ab ea quae crucifixa est that diuine and spirituall fleshe is geuen to be eaten other beside that wich was crucifyed Wherefore in respecte of the exhibiting the fleshe is diuided that in it selfe is but one and the fleshe exhibited in mysterie is in very dede a Sacrament of Christes body visible and palpable which suffred on the crosse And thus it foloweth of conuenience whereas the fleshe is not the same according to the qualities of the exhibiting which was crucifyed and which now is sacrificed by the handes of a priest againe where as the passion death and resurrection are sayde to be done not in truth of the thing but in mysterie signifying it foloweth I saye that the fleshe is not the same in qualities so as it was on the crosse though it be the same in substance Many mo auctorities might be alleaged for the opening of this matter but these for this present are ynough if they be not too many as I feare me they will so appeare to the vnlearned reader and to such as be not geuen to earnest studie and diligent
is not specially forbydden And by that all may be witnesses which are not specially forbyddē all may make their proctoures to answere for thē in iudgemēt which are not forbyddē in the speciall prohibitiō for that the edictes of proctoures and witnesses are prohibitorie L. Iulia. ff de testibus And because Lex Iulia dyd forbydde a womā condēned for adulterie to beare witnesse in iudgement thereof the texte of the Ciuill lawe concludeth that women maye beare witnesse in iudgement Exceptio cōfirmat regulam in nō exceptis And they saye further that exception in one case confirmeth the generall rule and maketh the reste that is not excepted more sure and stable and to be in force in contrary sense to the exception But I will not bring M. Iuell out of his professed studie to farre to seeke lawes For in dede we nede not go to lawe for these matters wherein the church hath geuen sentence for vs but that our aduersaries refuse the iudge after sentence Which if they had done when order permitteth it at the begynning and had plainely as I feare me some of them thinke denyed them selues to be Christians or at least of Christes courte in his catholike churche we shuld not haue stryued so long about these matters We would haue imbraced the truth of God in his church quietly whiles they sought an other iudge according to their appetites and phantasies as Turkes and infidelles doo Now if M. Iuell be not so precise in his iudgemēt of allowing the first six hundred yeres after Christ as to condemne the churche that folowed in the nexte generatiō then we may alleage vnto him the twelfth councell of Toledo in Spaine holden in the yere of our lorde 680. for proufe that many Masses were celebrated in one churche in one daye For the same appeareth plainely by this decree of the fathers there Can. ◠Relatum nobis est quosdam de sacerdotibus non tot vicibus communionis sanctae gratiam sumere quot sacrificia in vna die videntur offerre sed in vno die si plurima per se Deo offerant sacrificia in omnibus se oblationibus à cōmunione suspendunt in sola tantum extrema sacrificij oblatione communionis sanctae gratiam sumunt quasi non sit toties illis vero singulari sacrificio participandum quoties corporis sanguinis Domini nostri Iesu Christi immolatio facta constiterit Nam ecce Apostolus dicit Nonne qui edunt hostias participes sunt altaris 1. Cor. 10. Certū est quòd hi qui sacrificantes non edunt rei sunt dominici sacramenti Quicunque ergo sacerdotum deinceps diuino altario sacrificium oblaturus accesserit se a cōmunione suspenderit ub ipsa qua se indecēter priuauit gratia communionis anno vno repulsum se nouerit Nam quale erit illud sacrificium cui nec ipse sacrificans particeps esse cognoscitur Ergo modis omnibus est tenendum vt quotiescunque sacrificans corpus sanguinem Iesu Christi Domini nostri in altario immolat toties perceptionis corporis sanguinis Christi se participem praebeat It is shewed vnto vs that there be certaine priestes who doo not receiue the grace of the holy cōmunion so many tymes how many sacrifices they seme to offer in one daye But if they offer vp to God many facrifices by them selues in one daye in all those oblatiōs they suspend them selues from the cōmunion and receiue the grace of the holy cōmunion onely at the last oblation of the sacrifice as though they ought not so oftētymes to be partakers of that true and singular sacrifice as the sacrifice of the body and bloude of our lorde Iesus Christ hath ben done For beholde the Apostle sayeth 1. Cor. 10. Be not they which eate sacrifices partakers of the aulter It is certaine that they who dooing sacrifice doo not eate be gylty of our lordes sacrament Wherefore what priest so euer hereafter shal come vnto the holy aulter to offer sacrifice and suspend him selfe from the communiō be it knowē vnto him that he is repelled and thrust awaye from the grace of the communion whereof he hath vnsemely bereued him selfe whereby is meant that he standeth excōmunicate for the space of one yere For what a sacrifice shall that bee whereof neither he him selfe that sacrificeth is knowen to be partaker wherefore by all meanes this is to be kepte that how oftentymes so euer the priest doth sacrifice the body and bloude of Iesus Christ our lorde on the aulter so oftentymes he receiue and make him selfe partaker of the body and bloude of Christ Sacrifice taken for the Masse Here by the word Sacrifice and offering of the sacrifice the fathers vnderstande the dayly sacrifice of the churche which we call the Masse For though the word Missa be of great antiquitie and many tymes fownde in the fathers yet they vse more commonly the word Sacrifice Neither can the enemies of this sacrifice expounde this canon of the inward sacrifices of a mannes harte but of that sacrifice which the priest cometh to the holy aulter to offer of the sacrifice of the body and bloude of Christ our lorde offered on the aulter for so be their wordes where he receiueth the grace of the holy cōmunion which is the participation of the body and bloude of our lorde This much graunted as by any reasonable vnderstanding it can not be drawen nor by racking can be stretched to any other sense we haue here good auctoritie for the hauing of many Masses in one churche in one daye And where as the fathers of that councell allowed many Masses in one daye sayde by one priest there is no reason why they shuld not allowe the same sayd by sundry priestes in one daye If our aduersaries saye this might haue ben done in sundry places whereby they may seme to frustrate our purpose touching this article we answere that besyde th'approuing of the Masse by thē so cōfessed it were vaine and fryuolouse to imagine such gadding of the priestes from churche to churche for saying many Masses in one daye Doubtelesse the fathers of that Toletane Councell meant of many Masses sayd in one place in a daye as Leo dyd for seruing the faithfull peoples deuotion that resorted to churche at sundry houres as we see the people doo now that so all might be satisfied Which shuld not haue ben if one Masse onely had ben sayde If M. Iuell agnise and accepte for good the auctoritie of this Councell as the churche doth then must he allowe these many thinges which he and the Sacramentaries to the vttermost of their power and cunning labour to disproue and deface First the blessed sacrifice of the Masse which the fathers of this councell call the true and singular sacrifice the sacrifice of the body and bloud of our lord IESVS CHRIST the sacrifice of the body and bloud of Iesus Christ our lorde which
the priest offereth on the aulter Nexte the truth and reall presence of the body and bloud of our lorde in the sacrifice offered Then aulters which this councell calleth diuine or holy for the diuine and holy thinges on them offered the body and bloud of Christ Furthermore the multitude of Masses in one daye for they speake of many sacrifices that is many Masses plurima sacrificia Lastly priuate Masses For the wordes nec ipse sacrificans rightly cōstrewed and weighed importe no lesse For where as no worde in this decree is vttered whereby it maye appeare the people to be of necessitie requyred to receiue if the priestes had receiued them selues at euery Masse no faulte had ben fownde And if the people had receiued without the priestes in this case it had ben reason this decree shuld other wise haue ben expressed And so it is cleare that at that tyme priuate Masses were sayde and done Now if M. Iuell refuse and reiecte the auctoritie of the churche represented in that councell then he geueth vs a manifest notice what marke we ought to take him to be of Then may we saye vnto him the wordes of S. Paul 1. Cor. 11. Nos talem confuetudinem non habemus nec ecclesia Dei We haue no such custome neither the churche of God hath not to condemne the churche And in this case he must pardon vs if according to the precepte of Christ Matth. 18. for that he will not heare the churche we take him for no better then a hethen and a publican Or that Images were then set vp in the Churches Iuell to the intent the people might worship them Of Images ARTICLE XIIII THat Images were set vp in churches within syx hundred yeres after Christ it is certaine but not specially either then or sithens to the intent the people might worship them The intēt and purpose hath ben farre other but right godly as shall be declared Wherefore the imputing of this entēt to the catholike church is both false and also sclaunderouse And because for the vse of images these newe maisters charge the church with reproche of a newe deuise breache of Gods cōmaundemēt and idolatrie I will here shewe first the Antiquitie of Images and by whom they haue ben allowed Secondly to what entent and purpose they serue Thirdly how they maye be worshiped without offence Concerning the Antiquitie and originall of images they were not first inuented by man Antiquitie of Images but commaunded by God brought into vse by tradition of the Apostles allowed by auctoritie of the holy fathers and all councelles and by custome of all ages sith Christes being in the earth When God would the Tabernacle with all fourniture thereto belonging to be made to serue for his honour and glorie he commaunded Moses among other thinges to make two Cherubins of beaten golde Exod. 25. so as they might couer bothe sydes of the propitiatorie spreading abroade their whinges and beholding them selues one an other their faces tourned toward the propitiatorie that the Arke was to be couered with all Of those Cherubins S. Paul speaketh in his epistle to the Hebrewes Cap. 9. Exod. 37. Which images Beseleel that excellent workeman made at the commaundement of Moses according to the instructions by God geuen Againe Moses by the commaundement of God made the brasen Serpent Num. 21. and set it vp on high for the people that were hurt of serpentes in wildernes to behold and so to be healed In the temple also that Salomon buylded ◠Reg. 6. ◠Paral. 3. were images of Cherubins as the scripture sheweth Of Cherubins mention is made in sundry places of the scriptures specially in Ezechiel the prophet cap. 41. Iosephus writeth of the same in his third and eight booke antiquitatum Iudaicarum The image of Cherubins representeth angels and the word is a word of angelical dignitie as it appeareth by the third chapter of Genesis where we read that God placed Cherubins before paradise after that Adam was cast forth for his disobedience It were not much besyde our purpose here to rehearse the place of Ezechiel the prophet Ezechi 9. where God commaunded one that was clothed in lynnen and had an ynkhorne by his syde to go through the myddes of Hierusalem and to prynt the signe of Tau In cōmētar in Ezechielem The signe of the Crosse cōmēded to men by gods prouidence that is the signe of the Crosse for that letter had the similitude of the Crosse among the old Hebrewe letters as Saint Hierom witnesseth in the foreheddes of the men that moorned and made moue ouer all the abominations of that citie Touching the signe Image or figure of the Crosse in the tyme of the new testament God femeth by his prouidence and by speciall warninges in sundry reuelatiōs and secrete declaratiōs of his will to haue commended the same to men Euseb eccles hist lib. 9. ca. 9 that they shuld haue it in good regard and remembraunce When Constātine the Emperour had prepared him selfe to warre against Maxentius the tyraunt casting in his mynde the great daungers that might thereof ensue and calling to God for helpe as he lookte vp beheld as it were in a visiō the signe of the crosse appearing vnto him in heauen as bright as fyer and as he was astonied with that straunge sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozomen tripart hist lib. 5. cap. 50. he heard a voice speaking thus vnto him Constantine in this ouercomme After that Iulian the Emperour had forsaken the profession of Christen Religion and had done sacrifice at the temples of painyms mouing his subiectes to doo the like as he marched forward with his armie on a daye the droppes of rayne that fell downe out of the ayer in a shewer fourmed and made tokens and signes of the crosse both in his and also in the souldiers garmentes Eccles histor lib. 10 in fine Rufinus hauing declared the straunge and horrible plages of God whereby the Iewes were frayed and letted from their vaine attempte of buylding vp againe the temple at Hierusalem leaue thereto of the Emperour Iulian in despite of the christians obteyned in the ende sayeth that least those earthquakes and terrible fyers which he speaketh of raysed by God whereby as well the work houses and preparations toward the buylding as also great multitudes of the Iewes were throwē downe cast abroade and destroyed shuld be thought to happen by chaunce the night folowing these plages the signe of the crosse appeared in euery one of their garmētes so euidētly as none to cloke their infidelitie was able by any kynde of thing to scowre it out and put it awaye Histo tripart li. 9. Cap. 29. When the temples of the painims were destroyed by the christians in Alexandria about the yere of our lord 390. in the chiefe temple of all which was of the Idol Serapis the holy and mysticall letters called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
meum c. The priest sayeth Bessarion after the rite or maner of the east churche pronounceth with a lowde voice those wordes this is my body c. Which maner of lowde pronouncing was thought good to be vsed in the Greke churche as it may be gathered by that Bessarion writeth who being a Greke borne and brought vp in learning amongest the Grekes knewe rightwell the order of that churche to the intent the people might therby for the better mainetenaunce of their faith be styrred and warned to geue tokē of cōsent and of beleefe thereto when the priest sayeth he pronounceth those wordes with a lowde voice the people standyng by in vtraque parte that is first at the consecration of the body and agayne at the consecration of the bloude answereth amen as though they sayde thus truly so it is as thou sayest For where as Amen is an aduerbe of affirmyng in Hebrue in Greke it signifieth so much as truly And therefore the people answering Amen to those wordes verely saie they these giftes sette forth are the body and bloude of Christ So we beleue so we confesse This farre Bessarion It is declared by Clement lib. 8. constitut Apostolicarum that the people sayde Amen when the wordes of consecration had ben pronounced Whereby we vnderstande that order to haue ben taken by the Apostles The same custome also maye be gathered out of S. Ambrose who sayeth thus Dicit tibi sacerdos corpus Christi tu dicis Amen hoc est verum quod confitetur lingua teneat affectus de sacramētis lib. 4. ca. 5. The priest sayeth the body of Christ and thou sayest amen that is to saye true Holde with thy harte that which thou confessest with thy tonge He sayeth hereof likewise de ijs qui initiantur mysterijs cap. 9. Frustrà ab illis respondetur Amen c. Serm. 6. de ieiunio 7. mensis Amen is answered in vaine by them who dispute against that which is receiued sayeth Leo. And that the people shuld geue their consent and applie their faith to this truth without errour and deceite and that by saying Amen they shuld then beleue and confesse the breade and wine to be made the body and bloude of Christ when it was made in deede and not elles for so were it a great errour De ecclesiasticis diuersis capitulis cōstitut 123. for this cause Iustinian the Emperour made an ordinaunce that the bishoppes and priestes shuld to this intēt pronoūce their seruice plainely distinctly and so as it might be vnderstanded that the people might answere Amen wich is to be referred to eche parte of the seruice but specially to the consecration that they might beleue and confesse it was the body and bloude of Christ when it was in deede and not so confesse when it was not which might happen if they hearde not the wordes of consecratiō plainely pronounced And hereunto specially that Constitution of Iustinian is to be restrayned as perteining onely to the Greke churche wherein he lyued and not to be stretched further to serue for proufe of all the seruice to be had and sayde in the vulgare tonge in the West churche as to that purpose of our newe teachers it is vntruly alleaged Now in this West churche which is the latine churche the people hauing ben sufficiently instructed touching the beleefe of the body and bloude of our lord in the Sacrament it hath ben thought by the fathers conuenient the wordes of consecration to be pronounced by the priest closely and in silence rather then with open voice Wherein they had speciall regarde to the dignitie of that high mysterie And doubteles for this point they vnderstoode Lib. de spiritu sancto ca. 27. as Saint Basile writeth that the Apostles and the fathers which at the begynning made lawes for the order of Ecclesiasticall thinges maineteined the mysteries in their due auctoritie by keping them secrete and in silence For it is not sayeth he any mysterie at all which is brought forth to the popular and vulgar eares whereof he wrote very truly before Ei quod publicatum est per se apprehendi potest imminere contemptum Ei verò quod remotum est ac rarum etiam naturaliter quodammodo esse coniunctam admirationem That what is done openly and made common and of it selfe maye be atteined it is like to come in contempte and be dispysed But what is kepte farre of and is sildom goten that euen naturally in maner is neuer without wondering at it And in such respecte Christ gaue warning that pretiouse stones be not strewed before hogges If in the olde lawe priestes were chosen as Saint Ambrose writeth to coouer the arke of the Testament because it is not lawfull for all persones to see the deapth of mysteries If the sonnes of Caath by Gods appointment dyd onely beare the arke and those other holy thinges of the Tabernacle Nume 4. Vide Origenē homil 5. in Numer cap. 4. on their shulders when so euer the children of Israel remoued and marched foreward in wildernes being closely folded and lapte within vailes courteines and palles by the priestes and might not at no tyme touche nor see the same vpon payne of death which were but figures of this how much more is this high and worthy mysterie to be honoured with secretnes closenes and silence For this cause as they reporte In fragmēto Caroli Mag. de ritib. veteris ecclesiae sayeth Carolus Magnus that noble vertuouse and learned Emperour wryting to his Schoolemaister Alcuinus our cowntrie man and first teacher of Philosophie in Paris it is become a custome in the church that the Canon and consecration be sayde by the priest secretly that those wordes so holy and perteining to so great a mysterie shuld not growe in contēpte whiles all in maner through common vse bearing them awaye would syng them in the high wayes in the stretes and in other places where it were not conuenient Whereof it is tolde that before this custome was receiued shepherdes when they sang them in the fielde were by Gods hande strooken Luther him selfe in praeceptorio is much against them that would haue the Canon of the Masse to be pronounced with a lowde voice for the better vnderstāding vvhat persons the primitiue church excluded frō presence of the sacramēt The fathers of the primitiue churche had this Sacrament in such reuerence and honour that they excluded some sortes of faithfull people from being present at the celebration of it thinking them vnworthy not onely to heare the mysticall wordes of consecration pronounced but also to see the formes of the outward elementes and to be in the churche whiles that most holy Sacrifice was offered They were these Cathechumeni Energumeni and poenitentes The first were learners of our beleefe who as they were daily instructed beleued in Christ and as Saint Augustine writeth Tractatu in Ioan. 11 bare Christes crosse in their forehead
the churche cōmonly called the Masse is a samplar and a commemoration in the which we haue the same body that hanged on the crosse And whereas we haue nothing of our selues that we maye offer vp acceptable to God we offer this his sonnes body as a most acceptable sacrifice beseching him to looke not vppon our worthynes our acte or worke but vpon the face of Christ his most dere sonne and for his sake to haue mercie vpon vs. Hovv the Masse is vaileable ex opere operato And in this respecte we doubte not this blessed sacrifice of the Masse to be vaileable and effectuall ex opere operato that is not as M. Iuell interpreteth for that the Masse is sayde and done referring opus operatum to the acte of the priest not so but for the worke wrought it selfe which god him selfe worketh by the ministerie of the priest without respecte had to his merite or acte which is the body and bloud of Christ Which when it is according to his commaundement offered vp to god is not in regard of our worke but of it selfe and of the holy Institution of his onely begoten sonne a most acceptable sacrifice to him both for quicke and deade where there is no stoppe nor lette to the cōtrarie on the behalfe of the receiuer The dead I meane such onely as through faith haue recommended them selues to the redēptiō wrought by Christ and by this faith haue deserued of God that after their departure hēce as S. Augustine sayeth this sacrifice might profite them But to speake of this matter more particularly and more distinctly the terme Masse maye be taken two wayes Masse taken tvvo vvayes Either for the thing it selfe which is offered or for the acte of the priest in offering of it If it be taken for the thing it selfe that is offered which is the body of Christ and is in this respecte of the scolasticall doctours called opus operatum no man can iustly denye but that it remoueth and taketh awaie synne For Christ in his fleshe crucified is our onely sacrifice our onely price our onely redēption 1. Cor. 6 et 7. Tit. 2. Apoc. 14. 1. Ioan. 2. In 3. cap. ad Romanos whereby he hath merited to vs vpon the crosse and with the price of his bloud hath bought the remission of our synnes and S. Iohn sayeth he is the propitiatiō for our synnes So Oecumenius sayeth Caro Christi est propitiatorium nostrarum iniquitatum The fleshe of Christ is the propitiatiō for our iniquities And this not for that it is offered of the priest in the Masse specially but for that he offered it once him selfe with sheddīg of his bloud vpon the crosse for the redemption of all Which oblation done vpon the Crosse is become a perpetuall and continuall oblation not in the same maner of offering but in the same vertue and power of the thing offered For since that tyme the same body of Christ appearing alwaies before the face of God in heauen presenteth and exhibiteth it selfe for our reconciliation And likewise it is exhibited and offered by his owne commaundement here in earth in the Masse where he is both priest and sacrifice offerer and oblation though in mysterie and by waie of commemoration that thereby we may be made partetakers of the reconciliation performed And so it is a sacrifice in very dede propitiatorie not for our acte or worke but for his owne worke already done and accepted To this onely we must ascribe remission and remouing of our synnes If the terme Masse be taken for the acte of the priest in respecte of any his onely doing it is not able to remoue synne For so we shuld make the priest gods peere and his acte equall with the passiō of Christ as our aduersaries doo vniustly sclaunder vs. Yet hath the Masse vertue and effecte in some degree and is acceptable to god by reason of the oblation of the sacrifice which in the Masse is done by the offerer without respect had to Christes institution euen for the faithfull prayer and deuotion of the partie that offereth which the scoole doctours terme ex opere operantis For then the oblation semeth to be most acceptable to god when it is offered by some that is acceptable Now the partie that offereth is of two sortes The one offereth immediatly and personally the other offereth mediatly or by meane of an other and principally The first is the priest that consecrateth offereth and receiueth the Sacrament who so doth these thinges in his owne person yet by gods auctoritie as none other in so offering is concurrent with him The partie that offereth mediately or by meane of an other and principally is the churche militant in whose person the priest offereth and whose minister he is in offering For this is the Sacrifice of the whole churche The first partie that offereth is not alwayes acceptable to God neither alwaies pleaseth him because oftentymes he is a synner The second partie that offereth is euermore acceptable to God because the churche is alwayes holy beloued and the onely spoose of Christ And in this respecte the Masse is an acceptable seruice to god ex opere operantis and is not without cause and reason called a sacrifice propitiatorie not for that it deserueth mercie at gods hand of it selfe as Christ doth who onely is in that principall and speciall sorte a sacrifice propitiatorie but for that it moueth god to geue mercie and remission of synne already deserued by Christ In this degree of a sacrifice propitiatorie we may put prayer a cōttite harte almose forgeuing of our neighbour etc. This may easely be proued by the holy fathers Origens wordes be very plaine In Leuit. Hom. 13. Si respicias ad illam commemorationem de qua dicit Dominus Hoc facite in meam commemorationem inuenies quòd ista est commemoratio sola quae propitium faciat Deum If thou looke to that commemoration whereof our lord sayeth Doo this in my remembraunce or in commemoration of me thou shalt fynde that this is the onely commemoration that maketh god mercifull Saint Augustine sayeth thus Nemo melius praeter martyres meruit ibi requiescere vbi hostia Christus est sacerdos scilicet vt propitiationem de oblatione hostiae consequantur Sermone 11. de Sāctis No man hath deserued better then the martyrs to reste there where Christ is bothe the hoste and the priest he meaneth to be buried vnder the aulter to the intent they might atteine propitiation by the oblation of the hoste But here to auoyd prolixitie in a matter not doubtefull I leaue a number of places whereby it may be euidently proued that the Masse is a sacrifice propitiatorie in this degree of propitiation bothe for the quicke and the dead the same not being specially denyed by purporte of this Article And this is the doctrine of the churche touching the valour of the Masse ex opere operato whereby no
parte of Christes glorie is impayred Iuell Or that then any Christian man called the Sacrament his lord and God Of calling the Sacrament lord and God ARTICLE XXI Sacramēt tvvo vvayes taken THis word Sacramēt as is declared before is of the fathers taken two wayes Either for the onely outward formes of bread and wine which are the holy signe of the very body and bloud of Christ present and vnder them conteined Or for the whole substance of the Sacrament as it consisteth of the outward formes In sent Prosperi de conse dist 2. lib. 4. cap. 34. and also of the very body and bloud of Christ verely present which S. Augustine calleth the inuisible grace and the thing of the Sacrament And Irenaeus calleth it rem coelestem the heauenly thing as that other rem terrenam the earthly thing Taken the first waie no Christen man euer honoured it with the name of lord and God For that were plaine Idolatrie to attribute the name of the Creator to the creature But taken in the secōd signification it hath alwayes of Christen people and of the learned fathers of the churche ben called by the name of lord and God And of right so ought it to be for elles were it impietie and a denyall of God not to call Christ the sonne of God by the name of lord and God who is not onely in truth of fleshe and bloud in the Sacrament after which maner he is there ex vi Sacramenti but also for the inseparable coniunction of bothe natures in vnitie of person ex necessaria concomitantia whole Christ God and man That the holy fathers called the Sacrament taken in this sense lord and God I might proue it by many places the rehearsall of a fewe may serue for many Origen in an homilie speaking reuerently of this blessed Sacrament sayeth In diuerfos Euangelij locos homil 5. that when a man receiueth it our lord entreth vnder his rooffe and exhorteth him that shall receiue it to humble him selfe and to saye vnto it Domine non sum dignus vt intres sub tectum meum Lord I am not worthy that thou enter vnder my rooffe S. Cyprian in Sermone de lapsis telleth how a man who had denyed God in tyme of persecution hauing notwithstanding the sacrifice by the priest done priuely with others receiued the Sacrament not being able to eate it nor to handle it opening his hādes fownde that he bare asshes Where he addeth these wordes Documento vnius ostensum est dominum recedere cum negatur By this example of one man it is shewed that our lord departeth awaie when he is denyed The same S. Cyprian in th' exposition of the Pater noster declaring the fourth petition of it Geue vs thys daye our daily bread vnderstandeth it to conteine a desyre of the holy communion in this blessed Sacrament and sayeth Ideo panem nostrum id est Christum dari nobis quotidie petimus vt qui in Christo manemus viuimus à sanctificatione corpore eius non recedamus Therefore we aske our daily bread that is to saye Christ to be geuen vnto vs that we which abyde and lyue in Christ depart not from the state of holynes and communion of his bodye Here S. Cyprian calleth the Sacrament Christ as he is in dede there present really so as in the place alleaged before he calleth it lord And I wene our aduersaries will imbarre the Sacrament of the name of Christ no lesse then of the name of lord or God Onlesse they make lesse of Christ then of lord and God Verely this holy martyr acknowlegeth this sacrament not for lord and Christ onely but also for God by these wordes in his sermon de coena Domini Sicut in persona Christi humanitas videbatur latebat diuinitas ita sacramento visibili ineffabiliter diuina se infudit essentia As in the person of Christ the manhode was sene and the godhed was hydden so the diuine essence or substaunce of God hath infused it selfe into the visible sacrament vnspeakeably Chrysostom doubteth not to call the Sacrament God in this plaine saying Nolimus obsecro nolimus impudentes nos ipsos interimere In priorē ad Cor. Homil. 24 sed cum honore munditia ad Deum accedamus quando id propositum videris dic tecum propter hoc corpus non amplius terra cinis ego sum non amplius captiuus sed liber Let vs not let vs not for gods sake be so shamelesse as to kill our selues by vnworthy receiuing of the sacrament but with reuerence and cleanenesse let vs come to God And when thou seest the sacrament set forth saye thus with thy selfe by reason of this body I am no more earth and asshes no more captiue but free And least this sense taken of Chrysostom shuld seme ouer straunge this place of S. Ambrose who lyued in the same tyme and agreeth with him thoroughly in doctrine may seme to leade vs to the same Quid edamus quid bibamus De ijs qul mysterijs initiantu◠cap. 9. Psal 33. alibi tibi per prophetā Spiritus sanctus expressit dicens gustate videte quoniam suauis est Dominus beatus vir qui sperat in eo in illo Sacramento Christus est quia corpus est Christi What we ought to eate and what we ought to drinke the holy ghost hath expressed by the prophete in an other place saying Taste and see how that our lord is sweete blessed is the man that trusteth in him In that Sacrament is Christ because there is the body of Christ Here S. Ambrose referring those wordes of the psalme to the sacrament calleth it lord and that lord in whom the man that trusteth is blessed who is God Agreeably to this sayeth S. Augustine In collectaneis in 10. cap. prioris ad Corinth in a sermō de verbis Euangelij as Beda reciteth Qualem vocem Domini audistis inuitantis nos Quis vos inuitauit Quos inuitauit Et quis praeparauit Inuitauit Dominus seruos praeparauit eis cibum seipsum Quis audeat māducare Dominum suum Et tamen ait qui manducat me viuet propter me What maner a uoice is that ye haue heard of our lord inuiting and bydding vs to the feast who hath inuited whom hath he inuited And who hath made preparation The lord hath inuited the seruantes and hath prepared him selfe to be meate for them Who dareth be so bolde as to eate his lord And yet he sayeth he that eateth me shall lyue for cause of me In Ioan. lib. 4. cap. 15. Cyrillus accompteth the sacrament for Christ and God the word and for God in this saying Qui carnem Christi manducat vitam habet aeternam Habet enim haec caro Dei verbum quod naturaliter vita est Proptereà dicit Quia ego resuscitabo eum in nouissimo die Ego enim dixit Ioan. 6. id est
corpus meum quod comedetur resuscitabo eum Non enim alius ipse est quà m caro sua c. He that eateth the fleshe of Christ hath lyfe euerlasting For this fleshe hath the word of God which naturally is lyfe Therefore sayeth he that I will raise him in the last daie For I quoth he that is to saye my body which shall be eaten shall raise him vp agayne for he is no other then his fleshe c. No man more expressely calleth the Sacramēt by the name of God then S. Bernard in his godly sermon de coena Domini ad Petrum presbyterum where he sayeth thus Comedunt angeli Verbum de Deo natum Comedunt homines Verbum foenum factum The angels eate the Word borne of God men eate the Word made haye meaning hereby the sacramēt which he calleth the Word made haye that is to witte the Word incarnate And in an other place there he sayeth Haec est verè indulgentia coelestis haec est verè cumulata gratia haec est verè superexcellens gloria sacerdotem Deum suū tenere alijs dando porrigere This is verely an heauenly gyfte this is verely a bountifull grace this is verely a passing excellent glorie the priest to holde his God and in geuing to reache him forth to others In the same sermō speaking of the meruelouse sweetnes that good bishopes and holy religiouse men haue experience of by receiuing this blessed Sacrament he sayeth thus Ideo ad mensam altaris frequentius accedunt omni tempore candida facientes vestimenta sua id est corpora prout possunt melius vtpote Deum suum manu ore cōtrectaturi For this cause they come the oftener vnto the bourd of the aulter at all tymes making their garmentes that is to saye their bodyes so white as they can possibly as they who shall handle their God with hand and mowth An other place of the same sermon for that it cōteineth a holesom instruction besyde the affirming of our purpose I can not omitte I remitte the learned to the Latine the English of it is this They are meruelous thinges brethren that be spoken of this Sacrament faith is necessarie knowledge of reason is here superfluous This let faith beleue let not vnderstanding require least that either not being fownde it thinke it incredible or being fownde out it beleue it not to be singuler and alone And therfor it behoueth it to be beleued symply that can not be serched out profitably Wherefore serche not serche not how it maye bee doubte not whether it bee Come not vnto it vnreuerently least it bee to you to death Deus enim est quanquà m panis mysteria habeat mutatur tamen in carnem For it is God and thoug it haue mysteries of bread yet is it chaunged into fleshe God and mā it is that witnesseth bread truly to be made his fleshe The vessell of election it is 1. Cor. 11. that threatneth iudgement to him that putteth no difference in iudging of that so holy fleshe The selfe same thing thinke thou o Christen man of the wyne geue that honour to the wine The creatour of wine it is that promoteth the wine to be the bloud of Christ This farre holy Bernard Here let our aduersaries touching this Article consyder and weigh with them selues whether they be Lutheranes Zuinglianes or Geneuians what english they can make of these wordes vsed by the fathers and applyed to the Sacramēt in the places before alleaged Dominus Christus ▪ Diuina essentia Deus Seipsum Verbum Dei Ego Verbum foenum factum Deum suum The number of the like places that might be alleaged to this purpose be in maner infinite Yet M. Iuell promyseth to geue ouer and subscribe if any one may be fownde Now we shal see what truth is in his word In the weighing of this doctrine of the churche litle occasion of wicked scoffes and blasphemies against this blessed sacrament shall remaine to them that be not blinded with that grosse and fond errour that denyeth the inseparabilitie of Christ but affirmeth in this mysterie to be present his fleshe onely with out bloud soule and godhed Which is confuted by plaine scriptures Christ raysed from the dead now dyeth no more Rom. 6. He suffereth him selfe no more to be diuided 1. Cor. 1. Euery sprite that looseth Iesus this is Antichrist 1. Ioan. 4. Hereof it foloweth that if Christ be verely vnder the forme of bread in the Sacrament as it is other wheres sufficiently proued then is he there entier and whole fleshe bloud and soule whole Christ God and man for the inseparable vnion of bothe natures in one person Which matter is more amply declared in the Article of the adoration of the sacrament Or that the people was then taught to beleue Iuell that the body of Christ remayneth in the Sacrament as long as the Accidētes of the bread remayne there with out corruptiō Of the remayning of Christes bodye in the sacrament so long as the accidentes be entier and vvhole ARTICLE XXII THese fiue articles here folowing are Scoole pointes the discussiō whereof is more curiouse then necessary Whether the faithfull people were then that is to saye for the space of six hundred yeres after Christ taught to beleue concerning this blessed Sacrament precisely according to the purporte of all these articles or no I knowe not Verely I thinke they were taught the truth of this matter simply and plainely yet so as nothing was hydden from them that in those quiet tymes quiet I meane touching this point of faith was thought necessary for them to knowe If sithēs there hath ben more taught or rather if the truth hath in some other forme of wordes ben declared for a more euidence and clearnesse in this behalfe to be had truth it selfe alwaies remayning one this hath proceded of the diligence and earnest care of the churche to represse the pertinacie of heretikes who haue within these last syx hundred yeres impugned the truth herein and to meete with their peruerse and froward obiectiōs as hath ben thought necessary to finde out such wedges as might best serue to ryue such knotty blocket Yet this matter hath not so much ben taught in open audience of the people as debated priuatly betwen learned men in scooles and so of them set forth in their priuate writinges Wherein if some perhappes through contention of wittes haue ben either ouer curiouse or ouer bolde and haue ouershotte the marke or not sufficiently cōfirmed the point they haue taken in hāde to treate of or through ignoraunce or fauour of a parte haue in some thing swarued from reason or that meaning which holy churche holdeth it is great vncourtesie to laye that to our charge to abuse their ouersightes to our discredite and to reproue the whole churche for the insufficiencie of a fewe Now concerning this Article whether we are able to auouche it by such authorities as M.
Iuell requireth or no it shall not greatly force The credite of the catholike faith dependeth not of olde proufes of a fewe newe cōtrouersed pointes that ben of lesse importaunce As for the people they were taught the truth plainely when no heretike had assaulted their faith craftely The doctrine of the churche The doctrine of the churche is this The body of Christ after due consecration remayneth so long in the Sacrament as the Sacrament endureth The Sacrament endureth so long as the formes of breade and wine continewe Those formes continewe in their integritie vntill the other accidentes be corrupted ad perishe As if the colour weight sauour taste smell and other qualities of bread and wine be corrupted and quite altered then is the forme also of the same annichilated and vndone And to speake of this more particularly sith that the substance of bread and wine is tourned into the substance of the body and bloud of Christ as the scriptures auncient doctours the necessary consequent of truth and determination of holy churche leadeth vs to beleue if such chaunge of the accidentes be made which shuld not haue suffised to the corruption of bread and wine in case of their remaindre for such a chaunge the body and bloud of Christ ceaseth not to be in this Sacrament whether the chaunge be in qualitie as if the colour sauour and smell of bread and wine be a litle altered or in quantitie as if thereof diuision be made into such portions in which the nature of bread and wine might be reserued But if there be made so great a chaunge as the nature of bread and wine shuld be corrupted if they were present then the body and bloud of Christ doo not remaine in this Sacrament as when the colour and sauour and other qualities of bread and wine are so farre chaunged as the nature of bread and wine might not bear it or on the quātities syde as if the bread be so small crōmed into dust and the wine dispersed into so small portiōs as their formes remaine no lenger thē remaineth no more the body and bloud in this Sacramēt Thus the body and bloud of Christ remayneth in this sacrament so long as the formes of bread and wine remaine And when they faile and cease to be any more then also ceaseth the body and bloud of Christ to be in the Sacrament For there must be a conuenience and resemblaunce betwen the Sacraments and the thinges whereof they be sacraments which done awaie and loste at the corruption of the formes and accidents the sacraments also be vndone and perishe and consequently the inward thing and the heauenly thing in them conteined leaueth to be in them Here because many of them which haue cutte them selues from the churche condemne the reseruation of the Sacrament Of reseruation of the Sacrament and affirme that the body of Christ remayneth not in the same no longer then during the tyme whiles it is receiued alleaging against reseruation the example of the Paschall lambe in the olde lawe Exod. 12. wherein nothing ought to haue remained vntill the morning and likewise of manna I will rehearse that notable and knowen place of Cyrillus Alexandrinus Ad Colosyriū Arsenoiten Episcopū citat Thomas parte 3. q. 76. his wordes be these Audio quòd dicant mysticam benedictionem si ex ea remonserint in sequentem diem reliquiae ad sanctificationem inutilem esse Sed insaniunt haec dicentes Non enim alius fit Christus neque sanctum eius corpus immutabitur Sed virtus benedictionis viuifica gratia manet in illo It is tolde me they saye that the mysticall blessing so he calleth the blessed Sacrament in case portions of it be kepte vntill the nexte daie is of no vertue to sanctification But they be madde that thus saye For Christ becōmeth not an other neither his holy body is chaunged but the vertue of the consecration and the quickening or lyfe geuing grace abydeth still in it By this saying of Cyrillus we see that he accompteth the errour of our aduersaries in this Article no other then a mere madnes The body of Christ sayeth he which he termeth the mysticall blessing because it is a most holy mysterie done by consecration once consecrated is not chaunged but the vertue of the consecration and the grace that geueth lyfe whereby he meaneth that fleshe assumpted of the word remayneth in this sacrament also when it is kepte verely euen so long as the outward formes continewe not corrupte Or that a Mouse or any other worme or beaste maye eate the body of Christ Iuell for so some of our aduersaries haue sayd and taught What is that the Mouse or vvorme eateth ARTICLE XXIII VVhereas M. Iuell imputeth this vile asseueratiō but to some of the aduersaries of his syde he semeth to acknowledge Iuell cōtrarieth him selfe that it is not a doctrine vniuersally taught and receiued The like may be sayde for his nexte Article And if it hath ben sayd of some onely and not taught vniuersally of all as a true doctrine for Christen people to beleue how agreeth he with him selfe saying after the rehearsall of his number of Articles the same none excepted to be the highest mysteries and greatest keyes of our religion For if that were true as it is not true for the greatest parte then shuld this Article haue ben affirmed and taught of all For the highest and greatest pointes of the catholike Religion be not of particular but of vniuersall teaching Concerning the matter of this Article what so euer a mouse worme or beaste eateth the body of Christ now being impassible and immortall susteineth no violence iniurie no villanie As for that which is gnawen bytten or eaten of worme or beaste whether it be the substaunce of bread as appeareth to sense which is denyed because it ceaseth through vertue of consecration or the outward forme onely of the Sacrament as many holde opinion which also onely is broken and chawed of the receiuer the accidentes by miracle remayning without substance In such cases happening contrary to the intent and ende the sacrament is ordeined and kepte for it ought not to seme vnto vs incredible the power of God consydered that God taketh awaie his body from those outward formes and permitteth either the nature of breade to retourne as before consecration or the accidentes to supplye the effectes of the substance of breade As he commaunded the nature of the rodde which became a serpēt to retourne to that it was before when God would haue it serue no more to the vses it was by him appointed vnto The graue autoritie of S. Cyprian addeth great weight to the balance for this iudgemēt in weighing this matter who in his sermon de lapsis by the reporte of certaine miracles sheweth that our lordes body made it selfe awaye from some that being defyled with the sacrifices of idols presumed to come to the communion er they
had done their due penaunce One as he telleth there thinking to haue that blessed body which he had receiued with others in his hande when he opened the same to put it into his mowth fownde that he helde ashes And thereof S. Cyprian sayeth Documento vnius ostensum est dominum recedere cum negatur By the example of one man it was shewed that our lord departeth awaie when he is denyed It is neither wicked nor a thing vnworthy the maiestie of that holy mysterie to thinke our lordes body likewise done awaie in cases of negligence villanie and prophanation Or that when Christ sayde Hoc est corpus meum Iuell this word Hoc pointeth not the bread but Indiuiduum vagum as some of them saye What this pronoune Hoc pointeth in the vvordes of coÌ„secration ARTICLE XIIII VVhat so euer hoc pointeth in this saying of Christ after your iudgemeÌ„t M. Iuell right meaning and plaine christen people 2. Thes â— who through gods grace haue receiued the loue of truth and not the efficacie of illusion to beleue lying beleue verely that in this sacrament after consecration is the very body of Christ and that vpon credite of his owne wordes The benefite of the Geneuian CoÌ„munioÌ„ Hoc est corpus meum They that appoint them selues to folowe your Geneuian doctrine in this point deceiued by that ye teache them hoc to point the breade and by sundry other vntruthes in stede of the very body of Christ in the Sacrament rightly ministred verely present shall receiue nothing at your communion but a bare piece of bread not worth a point As for your some saye who will haue Hoc to point indiuiduum vagum first learne you well what they meane and if their meaning be naught who so euer they be handle them as you lyste therewith shall we be offended neuer a deale How this word Hoc in that saying of Christ is to be takeÌ„ and what it pointeth we knowe who haue more learnedly more certainely and more truly treated thereof then Luther Zuinglius Caluin Cranmer Peter Martyr or any their ofspring Iuell Or that the accidentes or formes or shewes of bread and wyne be the Sacramentes of Christes body and bloud and not rather the breade and wyne it selfe Who are the Sacramenâ—tes of Christes bodye and bloud the accidentes or the bread and vvyne ARTICLE XXV FOr as much as by the almighty power of gods word pronounced by the priest in the consecration of this Sacrament the body and bloud of Christ are made really present the substance of breade tourned into the substance of the body and the substaÌ„ce of wine into the substance of the bloud the breade which is consumed awaie by the fier of the diuine substance as Chrysostom sayeth In homil Paschali and now is becoÌ„me the breade which was formed by the hand of the holy ghost in the wombe of the virgine and decocted with the fyer of the passion in the aulter of the crosse as S. Ambrose sayeth De conse dist 2. ca. omnia can not be the sacrament of the body nor the wine of the bloud Neither can it be sayde that the breade and the wine which were before are the sacramentes for that the breade is becomme the body and the wyne the bloud and so now they are not and if they be not then neither be they sacramentes Therefore that the outward formes of breade and wyne which remaine be the sacrameÌ„tes of Christes body and bloud and not the very bread and wine it selfe it foloweth by sequell of reason or consequent of vnderstanding deduced out of the first truth which of S. Basile in an epistle ad Sozopolitanos Epist 65. speaking against certaine that went about to raise vp againe the olde heresie of Valentinus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of which sequell of reason in the matter of the Sacrament many conclusions may be deduced in case of wante of expresse scriptures Which waye of reasoning Basile vsed against heretikes as also sundry other fathers where manifest scripture might not be alleaged And whereas there must be a lykenesse betwen the sacrament and the thing of the sacrament for if the sacrameÌ„tes had not a likenesse of thinges whereof they are sacramentes Aug. epis 22. ad Bonifacium EpiscopuÌ„ properly and rightely they shuld not be called sacramentes as the sacrament of baptisme which is the outward washing of the fleshe hath a likenesse of the inward wasshing of the soule and no likenesse here appeareth to be betwen the formes that remaine and the thing of the Sacrament for they consist not the one of many cornes the other of grapes for thereof cometh not accident but substance hereto may be sayde it is ynough that these sacrameÌ„tes beare the likenesse of the body and bloud of Christ for as much as the one representeth the likenesse of breade the other the likenesse of wyne De conse dist 2. ca. hoc est quod dicimus which S. Augustine calleth visibilem speciem elementorum the visible forme of the elementes Thus the formes of breade and wine are the sacramentes of the body and bloud of Christ not onely in respecte of the thing signified which is the vnitie of the churche but also of the thing coÌ„teined which is the very fleshe and bloud of Christ whereof the truth it selfe sayde Ioan. 6. The breade that I shall geue is my fleshe for the lyfe of the worlde Iuell Or that the Sacrament is a signe or token of the bodye of Christ that lyeth hydden vnderneathe it Of the vnspeakeable maner of the being of Christes bodye and bloud vnder the formes of breade and vvine ARTICLE XXVI THat the outward forme of bread which is properly the sacrament is the signe of the body of Christ we confesse yea of that body which is couertly in or vnder the same In libro Sentent Prosperi which S. Augustine callet carnem domini forma panis opertam the fleshe of our lord couered with the forme of bread But what is meant by this terme Lyeth we knowe not As through faith grounded vpoÌ„ gods worde we knowe that Christes body is in the Sacrament so that it lyeth there or vnderneathe it by which terme it may seme a scoffe to be vttered to bring the catholike teaching in contempte or that it sitteth or standeth we denye it For lying sitting and standing noteth situatioÌ„ of a body in a place according to distinction of membres and circunscriptioÌ„ of place so as it haue his partes in a certaine order correspondent to the partes of the place But after such maner the body of Christ is not in the Sacrament but without circumscription order and habitude of his partes to the partes of the body or place enuironning Which maner of being in is aboue all reache of humaine vnderstanding wonderouse straunge and singular not defined and limited by the lawes or bondes of nature but by the almighty power of God
the Readers Would God of all the writinges of your sect against the catholike faith which be no lesse besyde reason and truth the intent were no worse the danger ensuing no greater And as for commendation of those vnsemely and vnworthy thinges those Rhetoricians haue not brought good and true reasons but onely a probabilitie of talke right so for confirmation of your negatiue diuinitie and of many newe straunge and false doctrines you haue no suer proufes but shadowes colours and shewes onely that perhappes may dasell bleare eyes and deceiue the vnlearned but the learned wise and by any wayes godly wise will sone contemne the same For they be assured how probably so euer you teach or write that the church allwayes assisted and prompted by the holy Ghoste the spirite of truth in pointes of faith erreth not and that against truth allready by the same spirite in the vniuersall church taught and receiued no truth can be alleaged As he is very simple who being borne in hande by a Sophister and driuen by force of sophisticall arguments to graunt that he hath hornes thinketh so in dede and therfore putteth his hande to his forehed So who so euer through your teaching fall from the catholike Church into the errours of our tyme from the streightnes of Christian lyfe into the carnall libertie of this newe gospell from deuotion into the insensibilitie which we see the people to lyue in from the feare of God to the desperat contempte of all vertue and goodnes hereby they shewe them selues to be such as haue vnstable hartes which be geuen ouer to the lustes of their fleshe which haue no delite ne feeling of God which like Turkes and Epicures seeking onely for the cōmodities and pleasures of this world haue no regard of the lyfe to come But the godly sorte whose hartes be established with grace who pant and labour to lyue after the spirite continually mortifying their fleshe whose delite is to serue God vvho be kepte and holden vvithin the feare of God though they geue you their hearing and that of constraint not of vvill yet vvill not they geue you their lyking nor consenting Wherefore M. Iuell seing we haue performed that which you haue ouer boldly sayde we were not able to doo seing for proufe of these Arcicles we haue brought more then you bare your hearers in hande we had to bring seing you perceiue your selfe herein to haue done more then standeth with learning modestie or good aduise seing in case of any one clause or sentence for our parte brought you haue with so many protestations promysed to yelde and to subscribe vnto vs seing by performing your promise you may do so much good to the people and to your selfe seing nothing can be iustly alleaged for keping of you from satisfying your promise and retourning to the church againe seing so great respectes both of temporall and of heauenly prefermentes inuite you and call you from partes and sectes where you remayne with most certaine danger of your soule to the safe porte of Christes church seing by so dooing you shuld not doo that which were singular but common to you with many others men of right good fame and estimation finally seing if you shall as allwayes for the most parte heretikes haue done continew in the professiō of your vntrue doctrine and trauaill in setting forth erroneouse treatises for defence of the same you shall gaigne thankes of no other but of the lightest and worst sorte of the people and persuade none but such as be of that marke we trust you will vpon mature deliberation in your sadder yeres chaunge the counsell which you lyked in your youth we trust you will examine better by learning the newe doctrine which you with many others were drawen vnto by swea of the tyme when by course of age you wanted iudgement we trust you will call backe your selfe frō errours and heresies aduisedly which you haue maineteined rashly and set forth by word and write busyly and therein assured your selfe of the truth confidently Thus shall your errour seme to procede of ignorance not of malice Thus shall you make some recompence for hurt done thus shall you in some degree discharge your selfe before God and men thus shall you be receiued into the lappe of the church againe out of which is no saluation whether being restored you may from hence forth in certaine expectation of the blessed hope Tit. 2. leade a lyfe more acceptable to God to whom be all prayse honour and glorie Amen A TABLE OF THE ARTICLES VTTERED AFFIRmatiuely against M. Iuelles Negatiues OF Masse vvithout a number of others receiuing the Communion vvith the priest at the same tyme and place vvhich the gospellers call priuate Masse Folio 9. Of Communion vnder one kynde Fol. 31. Of the church Seruice in learned tonges vvhich the vnlearned people in olde tyme in sundry places vnderstoode not Fol. 50. Of the Popes Primacie fol. 75. Of the termes really substantially corporally carnally naturally fovvnde in the Doctours treating of the true being of Christes body in the blessed Sacramēt Fol. 96. Of the being of Christes body in many places at one tyme. fol. 104. Of the Eleuation or lyfting vp of the sacramēt fol. 109. Of the vvorshipping or adoration of the sacramēt fol. 111. Of the reuerent hanging vp of the sacrament vnder a Canopie fol. 121. Of the remaining of the accidentes vvithout their substance in the Sacramen◠fol. 123. Of diuiding the sacrament in three partes fol. 128. Of the termes figure signe token c. by the fathers applyed to the sacrament fol. 129. Of pluralitie of Masses in one church in one daye fol. 138. Of images fol. 145. Of the peoples reading the Bible in their ovvne tonge fol. 153. Of secrete pronouncing of the Canō of the Masse fol. 161. Of the priestes auctoritie to offer vp Christ to his father fol. 164. Of the priestes saying Masse for an other fol. 172. Of applicatiō of the benefites of Christes death to others by meane of prayer in the Masse fol. 173. Of opus operatum vvhat it is and vvhether it remoue synne fol. 174. Of calling the sacrament lord and God fol. 176. Of the remayning of Christes body in the Sacrament so long as the accidentes be entier and vvhole fol. 182. VVhat is that the Mouse or vvorme eateth fol. 184. VVhat this pronoune Hoc pointeth in the vvordes of consecration fol. 185. VVho are the sacramentes of Christes body and bloude the accidentes or the bread and vvyne fol. 185. Of the vnspeakeable maner of the being of Christes body and bloude vnder the formes of bread and vvyne fol. 186. A TABLE OF THE CHIEFE pointes in these Articles vttered The number shevvth the leafe a the first syde b the second syde of the leafe etc noteth the matter further prosecuted in that as folovveth ATTICLE I. NO Masse priuate in it selfe but in respecte of circumstances 9. a. The terme Priuate in respecte of the Masse
after the sense of the Gospellers nevve and vsed by Sathan 9. b. In vvhat sense and consideration the Masse called Priuate of some Doctours 9. b. VVhat the Lutherans call Priuate Masse 9. b. Priuate Masse in vvorde but in dede the sacrifice of the churche impugned by M. Iuell 10. a. Proufes for the Masse briefly touched 10. a. The chiefe cause vvhy the Gospellers storme against priuate Masse 11. b. Three essentials of the Masse 12. b. Number of communicantes place tyme vvith other rites bee not of Christes Institution 12. b. VVhy the Sacrament is called a communion 14. a. There is a communion betvven the faithfull though they be not together 14. b. Necessitie of many communicantes together contrary to the libertie of the gospell 15. a. For mengling vvater vvith the vvyne in the Sacrament a place alleaged out of Clement 15. b. Many maye cōmunicate together not being in one place together 16. a. etc. Proufes for priuate communion and consequently for priuate Masse 17. b. etc. Reseruation of the Sacrament 19. b. Vncleane doinges bevvrayed at Martyrs toumbes 20. b. Light of the vvest churches taken from Rome 21. b. The fathers oftentymes complaine of the peoples forebearing the cōmunion but no vvhere of the priestes ceasing from offering the Sacrifice 23. a. The peoples forebearing the cōmunion is no cause vvhy the priest shuld not saye Masse 24. a. Masse done vvithout a number of communicantes in the same place 24. b. 25. 26. etc. A true declaration of Chysostomes place nullus qui cōmunicetur 30. b. 2. Christes vvordes drynke ye all of this bynde not the laitie to the vse of the cuppe 33. a. Luther and his ofspring doth not necessitate communiō vnder both kyndes 34. a. etc. Lutheres cōferēce vvith the Deuill agaīst the Masse 34. b Causes mouing the church to communicate vnder one kinde 36. b. The exacte streightnes of certaine Gods ordinances may vvhithout offence in cases be omitted 37. a. b. etc. Proufes for Cōmunion vnder one kinde 40. b. 41. etc. Our lordes cuppe onely in certaine cases ministred 46. a. b The administration of the bread styped or dipte in the cuppe vnlavvfull 46. b. The Canon of Gelasius guilefully by M. Iuell alleaged truly examined 47. b. 48. etc. 3. Churche Seruice in due order disposed in the Greke churches before the latine churches 51. a. Vsage of church Seruice in any vulgare barbarouse tonge vvith in 600. yeres after Christ can not be proued 52. a All people of the Greke church vnderstoode not the greke Seruice 53. b. 54. etc. M. Iuelles allegations soluted 57. a. etc. Iustinianes ordinance truly declared 58. b. M. Iuell noted of insinseritie and halting 58. b. 59. a. The nūber of lāguages by accōpte of the antiquitie 59. a. b All people of the Latine churche vnderstoode not the Latine Seruice 60. a. 61. 62. etc. The antiquitie of the Latine Seruice in the church of England 63. a. Cednom the diuine poete of England 65. b. The first entree of the English Seruice 66. a. The place of S. Paule to the Corinthians maketh not for the Seruice in the Englishe tonge 66. b. 67. etc. The vvorde Spirite in s Paul diuersely takē of diuerse 68. a The benefite of prayer vttered in a tonge not vnderstanded 71. a. Such nations as vse church Seruice in their ovvne tonge continevve in schismes 73. b. 4. Of syx grovvndes that the Popes Supreme auctoritie standeth vpon the first and chiefe Gods ordināce according to the scripture expounded 75. b. etc. The 2. Councelles 77. b. The 3. Edictes of Emperoures 79. a. The 4. Doctours 79. b. etc. The 5. Reason 81. a. The 6. practise of the church syxfolde 83. a. etc. 1. Appellations to the Pope 84. a. Euill lyse of the b. of Rome ought not to seuer vs from the faith of the churche of Rome 85. b. The 2. practise corrections from the Pope 87. a. 3. Confirmations by the Pope 78. b. 4. The Popes approuing of Councelles 88. a. 5. Absolutions from the Pope 89. a 6. Reconciliations to the Pope 89. b The Pope aboue a thousand yeres sithens called Vniuersall bishop and head of the vniuersall churche 90. b. Peter and consequētly the Pope Peters successour called head of the church both in termes equiualent and also expressely 91. b. etc. Peter and his successour called head of the churche expressely 93. a. etc. The Popes Primacie acknovvleged and cōfessed by Martin Luther 94. b. 5. VVhat occasioned the fathers to vse these termes really substantially corporally etc. 97. b. Berengatius the first Sacramentarie 98. a. The fleshe and bloud of Christ of double cōsideratiō 98. b. Bucer cōfesseth the body of Christ to be in the Sacramēt in dede and substantially 100. b. 6. Christes being in heauen and in the Sacrament at one tyme implyeth no contradiction 105. a. Christes body in many places at once 105. b. 106. etc. Truth confessed by the enemie of truth 107. b. God vvorking aboue nature distroyeth not nature 108. b Being in a mysterie vvhat it is 109. a. 7. Eleuation of the Sacrament proued 109. b. 110. etc. 8. VVhat Christē people adore in the Sacramēt 112. b. 113. etc. Contrarietie in the first deuysers of the Nevve Gospell 115. a. Adoration proued by the scripture and that according to the Zuinglians against luther 115. a. etc. The terme concomitantia by the Diuines profitably deuysed 115. b. Adoration of Christ in the Sacrament auouched by the fathers 116. b. etc. 9. Sundry maners of keping the blessed Sacrament 121. b. Hanging vp of the Sacrament in a pyxe ouer the aulter is auncient 122. b. 10. The remayning of the onely Accidentes vvithout substāce in the Sacramēt depēdeth of the Article of transubstantiation 124. a. Transubstantiation and the truth of our lordes body and bloud auouched 124. 125. etc. Transubstantiation taught by the olde fathers and by the Doctours of the Greke church of late age 126. 127. Accidentes beleued of some learned fathers to remaine vvithout substance at the begynning 127. b. 11. VVhat the diuiding of the Sacrament in three partes signifieth 128. a. The diuiding of the Sacrament in three partes probably thought to be a Tradition of the Apostles 128. b. 129. a. 12. Hovv the fathers are to be vnderstanded calling the Sacrament a figure signe token etc. 130. a. etc. The vvordes figure signe token remembrance etc. exclude not the truth of being 134. a. 135. etc. 13. Lydford lavve vsed by the Gospellers 139. a. Pluralitie of Masses in one churche in one daye 139. a. etc. This vvord Sacrifice taken for the Masse 143. b. 14. Antiquitie of Images 145. a. The signe of the Crosse commended to men by Gods prouidence 145. b. Literae Hieroglyphicae 146. b. Images from the Apostles tyme. 147. b. Three causes vvhy Images haue ben vsed in the churche 150. a. Pictura loquens poëma tacens 150. b. Hovv Images maye be vvorshipped vvithout offēce 152. a 15. Three sundry opiniōs concerning the scriptures to be had in a vulgare
tonge 153. b. Fiue considerations vvhy the scriptures are not to be set forth for all sortes of people to reade them vvithout limitation 154. a. Some through holynesse of lyfe may vnderstand the scriptures vvithout learning 157. a. The Gospellers diuided into contrary sectes 157. b. Fridericus Staphylus 158. a. Protestantes vvhereof so called 158. b. Protestantes diuided into xx sectes 158. b. Valdenses Adamitae Begardi Turelupini etc. sectes 158. b. A proclamation of Ferdinando and Elizabeth against the translation and hauing of the Bible in the Spanish tonge 159. a. VVhat partes of the scriptures perteine to the people to knovve 159. a. No translation of the Bible into any vulgare tonge euer allovved by publike auctoritie of the church 159. b. That S. Hierom translated the vvhole Bible into the Dalmatike tonge it semeth not sufficiently proued 159. b. Vlphilas an Arian bishop first inuented letters for the Gothes and traÌ„slated the Bible into their toÌ„ge and brought them to the heresie of the Arians moued through ambition 159. b. Fiue nations of fyue sundry tonges coÌ„fessed Christ in this Iland in Bedes tyme. and to them all the Latine tonge vvas coÌ„moÌ„ for studie and reading of the scriptures 160. a 16. The maner of pronouncing the ConsecratioÌ„ in the Greke and Latine churches diuerse 161. b For vvhat cause the Canon is pronounced secretly in the Vvest church after the mynde of Carolê° Magnus 163. a. Vvhat persons the primitiue churche excluded from presence of the Sacrament 163. b. 17. Threefold oblation of Christ 164. b. Proufes for the oblation of Christ to his father in the daily Sacrifice of the church out of the scriptures 165. b. Testimonies of the fathers alleaging scripture for this oblation of Christ to his father 166. 167. etc. The oblatioÌ„ of Christ in the Masse and that in the supper one and the same and to vvhat intent 167. b. The oblation spoken of by Malachie must be vnderstanded of the dayly sacrifice of the church onely 168. b. A manifest place for the priestes offering vp of Christ to his father out of S. Cyprian 169. a. The same proued by sundry auncient fathers 170. etc. 18. The priest receiueth not the Sacrament for an other 172. a Proufes for the oblation of the body and bloud of Christ to be done for others then for the priest onely that offereth or sayeth Masse 172. b. For vvhat persons and vvhat thinges Masse is sayd that holy sacrifice offered and prayers made proufes out of Chrysostom Ambrose Gregorie Clement 172. 173. 19. Vvhat applyeth the priest vnto vs in the Masse 173. b. Of vvhat strength prayer is made at the Masse 174. a. 20. Christ onely remoueth synne 174. b. Hovv the Masse is vaileable ex opere operato 174. b. Masse taken tvvo vvaye 175. a. Hovv and in vvhat sense the Masse is a Sacrifice propitiatorie 175. a. b. In vvhat degree the Masse is vaileable ex opere operantis and may be called a sacrifice propitiatorie 176. a. Sundry Sacrifices propitiatorie in some degree 176. a. 21. Sacrament tvvo vvayes taken 176. b. In vvhat sense the Sacrament called lord and God 179. a. Proufes out of the fathers for calling the Sacrament lord and God 179. 180. etc. A holesom lesson touching the blessed Sacrament out of S. Bernard 181. a. The inseparabilitie of bothe Christes natures in vnitie of person duly consydered taketh avvaye occasion of many vile and vvicked scoffes and blasphemies against the b. Sacrament 181. b. 2. The doctrine of the Sacrament vvithin these last six hundred yeres more amply clearly and subtely haÌ„dled then before in quiete tymes to meete vvith the obiections of heretikes 182. b. The doctrine of the church concerning the remaining of Christes bodye in the Sacrament 183. a. Reseruation of the Sa cramen 183. b. 23. M. Iuell contrarieth him selfe 184. a. The body of Christ susteineth no violence iniurie ne villanie 184. b. Vvhen a Mouse eateth the Sacrament either the nature of breade retourneth the body of our lord done avvaye or the accideÌ„tes supply the effectes of the substaÌ„ce 184. b 24. The benefite of the Geneuian communion 185. b. 25. The bread and vvine by consecration chaunged into an other more excellent substance leaue to bee and therefor neither be they the Sacramentes of the bodye and bloud of Christ 186. a. That the formes of bread and vvine remayning be the Sacramentes it folovveth by sequell of reason 186. a. VVhere manifest scripture vvanteth sequell of reason vsed by S. Basile against heretikes 186. a. 26. Christes bodye is in the Sacrament it lyeth not there hidden vnderneath it neither is it there as in a place but after maner vnspeakeable and to God onely knovven 187. a. Liber hic Anglicano idiomate conscriptus ab eximio Doctore Theologo Anglo D. Thoma Hardingo examinatus est diligenter à viris doctis probis Anglicani idiomatis peritis Qui mihi attestati sunt catholicam fidem religionem quae grauissimè in Anglia oppugnatur hac tempestate solidè eruditè streuuè in eo propugnari magnum fructum popularibus Angliae hominibus allaturum Ita attestor Iudocus Tiletanus Doctor Theologus Praepositus Walcurien haereticae prauitatis inquisitor
verely and substantially And by Sacramental vnion the breade is the body of Christ and the breade being geuen the body of Christ is verely present and verely deliuered Though this opinion of Bucer by which he recanted his former Zuinglian heresie be in sundry pointes false and hereticall yet in this he agreeth with the catholike churche against M. Iuelles negatiue assertion that the body and bloud of Christ is present in the sacrameÌ„t verely that is truly and really or in dede and substantially Where in he speaketh as the auncieÌ„t fathers spake long before a thousand yeres past Let Chrysostome for proufe of this be in stede of many that might be alleaged His wordes be these Nos secum in vnaÌ„ vt ita dicam massam reducit In 26. ca. Mat. hom 83. neque id fide solum sed re ipsa nos corpus suum efficit By this sacrament sayeth he Christ reduceth vs as it were in to one loumpe with him selfe and that not by faith onely but he maketh vs his owne body in very dede reipsa which is no other to saye then Really The other aduerbes corporally Carnally Naturally be fownde in the fathers not seldom specially where they dispute against the Arianes And therefore it had be more conuenient for M. Iuell to haue modestly interpreted them then vtterly to haue denyed them The olde fathers of the greke and latine churche denye that faithfull people haue an habitude or disposition vnion or coniunction with Christ onely by faith and charitie or that we are spiritually ioyned and vnited to him onely by hope loue religion obedience and will yea further they affirme that by the vertue and efficacie of this sacrameÌ„t duely and worthely receiued Christ is really and in deede communicated by true coÌ„munication and participation of the nature and substance of his body and bloud and that he is and dwelleth in vs truly because of our receiuing the same in this sacrameÌ„t The benefite whereof is such as we be in Christ and Christ in vs â—oan 6. according to that he sayeth qui manducat meaÌ„ carneÌ„ manet in me ego in illo Who eateth my fleshe he dwelleth in me and I in him The which dwelling vnion and ioinyng together of him with vs and of vs with him that it might the better be expressed and recoÌ„mended vnto vs they thought good in their writinges to vse the aforesayde aduerbes Hilarius writing against the Arianes alleaging the wordes of Christ 17. Iohn Vt omnes vnum sint sicut tu pater in me ego in te vt ipsi in nobis vnum sint that all maye be one as thou father art in me and I in thee that they also may be one in vs going about by those wordes to shewe that the sonne and the father were not one in nature and substance but onely in concord and vnitie of will among other many and long senteÌ„ces for proufe of vnitie in substance bothe betwen Christ and the father and also betwen Christ and vs De Trinitate lib 8. hath these wordes Si enim verè verbum caro factum est nos verè verbum carnem cibo Dominico sumimus quomodo non naturaliter manere in nobis existimandus est qui naturam carnis nostrae iam inseparabilem sibi homo natus assumpsit naturam carnis suae ad naturam aeternitatis sub sacramento nobis communicandae carnis admiscuit If the word be made fleshe verely and we receiue the word being fleshe in our lordes meate verely how is he to be thought not to dwell in vs naturally who bothe hath taken the nature of our fleshe now inseparable to him selfe in that he is borne man and also hath mengled the nature of his owne fleshe to the nature of his euerlastingnesse vnder the sacrament of his fleshe to be receiued of vs in the communion There afterwarde this word naturaliter in this sense that by the sacrament worthely receiued Christ is in vs and we in Christ naturally that is in truth of nature is sundry tymes put and rehearsed Who so listeth to reade further his eight booke de trinitate he shall fynde him agnise manentem in nobis carnaliter filium that the sonne of God through the sacrament dwelleth in vs carnally that is in truth of fleshe and that by the same sacrament we with him and he with vs are vnited and knitte together corporaliter inseperabiliter corporally and inseparably for they be his very wordes Gregorie Nyssene speaking to this purpose sayeth In lib. de vita Mosiâ— Panis qui de coelo descendit non incorporea quaedaÌ„ res est quo enim pacto res incorporea corpori cibus fiet res verò quae incorporea non est corpus omnino est Huius corporis panem non aratio non satio non agricolarum opus effecit sed terra intacta permansit tamen pane plena fuit quo famescentes mysterium virginis perdocti facilè saturaÌ„tur Which wordes reporte so plainely the truth of Christes body in the sacrament as al maner of figure and signification must be excluded And thus they may be englished The bread that came downe from heauen is not a bodilesse thing For by what meane shall a bodilesse thing be made meate to a body And the thing which is not bodylesse is a body without doubte It is not earing not sowing not the worke of tillers that hath brought forth the bread of this body but the earth which remained vntouched and yet was full of the bread whereof they that waxe hungry being thoroughly taught the mysterie of the virgine sone haue their fylle Of these wordes may easely be inferred a conclusion that in the sacrameÌ„t is Christ and that in the same we receiue him corporally that is in veritie and substance of his body for as much as that is there and that is of vs receiued which was brought forth and borne of the virgine Mary Cyrillus that auncient father and worthy bishop of Alexandria for confirmation of the catholike faith in this point In Ioan. lib. 10. cap. 13. sayeth thus Non negamus recta nos fide charitateque syncera Christo spiritaliter coniungi sed nullam nobis coniunctionis rationem secundum carnem cum illo esse id profecto pernegamus idque à diuinis scripturis omnino alienum dicimus We denye not but that we are ioyned spiritually with Christ by right faith and pure charitie but that we haue no maner of ioyning with him according to the fleshe which is one as to saye carnaliter carnally that we denye vtterly and saye that it is not aggreable with the scriptures Againe least any man shuld thinke this ioyning of vs and Christ together to be by other meanes then by the participation of his body in the Sacrament in the same place afterward he sayeth further An fortassis putat ignotam nobis mysticae benedictionis virtutem esse Quae cum in nobis fiat