Innocētius Zosimus and other auncient fathers what better reason haue they to kepe the infantes from the cuppe then the Anabaptistes haue to kepe them from theire baptisme If they allege their impotencie of remembring our lordes death the Anabaptistes will lihewise allege their impotencie of receiuing and vnderstāding doctrine that Christes institution in this behalfe semeth to require Thus th' aduersaries of the churche them selues doo agnise that the vse of the cuppe in the Sacrament perteineth not to all of necessitie So haue they neither godly charitie to ioyne with the churche neither sufficient reason to impugne the churche And although herein we could be content infantes not to be spoken of yet it maye easely be proued that the communion vnder bothe kyndes hath not euer ben generall And as we doo not cōdemne it but confesse it might be restored agayne by th'auctoritie of the churche lawfully assembled in a generall councell vppon mature deliberation before had and a holesome remedie against the inconueniences thereof prouided euen so are we hable to shewe good auctoritie for the defence of the one kynde now vsed in the churche And because M. Iuell beareth the world in hand nothing can be brought for it of oure syde some places I will allege here that seme to me very euidently to proue that the vse of bothe kyndes hath not alwayes ben thought necessary to all persons and that the communion vnder one kynde hathe ben practised and holden for good within the six hundred yeres after Christ that he would so faine bynde vs vnto Proufes for communion vnder one kinde Here maye be alleaged first the example of our lord him selfe out of the 24. chapter of S. Luke which is spoken of before where it is declared that he gaue the Sacrament to the two disciples at Emaus vnder the forme of bread only which place ought to haue the more weight of auctoritie in a catholike mannes iudgement because it is brought by the councell of Constance and also by the councell of Basile for proufe of the communion vnder one kynde That it was the Sacrament the auncient doctours doo affirme it playnely and the wordes cōferred with the wordes of our lordes supper doo agree and that it is not nedeful of oure owne head to adde thereto the administration of the cuppe as oure aduersaries doo by their figure synecdoche it appeareth by that those two disciples declared to the twelue Apostles assembled together in Ierusalem how they knew our lorde in fractione panis in breakinge of the breade to them which can not be taken for the wine and as sone as they knewe him in breaking of the breade he vanished awaye from theire syght er that he tooke the cuppe in to his handes and blessed it and gaue it vnto them as it appeareth euidently ynough to S. Augustine to Bede and to all other that be not willfully opinatiue Agayne what nede is it to vse violence in this scripture and ioyne vnto it a patche of oure owne deuise by so simple a warrant of a figure sith that according to the minde of the learned fathers Christ gaue here to the two disciples not a piece of the sacrament but the whole Sacrament as it is proued by th'effecte of the same and th'effecte presupposeth the cause For saint Augustine confesseth by that Sacrament of breade so he calleth it De cōsensu Euangelistarū li. 3. ca. 25. Vnitate corporis participata remoueri impedimentum inimici vt Christus posset agnosci that thereby they were made partakers of the vnitie of Christes bodye that is to saye made one bodye with Christ and that all impediment or lette of the ennemie the deuil was taken awaye so as Christ might be acknowleged What more should they haue gotten if they had receiued the cuppe also Here might be alleaged the place of the Actes in the 2. chapter where mention is made of the communion of breakinge of the breade the cuppe not spoken of which the heretikes called Waldēses dyd confesse that it must be vnderstanded of the Sacrament in confessione ad Vladislaū and likewise the place of the twentith chapter and specially that of the seuen and twentith chapter of the Actes Where Chrysostome and other fathers vnderstād the breade that saint Paul in perile of shipwracke tooke gaue thankes ouer brake and eate to be the holy Sacrament It is not to be merueiled at albe it S. Paul deliuered to the Corinthians the institution of oure lordes supper vnder hothe kyndes that yet vppon occasion geuen and when condition of tyme so required he ministred the communion vnder one kynde sith that with out doubte he tooke that holy mystery vnder one kynde for the whole Sacrament as we perceiue by his wordes 2. Cor. 10. where he sayeth Vnus panis et vnum corpus multi sumus omnes qui de vno pane participamus One breade and one body we being many are all that doo participate of one breade Where he speaketh nothing of the cuppe And likewise by his wordes where he speaketh disiūctiuely as the greke and the true latine texte hath Quicunque manducauerit panem 1. Cor. 11. vel biberit calicem domini indignê reus erit corporis et sanguinis domini Who so euer eateth the bread or drynketh of the cuppe of our lord vnworthely he shall be gylty of the bodye and bloude of our lorde Whereon dependeth an argument of the contrary that who so euer either eateth this bread worthely or drinketh this cuppe worthely he eateth and drinketh righteousnes and lyfe For thys purpose we haue a notable place in the hebrew gospell of S. Matthew which S. Hierome sayeth he sawe in the librarie of Caesarea and translated it This place is cited by S. Hierome in his booke de ecclesiasticis scriptoribus in Iacobo fratre domini The wordes touching the communion that S. Hierome rehearseth agree thoroughly with those of S. Luke 24. chapter Matthaeus sic refert Dominus autem etc. Matthew reporteth thus When oure lorde had geuen his shrowde vnto the bishopes seruant he went to Iames and appeared vnto him for Iames had made an oth that he would not eate breade from that howre he dranke of the cuppe of our lorde vntill he saw him raysed from the dead It foloweth a litle after Afferte ait dominus mensam panem Statimque addit Tulit panem benedixit ac fregit dedit Iacobo iusto dixit ei frater comede panem tuum quia resurrexit filius hominis à dormientibus Bring the table and set on bread quoth our lorde and by and by it is added he tooke bread and blessed it and brake it and gaue it to Iames the iust and sayde vnto him my brother eate thy breade for the sonne of man is risen agayne from the dead No man can doubte but this was the Sacrament And wine was there none geuen for any thing that may be gathered For it is not likely that S. Iames had
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
churche Or the priest rather for companies sake then of deuotion shuld receiue that holy meate after that he had serued his stomake with coÌ„mon meates which likewise is against the auncieÌ„t decrees of the churche Euen so the priest that receiueth alone at Masse doth communicate with all them that doo the like in other places and countries Now if either the priest Necessitie of many coÌ„municants together contrarie to the libertie of the gospell or euery other christen man or woman might at no tyme receiue this blessed Sacrament but with mo together in one place then for the enioying of this great and necessary benefite we were bounde to condition of a place And so the churche delyuered from all bondage by christ and set at libertie shuld yet for all that be in seruitute and subiection vnder those outward thinges which S. Paul calleth infirma egena elementa Galat. 4. weake and beggarly ceremonies after the English Bibles translation Then where S. Paul blamyng the Galathians sayeth Ye obserue dayes and monethes and tymes For this bondage he might likewise blame vs and saye ye obserue places But S. Paul would not we shuld retourne againe to these which he calleth elemeÌ„tes for that were Iewishe And to the Colossians he sayeth we be dead with Christ from the elementes of this worlde Colos 2. Now if we excepte those thinges which be necessaryly requyred to this Sacrament by Christes institution either declared by writteÌ„ scriptures or taught by the holy ghost Similiter calicem misceÌ„s ex vino aqua sanctificaÌ„s tradidit eis diceÌ„s bibite etc. ClemeÌ„s in Canone Liturgiae lib. 8. apostol coÌ„sti c. 17 1. Cor. 3. as bread and wyne mingled with water for the matter the due wordes of Consecration for the forme and the priest rightely ordered hauing intention to doo as the churche doth for the ministerie all these elementes and all outward thinges be subiecte to vs and serue vs being members of Christes churche In consideration whereof S. Paul saveth to the Corinthians Omnia enim vestra sunt etc. All thinges are yours whether it be Paul either Apollo either Cephas whether it be the worlde either lyfe either death whether they be present thinges or thinges to come all are yours and ye Christes and Christ is Gods Againe where as the auncient and great learned Bishop Cyrillus teacheth plainely and at large the meruelouse vniting and ioyning together of vs with Christ and of our selues in to one bodie by this sacrament seing that all so vnited and made one body be not for all that brought together in to one place for they be dispersed abroade in all the worlde thereof we may well conclude that to this effecte the being together of communicantes in one place is not of necessitie His wordes be these much agreable to Dionysius Areopagita a fore mentioned In Ioan. lib. 11. c. 16 Vt igitur inter nos Deum singulos vniret quanuis corpore simul anima distemus modum tamen adinuenit consilio patris sapientiae suae conuenieÌ„tem Suo enim corpore credentes per communionem mysticam benedicens secum inter nos vnum nos corpus efficit Quis enim eos qui vnius sancti corporis vnione in vno Christo vniti sunt ab hac naturali vnione alienos putabit Nam si omnes vnum panem manducamus vnum omnes corpus efficimur diuidi enim atque seiungi Christus non patitur That Christ might vnite euery one of vs within our selues and with God although we be distant both in body and also in soule yet he hath deuised a meane conuenable to the counsell of the father and to his own wisedom For in that he blesseth them that beleue with his own body through the mysticall Communion he maketh vs one body both with him selfe and also betwen our selues For who will thinke them not to be of this natural vnion which with the vnion of that one holy body be vnited in one Christ For if we eate all of one bread then are we made all one body for Christ may not be diuided nor done asunder Thus we see after this auncient fathers learning grounded vpon the scriptures that all the faithfulles blessed with the body of Christ through the mysticall communion bee made one body with Christ and one body betwen them selues Which good blessing of Christ is of more vertue and also of more necessitie then that it may be made frustrate by condition of place specially where as is no wylfull breache nor contempte of most semely and conuenable order Many maye coÌ„municate together not being in one place together Sermon fol. 51. And therefore that one may communicate with an other though they be not together in one place which M. Iuell denyeth with as peeuish an argument of the vse of excommunication as any of all those ys that he scoffeth at some catholike writers for and that it was thought lawfull and godly by the fathers of the auncient churche neare to the Apostles tyme it may be well proued by diuerse good auctorities Irenaeus writing to Victor Bishop of Rome concerning the keping of Easter Ecclesias hist lib. 5. cap. 24. As Eusebius Caesariensis reciteth to the intent Victor shuld not refrayne from their coÌ„munioÌ„ which kepte Easter after the custome of the churches in Asia fownded by S. Iohn th'Euangeliste sheweth that when bishoppes came from forreine parties to Rome the bishoppes of that see vsed to send to them if they had ben of the catholike faith the Sacrament to receiue whereby mutuall communion betwen them was declared Irenaeus his wordes be these Graeca sic habeÌ„t aliter quà m Rufini versio vulgata Qui fuerunt ante te presbyteri etiam cum non ita obseruarent presbyteris ecclesiarum cum Romam accâ—derent Eucharistiam mittebant The priestes by which name in this place bishoppes are vnderstanded that were a fore thy tyme though they kepte not Easter as they of Asia dyd yet when the bishoppes of the churches there came to Rome dyd sende them the sacrament Thus those bishoppes dyd communicate together before their meeting in one place Iustinus the Martyr likewise describing the maner and â—â—der of christen Religion of his tyme touching the vse of the Sacrament sayeth thus Finitis ab eo Apolog. 2. qui praefâ—ctus est gratijs orationibus ab vniuerso populo facta â—cclâ—matione Diaconi quoâ— ita vocamus vnicuique tum temporis prasenti paâ—is et aquae vini coÌ„secrati daÌ„t participationem adeos qui non adsunt deferunt When the priest hath made an lende of thankes and prayers and all the people therto haue sayde amen They which we call deacons geue to euery one then present bread and water and wyne consecrated to take parte of it for their housell and for those that be not present they beare it home to them Thus in that tyme they
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
by no meates vnneth susteined with comforte of drinke Then it foloweth Which thing we see to be so at departing of many who being very desyrouse to receiue their viage prouision of the holy communion when the Sacrament was geuen them haue cast it vp agayne not that they dyd this through infidelitie but for that they were not hable to swallow downe the Sacrament deliuered to them but onely a draught of oure lordes cuppe How so euer this be taken it is plaine by this councell as by many other auncient councelles and doctours that the maner of the catholike churche hath ben to minister the Sacrament to the sicke vnder one kynde Now where as some saye that the Sacrament to be geuen vnder the forme of bread was first dipte in the bloude of oure lorde and would haue so vsed nowe also for the sicke and that it is so to be taken for the whole and intiere Sacrament as though the Sacrament vnder forme of bread were not of it selfe sufficient let them vnderstand that this was an olde errour condemned aboue twelue hundred yeres past by Iulius the first that great defender of Athanasius who hereof in an epistle to the bishoppes through Egypte De conse distinct 2. can cum omne crimen wrote thus Illud verò quod pro complemento communionis intinctam tradunt eucharistiam populis nec hoc prolatum ex euangelio testimonium receperunt vbi Apostolis corpus suum dominus commendauit sanguinem Seorsum enim panis seorsum calicis commendatio memoratur Where as some delyuer to the people the sacrament dipte for the full and whole communion they haue not receiued this testimonie pronounced out of the gospel where oure lorde gaue his body and his bloude For the geuing of the bread is recorded aparte by it selfe and the geuing of the cuppe aparte lykewise by it selfe And where as some afterwarde in the tyme of Vitellianus would haue brought in agayne this abrogated custome it was in like maner condēned and abolished in tertio Concilio Braccarensi Can. 1. Now I referre me to the iudgemēt of the reader of what opinion so euer he bee whether for proufe of the communion vnder one kynde we haue any word sentence or clause at all or no and whether these wordes of M. Iuell in his sermon Fol. 16. in the ende be true or no where he sayeth thus it was vsed through out the whole catholike churche six hundred yeres after Christes ascension vnder bothe kyndes with out exception That it was so vsed yea six hundred yeres and long after we denye not but that it was so alwayes and in euery place vsed and with out exception that we denye and vpon what growndes we doo it let M. Iuell him selfe be iudge If some of oure allegations may bee with violence wrested from oure purpose verely a great number of them can not the auctoritie of the auncient fathers who wrote them remayning inuiolated Where of it foloweth that after the iudgement of these fathers where as Christ instituted this blessed Sacrament and commaunded it to be celebrated and receiued in remembraunce of his death he gaue no necessary commaundement either for the one or for both kyndes besyde and without the celebration of the Sacrifice but lefte that to the determination of the churche Now that the churche for th'auoyding of vnreuerēce periles offences and other weighty and important causes hath decreed it in two generall councelles to be receiued of the laye people vnder one kynde onely we thinke it good with all humblenes to submite oure selues to the churche herein Matth. 18. which churche Christ commaundeth to be heard and obeyed saying he that heareth not the churche let him be to the as a heathen and as a publican In doing whereof we weigh aduisedly with oure selues the horrible danger that remaineth for them who be auctoures of schisme and breakers of vnitie Now for answere to M. Iuelles place alleaged out of Gelasius which is the chiefe that he and all other the aduersaries of the churche haue to bring for theire purpose in this pointe this much may be sayde First Gelasius his canon guilefully by M. Iuel alleaged truly examined that he alleageth Gelasius vntruly making him to sownde in english otherwise then he doth in latine M. Iuelles wordes be these Gelasius an olde father of the Church and a bysshop of Rome sayeth that to minister the communion vnder one kinde is open sacrilege But where sayeth Gelasius so this is no syncere handeling of the matter And because he knewe the wordes of that father imported not so much guilefully he reciteth them in latine and doth not english them which he would not haue omitted if they had so plainely made for his purpose The wordes of Gelasius be these Diuisio vnius eiusdemque mysterij sine grandi sacrilegio non potest peruenire The diuision of one and the same mystery can not come with out great sacriledge Of these wordes he can not conclude Gelasius to saye that to minister the communion vnder one kynde is open sacriledge Gelasius rebuketh and abhorreth the diuisiō of that high mysterie which vnder one forme and vnder bothe is vnum idemque one and the same not one vnder the forme of breade and an other vnder the forme of wine not one in respecte of the bodye and an other in respecte of the bloude but vnum idemque one and the selfe same The wordes afore recited be taken out of a fragment of a Canon of Gelasius which is thus as we fynde in Gratian. De consecrat distin 2. can cōperimus Comperimus autem quòd quidam sumpta tantum corporis sacri portione à calice sacrati cuoris abstineant Qui proculdubio quoniam nescio qua superstitione docentur adstringi aut integra sacramenta percipiant aut ab integris arceantur quia diuisio vnius eiusdemque mysterij sine grandi sacrilegio non potest peruenire Which may thus be englished But we haue founde that some hauing receiued onely the portion where in is the holy bodye absteine from the cuppe of the sacred bloude who with out doubte for as much as I knowe not with what superstition they be taught to be tyed either let them receiue the whole Sacramentes or let them be kepte from the whole because the diuision of one and the same mystery can not comme without great sacriledge Here might be sayde to M. Iuell shewe vs the whole epistle of Gelasius from whence this fragmēt is taken that we maye weigh the circumstance and the causes why he wrote it conferring that goeth before and that foloweth and we will frame you a reasonable answere But it is not extant and therfore your argument in that respecte is of lesse force But for auoyding of that oure aduersaries would hereof conclude it is to be vnderstanded that this canon speaketh agaynst the heretikes named Manichaei who in the tyme of Leo the first about fourty yeres before
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
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
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
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
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
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
affirmeth the Catholikes to haue nothing for their parte ouer peartly as to sober wittes it semeth egging and prouoking them to bring somewhat in their defence O Mercifull God Iuell In the sermon folio 43. vvho vvould thinke there could be so muche vvilfulnes in the heart of man O Gregorie O Augustine O Hierome O Chrysostome O Leo O Dionise O Anacletus O Sistus O Paule O Christ If vve be deceiued herein ye are they that haue deceiued vs. You haue taught vs those schismes and diuisions ye haue taught vs these heresies Thus ye ordred the holy communion in your tyme the same vve receiued at your hand and haue faithfully delyuered it vnto the people And that ye maye the more meruel at the vvilfulnes of such men they stand this daye against so many old fathers so many Doctoures so many examples of the primitiue churche so manifest and so plaine vvordes of the holy scriptures and yet haue they here in not one father not one Doctour not one allovved example of the primitiue churche to make for them And vvhen I saye not one I speake not this in vehemencie of spirite or heate of talke but euen as before God by the vvaye of simplicitie and truth least any of you should happely be deceiued and thinke there is more vveight in the other syde then in conclusion there shall be fovvnde And therefore once againe I saye of all the vvordes of the holy scriptures of all the examples of the primitiue churche of all the old fathers of all the auncient Doctoures in these causes they haue not one Here the matter it self that I haue novv in hand putteth me in remembraunce of certaine thinges that I vttered vnto you to the same purpose at my last being in this place I remember I layed oâ—â— then here before you a number of things that are nâ—vv in controuerâ—â—e vvhere vnto our aduersaries vvil not yelde And I sayd perhaps boldly as it might then seeme to summe man but as I my self and the learned of our aduersaries theÌ„ selues do vvel knovve syncerely and truly that none of all them that this daye stand against vs are hable or shal euer be hable to proue against vs any one of all these points eyther by the scriptures or by example of the primitiue churche or by the old â—oâ—â—â—â—res or by the auncient generall councelâ—â— Synâ—â— that tyme it hath ben reported in places that I spake then more then I vvas hable to iustifie and make good Hovv be it these reportes vvere onely made in corners and therfore ought the lesse to trouble me Bâ—â— if my sayinges had ben so vveake and might so easely haue than reproued I maruaile that the paâ—ieâ— neuer come to the light to take the aduauntage For my promise vvas and that openly here before you all that if any man vvere able to proue the contrarye I vvould yelde and subscribe to him and he shuld depart vvith the victorieâ— Loth I am to trouble you vvith rehersall of such thinges as I haue spoken afore and yet because the case so requyreth I shall desyre you that haue all ready heard me to beare the more vvith me in this behalf Better it vvere to trouble your eares vvith tvvise hearing of one thing then to betray the truth of God The vvordes that I then spake as neare as I can call them to mynde vvere these If any learned man of all our aduersaries or if all the learned men that be alyue be hable to bring any one sufficient senteÌ„ce out of any olde catholike Doctour or father out of any olde generall councell out of the holy scriptures of God or any one example of the primitiue church vvhereby it may be clearely and plainely proued â–ª Article 1 That there vvas any priuate Masse in the vvorld at that tyme for the space of syxe hundred yeares after Christ Article 2 Or that there vvas then any CoÌ„munion ministred vnto the people vnder one kinde Article 3 Or that the people had theire common prayers then in a straunge tonge that they vnderstoode not Article 4 Or that the Bisshop of Rome vvas then called an vniuersall Bisshop or the head of the vniuersall churche Article 5 Or that the people vvas then taught to beleue that Christes body is really substantially corporalli carnally or-naturally in the Sacrament Article 6 Or that his body is or may be in a thousand places or mo at one tyme Article 7 Or that the priest dyd then hold vp the Sacrament ouer his head Article 8 Or that the people dyd then fall dovvne and vvorship it vvith godly honour Article 9 Or that the Sacrament vvas then or novv ought to be hanged vp vnder a canopie Article 10 Or that in the Sacrament after the vvordes of CoÌ„secration there remayneth onely the accidentes and shevves vvith out the substaunce of bread and vvine Article 11 Or that the priest then diuyded the Sacrament in three partes and aftervvarde receiued him self all alone Article 12 Or that vvho so euer had sayde the Sacrament is a figure a pledge a token or a remembraunce of Christes bodye had therefore been iudged for an heretike Article 13 Or that it vvas lavvfull then to haue xxx xx.xv.x or v. Masses sayd in one churche in one daye Article 14 Or that Images vvere then set vp in the churches to the entent the people might vvorship them Article 15 Or that the laye people vvas then forbydden to reade the vvorde of God in their ovvne tonge If any man a lyue vvere hable to proue any of these Articles by any one cleare or plaine clause or sentence eyther of the scriptures or of the old doctoures or of any old generall councell or by any example of the primitiue churche I promysed then that I vvould geue ouer and subscribe vnto him These vvordes or the very like I remember I spake here openly before you all And these be the thinges that summe men saye I haue spoken and can not iustifie But I for my part vvill not onely not call in any thing that I then sayde being vvell assuted of the truth there in but also vvill laye more matter to the same That if they that seeke occasion haue any thing to the contrary they may haue the larger scope to replye against me VVherefor besyde all that I haue sayde allready I vvil saye farther and yet nothing so much as might be sayde If any one of all our aduersaries be hable clearely and plainely to proue by such authoritie of the scriptures the olde Doctoures and councelles as I sayde before Article 16 That it vvas then lavvfull for the priest to pronounce the vvordes of consecration closely and in silence to him self Article 17 Or that the priest had auctoritie to offer vp Christ vnto his father Article 18 Or to communicat and receiue the Sacrament for an other as they doo Article 19 Or to applye the vertue of Christes death and passion to any man by the meane of the Masse Article 20
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
that serued God together in the common place of prayer and some others that were absent letted from comming to their companie by sickenes busines or other wise communicated together though not in one place and no man cryed out of breaking the Institution of Christ And because M. Iuell is so vehement against priuate Masse for that the priest receiueth the SacrameÌ„t alone and triumpheth so much as though he had wonne the fielde making him selfe mery with these wordes In his sermoÌ„ fo 43 in dede with out cause Vvhere then was the priuate Masse where then was the single Communion all this while he meaneth for the space of syx hundred yeres after Christ as there he expresseth I will bring in good euidence and witnes that long before S. Gregories tyme that he speaketh of yea from the beginning of the churche faithfull persones both men and women receiued the sacrament alone and were neuer therefore reproued as breakers of Christes Institution And or 〈…〉 to the râ—hâ—â—rsall of the place withâ—l 4. 〈…〉 and 〈◊〉 to shewâ— for this purpose one question 〈…〉 of M. Iuell if they which râ—mained at â—oâ—e of whom 〈…〉 writeth receiued the communioÌ„ by themselues alone laufully why may not the priest doo the 〈◊〉 in the churche seruing God in most deuouâ—e wife in the holy sacrifice of the Masse â—â—â—king comparâ—â—â—â—â— with out any his defaulte Haue the Sacramentaries any Religion to condemne it in the priest and to alowe it in laye folke What is in the priest that shuld make it vnlawfull to him more then to the people Or may a laye mâ—n or woman receiue it kepâ—e a long tyme and may not a priest receiue it forth with so sone as he hath consecrâ—â—ed and offred And if case of necessities be alleâ—ged for â—â—e laye the same may no lesse be â—…aged for the priesteâ— also wanting compartners with out their defaulte For other wiâ—â— the memorie and 〈…〉 lordes death shuld not according to his commandemâ—â— be celebrated and done Well now to these places Proufes for priuate Masse Tertullian 〈…〉 his wife that if he dyed before heaâ—â—e 〈◊〉 not aâ—ainâ—â— specially to an Infidell shewing thâ—â—â—â—f 〈◊〉 dyd it would be hard for her to obserue her Religion with out great inconuenience sayeth thus Lib. 2. ad vxorem Non sciâ—â—â—â—â—ritus quid secretò ante omnem cibum gustes Et si seiueriâ— pâ—nâ—â—â— non illuÌ„ credet esse qui dicitâ—r Will not thy husband knowe what thou â—â—rest secretly before all other meate And if he doo knowe he will beleue it to be bread and not him who it is called He hath the like saying in his booke De corona militis Which place plainely declareth vnto vs the beleefe of the churche then in three great pointes by M. Iuell and the rest of our Gospellers vtterly denyed The one that the communioÌ„ maye be kepte the second that it may be receiued of one alone with out other coÌ„panie the third that the thing reuerently and deuoutly before other meates receiued is nor bread as the infidels then and the Sacramentaries now beleue but he who it is sayde to be of Christen people or who it is called that is our maker and Redemer or which is the same our lordes bodye And by this place of Tertullian as also by diuerse other auncient doctoures we may gather that in the tymes of persecution the maner was that the priestes delyuered to deuoute and godly men and women the Sacrament consecrated in the churche to carye home with them to receiue a parte of it euery morning fasting as their deuotioÌ„ serued them so secretly as they might that the infidels shuld not espie them nor gete any knowledge of the holy mysteries And this was done because they might not assemble them selues in solemne congregation for feare of the infidels amongest whom they dwelte Neither shud the case of necessitie haue excused them of the breach of Christes commaundemeÌ„t if the sole communion had ben expressely forbydden Origen iâ— Exod. homilia 13. Aug. homil 26. in lib. 50. homil sermone 252 de teÌ„pore as we are borne in hande by those that vphold the contrarie doctrine And Origen that auncient doctour and likewise S. Augustine doth write of the great reuerence feare and warenes that the men and women vsed in receiuing the Sacrament in a cleane lynnen cloth to cary it home with them for the same purpose Saint Cyprian writeth of a woman that dyd the like though vnworthely after this sorte In sermone de lapsâ—a Cum quadam â—â—cam suam in qua domini sanctum sâ—it maâ—ibutiâ—â—ignis tentasset aperere igne iâ—de surgentâ— deterrita est ut auderet attingere When a certaine woman went about to open her cheste wherein was the holy thing of our lorde with vnworthy handes she was fraâ—ed with fyer that rose from thence that she durst not touche it This place of S. Cypriane reporteth the maner of keping the Sacrament at home to be receiued of a deuout christen person alone at conuenient tyme. The example of Seraâ—ion of whom Dionysius Alexandrinus writeth Ecclesias hist lib. 6. cap. 34. recited by Eusebius confirmeth our purpose of the single communion This Serapion one of Alexandria had committed idolatrie and lying at the pointe of death that he might be reconciled to the churche before he departed sent to the priest for the Sacrament the priest being him selfe sâ—â—ke and not hable to come gâ—â—e to the ladde that came of that errant parum Eucharistiae quod iâ—fusum iussit seni proeberi a litle of the Sacrament which he commaunded to be powred in to the olde manes mowth And when this soleÌ„nitie was done sayeth the storye as though he had broken certaine chaynes and giues he gaue vp his ghost cherefully Of keping the sacrament secretly at home and how it might he receiued of deuoute persons alone with out other companie I wene none of the auncient doctours wrote so playnely as S. Basile in an epistle that he wrote to a noble woman called Caesaria which is extant in greeke where he sayeth further that this maner beganne not first in his tyme but long before his wordes be these Illud autem in persecutionis temporibus necessitate â—ogi quempiam non praesente sacerdote aut ministro coÌ„munioni propria manu sumere nequâ—quam esse graue superuacaneum est demonstrare propterea quòd longa consuetudine ipso rerum vsu confirmatum est Omnes enim in eremis solitariam vitam agenâ—es vbi non est sacerdos communionem domiseruantes à seipsis communicant In Alexandria verò in Aegypto vnusquisque eorum qui sunt de populo plurimùm habet communionem in domo sua Semâ—l enim sacrificium sacerdote consecrante distribuente merito participare suscipere credere oportet Etenim in Ecclesia sacerdos dat partem et accipiteamis qui suscipit cum omni libertate et ipsam admouet erâ— propria
consueuerunt If it be our daily meate sayeth he why takest it but once in the yere as the Grekes are wonte to doo in the East De verbis domini secuÌ„duÌ„ LucaÌ„ ho. 28. S. Augustine vttereth the same thinge almost with the same wordes And in the second booke De sermone Domini in monte the twelfth chapter expownding the fourth petition of our lordes prayer Geue vs this daye our dayly bread shewing that this may be taken either for materiall bread either for the sacrament of our lordes body or for spirituall meate which he alloweth best would that concerning the sacrament of our lordes body they of the Easte shuld not moue question how it might be vnderstanded to be their dayly bread which were not dayly partakers of our lordes supper where as for all that this bread is called dayly bread There he sayeth thus Vt ergo illi taceant neque de hac re sententiam suam defendant vel ipsa auctoritate Ecclesiae sint contenti quòd sine scandalo ista faciunt neque ab eis qui ecclesiis praesunt facere prohibentur neque non obtemperantes condemnantur Wherefore that they holde their peace and stand not in defence of their opinion let them be conteÌ„t at least waye with the auctoritie of the churche that they doo these thinges with out offence thereof taken neither be forbidden of those that be ouer the churches neither be condemned when they disobeye Here we see by S. Augustine that they of the Orient who so seldom receiued the sacrament were holden for all that for ChristeÌ„ people by the autoritie of the churche none offence thereof was taken neither were they inhibited of their custome and though they obeyed not their spirituall gouernours mouing them to receiue more often yet were they not condemned nor excommunicated In 10. cap. ad Hebr. hom 17. S. Chrysostome many tymes exhorting his people to prepare them selues to receiue their rightes at least at Easter in one place sayeth thus What meaneth this The most parte of you be partakers of this sacrifice but once in the yere some twyse some oftener Therefore this that I speake is to all not to them onely that be here present but to those also that lyue in wildernes For they receiue the sacrameÌ„t but once in the yere and peraduenture but once in two yeres Well what then whom shall we receiue those that come but once or that come often or that come seldom Soothly we receiue them that come with a pure and a cleane conscience with a cleane harte and to be shorte with a blamelesse lyfe They that be such let them come allwayes and they that be not such let not them come not so much as once Why so because they receiue to them selues iudgement damnation and punishement The auncieÌ„t doctoures specially Chrysostome and Augustine be full of such sentences Now to this ende I dryue these allegations leauing out a great number of the same sense Although many tymes the people forbare to come to the communion so as many tymes none at all were founde disposed to receiue yet the holy fathers The peoples forebearing the communioÌ„ is no cause vvhy the priest shuld not saye Masse In 10. cap. ad Hebr. homil 17. bishops and priestes thought not that a cause why they shuld not dayly offer the blessed sacrifice and celebrate Masse Which thing may sufficiently be proued whether M. Iuell that maketh him selfe so sure of the contrary will yelde and subscribe according to his promise or no. Of the dayly sacrifice these wordes of Chrysostome be plaine Quid ergo nos Nonne per singulos dies offerimus offerimus quidem sed ad recordationem facientes mortis eius vna est hostia non multae etc. Then what doo we doo we not offer euery daye yeas verely we doo so But we doo it for recording of his death And it is one hoste not many Here I heare M. Iuell saye though against his will I grawnt the dayly sacrifice but I stand still in my negatiue By order of the laste communion booke no coÌ„munioÌ„ may be sayd or had vvith out three doo communicate vvith the minister at leaste of hovv small nuÌ„ber so euer the parrishe bee De coÌ„sec dist 1. can hoc quoque statutuÌ„ that it can not be shewed there was euer any such sacrifice celebrated with out a communion that is as they will haue it with out some conuenient number to receiue the sacrament in the same place with the priest For proufe of this these be such places as I am persuaded with all The better learned men that be of more reading then I am haue other I doubte not Soter Byshop of Rome a bout the yere of our lord 170. who suffred martyrdom vnder Antoninus Verus the Emperour for order of celebrating the Masse made this statute or decree Vt nullus presbyterorum solennia celebrare praesumat nisi duobus praesentibus sibique respondentibus ipse tertius habeatur quia cum pluraliter ab eo dicitur Dominus vobiscum illud in secretis Orate pro me apertissimè conuenit vt ipsius respondeatur salutationi This hath ben ordeined that no priest presume to celebrate the soleÌ„nitie of the Masse excepte there be two present and answer him so as he be the third For whereas he sayeth as by waye of speaking to many our lorde be with you and likewise in the Secretes Praye you for me it semeth euidently conuenient that answer be made to his salutation accordingly Which auncient decree requireth not that all people of necessitie be present much lesse that all so oftentymes shuld communicate sacramentally which thing it requireth neither of those two that ought to be present If of the bare wordes of this decree a sufficient argument maye not be made for our purpose inducing of th'affirmation of that one thing there specified the denyall of that other thing we speake of which maner of argumeÌ„t is commonly vsed of our aduersaries theÌ„ more weight may be put vnto it in this case for that where as the receiuing of Christes body is a farre greatter matter then to answer the priest at Masse if that holy bishop and Martyr had thought it so necessary as that the Masse might not be done with out it doubteles of very reason and conuenience he would and shuld haue specially spoken of that rather then of the other But for that he thought other wise a Ex concilio AgatheÌ„ can 31 Missas die dominico secularibê° totas andire speciali ordine praecipimê° ita vt ante bene dictioneÌ„ sacerdotis egredi populus non praesumat quod si secâ—rim ab Episcopo publicè confundantur he required onely of necessitie the presence of two for the purpose aboue mentioned In a councell holden at Agatha a citie of Fraunce then called Gallia about the tyme of Chrysostome an olde decree of Fabianus Bishop of Rome and Martyr and also of the
bread which Christ there tooke blessed brake and gaue to them was not simple and common bread but the Sacrament of the bodye and bloude of Christ For so a In MatthaeuÌ„ homil 17. Chrysostome b De consensu EuaÌ„gelist li. 3. cap. 25. Augustine c In Luc. Bede and d In LucaÌ„ Act. 2. Theophylacte with one accorde doo witnesse It appeareth also that the communion vnder one kynde was vsed at Ierusalem among christes disciples by that S. Luke writeth in the Actes of the Apostles of the breaking of the bread If M. Iuell here thinke to auoyde these places by their accustomed figure synecdoche among his owne secte happely it may be accepted but among men of right and learded iudgement that shifte will seme ouer weake and vaine Now to conclude touching the sixth chapter of S. Ihon as thereof they can bring no one worde mentioning the cuppe or wyne for proufe of their bothe kyndes so it sheweth and not in very obscure wise that the forme of breade alone is sufficient where as Christ sayeth Qui manducat panem hunc viuet in aeternum He that eateth this bread shall lyue for euer Thus oure aduersaries haue nothing to bring out of the scriptures against the vse of the catholike churche in ministring the communion vnder one kynde And yet they cease not crying out vpon the breache of christes expresse commaundement and M. Iuell for his parte in his first answere to D. Cole sayeth that the councell of Constance pronounced openly against Christ him selfe But for as much as they are so hote in this pointe I will send them to Martin Luther him selfe their patriarke that either by his sobrietie in this matter they may be some what colded or by his and his scolers incoÌ„stancie herein be brought to be a shamed of them selues Though the places be well knowen as oftentymes cited of the catholike writers of oure tyme against the gospellers yet here I thinke good to rehearse them that the vnlearned may see how them selues make not so greate a matter of this Article as some seme to beare the people in hand it is Luther wryteth to them of Bohemia these very wordes Quoniam pulchrum quidem esset Luther and his ofspryng doth not necessitate Communion vnder both kyndes vtraque specie eucharistiae vti Christus hac in re nihil tanquam necessarium praecepit praestaret pacem vnitatem quam Christus vbique praecepit sectari quam de speciebus SacrameÌ„ti coÌ„tendere Whereas it were a fayre thinge sayeth he to vse bothe kyndes of the sacrament yet for that Christ herein hath commaunded nothing as necessary it were better to kepe peace and vnitie which Christ hath euery where charged vs withall then to striue for the outward kyndes of the sacrament Agayne his wordes be these in a declaration that he wrote of the sacrament Non dixi neque consului neque est intentio mea vt vnus aut aliquot Episcopi propria authoritate alicui incipiant vtramque speciem porrigere nisi ita constitueretur mandaretur in concilio generali Neither haue I sayde nor counsailed nor my minde is that any one or moe bishops begynne by their owne auctoritie to geue bothe kyndes of the sacrameÌ„t to any person onlesse it were so ordeined and coÌ„maunded in generall councell Thus he wrote before that he had conceiued perfite hatred against the church Of his coÌ„ference vvith the deuill he vvriteth libello de Missa angulari But after that he had ben better acquainted with the deuill and of him appearing vnto him sensibly had ben instructed with argumentes against the sacrifice of the Masse that the memorie of oure redemption by Christ wrought on the crosse might vtterly be abolyshed he wrote hereof farre otherwise Si quo casu concilium statueret minimè omnium nos vellemus vtraque specie potiri imò tunc primuÌ„ in despectum concilij vellemus aut vna aut neutra nequaquaÌ„ vtraque potiri eos planè anathema habere quicuÌ„que talis coÌ„cilij auctoritate potirentur vtraque If in any case the councell would so ordeyne we would in no wise haue bothe the kyndes but euen then in dispite of the councell we would haue one kynde or neither of them and in no wise bothe and holde them for accurfed who so euer by auctoritie of such a councell would haue bothe These wordes declare what sprite Luther was of They shewe him lyke him selfe Who so euer readeth his bookes with indifferent iudgement shall fynde that sythens the Apostles tyme neuer wrote man so arrogaÌ„tly ne so dispitefully against the churche nor so contraryly to him selfe Which markes be so euident that who so euer will not see them but suffreth him selfe to be caried a waye in to errour hatred of the church and contempte of all godlynes either by him or by his scolers except he repent and retourne he is gyltie of his owne damnation vtterly ouerthrowen Tit. 3. and synneth inexcusably as one condemned by his owne iudgement But for excuse hereof in his booke of the captiuitie of Babylon he confesseth that he wrote thus not for that he thought so nor for that he iudged the vse of one kynde vnlawfull but because he was stirred by hatred and anger so to doo His wordes doo sounde so much plainely Prouocatus imò per vim raptus I wrote this sayeth he otherwise then I thought in my harte prouoked and by violence pulled to it whether I would or no. Here I doubte not but wise men will regarde more that Luther wrote when his minde was quiet and calme then when it was enraged with blustering stormes of naughty affections Now to put this matter that Luther iudged it a thing indifferent whether one receiue the sacrament vnder one kynde or bothe more out of doubte Philip MelaÌ„chthon his scoler and nearest of his counsell wryteth Sicut edere suillam aut abstinere a suilla In locis coÌ„munibus sic alterutra signi parte vti mediuÌ„ esse That as it is a thing indiffereÌ„t to eate swines fleshe or to forbeare swines fleshe so it is also to vse which parte of the signe a man lysteth By the word signe he meaneth the Sacrament lyking better that straunge word then the accustomed word of the churche leaste he might perhaps be thought of the brethren of his secte in some what to ioyne with the catholikes Bucer also is of the same opinion who in the conference that was had betwene the catholikes and protestantes for agreement in controuersies of Religion at Ratisbone confirmed and allowed this article by his full consent with these wordes Ad controuersiam quae est de vna aut vtraque specie tollendam cum primis conducturum vt sancta Ecclesia liberam faceret potestatem sacramentum hoc in vna vel in vtraque specie sumendi Ea tamen lege â—r nulli per hoc detur occasio quem vsum tantopere retinuit Ecclesia
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
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
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
the begynning vntill the fourth daye was not in any subiecte but susteined by the power of God as him lyked For that first light and the sunne were as whitenesse and a body withed sayeth S. Basile Neither then was Wiclef yet borne who might teache them that the power of God can not put an accidēt without a subiect Lib. 2. histor hussitarum For so he sayeth in his booke de apostasia cap. 5. as Cochlaeus reporteth Hereof it appeareth out of what roote the Gospellers of our countrie spring Who smatching of the sape of that wicked tree and hereby shewing theire kinde appoint bowndes and borders to the power of God that is infinite and incomprehēsible And thus by those fathers we maye conclude that if God can susteine and kepe accidentes with substance he can so doo without substance Or that the priest then diuided the Sacrament in three partes and afterward receiued him selfe all alone Iuell Of diuiding the Sacrament in three partes ARTICLE XI OF the priestes receiuing the Sacrament him selfe alone ynough hath ben sayde before This terme All here smatcheth of spite For if any deuout person require to be partetaker with the priest being worthely disposed and examined he is not tourned of but with all gentlenes admitted And in this case the priest is not to be charged with receiuing all alone Albeit respecte had to the thing receiued how many so euer receiue it is all of all and all of euery one receiued Concerning the breaking of the Sacrament and the diuiding of it in three partes first it is broken by the priest that we may knowe our lord in fractione panis in the breaking of the breade as the two disciples acknowleged him to whom Iesus appeared in the daye of his Resurrection Luc. 24. as they were going to Emaus And also that thereby the passion of Christ may be represented to our remembraunce at which his pretiouse body was for our synnes broken rent and torne on the crosse And this maner was vsed at the Sacrifice in the Apostles tyme as it is witnessed by Dionysius S. Paules scoler Ecclesias hierarch cap. 3. Opertum panem Pontifex aperit in frusta concidens etc. The bishop sayeth he openeth the couered breade diuiding it in pieces etc. Now touching the diuiding of the Sacramēt in three partes The diuiding of the Sac. in three partes a tradition of the Apostles it may appeare to be a Tradition of the Apostles or otherwise a custome very auncient for as much as Sergius the bishop of Rome who lyued within lxxx yeres of the syx hundred yeres after Christ that M. Iuell referreth vs vnto wrote of the mysterie of that breaking or diuiding the outward forme of bread and declared the signification of the same It is no small argument of the antiquitie of this obseruation that S. Basile as Amphilochius writeth of him diuided the Sacramēt in three partes at his Masse as is aboue rehearsed De consecrat dist 2 can Triforme And where as Sergius sayeth that the portion of the hoste which is put in to the chalice betokeneth the body of Christ that is now risen againe and the portion which is receiued and eaten sheweth his body yet walking on the earth and that other portion remayning on the aulter signifieth his body in the sepulchre what I praye you is there herein that any man shuld be offended with all I acknowledge that the mysterie hereof is otherwise of some declared and of all to this ende to put vs in mynde of the benefites purchaced to vs by Christ in his bodye Now that this custom or mysticall ceremonie was not first ordeined by Sergius for ought that can be gathered but of him expounded onely touching the mysterie of it as vsed before his tyme from the beginning of the churche no one auncient councell or authour fownde vppon whom it may be fathered of good reason sith it hath generally ben obserued we may referre the first institution of it to the Apostles and that according to the mynde of S. Augustine whose notable saying for that behalfe is this Quod vniuersa tenet Ecclesia nec in concilijs constitutum sed semper retentum est non nisi auctoritate Apostolica traditū rectissimè creditur What sayeth he the vniuersall churche kepeth neither hath ben ordeined in councelles but hath alwaies ben obserued of good right we beleeue it hath ben delyuered to the church as a Tradition by the auctoritie of the Apostles To conclude if any sparke of godlynes remaine in our deceiued countrie men and brethren they will not scorne and dispyse this auncient ceremonie of diuiding the Sacrament in three partes at the blessed Sacrifice of the Masse whereof any occasion of euill is not onely not ministred but rather contrarywise whereby we are admonished and stirred to tender our owne soule helth and to rendre thākes to God for the great benefite of our redemption Or that who so euer had sayed the Sacrament is a figure Iuell a pledge a token or a remembraunce of Christes bodye had therefor ben iudged for an heretike Of the termes figure figne token etc. by the fathers applyed to the Sacrament ARTICLE XII IN this article we doo agree with M. Iuell in some respecte For we confesse it can not be auouched by scripture auncient councell doctour or example of the primitiue church that who so euer had sayde the Sacrament is a figure a pledge a token or a remēbraunce of Christes body had therefore ben iudged for an heretike No man of any learning euer wrote so vnlearnedly Much lesse to impute heresie to any man for saying thus hath ben any of the highest mysteries or greatest keyes of our Religion with which vntruth M. Iuell goeth abowt to deface the truth Wherefore this article semeth to haue ben put in either of malice toward the church or of ignorance or onely to fill vp the heape for lacke of better stuffe Perusing the workes of the auncient and learned fathers we fynde that oftentymes they call the Sacrament a figure a signe a token a mysterie a sampler The wordes of them vsed to this purpose in their learned tonges are these Figura Signum Symbolum Mysteriū Exemplar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imago etc. By which they meane not to diminish the truth of Cristes body in the Sacrament but to signifie the secrete maner of his being in the same For the better vnderstāding of such places where these termes are vsed in the matter of the Sacramēt the doctrine of S. Augustine in sententijs Prosperi may serue very well De consecrat dist 2 can hoc est quod dicimus Which is thus Hoc est quod dicimus quod omnibus modis approbare contendimus sacrificium Ecclesiae duobus confici duobus constare visibili elementorum specie inuisibili Domini nostri Iesu Christi carne sangnine Sacramento id est externo sacro signo et re sacramenti id
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
be set against the truth as contrary to the same but it is such a kinde of figure as doth couer the truth present and so as it were ioyned with the truth as it is wonte to be taken in the newe testament where it sheweth rather the maner of a thing to be exhibited then that it taketh awaie the truth of presence of the thing which is exhibited For elles concerning the truth of Christes body in the Sacramēt if any man doubte what opinion he was of he sheweth him selfe plainely so to iudge of it as euer hath ben taught in the catholike churche Whereof he geueth euidēce in many other places but specially in his second booke to his wife exhorting her not to marye againe to an infidell if she ouerlyued him least if she dyd she should not haue oportunitie to obserue the Christen Religion as she would Speaking of the blessed Sacramēt which was then commonly kepte of deuout men and women in their houses and there in tymes of persecution receiued before other meates when deuotion styrred them he sayth thus Shall not thy husband knowe what thou eatest secretly before other meat And if he knowe it he wil beleue it to be bread not him who it is called the latine is recited before I omitte many other places which shewe him to acknowledge Christes body in the Sacrament because I would not be tediouse which veryly by no wresting can be drawen to the significatiō of a mere figure The like answere may be made to the obiection brought out of S. Augustine contrà Adimantum Manichaeum cap. 13. Non dubitauit dominus dicere Hoc est corpus meum cum tamen daret signum corporis sui our lord stickte not to saye This is my body when notwithstanding he gaue the signe of his body For this is to be consydered that S. Augustine in fighting against the Maniches oftētymes vseth not his owne sense and meaning but those thinges which by some meane how so euer it were might seme to geue him aduantage against them so as he might put them to the worst as he witnesseth him selfe in his booke de bono perseuerantiae cap. 11. 12. Gregorie Nazianzene oratione 4. in sanctum Pascha shewing difference betwen the passeouer of the lawe which the Iewes dyd eate and that which we in the Newe testament doo eate in the mysterie of the Sacrament and that which Christ shall eate with vs in the lyfe to come in the kingdom of his father vttereth such wordes as whereby he calleth that we receiue here a figure of that shall be receiued there Caeterum iam Paschae fiamus participes figuraliter tamen adhuc etsi Pascha hoc veteri sit manifestius Siquidē Pascha legale audenter dico figurae figura erat obscurior at paulò post illo perfectius purius fruemnr cum Verbum ipsum biberit nobiscum in regno patris nouum detegens et docens quae nunc mediocriter ostendit Nouum enim semper existit id quod nuper est cognitū But now sayeth he let vs be made partetakers of this passeouer and yet but figuratiuely as yet albe it this passeouer be more manifest then that of the olde lawe For the passeouer of the lawe I speake boldly was a darke figure of a figure but er it be long we shall enioye it more perfitely and more purely when as the Word that is the sonne of God shall drynke the same newe with vs in the kingdom of his father opening and teaching the thinges that now he sheweth not in most clear wise For that euer is newe which of late is knowen Where as this learned father calleth our passeouer that we eate a figure whereof the lawe passeouer was a figure terming it the figure of a figure he asketh leaue as it were so to saye and confesseth him selfe to speake boldely alluding as it semeth to S. Paul or at least hauing fast printed in his mynde his doctrine to the Hebrewes Heb. 10. where he calleth the thinges of the lyfe to come res ipsas the very thinges thē selues the thīges of the Newe testamēt ipsā imaginē rerū the very image of thinges and the Olde testamēt imaginis vmbrā the shadowe of the image Which doctrine Nazianzene applyeth to the Sacrament of the aulter And his meaning is this that although we be goten out of those darknes of the lawe yet we are not come to the full lyght which we looke for in the world to come where we shall see and beholde the very thinges them selues clearely and we shall knowe as we are knowen To be shorte by his reporte the sacramētes of the olde testament be but figures and shadowes of thinges to come the Sacramentes of the Newe testament not shadowes of thinges to come but figures of thinges present which are cōteined and delyuered vnder them in mysterie but yet substantially at the ende all figures in heauen shall cease and be abolished and there shall we see al those thinges that here be hydden clearely face to face And where Christ sayeth that he will drinke his passeouer newe with vs in the kingdom of his father Nazianzen so expowndeth that word Newe as it may be referred to the maner of the exhibiting not to the thing exhibited not that in the world to come we shall haue an other body of our lord which now we haue not but that we shall haue the selfe same body that now we haue in the Sacrament of the aulter in a mysterie but yet verely and substantially after an other sorte and maner and in that respecte newe for so had without mysterie or couerture in cleare sight and most ioyfull fruitiō it is newe in comparison of this present knowledge Thus the word figure reporteth not alwaies the absence of the truth of a thing as we see but the maner of the thing either promysed or exhibited that for as much as it is not clearly and fully sene it be called a figure so of Origen it is called imago rerum In Psal 38 homil 2. an image of the thinges as in this place Si quis verò transire potuerit ab hac vmbra veniat ad imaginem rerum videat aduentum Christi in carne factum videat cum pontificem offerentem quidem nunc patri hostias post modum oblaturum intelligat haec omnia imagines esse spiritualium rerum corporalibus officijs coelestia designari Imago ergo dicitur hoc quod recipitur ad praesens intueri potest humana natura And if any man sayeth he can passe and departe from this shadow let him come to the image of thinges and see the comming of Christ made in fleshe let him see him a bishop that bothe now offereth sacrifice vnto his father and also hereafter shall offer And let him vnderstand that all these thinges be images of spirituall thinges and that by bodily seruices heauenly thinges be resembled and set forth So this
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
of the scripture the common people may reade for their conforte and necessary instruction and by whom the same may be translated it belongeth to the iudgement of the churche Which church hath already condemned all the vulgare traÌ„slations of the Bible of late yeres for that they be founde in sundry places erroneous and parciall in fauour of the heresies which the translatours maineteine And it hath not onely in our tyme condemned these late translations but also hytherto neuer allowed those fewe of olde tyme. I meane S. Hieromes translation into the Dalmaticall tonge if euer any such was by him made as to some it semeth a thing not sufficiently proued And that which before S. Hierome Vlphilas an Arian bishop made and coÌ„mended to the nation of the Gothes who first inuented letters for them and proponed the scriptures to them translated into their owne tonge and the better to bring his Ambassade to the Emperour Valens to good effecte was persuaded by the heretikes of Constantinople and of the courte there to forsake the catholike faith and to communicate with the Arians making promise also to trauaile in brynging the people of his countrie to the same secte which at length he performed most wickedly As for the church of this land of Britaine the faith hath continewed in it thirten hundred yeres vntill now of late without hauing the Bible translated into the vulgare tonge to be vsed of all in common Our lord graunt we yelde no worse soules to God now hauing the scriptures in our owne tonge and talking so much of the gospell then our auncesters haue done before vs. This Iland sayeth Beda speaking of the estate the church was in at his dayes at this present according to the number of bookes that Gods lawe was written in doth serche and coÌ„fesse one and the selfe same knowlege of the high truth and of the true highte with the tonges of fiue nations of the Englishe the Britons the Scottes the Pightes and the Latines Quae meditatione scripturorum caeteris omnibus est facta coÌ„munis Which tonge of the Latines sayeth he is for the studie and meditation of the scriptures made common to all the other Verely as the Latine tonge was then commoÌ„ to all the nations of this lande being of distincte languages for the studie of the scriptures as Beda reporteth so the same onely hath alwayes vntill our tyme ben common to all the cowntries and nations of the Occidentall or West churche for the same purpose and thereof it hath ben called the Latine churche Wherefore to conclude they that shewe them selues so earnest and zelous for the translation of the scriptures into all vulgare and barbarous tonges it behoueth theÌ„ after the opinioÌ„ of wise meÌ„ to see first that no faultes be fownde in their translations as hytherto many haue ben fownde And a small faulte committed in the handling of Gods worde is to be taken for a great crime Nexte that for as much as such translations perteine to all christen people they be referred to the iudgement of the whole churche of euery language and commended to the layetie by the wisedom and auctoritie of the clergie hauing charge of their soules Furthermore that there be some choise exception and limitation of tyme place and persons and also of partes of the scriptures after the discrete ordinaunce of the Iewes Amongest whom it was not laufull that any man shuld reade certaine partes of the Bible before he had fullfilled the tyme of the priestly ministerie which was the age of thirty yeres Praefatione in Ezechielem as S. Hierome witnesseth Lastly that the setting forth of the scriptures in the common language be not commended to the people as a thing vtterly necessary to saluation least thereby they condemne so many churches that hytherto haue lackt the same and so many learned and godly fathers that haue not procured it for their flockes finally all that haue gonne before vs to whom in all vertue innocencie and holynes of lyfe we are not to be compared As for me in as much as this matter is not yet determined by the church whether the common people ought to haue the scriptures in their owne tonge to reade and to heare or no I defyne nothing As I esteme greatly all godly and holesome knowledge and wishe the people had more of it then they haue with charitie and meekenesse so I would that these hote talkers of gods worde had lesse of that knowledge which maketh a man to swell and to be proude in his owne conceite and that they would depely weigh with them selues whether they be not conteyned within the lystes of the saying of S. Paul to the Corinthians 1. Cor. 8. If any man thinke that he knoweth any thing he knoweth nothing yet as he ought to knowe God graunt all our knowledge be so ioyned with meekenesse humilitie and charitie as that be not iustly sayd of vs which S. Augustine in the like case sayde very drâ—dfully to his dere frende Alipius Surgunt indocti coelum rapiunt Confess lib. 8. ca. 8 nos cum doctrinis nostris sine corde ecce vbi volutamur in carne sanguine The vnlearned and simple aryse vp and catche heauen awaie from vs and we with all our great learning voyed of heart lo where are we wallowing in fleshe and bloude Or that it was then lawfull for the priest Iuell to pronounce the wordes of Consecration closely and in silence to him selfe Of secrete pronouncing the Canon of the Masse ARTICLE XVI THe matter of this article is neither one of the highest mysteries nor one of the greatest keyes of our religion how so euer Maister Iuell pleaseth him selfe with that reporte thinking thereby to impaire the estimation of the catholike churche The diuersitie of obseruation in this behalfe sheweth the indifferencie of the thing For elles if one maner of pronouncing the wordes of consecration had ben thought a necessarie point of religion it had ben euery where vniforme and inuariable That the breade and wyne be consecrated by the wordes of our lord pronounced by the priest as in the person of Christ by vertue of which through the grace of the holy ghoste the breade and wyne are chaunged into our lordes body and bloude this thing hath in all tymes and in all places and with consent of all inuariably ben done and so beleued But the manner of pronouncing the wordes concerning silence or open vtteraunce according to diuersitie of places hath ben diuerse The maner of pronouncing the coÌ„secration in the Greke and latine churches diuers In libello de Sacramento Eucharistiae The grekes in the East churche haue thought it good to pronounce the wordes of consecration clara voce as we finde in Chrysostomes Masse and as Bessarion writeth alta voce that is plainely out alowde or with alowde voice Sacerdos alta voce iuxtà Orientalis Ecclesiae ritum verba illa pronunciat hoc est corpus
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
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
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
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
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