Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	aaron_n	call_v	lord_n	77	3	3.3420	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68172	The parliament of Chryste auouching and declaring the enacted and receaued trueth of the presence of his bodie and bloode in the blessed Sacrament, and of other articles concerning the same, impugned in a wicked sermon by M. Iuell, collected and seth-furth by Thomas Heskyns Doctour of dyuinitie. Wherein the reader shall fynde all the scripturs co[m]monlie alleaged oute of the newe Testament, touching the B. Sacrament, and some of the olde Testament, plainlie and truely expownded by a nombre of holie learned fathers and doctors.	Heskyns, Thomas.	1566 (1566)	STC 13250; ESTC S119699	1,133,151	826

est ad eum c. Tu es sacerdos Hebr. 5. in aeternum secundÃ¹m ordinem Melchisedech Euen so Chryste also glorified not him self to be made the high pteist but he that said vnto him c. Thowe arte a preist for euer after the order of Melchisedech And declaring the great benefitte that came by him being the high preist to all beleuers he saieth again Et consummatus factus est omnibus obtemperantibus sibi causa salutis aeternae appellatus Ã Deo Pontifex iuxta ordinem Melchisedech And Ibid. he being perfight was the cause of eternall saluacion vnto all them that obeied him and ys called of God an high preist after the ordre of Melchisedech Likewise he calleth him in the VI. chapiter And the wholl VII chap. he occupieth in applieng Melchisedech to Chryst prouing by this prophecie the abrogacion of the preisthead of the lawe and so consequeÌ„tlie of the lawe yt self Wherfore he saied Yf nowe therfore perfection came by the preistheade Hebr. 7. of the Leuites for vnder that preisthead the people receaued the lawe what neadeth further that an other preist shoulde rise to be called after the ordre of Melchisedech and not after the order of Aaron For yf the preisthead be translated then of necessitie must the lawe be translated also c. For after this maner dothe he testifie Thowe arte a preist for euer after the order of Melchisedech Then the commaundement that went before ys disanulled bycause of weakenesse and vnprofitablenesse And further declaring the excellencie of Chrystes preisthead aboue the preisthead of Aaron he saieth For these preistes were made withoute an othe but this preist with an othe by him that saied to him The Lorde sware and will not repent him Thowe art a preist for euer after the order of Melchisedech Thus as the lawe of nature hath in Melchisedech figured Chryste And the lawe of Moyses by prophecie forespoken yt So hath the lawe of the Gospell as ye haue nowe learned by sainct Paule fullfilled the same and most plainlie and euidentlie proued yt so to be Yf then Chryste be a preist after the order of Melchisedech we must seke what the order of the preistheade of Melchisedech ys and wherin yt consisteth And therbie shall we knowe the preistheade of Chryste wherin yt consisteth Sainct Paule generallie declareth the order of a preist when he saieth Omnis namque Pontifex ex hominibus assumptus pro hominibus constituitur in ijs Hebr. 5. quae sunt ad Deum vt offerat dona sacrificia pro peccatis Euery high preist that ys taken from amonge men ys ordeined for men in thinges perteining to God to offer giftes and Sacrifices for sinne By whiche description of saincte Paule yt dothe appeare that the order of preisthead standeth in two partes The first he teacheth when he saieth Ordre of preisthead standeth in two partes Pro hominibus constituitur in ijs quae sunt ad Deum He ys ordeined for men in thinges perteining to God Wherby ys ment the preaching to the people and teaching them the lawes of God and ministring the Sacramentes to them as yt was saied vnto Moyses Esto tu populo in ijs quae ad Exod. 18. Deum pertinent vt referas quae dicuntur ad eum ostendasî€‚ue populo ceremonias ritum colendi viam per quam ingredi debeant opus facere Be thowe vnto the people to Godward that thowe maist bringe the causes vnto God And thowe shalt teache them ordinaunces and lawes and shewe them the waie wherin they must walke and the worke that they must doo The seconde parte of the order of preistheade standeth in offring giftes and sacrifices for the sinnes of the people Then they that be called of God as was Aaron and doo preach and teache one faith of God vnto the people and offer vnto God one maner of sacrifice they be one order of preistheade So that these two must concurre or ells yt ys not a perfight order For Elias the prophet of God and the 3. Reg. 18. preistes of Baall did offer one maner of thinge in sacrifice for they both offred oxen yet they differed in preisthead For Helias was the preist of God the other the preistes of Baall And why was this difference bycause they taught not one faithe in one God Melchisedech and Aaron taught one God and were bothe preistes of Gen. 14. Leuit. 8. Heb 5. God For Melchisedech was the preist of the most high God as the booke of Genesis wittnesseth and Aaron was called of God as the booke of Leuiticus and saincte Paule to the Hebrues testifie And yet they were not of one order of preisthead bycause their sacrifices were not of one maner By this then yt maie be taken for a trueth that Chryst not being a preist after the order of Aaron but after the order of Melchidech whiche two orders differed not in faith but in maner of sacrifice ys so called a preist after the order of Melchisedech for the maner of the sacrifice For he must agree with Melchisedech in that thing that maketh the difference betwixt the order of Aaron and the order of Melchisedech and that was and ys in the maner of sacrifice For Aaron offred in blood the other in bread and wine But here the Aduersarie will saie that Chryst ys not likened to Melchisedech for anie sacrifice by all the processe of saincte Paule But for Obiection that Melchisedech was Rex Salem kinge of Salem and withall the preist of God and for that he was with oute Father withoute Mother hauing neither beginning of daies nor ending in these pointes he ys the figure of Chryste who ys both king and preist hauing no Father in earth nor mother in heauen neither as concerning his Godhead anie beginning and as touching his Godhead and Manhead no endinge And so ys he a preist for euer To this I saie that the thing that saincte Paule principallie intended ys to be considered And then yt shall easilie be perceaued why he did not Principall entent of S. Paule in his epist to the Hebrues make rehersall of the maner of the sacrifice of Melchisedech nor mencion of the doing of the same in Chryste The principall entent of saincte Paule in this place was to proue and make manifest the excellencie of Chryst and his preisthead aboue Aaron and his preisthead Whiche excellencie in nothing more appeared then in that that Chryst was an euerlasting preist and his preisthead euerlasting and not in the maner of sacrifice For yf he had alleaged that Melchisedech did sacrifice in bread and wine The Hebrues wolde quickly haue saied that their sacrifices in that respecte moche excelled and had a moche more gloriouse shewe and cowntenance then the sacrifice of Melchisedech being but bread and wine And therfor saincte Paule omitted to make mencion VVhie S. Paule spake nothing of she sacrifice of Melchisedech in his epist

esse demonstrat Paulo quoque Apostolo concordante qui ait Quotiescunque panem hunc manducabitis calicem Domini bibetis mortem Domini annunciabitis donec veniat Saincte Augustine saieth that owre Lorde seemeth to bidde an eueldede or a great offence not that he bidding his flesh to be eaten did bidde ObiectioÌ„ of the Sacramentaries anie euell dede to be doen or great offence but that he semed to bidde that ys to saie to them whiche thought that he bidding this did necessarelie bidde his flesh to be slain and to be cutte one membre from an other and so at the last his fllesh either rawe or sodden to be eaten Therfore saieth he ther ys a figure in this saing Here nowe peraduenture the shadowe Aunswer man meening the heretike doth reioice here nowe he maketh his noise Reioice thow not shadow teacher oute of ordre reioice not to hastilie Of what thing yt ys saied to be a figure patientlie and diligentlie take hede Yt ys a figure saieth saincte Augustine commaundinge what commaunding or what figuring For yt doth figure that that yt doth commaund that we saieth he shoulde partake the passion of oure Lorde and swetelie and profitablie kepe in memorie that his flesh was crucified and wounded for vs. God bethanked What soeuer yt be then that saincte Augustine here calleth the Sacrament a figure not of Chrystes bodie but of his death figure for what he doth call the figure in these his woordes yt ys not so harde to be knowen yt ys not the figure of the bodie of our Lorde but of his crucifieng and wounding that ys of his death and of owre communicating with the same that ys to saie that we shoulde folowe Chryst and communicate his passion suffring withe him that doth he most manifestlie shewe to be a figure Paule also the Apostle agreinge with him who saieth As often as ye shall eate this breade and drinke ths cuppe ye shall shewe furthe the death of our Lorde vntil he come Thus farre Guitmundus In this aunswer which although yt be long yet I thought yt necessarie to bring yt not truncatelie but whollie to satisfie the Reader ye maie perceane that this Authour manifestlie proueth that saincte Augustine saieth not that the flesh and blood of Chryste be figuratiuely in the Sacrament whiche the Aduersarie cheiflie pretendeth and seketh But sainct Augustine saieth that this sainge of Ghryste Except ye eate the flesh of the sonne of man c. ys a figuratiue speache For the eating and drinking of Chrystes flesh and blood in the Sacrament ys a figure of Chrystes passion and blood sheding for vs and a signe for the continuance of the thinge in our memorie and also for the mouing of vs to take our crosses and to suffer with Chryste Whiche thinge yet this Authour both more plainlie and breiflie dothe sett furth in that that foloweth sainge QuÃ²d si quaeramus quid hic figuram Augustinus dixerit nihil hic vtique tam congruÃ¨ videtur occurrere quÃ m id quod paulÃ² superius GuitmuÌ„d Jbidem Doctor idem iam dixerat id est celebratio corporis sanguinis Domini Quas obres stultÃ¨ insipientissimÃ¨ Berengariani librum de Doctrina Christiana nobis obijciuÌ„t cÃ¹m cibus altaris Domini nusquam ibi figura nusquam ibi signum dicatur Et quicquid illud sit quod signum ibi vel figura dicitur non vtique figura corporis sanguinis Domini sed passionis Domini nostrae communicationis cum ea certissimÃ¨ demonstratur Yf we aske what saincte Augustine here calleth the figure ther ys nothinge here that ys perceaued so agreable to occurre as that whiche a litle before the BerengariaÌ„s foolishlie obiected S. Aug. So do the Sacramentaries now same doctour had nowe saied that ys the celebracion of the bodie and bloode of our Lorde For which cause the Berengarians foolislie and most vnwiselie do obiecte the booke of the chrystian doctrine to vs seing that the meate of the Altar of our Lorde in no place ther ys called a figure in no place ther ys called a signe And what soeuer ther ys called a figure or a signe yt ys most certenlie shewed not to be a figure of the bodie and blood of our Lorde but of the passion of our Lorde and of our communicating with the same Thus moche Guitmundus I nede not to note here to yowe anie thinge wher euerie thinge ys so plain neither after my rude maner to trauaill to saie any more for aunswering this argument where the aunswere of this learned man ys so full that yt hath fullie and perfectelie aunswered the Aduersaries and that by the same saincte Augustine whom they obiected and oute of the same booke oute of the whiche the obiection was taken Yet raither to confirme the sainge of this learned man then to open and declare that the hath saied and that the Aduersarie maie perceaue that yt was not the minde of saincte Augustine to make the Sacrament a bare figure voide of the reall presence of Chrystes bodie and bloode I will asscribe a sainge of the same saincte Augustine whiche semeth to allude to this his sainge here This yt ys Quamuis horribilius videatur humanam carnem manducare quÃ m perimere humae Aug. cont aduers legis Prop. ca. 9 num sanguinem potare quÃ m sundere nos tamen mediatorem Dei hominuÌ„ hominem Iesum Christum carnem suam nobis manducandam bibendumî€‚ue sanguinem dantem fideli corde ore suscipimus Although yt maie seeme to be more horrible to eate the flesh of man then to kill a man and to drinke the bloode of man then to shedde yt yet we for all that do receaue the mediator of God and men Iesus Chryste geuing vs his flesh to be eaten with a faithfull heart and mouth and his bloode to be dronken Thus saincte Augustine Remembre nowe gentle Reader the rule of saincte Augustine before geuen for the vnderstanding of the scriptures and conferre this his sainge with that other and ye shall perceaue that the figuratiue speache that he speaketh of ther ys not soche as shoulde take awaie the presence of Chrystes bodie and bloode in the Sacrament and leaue but a bare figure a signe or a token of that bodie and blood as the Aduersarie wolde haue yt For wher he saieth ther that Chryst willing vs to eate his flesh and drinke his bloode semeth to commaunde an euell dede to be doen and therfore to be a figuratiue speache here he saieth that though yt seme to be an horrible facte to eate the flesh of man and drinke his bloode yet do we with faithfull heart and mouth eate the flesh and drinke the bloode of the mediatour of God and man whiche ys the man Iesus Chryste Ye see that though yt seme to be an horrible facte so to do yet saincte Augustine here maketh not the figuratiue speache soche as to take awaie the

example of godlie liuing that God bothe in his pastours and people maie be glorified As coÌ„cerning the second that the scriptures haue doubtes and difficulties Scriptures ful of doubres Yt appeareth by the expresse woorde of God when he saieth Yf ther rise a matter to hard for thee in iudgemeÌ„t c. Thow shalt get thee vppe to the preistes the Leuites But forsomoch as this matter ys allready sufficieÌ„tlie treacted of and proued yt ys enough here nowe to haue touched yt and so to passe to the third Which ys that the people must be taught and learn the lawes of god of the preistes Which thiÌ„g ys so manifestlie declared aÌ„d in so plain woordes Doubtes in the lawe of God must be dissolued by the preistes opened in the scriptures alleaged that I shal not nede to make any further declaracioÌ„ therof forasmuche as yt ys plainlie ther saied that the doubtes of the people in the lawe of God must be dissolued bi the preistes to whose senteÌ„ce and iudgemeÌ„t they must in any wise stande and not decline froÌ„ yt neither on the right hand nor on the left and that on the pain of deathe In the which saing of God yt ys euideÌ„t howe moche God wolde that the determinacioÌ„ of his church in the doubtes of his lawe should be estemed aÌ„d reuereÌ„ced and his preistes in that respecte obeid Which howe moche yt ys nowe disdained and conteÌ„ned and gods ordre and coÌ„mauÌ„demeÌ„t neclected his holie faith and religion infringed and violated yt ys more with Sithes and teares to be lamented then beinge so manifest as yt ys nedefull to be opened and declared Of whose mouthe the people should learn the lawe AlmightieGod by his prophete Malachie telleth Likewise that of the preistes the people should aske People must learn of the preistes the lawe God by the Prophete Aggaeus coÌ„maundeth Who shoulde teach the people the newe TestameÌ„t he also prescribeth Appointing some Apostles some Prophetes some Doctours or teachers who to theise offices are appointed to rule and instruct the people In ijs quae ad DeuÌ„ pertineÌ„t in those thinges that appertein to God But nowe al this ordre ys inuerted in manie places The people teache the preistes and not the preistes the people The people dissolue the doubts of the lawe the preistes not being asked for The people God his ordre inuerted speake the preistes holde their peace The people make lawes in religion the preistes are coÌ„pelled to obeie The people take in hande the thinges that appertain to God the preistes are put to scilence A moch like state we finde in the time of Moyses emoÌ„ge the children of Israel in the time when Moyses was in the mouÌ„t with God For they perceiuing him to be loÌ„g absent and thinking that he wolde no more come they began to take the rule vpoÌ„ theÌ„selues And wheras AaroÌ„ before coÌ„mauÌ„ded and taught theÌ„ the religioÌ„ of the true God nowe they taking the rule and inuerting the ordre coÌ„maunded Aaron and taught him soche Religion as lyked them of a false God When the people sawe saieth the booke of Exodus that yt was long er Moyses came downe oute of the Mountain they gathered themselfes togeather Exod 32. vnto Aaron and saied vnto him Vppe make vs Gods to go before vs. For of this Moises the felowe that brought vs oute of the lande of Aegypte we wote not what ys become Hereby maie yt be perceiued what religion shall be when the ordre that God appointed being broken they will teache and commaunde which in matters to godwarde shoulde be taught and commaunded But with all yt ys to be remembred that for this wickednes the wrathe of God waxed hote against the people and notwithstanding that ther was immediatelie Plaguesfor breaking Gods appoincted ordre in religioÌ„ and mynisterie a greate slaughter of the people aboute the noÌ„bre of three thousand and that Moyses made intercession to God for the people Yet allmightie God in the ende saied Neuer the latter in the daie when I viset I will viset their sinne vpon them and the Lorde plagued the people bicause of the calfe whiche Aaron made Wherfore seinge that the moche like trangression ys committed emonge the Chrystian people yt ys to be feared that the wrathe of God will waxe hote against vs. But God grauÌ„te vs a Moyses that by earnest intercessioÌ„ maie yet mittigate the plague of God that shall come for this wickednesse The plague I feare me will be sore vpon Corah Dathan and Abiron and vpon the capitanes of the multitude whiche be the great and famouse meÌ„ in the Num. 16. congregacion which haue gathered theÌ„ selues together against Moyses and Aaron and caÌ„ not conteÌ„t theÌ„ selues with soche ordre as God hath put in his Church and which by hys pleasure hath so long continued But yet they come to Moyses and Aaron and saie ye make muche to doo seing all the multitude are holie euery one of them and the Lorde ys emonge them Whieheaue ye your selues vppe aboue the Congregacion of the Lorde I must staie my hand I shall ells be to tediouse to the reader in this matter in the whiche I thought not to haue writteÌ„ the fourth parte of that that ys written and for expedicion leaue vnto him to reade the strory in the booke of Nombres and so further to consider yt And wher ther be manie stories declaring the displeasures of God to haue commed vppon the people bicause they wolde not submitte them selues to the ordeinaunce of him and his ministres but wolde vsurpe vpon them both Yet I will speake but of one in the first booke of the kinges which ys that where God appointed Samuel his beloued and holie Prophet to be the ruler of the people they being a stiffnecked and disobedient people to gods 1. Reg. 8. ordre so long before vsed al the elders gathered themselues together and came to Samuel and saied vnto him Beholde thowe arte olde and thy Sonnes walke not in thy waies Nowe therfore make vs a king to iudge vs as al other nacions haue See their phantasticall prouidence and therwith their disobedieÌ„ce They take in hande to prouide for their common wealth as though God coulde not prouide them as good a ruler after Samuel as he did in prouiding of Samuel And therfore the ruler whiche God appointed reiected make vs saie they a kinge But what saied Almightie God to Samuel Heare the voice of the people for they haue not cast thee awaye but me that I shoulde not reign ouer them 1. Reg. 12. And after that they had a kinge Samuel to cause them to vnderstand that their offence was great saied I will call vnto the Lorde and he shall send thunder and rain that ye maie perceaue and see howe that yower wickednesse ys great which ye haue doen in thee seight of the Lorde in asking yowe a king And they saied Praye for vs thy seruauntes vnto the Lorde thy God that

not able to take holinesse Conclude then with this Authour that the Shew bread was a figure of the blessed Sacrament which for that yt ys holiest of all other yt proueth yt well to be the verie bodie of Chryst This Authour by plain woordes conuinceth the wicked opinion of Oecolampadius OecolaÌ„pad conuinced by thautoritie of Isychius who in his booke of the Supper of our lorde saieth that the SacrameÌ„t ys no holier nor otherwise sanctifieth then praiers doo These be his woordes Haec verÃ² creatura panis ita sanctissimo vsui seruiens vt corpus Christi quod repraesentat appelletur vtentesî€‚ue sanctificat non suae quidem natura sed vtentium sanctimonia hoc est fide affectu sancto Non minÃ¹s enim verÃ¨ hoc quis de Eucharistia affirmat quÃ m de precibus quae vsu suo hominem sanctificant This creature of bread ys so sanctified seruing to a most holie vse that yt maie also be called the bodie of Chryst whiche yt dothe represent And yt doth sanctifie them that vse yt not of the owne nature But by the sanctimonie of the vsers that ys by faith and holie affection Thus he In whose woordes ys plain contradiction For sirst he saieth that the bread ys sanctified And yet he saieth again yt hath no holinesse in yt Again he saieth Oecolamp his contradiction yt sanctifieth the receauers And after he saieth yt doth not but their own sanctimonie sanctifieth them Thirdlie he saieth yt sanctifieth as praiers do and praiers if theye be deuoute pourchase sanctificacion but sanctifie not of them selues but the bodie of Chryst sanctifieth of yt self Nowe yf he meen this of the bread as yt ys handled nowe a daies of men of this secte I thinke he saieth trueth For nether ys that holie of yt self nether Comunion bread of the Sacramentaries sanctifieth not dothe yt sanctifie the receauers For they by their corrupted faith are rather defiled But if he speake of the Sacrament as yt ys vsed emoÌ„g the catholique people then he fowlie erreth For that bread sanctifieth and maketh vs clean as this Authour before hath saied And yt ys of yt self most holie as this same Authour in his last sentence taught And so against this wicked Oecolampadius yt ys holier then praier or anie other thing in the churche of God Nowe when we see this man and Cantorburie and soch other so plainly repugnante to the olde auncient Fathers what shoulde we ells do but reiect them and vtterlie detest them as men framing them selfes a faith vpon their hereticall election and not vpon the faithe of Chryst declared by the Auncient Fathers of the catholique Churche Although Isychius be right plain in this place alleaged yet shall yow heare him hereafter speake more plainlie THE FOVRE AND TWENTETH CHAPITER APplieng the continuall reseruing of the Shewe bread to the reseruacion of the Sacrament proueth the same reseruacion by the olde Fathers and by the perpetuall practise of the Church YT ys oute of all doubte by the testimonie of the Fathers before alleaged that the Shewe bread was a figure of the holie Sacrament Plain yt ys that the same Shewe bread was sett furth bicause yt shoulde be continuallie reserued in the temple and to no vse more was yt appointed then to be reserued Wherfore God commaunded that euerie Sabboth daie hott bread shoulde be sett furth vpoÌ„ the table and that Aaron and his Sonnes the preistes shoulde eate the stale bread Shewe bread appoincted for three thinges Now the figure must be aunswered by the thing figured speciallie in that parte that ys the cheif and principall parte of the figure The principall parte of the Shew bread and the chief cause of the appoinctement of yt was for three things The first as the text alleaged declareth that yt should be alwais remaining in the temple vpon the table The second vt sit panis in monimentuÌ„ oblationis Domini that yt should be abread of remeÌ„brance of the offring of the Lord The third that yt should be eaten onelie of Aaron and his Sonnes Seing then the Sacrament ys the thing figured yt must answer the figure in these poinctes whiche be the principall parte of the figure So then as the Shewe bread was reserued So likewise maie the Sacrament be reserued As the Shewe bread was a bread of remenbrance of Shewe bread applied to the SacrameÌ„t the oblacioÌ„ or offring of the Lorde So ys the SacrameÌ„t the breade of remeÌ„braÌ„ce of the offring of Chryst our lorde As the Shwe bread was to be eateÌ„ onely of Aron and his Sonnes So ys the Sacrament of none to be receaued but of our spirituall Aron and his Sonnes whiche folowe their father in holie faith and like conuersation This goodlie agreement and iust answering of the thing figured to the figure therof doth very well proue the thing so to be The Aduersarie can not denie but that the Shewe breade was a figure of the Sacrament For that ys testified by the holie Fahers And the reseruacioÌ„ of the Shew breade being a figure of some thing in the newe TestameÌ„t For all the Leuiticall sacrifices and Ceremonies were figures of thinges of the newe Testament wherof can yt be a figure but of the reseruacion of the Sacrament as the bread yt self was a figure of the Sacrament yt self Let the aduersarie bring furth the thinge figured by the reseruacioÌ„ of the Shew bread yf he caÌ„ yf he can not as certeÌ„ yt ys that he caÌ„ not for somoche God appointed no vain figure Math. 5. as God appointed no vain figure voide of all significacioÌ„ and he hath ordeined also that iota vnuÌ„ aut vnus apex non praeteribit a lege donec omnia fiaÌ„t one iotte or one title shall not scape till all be fullfilled maugre of the Aduersaries hearte this parte of the figure ys aunswered by the reseruacion of this blessed Sacrament for the memoriall of the offring of Christ vpon the crosse and to be eaten of his good faithfull children Now wher one of the membres of the proclamacioÌ„ of this Aduersarie ys against the reseruacion of the blessed SacrameÌ„t ye maie see that was made One meÌ„bre of master Juells proclamacion against ReseruacioÌ„ inâ— proued more by self will then by lawe for the lawe ys against him as by that that ys saied yt dothe well appeare But to this further confusion I shall declare and proue that this matter hathe ben putte in execucion in sundrie and diuerse ages froÌ„ the beginning of Chrystes Churche And for that this Aduersarie alleadgeth the epistle of sainct Clement written to saincte Iames called the brother of Chryst therfor shall I also alleadg the same epistle and beginning with yt descende to our daies Sainct ClemeÌ„t the disciple of saincte Peter the Apostle and an holie martir Phill. 4. Clemens Epist. 2. of Chryste of whome saincte Paule maketh mencion declaring the ordre aboute the blessed Sacrament vsed in

in that he offred bread and wine and in that he blessed AbrahaÌ„ Do ye not also see that this Authour applieth these to Chryst in that there was none more the high preist of God then our Lorde Iesus Chryst who offred sacrifice vnto God the Father And perceaue ye not that Chryst offred the verie same that Melchisedech whiche was bread and wine Wher gentle reader let me note by the waie for the satisfieng of my promesse that wher the obiection of the Aduersarie ys that S. Ciprian by expresse woordes saith Melchisedech offred Melchisedech did not offer in sacrifice bread and wine and for his proof he saied that the text in Genesis had not obtulit he offred but Protulit he brought furth Nowe note yf this Father vseth not this woorde obtulit he offred saing that Chryst offred the very same that Melchisedech did offer And what he did offer he also declareth saing that yt was bread and wine What impudencie then ys ther in the Aduersaries to improue that that so auncient and so famouse a learned holie Martir so plainlie teacheth and not he alone but all the holie companie of the writers of the which the testimonie of some mo shall be heard herafter As yow see that Melchisedech did offer bread and wine whiche was the Christ offred bread and wine in veritie that ys his bodie and bloode figure So did our Sauiour Chryst saieth Cyprian offer bread and wine in veritie that ys hys bodie and bloode And that the Aduersaries shall not cauille and saie Wher Cyprian saieth Chryst offred his bodie and blood yt ys not to be vnderstanded of any sacrifice offred in the last Supper but of the sacrifice of his bodie and bloode offred vpon the crosse The same sainct Cyprian stoppeth the mouth of the wicked in the other sentence before alleaged wher he saieth The ymage of the Sacrifice went before appointed in bread and wine whiche thinges our Lorde perfecting and fulfilling offred bread and the cuppe mixed with wine And that we shoulde not take occasion to stomble with the Aduersaries taking yt but for bread and wine he addeth And he that ys the fulnesse hath fulfilled the veritie of the prefigurated image Do ye not heare that Chryst offred the sacrifice in his last supper of the whiche the ymage went before in bread and wine And doo ye not heare that he offring bread and wine did offer in that sorte that he fulfilled the veritie of the prefigurated ymage Whiche veritie was as sainct Cyprian saied be fore that he offred bread and wine that ys hys bodie and bloode Learn then thow Reader of this substanciall piller the substaÌ„ciall faith of Chrysts catholique Churche And suffer not thy self to be caried awaie with the Aduersaries painted reasons and gloses hauinge a shewe of trueth and godlinesse aboue but vnder ther lurketh falshead and Hypocrisie But abhorre them as saincte Paule dothe aduertise For as the fishe ys deceaued by the faire bait whiche outwardlie sheweth to be a thing of commoditie but inwardlie ys destruction and death when she taketh yt Euen so the reasons of the Pseudochristians maie appeare to thee most godlie and true and to haue the commoditie of eternall life But inwardlie they contein destruction and death of the sowle to the whiche they will drawe thee except thowe shifte thy self of from that bait whilest thowe arte yet in the wauing water of this worlde Therfore be warned and while thowe hauest time looke to thy self Nowe that we haue heard this noble learned Father of the one side of Chrystes Parliament house we will heare an other of the other side whiche shall be Isychius who vpon Leuiticus toucheth this matter and saieth Et quod hoc est sacrificium Duae decimae similae conspersae oleo Oportet enim scire persectam humanitatem perfectam diuinitatem contemperare id est in vnum conuenire in oleo id est In Leuitie li. 6. ca. 23. per eam quam circa nos habet compassionem Sic enim sacrificium odor suauitatis Domino inuenitur sapientibus nobis de eo quae digna sunt In quibus autem sacrificium per quos agitur quomodÃ² celebratur intelligiblis agni oblatio quod sequitur ostendit Neque enim in sanguine neque per irrationabilia animalia sacrificium Ã nobis Deus suscipit secundÃ¹m quod sequentia demonstrant Ait enim Liba quoque vini quarta pars hyn panem polentam Quia dubium futurum erat forsan Ã quibus mysterium sacrificij quod per Christum est quod superiÃ¹s diximus celebratur habes ecce intelligibilis Melchisedech oblationem quae in pane vino perficitur in qua quarta pars hyn in libis vini offertur vt per quartam Euangelij traditionem quae in libris quatuor est per libationem verÃ² Dominicum sermonem significaret quum ait Hic est meus sanguis qui pro vobis fundetur sine imminutione enim significare legislatori visum est Christi mysterium And what ys this sacrifice Two tenth deales of fine flower sprinkled with oile For we must knowe to contemper the perfect manhead and perfect godhead that ys to come together into one in oile that ys by that compassion whiche he hath toward vs. For so the sacrifice ys fownde a swete sauoure to our Lorde when we vnderstand of him thinges that be woorthie In what thinges thys sacrifice whiche ys the oblacion of the intelligible lambe ys and by whome yt ys doen howe yt ys celebrated that that foloweth declareth For neither by vnreasonable beastes doth God receaue sacrifice of vs acording as the woordes that folowe de plainlie shewe For he saieth And the drinke offringe therof shal be of wine euen the fourte parte of an hyn bread and perched corne Bicause perchaunce yt might haue comed in doubte hereafter Christ sacrificing in bread and wine was â— the intelligible sacrifice of whome the mysterie of the sacrifice whiche ys by Chryste which we haue spoken of aboue ys celebrated beholde thowe hauest the sacrifice of the intelligible Melchisedech whiche ys full doen in bread and wine in whiche sacrifice ys offred the fourth deale of the drinke offring of wine that by the fourth deale the tradicion of the Gospell whiche ys in foure bookes and by the drinke offring he wolde signifie the woorde of our Lord when he saieth This ys my bloode whiche shall be shedde yowe for And so yt pleased the Lawe geuer that yt shoulde fully signifie the mysterie of Chryst Thus farre Isycbius In the whiche sainge ye haue the wholl matter testisied that we seke for For wher in Leuiticus God commaunded an he lambe to be offred and that the meat offring therof shoulde be two tenth deales of fine flower mengled with oyle to make bread and the drinke offring shoulde be the fourth deale of an hyn of wyne whiche thing thys Authour seking to Applie to the newe Testament Thowe hauest

vnderstanding of Chrystes woordes and beleue that the bread and wine be Chrystes bodie and bloode And therfor looking for no soche worldlie kingdom nor kinglie palace of Chryst here vpon the earth Ascendamus cum Domino caenaculum magnum strastum atque mundatum accipiamus ab eo sursum calicem noui testamenti ibiî€‚ue cum eo Pascha celebrantes inebriemur ab eo vino sobrietatis Let vs saieth S. Hierom go vppe with our Lorde into the great dining chambre allreadie prepared and made clean and ther let vs receaue of him aboue the cuppe of the newe testament and ther with him celebrating the Passouer let vs be satisfied with the wine of sobrietie I can not here withoute sorowe and greif passe these last woordes of S. Hierom but note to thee gentle reader the maliciouse doing of the Proclamer who impugning the presence of Chrystes bodie and bloode The Proclaemer cutteth of the woordes of Sain Hierom to deceaue his auditorie in the Sacrament trauaileth to prooue that his wicked doctrine by some of the holie fathers whome he wolde wrest to make them saie that Chryst ys onelie to be adored and honoured in heauen as wherbie yt might appeare that his presence were onelie ther. Among the whiche full euell fauoredlie he bringeth in these last woordes of S. Hierom cuttinge them of from the middest of the sentence and leauing oute that that goeth before whiche as ye haue heard maketh alltogether against him and also that that soloweth whiche as ye shall heare doeth make against him likewise And suatcheth truncatelie these fewe woordes and maketh a false shew with them as well as he can to deceaue his Auditorie Thus yt foloweth in S. Hierom ymmediately woorde for woorde Non enim est regnuÌ„ Dei cibus potus sed iusticia gaudium pax in Spiritu sancto Nec Moyses dedit HieroÌ„ ibid nobis paneÌ„ veruÌ„ sed Dominus Iesus ipse conuiua conuinium ipse comedens qui comeditur Illius bibimus sanguinem sine ipso potare non possumus quotidie in sacrificiis eius de genimine vitis verae viueae Sorec quae interpretatur electa rubentia musta calcamus nouum ex iis vinum bibimus de regno Patris ne quaquam in vetustate literae sed in nouitate spiritus cantantes canticum nouum quod nemo potest cantare nisi in regno Ecclesiae quod regnum Patris est For the kingdom of God ys not meat and Chryst ys the feaster aÌ„d the feast whose blood we drinke in his sacrifices drinke but righteousnesse aÌ„d ioie and peace in the holie Gost Neither did Moyses geue vs the true bread but our lorde Iesus for he ys both the feaster and the feast he ys he that eateth and ys eaten His bloode drinke we and withoute him we can not drinke and dailie in his sacrifices of the generacion of the true Vine and of the wine of Sorec whiche by interpretacion ys called chosen doe we presse ruddie newe wines and oute of these we drinke the newe wine of the kingdom of the Father not in the oldenesse of the letter but in the newenesse of the spiritte singing a newe song which no maÌ„can singe but in the kingdom of the church which ys the kingdom of the Father Thus moche S. Hierom. Who in refelling of the Iewish fables declareth that in the kingdom of Chryst shall be no matter of wordlie cheering For saieth he the kingdom of God ys not meate and drinke And returning to the right cheer of Chrystes kingdom he compareth yt with the cheer of Moyses and saieth that Moyses gaue vs not the true bread but our Lorde Iesus Whie did not Moyses geue the true bread seing that the bread that he gaue was a miraculouse bread a bread that came from heauen and the bread that Chryst gaue was no miraculouse bread but yt was common vsuall bread made here by the hand of man vpon earth Yf ye saie that the bread of Chryst was a figure of Chryst so was the other also and more liuely theÌ„ this for manie causes whiche in the thirde booke shall be declared But if ye will learn the true cause why our Lorde Chryst gaue the true breade and Moyses did not learn of S. Hierom who teacheth vs that yt ys Cap. 12. bicause Chryst geueth vnto vs not an onelie figure of him self but bothe the figure and him self also For in the feast that Chryst maketh he ys he that both maketh the feast as S. Hierom saieth and also the meat of the feast So theÌ„ he geueth him self who in dede ys the verie bread of life he geueth vs the true bread that Moyses coulde not geue For Moyses gaue the figure of yt but he gaue not the thing And therfore he gaue not the true bread Note then that Chryste ys the feaster for he biddeth vs to the feast and saieth Take and eate He ys the meate also of the feast for appoincting the A saing of S. Hierom. opened meat he saieth This ys my bodie And thus ye maie perceaue that S. Hierom ioineth with the woords of Chryst And farder he saieth by expresse woordes comminge to the poinct of the drinking of Chrystes wine in the kingdome of his Father Illius bibimus sanguinem We drinke his bloode But where drinke we yt In sacrificiis eius In his sacrifices Howe come we by this wine Joan. 15. of his whiche ys his bloode In sacrificiis eius de geminine vitis verae rubentia musta calcamus In his sacrifices we presse oute of the true vine the ruddie new wine Who ys the true vine Chryst who saied Ego sum vitis vera I am the true wine Howe presse we oute this newe ruddie wine oute of the generacion of this true wine By speaking the woordes of Chryst as he hath coÌ„maunded by which as S. Ambrose saieth that that ys in the cuppe ys made the bloode that redemed the people But in what place muste we drinke this newe wine Amb. li. 4 de Sa. ca. 5 Nouum bibimus vinum in regno Patris We drinke this newe wine in the kingdom of the Father For soche as be in this kingdom maie be partakers of Chrystes wine dronken in his sacrifices Other maie not Habemus altare de quo edere non habent potestatem qui tabernaculo deseruiunt We haue an aultar of whiche they maie not eate that serue the tabernacle For they singe not a newe song but remain in the olde letter None can sing this newe soÌ„g but they that be in the kingdom of the Churche whiche ys the kingdom of Hcb. 13. the Father saieth S. Hierom. By this then ye maie perceaue not onelie the answer of S. Hierom to the questioÌ„ of Hedibia but also his assertion for the preseÌ„ce of Chryst in the Sacrament For he saieth not in all this discourse that Chryst geueth vs a figure of the true bread but the true bread

sacrifices by the mening of Theophilact yt shoulde some that S. Paule wolde haue saied of the chrystians that they are partakers of the aultar as the Iewes and not by speciall woorde haue saied they are partakers of the bodie of Chryst Nowe in the disputacion of S. Paule yt ys plain to see that speaking of the sacrifice of the Chrystians he nameth wherof they are partakers As when he saieth The cuppe of blessing which we blesse ys yt not a partaking of the blood 1. Cor. 10. of Chryst And the bread whiche me breake ys yt not a partaking of the bodie of Chryst Wher by speciall woordes he nameth the thinges their receaued and partaken But speaking of the sacrifices of the Iewes throughoute all the disputacion he nameth no speciall thinge but vseth as I saied the generall terme of the aultar Wherby we maie conclude with Theophilactes woordes Non enim altaris sumus sed Domini corporis ipsi participes We are not partakers of the aultar but we are partakers of the bodie of Chryste Yf the bodie of Chryste were absent from the sacrifice we shoulde be by Theophilactes iudgement partakers of the aultar but bicause the bodie of Chryst ys present in the sacrifice and ys the sacrifice yt self that ys offred therfore are we partakers of the bodie of Chryst By which processe of Theophilact yt ys plain to be perceaued that he vnderstandeth Sainct Paule here to haue spoken of the verie bodie and bloode of Chryst of the whiche we are verie partakers The bloode of Chryste ys not onely in heauen but also in in the chalice Of this who can doubte that remembreth his exposition of the first text of this disputacion of Sainct Paule wher he saieth speaking of him That that he saied ys after this maner This bloode that ys conteined in the cuppe ys euen the same that flowed oute of Chrystes side This bloode when we receaue we do partake that ys we are ioined to Chryst. Who can doubte of the faith of this man and howe he vnderstandeth Sainct Paule that so plainlie expowndeth him He saieth that we receaue not a figure onely but the bloode of Chryste And this blood ys not onely in heauen whether onely the Aduersarie saieth we must by faith lift vppe our eyes and heart but yt ys conteined saieth Theophilact in the cuppe wher also by faithe we must beholde yt And this ys not onely a Sacrament of Chrystes bloode so called bicause Sacramentes haue the names of thinges wherof they are Sacramentes but yt ys saieth Theophilacte euen the same bloode that flowed oute of Chrystes side and not a thing bearing the name of the bloode of Chryst Nowe Chrystian Reader iudge yf the Aduersarie haue not plain authoritie against him that wher he wolde that yt shoulde be prooued that Chrystes naturall and substanciall bodie ys in the Sacrament Yf that bodie vpon the croosse oute of the whiche for mannes redemption did plentifullie flowe oute bloode were naturall forasmoche as this bloode in the holie Sacrament ys euen the same bloode yt must nedes folowe that the naturall bodie and naturall blood of Chryst ys in the Sactament Why stand I so long vpon so clere a matter seing that Anselmus who ys ioined with him to shewe the faith of the latin churche as Theophilact hath doen of the greeke churche ys euen as plain as he Thus expowndeth he Sainct Paule Non potestis calicem Domini in quo sanguis est eius bibere calicem Daemoniorum in quo vinum est sacrilegae superstitionis Nec potestis mensae id est altaris Ansel in 10. 1. Cor. Domini in quo corpus eius est participes esse mensae id est altaris Daemoniorum Ye can not drinke the cuppe of our Lorde in the whiche ys his bloode and the cuppe of Deuells in whiche ys the wine of sacrilegall supersticion Neither can yow be partakers of the table that ys of the aultar of our Lorde in the whiche ys his bodie and of the table that ys of the aultar of Deuels Thus he In this Authour who liued within xvi yeares of fiue hundreth yeares agon ye see a very plain exposition fullie agreing yea allmost vsing the same woordes that Theophilact did Who was liuing almost three hundreth yeares before him Which Theophilact vseth the woordes of Chrysostome who liued more then foure hundreth yeares before Theophilact Whose saing ye shall finde in the xvi chapiter of this booke I saie in this Authour here alleadhed ye haue a plain exposition of Sainct Paules woordes For first he expowndeth what S. Paule meneth by the cuppe of our Lorde and saieth that yt ys the cuppe of our Lorde bicause the blood of our Lorde ys in yt Then teaching what he meneth by the table of our Lorde he saieth he meneth the aultar of our Lorde Whiche ys so called bicause the bodie of our Lorde ys vpon yt So that as the cuppe ys called the cuppe of our Lorde bicause his bloode ys in yt So ys the table called the aultar of our Lorde bicause the bodie of our Lorde ys vpon yt I thinke these woordes be plain enough wher by expresse woordes ys taught the presence of the very bodie and bloode of Chryst in the Sacrament and that in no other sorte of woordes than Theophilact before him and Chrysostome before him as ye haue hearde did teache Peraduenture ye will saie he expowndeth the table to be an aultar which A proof of the vse of aultars eueÌ„ froÌ„ the Apostles time Dion Are. eccles Hie. par 3. ca. 3 cometh in but of late daies and ys a terme not vsed amonge the auncient doctours That bothe the woorde and the thinge was in vse in the time of the auncient doctours yt shall be made manifest to thee gentle Reader and that euen from the Apostles Sainct Dionyse the disciple of S. Paule declaring the order of Chrystes Churche in his time among other declaracions of the blessed Sacrament maketh mencion of the same sett vpon the aultar saing thus Sed illud sacratius intuere quod impositis altari venerabilibus signis per quae Christus signatur sumitur adest protinus sanctorum descriptio But reuerentlie beholde that that when the honorable signes be put vpon the holy aultar by the whiche Chryst ys both fignified and receaued furthwith their ys a description of sainctes In these woordes ye perceaue bothe the name of the aultar and the vse of yt For the vse of yt was to put vpon yt the holie Sacrament for the whiche vse sake this auncient holie Father called yt the holie aultar Whiche wolde be noted of theÌ„ who in these our daies geue the aultar moche baser tearmes yf I shall saie no woorse of them And herwithall note that this Authour doth not onely call this Sacrament honourable but also furthwith addeth the cause for bicause saieth he Chryst ys bothe signified and receaued So that by the outwarde formes he ys not

of religioÌ„ to the maner of the Apostles aÌ„d the primitiue Church whie doeth he not obserue this which he can not denie ther to haue ben obserued and by the Councels of Cartage and Constantinople decreed accordinglie to be receaued But yt ys not the primitiue Church that he trauaileth for to be regarded but yt ys his phantasie and will that he seeketh to be receaued God geue him a better minde This also ys not to be ouerpassed that the Councel of Constantinople testifieng that S. Iames did setfurth in writing the holie mynistracion doth call yt by the name of Sacrifice saing that he did setfurth the mysticall sacrifice Masse called a sacrifice by the Counc of ConstaÌ„tin which name the Proclamer abhorreth But what do I tarie so long aboute the settingfurth of these wittnesses seing ther be diuerse other that testifie the same As Nicolaus Metbonen S. Bernard Algerus Bessarion and other whom for breuitie sake I thinke yt sufficient to haue named Nowe Reader wher the Proclamer in the second place that he speaketh of S. Iames saieth that we constantlie affirme that S. Iames saied Masse I praie thee maie we not so doo and doo truelie And yf he and his complices saie the contrarie shall they not saie falselie we haue wittnesse and good authoritie to maintein that we saie He deskanteth voluntarilie with manie discordes all oute of tune For he singeth without his rule hauing nothing well alleaged to maintein what he saieth Thie parte therfore shall be Reader to lean and cleaue to that side that groâ—ndeth yt self vpon substanciall authoritie and not vpon phantasie and willfull affection But yt ys time that we also see the maner of consecracion vsed in the latime Church in time of the auncient Fathers of the same of the whiche one maie nowe suffice for all whiche one shall be S. Ambrose who thus reporteth yt Vis scire quia verbis coelestibus consecratur Accipe quae sunt verba Dicit sacerdos Fac nobis inquit hanc oblationem ascriptam rationabilem acceptabilem quod est Ambr. li. 4 de sac ca. 5 figura corporis sanguinis Domini nostri Iesu Christi Qui pridie quÃ m pateretur in sanctis manibus suis accepit panem respexit ad coelum ad te sancte Pater omnipotens aeterne Deus gratias agens benedixit fregit fractumî€‚ue Apostolis suis Discipulis tradidit dicens Accipite edite ex hoc omnes Hoc est enim corpus meuÌ„ quod pro multis confringetur Similiter etiam calicem postquÃ m coenatum est pridie quÃ m pateretur accepit respexit ad coelum ad te sancte Pater omnipotens aeterne Deus gratias agens benedixit Apostolis et Discipulis suis tradidit dicens Accipite et bibite ex eo omnes Hic est enim sanguis meus Wilt thow know that the Sacrament ys consecrated with heauenlie woordes Marke what be the woordes The preist saieth Make this oblacion saieth he Conferre this praier with the Masse book and yt agreeth nere conferre yt with the CoÌ„munion aÌ„d yt dissenteth farre alowed reasonable and acceptable which ys a figure of the bodie and blood of our Lord Iesus Chryste Who the daie before he wolde suffer tooke bread in his holie handes and looked vnto heauen to thee holie Father allmightie euerlasting God geuing thankes he blessed yt he brake yt and brokeÌ„ he deliuered yt to his Apostles and Disciples saing Take ye and eate ye of this all For this ys my bodie which shall be broken for manie Likewise also the daie before he wolde suffre he tooke the cuppe after they had supped he looked to heauen vnto thee Father allmightie euerlasting God geuing thankes he blessed yt and gaue yt to his Apostles and Disciples saing Take and drinke ye all of this For this ys my blood Hitherto S. Ambrose hath opened the praier vsed in the Church immediatelie before the consecracion and the consecracion also Which doen he maketh a certain exposition of yt and saieth thus Vide omnia illa verba Euange listae sunt ad Accipite siue corpus siue sanguinem inde verba sunt Christi Vide singula Qui pridie inquit quÃ m pateretur in sanctis manibus suis accepit panem AntequÃ m consecretur panis est vbi autem verba Christi accesserint corpus est Christi Denique audi dicentem Accipite edite ex eo omnes hoc est corpus meum Et ante verba Christi calix est vini aquae plenus vbi verba Christi operata fuerint ibi sanguis efficitur qui plebem redemit Marke all those woordes be the woordes of the Euangelist vnto these woordes Take either bodie or blood froÌ„ hencefurth they be the woords of Chryste Note enerie thing Who saieth he the daie before he wolde suffer tooke bread in his holie handes Before yt ys consecrated yt ys bread when the woordes of Chryste haue comed to yt yt ys the bodie of Chryste For hear him saing Take and eate ye all of this This ys my bodie And before the woordes of Chryst yt ys a cuppe full of wine aÌ„d water wheÌ„ the woords of Chryst haue wrought ther ys made the blood that redemed the people Now of S. Ambrose ye haue heard the praier preparatiue to the coÌ„secracion Ye haue heard the coÌ„secracion yt self which be the woords of Chryst Ye haue heard the effect of consecracion as yt was beleued of the holie catholique Church before aÌ„d in the time of S. Ambrose aÌ„d of S. Ambrose him self as his owne woordes not onelie here but in diuerse and sondrie other places do declare Who among other expownding the Pater noster saieth thus Memini sermonis mei cÃ¹m de sacrameÌ„tis tractareÌ„ dixi vobis quÃ²d ante verba Christi quod offertur panis dicitur vbi Christi verba deproÌ„pta fuerint iam non panis dicitur sed corpus appellatur Ambr. in oratione dominica I remeÌ„bre my saing wheÌ„ I treacted of the Sacr. I saied vnto yow that before the woords of Chryst the thing that ys offred ys called bread when the woords of Christ be vttered now yt ys not called bread but ys called the bodie of Chryst The like woordes hath S. Augustine Now what the maner of consecracion hath ben among the Fathers of the primitiue and auncient Church as we haue learned yt in the last chapter by All one consecracioÌ„ in the Masse vsed by the Apostles their Disciples the Fathers of the primitiue Church aÌ„d of the Churche nowe foure Apostles and S. Paule so in this we haue learned yt by foure Fathers and S. Dionyse the Disciple of S. Paule all which doe well agree that yt maie well be perceaued that Proclus saied that yt ys all one consecracioÌ„ of one Masse varied in shortnesse or lenght in some praiers or extern ceremonies or gesturs onelie for the variacion of the maners of the people but not in the substanciall parts For proof

sacrifice For in these two all that be faithfullie and deuoutlie present lifting vppe their heartes to God and ioining with the preist in godlie affection be communicantes And so yt commeth to passe that both the praier and the sacrifice made and offred by the preist as by the common mynister of the Church ys common to all the people of gods church I will not stand vppon this being so plain but leaue yt to the farder consideracon of the Reader and come to his conclusion of the Masse booke wher he saieth shus And to conclude the preist by his owne Masse booke ys bidden to saie these woordes immediatelie after the Agnus Dei. Haec sacrosancta commixtio consecratio The Procl corporis sanguinis Domini nostri Iesu Christi fiat mihi omnibus sumentibus salus mentis corporis That ys to saie This commixtion and consecracion of the bodie and blood of our Lorde Iesus Chryst be vnto me and to all that receaue yt health of bodie and soule I perceaue this man kepeth his profession For yt ys apperteining to meÌ„of his calling either to diminish and take awaie or to adde and put to somwhat The Answer from or to most of the sentences that they allcage For where before he cuttof from the places which he alleaged here he putteth to For wher the Masse booke hath but these woordes Haec sacrosancta commixtio corporis sanguinis c. He putteth in this woorde consecratio which the booke hath not But ouerpassing yt let vs see the force of the argument that he maketh oute of our owne Masse booke as he tearmeth yt and verie well For in dede yt ys our booke that abide and remain in the catholique Church not his that hath cutte himself of from yt and ys become a cast awaie But our Lord chaunge his minde that the lost shepe maie be fownde and brought home to the folde again The praier ys that the coÌ„mixtion of the bodie and blood of Chryst maie be to the preist and to all that receaue health of bodie and soule VnderstaÌ„d that the preist ys the coÌ„mon mynister of the Church wherfor doing the comon The coÌ„mon praier of the Church ys not for one angle but for the wholl vniuersall Church mynistracion he coÌ„monlie praieth for all that doe receaue generally he stricteth not his praier for a fewe neither doeth he limitte yt or bownde yt withtime and place but he leaueth yt coÌ„mon and vttereth yt with an vniuer sall He praieth not that the bodie and bloode of Chryst maie be health of soule and bodie to theÌ„ onely that receaue with him at that time and in that place which ys the thing the Proclamer laboureth to proue but in vain but he praieth for all that receaue indifferenlie either in that place and time or anie other Whether yt be now or at anie other time in that place or in anie other place in Fraunce or in Italie in Spain or in Germanie in EngloÌ„dor in Hierusalem whersoeuer the catholique Church ys and the Sacrament catholiquelie receaued But be yt that the preist had praied with limitacioÌ„ of time aÌ„d place aÌ„d desiered that yt might be halth of soule and bodie to all that receaue with him in that place and time what offence should the preist coÌ„mitte yf when none wolde receaue with him he receaued alone or howe can the Proclamer proue a necessitie by yt that neades ther must be mo then the preist or that at that time and place the preist can not receaue alone Yf the Church charitablie wishing that some people shoulde receaue the holie Sacrament with the preist had made soch a praier coulde the Proclamer turne this charitie to a necessitie Will he turne the charitie of the Church wishing vertue godlinesse and deuocion in the people to a necessitie that bicause the people wil not vse this of necessitie the preist shall not Ys this good learning Ys this hys good doctrine ys this his holie religion Yt ys as moch to saiethat yf the people waxe colde in deuocioÌ„ so shall the preist to Yf the people slacke their deuocion so shall the preist to yf the people neclect the seruice of God so shall the preist to Yf the people omitte to rendre most humble thankes to God and our Sauiour Iesus Chryst for our redemption so shall the preist to Finallie if the people will but twice or thrice in the yeare celebrate that soleÌ„ ne memorie of Chrysts passioÌ„ and death as the more pitie yt ys the most of them doe yt not so often no more shal the preist also Thus shall yt come to passe that the deuocioÌ„ aÌ„d duetie of the preist shall hang vpon the will of the people Thus the preistes that should be the salte of the earth the light of the woorlde whose light should so shine before men that they seing their good workes might glorifie their Father which ys in heauen shall neither be salt light nor geuers of good exaÌ„ple to prouoke them to doe the memoriall of Chrystes death but when the people will Yt ys a straunge doctrine that yf Math. 5. the people will not serue God the preist shall not But who ys he that wise ys that seeth not the vanitie of yt and whether yt tendeth Hitherto I trust ye perceaue that how great so euer the countenaunce was made by these allegacions As odiouse as Popes be to protestaÌ„ts they can alleage their decres wher they thinke good before alleadged that yet the force ys verie small But nowe come the great argumentes nowe come they which can not be auoided as the Proclamer supposeth so great ys the force of them Where to his places before alleadged I saied and doe saie they are raither examples of vertue for the people and not lawes of necessitie for the preist nowe he produceth lawes as the Canons of the Apostles and the decrees of Bishoppes of Rome which how odible socuer they be and haue ben to this Proclamer and his complices yet nowe in this matter they are fain to praie aide of theÌ„ First he alleageth a Canon of the Apostles in this sorte Fideles qui ecclesiam ingrediuntur scripturas audiunt Communionem sanctam non recipiunt tanquÃ m eccle Canon 19. See this CanoÌ„ cut of in the middest siastica pacis perturbatores Ã Communione arceantur Soch Chrystian men as come to the church and heare the scriptures aÌ„d doe not receaue the holie communion let them be excommunicated as men that disquiet the Church In the alleaging of this Canon he kepeth his profession as he did in other by him before alleaged that ys to cutte them of and to mangle soch places as he alleageth and not to bring theÌ„ wholl as they lie wherof reader I make thee iudge This ys the Canon Omnes fideles qut conueniunt in solemnibus sacris ad ecclesiam scripturas Apostolorum Euangelium audiant Qui autem non perseuerarint in

Selected quad for the lemma: book_n

Text snippets containing the quad