est ad eum c. Tu es sacerdos Hebr. 5. in aeternum secundùm ordinem Melchisedech Euen so Chryste also glorified not him self to be made the high pteist but he that said vnto him c. Thowe arte a preist for euer after the order of Melchisedech And declaring the great benefitte that came by him being the high preist to all beleuers he saieth again Et consummatus factus est omnibus obtemperantibus sibi causa salutis aeternae appellatus à Deo Pontifex iuxta ordinem Melchisedech And Ibid. he being perfight was the cause of eternall saluacion vnto all them that obeied him and ys called of God an high preist after the ordre of Melchisedech Likewise he calleth him in the VI. chapiter And the wholl VII chap. he occupieth in applieng Melchisedech to Chryst prouing by this prophecie the abrogacion of the preisthead of the lawe and so consequētlie of the lawe yt self Wherfore he saied Yf nowe therfore perfection came by the preistheade Hebr. 7. of the Leuites for vnder that preisthead the people receaued the lawe what neadeth further that an other preist shoulde rise to be called after the ordre of Melchisedech and not after the order of Aaron For yf the preisthead be translated then of necessitie must the lawe be translated also c. For after this maner dothe he testifie Thowe arte a preist for euer after the order of Melchisedech Then the commaundement that went before ys disanulled bycause of weakenesse and vnprofitablenesse And further declaring the excellencie of Chrystes preisthead aboue the preisthead of Aaron he saieth For these preistes were made withoute an othe but this preist with an othe by him that saied to him The Lorde sware and will not repent him Thowe art a preist for euer after the order of Melchisedech Thus as the lawe of nature hath in Melchisedech figured Chryste And the lawe of Moyses by prophecie forespoken yt So hath the lawe of the Gospell as ye haue nowe learned by sainct Paule fullfilled the same and most plainlie and euidentlie proued yt so to be Yf then Chryste be a preist after the order of Melchisedech we must seke what the order of the preistheade of Melchisedech ys and wherin yt consisteth And therbie shall we knowe the preistheade of Chryste wherin yt consisteth Sainct Paule generallie declareth the order of a preist when he saieth Omnis namque Pontifex ex hominibus assumptus pro hominibus constituitur in ijs Hebr. 5. quae sunt ad Deum vt offerat dona sacrificia pro peccatis Euery high preist that ys taken from amonge men ys ordeined for men in thinges perteining to God to offer giftes and Sacrifices for sinne By whiche description of saincte Paule yt dothe appeare that the order of preisthead standeth in two partes The first he teacheth when he saieth Ordre of preisthead standeth in two partes Pro hominibus constituitur in ijs quae sunt ad Deum He ys ordeined for men in thinges perteining to God Wherby ys ment the preaching to the people and teaching them the lawes of God and ministring the Sacramentes to them as yt was saied vnto Moyses Esto tu populo in ijs quae ad Exod. 18. Deum pertinent vt referas quae dicuntur ad eum ostendasue populo ceremonias ritum colendi viam per quam ingredi debeant opus facere Be thowe vnto the people to Godward that thowe maist bringe the causes vnto God And thowe shalt teache them ordinaunces and lawes and shewe them the waie wherin they must walke and the worke that they must doo The seconde parte of the order of preistheade standeth in offring giftes and sacrifices for the sinnes of the people Then they that be called of God as was Aaron and doo preach and teache one faith of God vnto the people and offer vnto God one maner of sacrifice they be one order of preistheade So that these two must concurre or ells yt ys not a perfight order For Elias the prophet of God and the 3. Reg. 18. preistes of Baall did offer one maner of thinge in sacrifice for they both offred oxen yet they differed in preisthead For Helias was the preist of God the other the preistes of Baall And why was this difference bycause they taught not one faithe in one God Melchisedech and Aaron taught one God and were bothe preistes of Gen. 14. Leuit. 8. Heb 5. God For Melchisedech was the preist of the most high God as the booke of Genesis wittnesseth and Aaron was called of God as the booke of Leuiticus and saincte Paule to the Hebrues testifie And yet they were not of one order of preisthead bycause their sacrifices were not of one maner By this then yt maie be taken for a trueth that Chryst not being a preist after the order of Aaron but after the order of Melchidech whiche two orders differed not in faith but in maner of sacrifice ys so called a preist after the order of Melchisedech for the maner of the sacrifice For he must agree with Melchisedech in that thing that maketh the difference betwixt the order of Aaron and the order of Melchisedech and that was and ys in the maner of sacrifice For Aaron offred in blood the other in bread and wine But here the Aduersarie will saie that Chryst ys not likened to Melchisedech for anie sacrifice by all the processe of saincte Paule But for Obiection that Melchisedech was Rex Salem kinge of Salem and withall the preist of God and for that he was with oute Father withoute Mother hauing neither beginning of daies nor ending in these pointes he ys the figure of Chryste who ys both king and preist hauing no Father in earth nor mother in heauen neither as concerning his Godhead anie beginning and as touching his Godhead and Manhead no endinge And so ys he a preist for euer To this I saie that the thing that saincte Paule principallie intended ys to be considered And then yt shall easilie be perceaued why he did not Principall entent of S. Paule in his epist to the Hebrues make rehersall of the maner of the sacrifice of Melchisedech nor mencion of the doing of the same in Chryste The principall entent of saincte Paule in this place was to proue and make manifest the excellencie of Chryst and his preisthead aboue Aaron and his preisthead Whiche excellencie in nothing more appeared then in that that Chryst was an euerlasting preist and his preisthead euerlasting and not in the maner of sacrifice For yf he had alleaged that Melchisedech did sacrifice in bread and wine The Hebrues wolde quickly haue saied that their sacrifices in that respecte moche excelled and had a moche more gloriouse shewe and cowntenance then the sacrifice of Melchisedech being but bread and wine And therfor saincte Paule omitted to make mencion VVhie S. Paule spake nothing of she sacrifice of Melchisedech in his epist
any other creature shall be able to departe vs from the loue of God whiche we haue in Chryste Iesus our Lorde Nowe vnder an othe he saieth I saie the treuth in Chryste and lie not my conscience also bearing me wittnesse by the holie Gost that I haue great heauinesse by continuall sorowe in my heart For I haue wished my self to be cursed from Chryste for my brethren my kinsmen after the flesh Yf he be of so great loue to God that neither for feare of death neither for the hope of life neither for persecution hungar nakednesse perill nor swoorde he maye be separated from his loue And if Angells also and powers and thinges present and thinges to come and all the strenght of the heauens and if the heightes also and the dephts with the vniuersall creature shoulde come against him whiche can not be yet wolde he not be seperated from the loue of God whiche he hath in Iesus Chryst what ys this great mutacion or chaunge yea rayther a wysdom neuer heard of before that for the loue of Chryst he wolde not haue Chryst And least peraduenture we shoulde not beleue him he sweateth and confirmeth yt by Chryst and calleth the holie Gost to wittnes of hys conscience that he hath no light nor small but great and incredible heauinesse not sorowe that stingeth or vexeth for an howre but that continuallie abideth in his heart Whether tendeth this heauinesse to what auaileth this incessant sorowe He wisheth to be cursed from Chryste and to perish that other maie be saued Thus moche saincte Hierom. In the whiche woordes he openeth a great doubte that saincte Paule who so feruentlie loued Chryst that nothing either in heauen or in earthe coulde separate him from Chryste nowe semeth to wish for the loue he bare to the Iewes to be diuided from Chryst Whiche might be an argument that he loued the Iewes aboue Chryst As this after the sentence of saincte Hierom ys a great doubte So ys ther an other by the same Algasia moued vpon the same epistle to the Romans Hieron ad Alg. qu. 7. In what sense saieth she ys that to be taken that sainct Paule writeth to the Romās Vix enim pro iusto quis moritur Nā pro bono forsitan quis audet mori For skarce will any man die for the righteouse man Peraduenture for a good man durst a man die This sentence semeth so plain and the natiue sense therof so easie to be perceaued that saincte Hierom saieth for lacke of the true vnderstanding of Two contrarie heresies grownded vpō one scripture Marcion yt two horrible heresies being diuerse and vnlike in sentence but like in impietie and wickednesse tooke here moche occasion Marcion by this maketh two Gods one the iust God and creatour of the Lawe ād the Prophetes The other the good God which ys the God of the Gospell and the Apostles whose Sonneys Chryste For the iust God saieth he fewe or none haue died But for the good God whiche ys Chryst ther haue been innumberable Martyrs Arrius the other heretike saieth saincte Hierom contrariwise calleth Chryst the iust God and for his so saieng alleageth scripture oute of the Psalmes Arrius wher Dauid prophecieng of Chryst saied Geue the king thy iudgementes to God and thy righteonsnes vnto the kinges Sonne The good God he Psalm 71. calleth the Father of heauen of whom saieth he Chryst him self saieth what Luc. 18. callest thow me good ther ys none good but one God the Father As theise heretikes for the obscuritie of this sentence of saincte Paule for yt ys a darke maner of speache in dede to saie for a iust man scarce a manwildie But for a good man a man will peraduenture die as though ther were a great difference betwen the iust and the good mā through theyr wicked rashnesse and headinesse haue vpō yt mainteined two notable and abhominable heresies manifestlie repugnant So likewise haue some in this oure time through their arrogant willfullnes vpon one sentence fownded two conttarie heresies as moche repugnant as these But leauing the further opening of this to a more conuenient place I will proceade in that ys here appoincted to the doen. Amandus a preist writeth to sainct Hierom desiring to be resolued in foure Amādus questions Of the whiche one ys vpon the epistle of saincte Paule to the Corinthians wher disputing of the resurrection he cometh to this place He must reign till he hath put al his enemies vnder his feet The last enemie that 1. Cor. 15. shall be destroied ys deathe For he hath put all thinges vnder his feet But when he saieth all thinges are put vnder him yt ys manifest that he ys excepted whiche did put all thinges vnder him When all thinges are subdued vnder him then shall the Sonne also himself be subiect vnto him that put all thinges vnder him that God maie be all in all Besides manie doubtes whiche maie be moued vpon this scripture this ys one verie notable for the mainteining of the Arrians heresie wher he saieth that when all thinges be subdued then shall the Sonne himself also be subiecte vnto him as though the Sonne of God in Godhead were subiecte to God the Father Whiche maner of saing for somoche as the holie catholique faith confesseth that he ys equall to the Father ys to be taken Hila. li. 11. de Trinita detestable heriticall This proposition ys learnedlie handeled and treacted of by saincte Hillarie in his eleuenth booke against the Arrians and this doubte ther dissolued Yt were to tediouse and all most vnpossible for me to rehearse all the darke places of the epistles Therfor one or two mo and so an ende To the Collosians Saincte Paule writeth thus Nowe ioye I in my suffringes Colloss 1. for yowe and fulfill that whiche ys behind of the passions of Chryste in my flesh for hys bodies sake whiche ys the churche In the which sentence he semeth to make the passion of Chryste insufficient in that he saieth that he fulfilleth that that wanteth of the passions of Chryst To the Hebrues he hath this sentence For yt can not be that they which Hebr. 6. were once lightened and haue tasted of the heauenlie gifte and were become partakers of the holie Goste and haue tasted of the goodwoorde of God and of the promisse of the worlde to cōme yf they fall awaie and as concerning themselues crucifie the Sōne of God a fresh and make a mocke of him that they shoulde be renewed again by penaunce And again in the same epistle he saieth For if we sinne wilfullie after that we haue receaued the knowledge of the truthe ther remaineth no more sacrifice for sinne but a fearfull Ibid. 1◠looking for iudgement and violēt fire whiche shal deuour the Aduersaries Theise two sentences yf they had no fauourablier interpretacion thē they seem to beare in their grammaticall sense all Chrystendome might wail and mourne For the
example of godlie liuing that God bothe in his pastours and people maie be glorified As cōcerning 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 iudgemēt c. Thow shalt get thee vppe to the preistes the Leuites But forsomoch as this matter ys allready sufficiētlie 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 thīg ys so manifestlie declared ād 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 declaraciō 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 sentēce and iudgemēt they must in any wise stande and not decline frō 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 euidēt howe moche God wolde that the determinaciō of his church in the doubtes of his lawe should be estemed ād reuerēced and his preistes in that respecte obeid Which howe moche yt ys nowe disdained and contēned and gods ordre and cōmaūdemēt 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 cōmaundeth Who shoulde teach the people the newe Testamēt 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 Deū pertinēt 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 cōpelled 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 emōge the children of Israel in the time when Moyses was in the moūt with God For they perceiuing him to be lōg absent and thinking that he wolde no more come they began to take the rule vpō thēselues And wheras Aarō before cōmaūded and taught thē the religiō of the true God nowe they taking the rule and inuerting the ordre cōmaunded 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 religiō and mynisterie a greate slaughter of the people aboute the nōbre 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 graūte vs a Moyses that by earnest intercessiō 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 mē in the Num. 16. congregacion which haue gathered thē selues together against Moyses and Aaron and cā not contēt thē 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 writtē 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 disobediēce 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
ommbus quae habebā dubia sciscitarer I haue not frō my youth ceassed at any time either to read or ells to aske of learned men soche thinges as I knewe not Nether haue I had or vsed my self as manie do as master to my self But of late euē speciallie for this cause I wēt to Alexādria that I might se Didymus ād that I might aske of him soche doubtes as I had in all the scriptures Thus sainct Hierom. In the which reporte ye do heare howe cleresoeuer Luther and Zuinglius make the scriptures that saincte Hierō fownde doubtes therin and for dissolution of thē trauailed to Alexandria to Didymus In which facte also yt maie be learned that yf sainct Hierō so notable a mā sought a famouse mā to learn him yt maie well beseme other so to doo Did not Damasus being Bishoppe of Rome send to saincte Hierō to be aunswered in certain doubtes and disdeined Damasus learned of S. Hierom. S. Augustin of S. Amb. Many learned of S. Aug. not to learn of him Did not saincte Augustin go to Millen to saincte Ambrose to heare him and to learn of him Howe many that were learned worte to sainct Augustin to be taught of him in diuerse matters of scripture Yt wolde well fill an whollvolume to nōbre vppe those that haue trauailed cōtries to heare and learn of good holie learned men and that haue written to other for the like And therfore to conclude this matter I will no more but bringe in the saieng of sainct Clement the holie Martyr and disciple of saincte Peter the Apostle and then enter into the matter which principallie I haue in pourpose to treacte of Saincte Clement in his fiste epistle writeth thus Relatū est nobis quòd quidā in Clemens epist. 5. vestris partibus cōmorantes aduersantur sanis doctrinis prout eis videtur non secū dū traditiones patrū sed secundū suū sensum docere videntur Multas enim quidā vt audiuimus vestrarū partium secundum ingeniū hominū ex ijs quae legunt verisimilitudines capiunt Et ideò diligenter obseruandū est vt lex Dei cum legitur non secundum propriā intelli gentiālegatur vel doceatur Sunt enim multa verba in diuinis scripturis quae possunt trahi ad eum sensum quem sibi vnusquisque spontè praesumpsit Sed fieri non oportet Non enim sensū quē extrinsecus adulteretis alienū extraneū debetis quaerere aut quoquo modo it sū ex scripturarū autoritate consirmare sed ex ipsis scripturis sensum capere veritatis Et ideò oportet ab eo intelligentiā discere scripturarum qui à maioribus secundum veritatem sibi traditam seruauit vt ipse possit ea quae rectè suscepit competenter asserere Yt ys reported vnto vs that some duelling in your partes are aduersaires to wholsom doctrines and are perceaued to teache euē as yt liketh thēselues ād not according to the traditiōs of the Fathers but according to their own vnderstanding Some of your countries as we haue heard take many likelihoodes of those thinges that they do read according to the witte of men And therfore yt ys diligentlie to be looked vnto that the lawe of God whē yt ys red be not red or taught according to mens owne vnderstanding For ther be manie woordes in the scriptures of God which maie be drawen to that vnderstāding that euery mā at his own pleasure hath chosen But it maie not Scripture maie be drawen to diuerse senses so be doen. For ye ought not to seke an vnderstanding diuerse and straunge which ye maie adulterate or by any maner of means by autoritie of the scripturs in the outwarde face to confirme but of the scriptures themselues to take the true vnderstanding And therfore ye must learn the vnderstanding of the scriptures of him who kepeth yt according to the trueth deliuerid vnto him frō his elders that he maie also agreablie teache that he hath well receaued Thus farre Sainct Clement To take and embrace this ordre I meen to mistrust oure owne iudgemētes ād therfore to heare our Fathers ād vpō their iudgemētes not vpō our own phātasies to staie our selues in the true vnderstāding of the scriptures I haue yf my iudgement faill me not geuen thee gentle Reader god occasion For first to remoue and disproue the false saing of Luther and Zuinglius who haue taught that the scriptures be easie and plain to be vnderstanded wherun to this proclamer willing the scriptures to be common semeth to agree and consent I haue proued by diuerse and sondrie places yea and by whol bookes of the olde Testament that the same ys verie harde and full of difficulties not able to be dissolued but by a mā wel exercised in the reading and knowledge of the same And the like haue I doen of the gospells As for the epistles of saincte Paule yt ys proued by the inuincible testimonie of sainct Peter that they be harde ād be depraued of manie to their own damnaciō And that this might fullie appeare to thee I haue at large opened and proued the same not onelie by the saing and iudgementes of the best ād most auncient fathers of Chrystes Churche as of sancte Clement Hierom Chrysostome and other but also by their maner of atteigning to the vnderstanding of the scriptures for that they be hard Whiche their maner I haue also declared by their owne testimonie The difficultie of the scriptures thus proued cōtrarie to the sainges of Luther and Zuinlius I haue proceaded to declare by the scriptures first and after by the famouse learned Fathers howe we shall come to the vnderstāding therof Wher yt ys made manifest that we must atteign therunto by the teaching of the preistes which God hath appointed to be pastours ād teachers and Fathers of the people to feede thē to teache thē and to bring thē vppe in God And yet maie we not learn of euery one that taketh vpon him the Teachers meet to be folowed name of a pastour teacher or Father but of soche as teache the lawe of our heauēlie Father and ther withall forgetteth not the lawe of our mother the holie churche Theise two propreties he must haue iointlie for the one withoute the other sufficeth not in a teacher as by sainct Hierom yt ys declared Who also as saincte Clement teacheth must be soche one as teacheth the vnderstanding of the scriptures according to the trueth that he hath receaued and learned of his elders According to which counsell I minding to searche the vnderstanding of certain scriptures which be in controuersie I will repair to them that be the elders of Christes Churche whiche I terme his Parliament house and to learn of them the true vnderstanding of those scriptures I wish therfore the reader to submitte his iudgement vnto them as I will doo and all affection sett aparte to learn of them we ought to learn of
Augustin yt ys aboue declared wher he saieth that Chryst did institute the sacrifice of his bodie and blood after the ordre of Melchisedech Eusebius saieth that the Mosaicall sacrifices being reiected Eusebius Caesarien the Prophet Malachie by the reuelacion of God sheweth what ys our ordeinaunce that was to come And therfore we sacrifice nowe to the most high God the sacrifice of lawde We sacrifice to God a full and a most holie sacrifice bringing horrour We sacrifice a pure sacrifice in a newe maner after the newe Testament What this most holie sacrifice ys bringing horrour with yt yt ys declred by Chrysostom saing Thowe commest to the holy and terrible sacrifice Bashe at the Chrysost secret thinge of the sacrifice For Chryst that was slain ys ther setfurthe The cause then why this sacrifice ys called the most holie sacrifice Why yt ys called terrible Why yt ys saied to be full of horrour ys bicause Chryst that was slain ys in the sacrifice sett furth before vs. Chryst then being settfurth in our sacrifice Yt ys to be saied after the minde of these holie Fathers that Chryst ys offred in our Sacrifice Last of all to make the conclusion Damascen saieth that the bodie and blood Damascē of Chryst ys that pure and vnbloodie sacrifice that our Lord speaketh of by the Prophet to be offred from the east to the west Yf our Lorde spake yt mete yt ys that yt be doen. And the doers haue good authoritie to do yt seinge their Lorde hath so ordeined and commaunded Now Reader doest thow not see the great bragge of this yonge Goliath ouerthrowen See yow not plain scriptures and doctours and those the grauest and eldest withe their plain and weightie sentences presse and crushe this hys puffed bladder and thrust oute in hys seight the vanitie therin conteined Perceaue yow not by these holy Fathers that the preist hathe authoritie to offre vppe the bodie of Chryst to God the Father whiche thing thys Proclamer in his stowt maner flattering him self semed percase to manie of his auditorie by his Proclamacion to haue ouerthrowen But what so euer he or anie other withe him phantasied both he and they maie perceaue that this blast was not against a reed wauing and bowing with the winde but yt was against the sure and substancial piller and grownded faith of Chrystes Churche and against that sure builded house the catholique Churche builded vpon the Rocke and therfore shaketh yt not neither with the waues of the trooblesome sea nor yet with soche blastes as this man bloweth Thus ye perceaue here ys good matter shewed for that that the catholique The Proclamer hath none authoritie to disproue the Sacrifice but hys bare Proclamacion Churche teacheth What bringeth he for that whiche he so stowtlie blowstereth Yt ys with good authoritie nowe proued that Chryst ys offred in the holie sacrifice What proofe hath he that Chryst ys not so offred now but hys bare Proclamaciō A meruailouse matter He requireth scriptures Doctours and Councells for that that the catholique Church teacheth and for that he teacheth and wolde haue receaued he bringeth not one title And therin he doth but as he maie doo For certē I am that he cā bring none And here will I again ioin with him that yf he can bring anie one sufficient authoritie that shall directlie saie that the Churche maie not Issue ioined with the Proclamer for the Sacrifice offer the bodie of Chryst in soche sorte as yt doth I will geue hym the victorie He requireth plain proof that the preist offreth Chryst his request ys satified the plain proof by expresse woordes ys made Let him doo the like for hys doctrin yf he can But let him not trust to proue yt by the wresting of sainct Paule to the Hebrues folowing Caluine and other of his Fathers For that will not serue hys turne As for Doctours ther ys not one that will fauour hym and hys Cranmer in his siste booke hath not one doctour nor Councell to make any shew for him doctrine in thys poinct For yf ther had ben anye hys predecessour Cranmer or he that was the authour of that booke wolde in the fifte booke wher he treacteth of the sacrifice haue alleaged some one But I saie he had not one Doctour or Father nor Councell by whom he impugneth the doctrine of the catholique Churche that Chryst ys offred in hys Churche He wolde fayn Father hys doctrine vpon sainct Paules epistle to the Hebrues but that scripture accepteth yt not as a laufull childe but as a Bastarde begotten by some wicked parentes and therfore refuseth yt He ys moche encombred laboring to deliuer himself from Chrysostome and other but all in vain Wherfore as this man who sparing not stirreth ād moueth as the prouer be saieth euery stone to gett some helpe or finde some shifte for the mainteinaūce of his doctrine could not gette one whollie to go with him although he semeth to alowe Lōbardus ād Nycen Coūcell yet he durst not so alleage thē as that he wolde stand throughlie with them So I beleue verilie that this Proclamer can no more doo but leuing the holy Fathers sing a litle voluntarie false deskant vpon a scripture or two as Cranmer did By this then thus moch maie be saied that to saie that Chryst ys not offred in and of the Church and the ministres therof ys no catholique doctrine for that yt ys not taught of anie catholique Father But that the contrary ys a catholique doctrine yt doth well appeare by a nombre of catholique Fathers before alleadged and shall more appeare to yow by those that shall be yet alleaged For God be praised this trueth ys not so slender that yt lacketh good wittnesses nor yet so barren that nothing can be said of yt but what I can inuent But yt ys so full that to saie all yt wolde fill an wholl volume Wherfor in this place I shall of manie produce but foure or fiue to be added in this recapitulacion and so end this booke Iustinus Martyr of the Sacrifice of the Chrystians saieth thus Deus ipse Dialog a duersus iudaeo ait In omni loco in gentibus hostias acceptas gratasue immolari Neque verò à quoquā hostias Deus accipit nisi à suis sacerdotibus Itaque omnia sacrificia quae suo nomine faciēda Iesus Christus tradidit it est in Eucharistia panis poculi quae in omni loco à Christianis fiunt praeoccupatione vsus Deus sibi grata esse testatur God him self saieth that of the gentills acceptable and pleasaunt Sacrifices in euery place shall be offred Chryst instituted the Sacrifice of the Churche Neither trulie doth God accept Sacrifices but of hys owne preistes Wherfor all the sacrifices whiche Iesus Chryst hath deliuered to be doen in hys name that ys to saie in the Sacrament of breade and the cuppe whiche sacrifices are doen of the Christians in
Lorde Wherfore yt ys manifest that as the woorthie or vnwoorthie receauing ys referred to the Sacrament so ys the honour or dishonour doen by the same referred also to the Sacrament Wherfor then S. Paule teaching the chrystian people to examen them selues and to prepare them selues that they maie be woorthie receauers of so woorthie a Sacrament taught them in that to honoure the Sacrament Vnto all this this maie be added that forasmoch as S. Paule taught the Corynthians and by them all Chrystian people the presende of Chryst in the Sacrament that he might well teache them to honour him in the Sacrament For wher Chryst ys verilie present ther ys no daunger but the chrystian maie their honoure him That S. Paule teacheth the presence yt shall be made manifest to yow in the thirde booke wher the scriptures of S. Paule shall be more at large handled Wherfor to auoide prolixitie I leaue to speake anie more of them here But this maie be saied here that forasmoche as the woordes of Chryste whiche we haue nowe in hande do teache vs the presence of Chryst in the Sacrament that we maie also honour Chryst in the Sacrament And to conclude against this Proclamer ye maie perceaue by that that ys saied that S. Paule taught vs to honoure the Sacrament THE FIVE AND FOVRTETH CHAP. PROVETH BY the same doctours that the Proclamer nameth that the Sacrament ys to be honoured AFter this man had abused the scriptures to makesome shewe of his wicked pourpose he vsed his like synceritie in naming certain doctours whiche doctours as he saieth neuer make mencion in anie of their bookes of adoring or woourshipping of the Sacrament To declare the trueth of this man we will first produce them whome he hath named as making for him and afterwarde some other Among those whome he nameth Chrysostom ys one A merueillouse thing to see the impudencie or ignorance of this man He nameth Chrysostome as one who in his bookes maketh no mencion of the honouring of Chryst in the Sacrament and yet among all the learned Fathers that writte ther ys none that maketh more often and more plain mencion of that matter then he doth To bring manie of his testimonies the condicion of this rude booke will not suffer for yt wolde therby growe to great ▪ Wherfore one or two places shal be brought whiche shal so clerelie opē this matter that I beleue Reader thowe wi lt merueill that this Proclamer durst for shame name Chrysostome as one that maketh no mencion of the honouring of Chryst in the Sacrament In one place thus he saieth Cùm autem ille Spiritum sanctum inuocauerit Chrys de sacerd li. 6. sacrisiciumue illud horrore ac reuerentia plenissimum perfecerit communi omnium Domino manibus assiduè pertractato quaero ex te quorum illum in ordine collocabimus Quantam verò ab co integritatem exigemus quantam religionem Consideraenim quales manus illas administrantes esse oporteat qualem linguam quae verba illa effandat Denique quae anima non puriorem sanctioremue conueniat esse animam quae tantum illum tamue dignum spiritum reoeperit Per id tempus Angeli sacerdoti assident caelestium potestatum vniuersus ordo elamores excitat locus Altari vicinus in illius honorem qui immolatur Angelorum choris plenus est Id quod credere abundè licet vel ex tanto illo sacrificio quod tum peragitur Ego verò commemorantem olim quendam audiui qui diceret senem quendam virum admirabilem ac cui reuelationum mysteria multa diuinitus fuissent detecta sibi narrasse se tali olim visione dignum a Deo habitum esse ac per illud quidem tempus derepentè Angelorum multitudinem conspexisse quatenus aspectus humanus ferre poterat fulgentibus vestibus indutorum Altare ipsum circundantium Denique sic capitc inclinatorum vt si quis milites praesente Rege stantes videat id quod mihi ipse facilè persuadeo When he mening the preist hath called vpon the holie Gost and hath perfected that sacrifice most full of horrour and reuerēce when the vniuersall Lorde of all thinges ys in his handes handeled I aske of thee in what order of men shall we place him howe great integritie shall we require of him howe great religion or godlinesse Consider also what hands those aught to be that doe ministre What maner of tounge that speaketh those woordes mening the woordes of consecraciō last of al that it ys meet that that soule be purer and holier then anie other soule that receaueth him so great Angells attende vpon the preist in the time of oblacion and a visiō therof shewed to an olde man and so woorthie a spirit At that time the Angells also geue attendance to the preist and all the wholl order of the heauenlie powers singpraises and the place nighe to the Aultar in the honour of him that ys then offred in sacrifice ys full of Angells which thing a man maie fullie beleue for that great sacrifice that then ys doen. Trulie I also did once heare a certain man reporting that an olde woorshippefull man vnto whome manie secretes were by Gods pleasure reueiled declared vnto him that God did vouchefaif to shewe him soche a vision and that at that time as farre as the sieght of man might beare yt he sawe sodenlie a multitude of Angells cloathed in bright garmentes compassing the Aultar aboute and afterwarde so bowing downe their heads as yf a man shoulde see soldiours stand when the king ys present Whiche thing I easely beleue Thus Chrysostome In this saing easie yt ys to perceaue howe honorably he thinketh of the Sacrament and what honoure he thinketh yt of For that the Sacrament ys so honourable he knoweth not wher to place the preist that dothe consecrate yt He questioned what hands they aught to be that handle the vniuersall The vniuersall Lorde of all handled by the preist Lorde of all thinges What toung that aught to be that speaketh the mightie woordes of consecracion howe pure that soule aught to be that receaueth so woorthie a thing yea he acknowlegeth the Sacrament to be so honourable that he saieth that the Angells in the time of the ministracion of yt doe assist the preist and attend and for confirmacion of this he bringeth in a vision of an holie man who sawe Angells in bright garmentes Angells honoure the Sacram. stand aboute the Aultar and bowing downe their heades to honour the Sacrament Whiche thing Chrysostom saieth he did beleue Yf man for the ministracion of the Sacrament be so honourable yf yt be soche as Angells do honour yt howe moche aught man to honoure yt That man aught to honour yt the same Chrysostome in the ordre of the Masse by him sethfurth by his owne practise declareth wher we finde his praier and after his praier his rule for the honouring of this Sacrament Thus
iste testis est qui etiamnum inter clinodia Ecclesiae Constantinopolitanae asseruatur In the time of the good gouernement of the church of Constantinople by The historie of a woman that for the Sac. receaued a stone Iohn Chrysostome a certain man of the heresie of the Macedonians had a wief of the same opinion This man when he had hearde Iohn Chrysostom teaching what was to be thought of God he commended his doctrine and exhorted his wief that she also shoulde be of his minde But when she did more regarde the woordes of noble women then his conuersacion or maner in saithe and after manie admonicions her husbande had doen no good in her he saied vnto her Except in the matters of God thowe be a companion withe me thowe shalt not hereafter be a partaker of liuing with me The woman when she had heard this and had dissimulatelie promised to consent vnto him she tolde the matter to a certain woman seruant whom she iudged to be trustie vnto her whose helpe she vsed to begile her husbande Aboute the time of the mysteries they that be taught the faith knowe what I saie she keping still that she had taken falleth downe as though she wolde praie This womā recaaued vnder one kinde onelie Her woman seruant standing by her geueth vnto her priueily that she had brought in her hande which thing when she had putte to her teeth yt congealed into a stone The woman being astoined fearing least some euell shoulde happen her for that thing which by Gods power had chaunced she goeth with spede to the Bishoppe and accusing her self she sheweth the stone hauinge yet the markes or printes of her bitinge and shewing an vnknowen matter and a merueillouse coloure and withall desiering with teares forgeuenesse she promiseth to agree to her husbande Yf this thing seeme to anie man incredible this stone ys witnesse of the matter whiche vntill this daie ys kept in the Churche of Constantinople As this historie ys notable so for the pourpose yt ys euident that the Sacrament was ministred vnder one kinde that was vnder the forme of breade For the woman takinge that in her hand and not minding to receaue yt kept that still and tooke some other thing of her seruant to eate and so thought to haue begiled her husbande so their was but one kinde receaued To be short as of the learned yt ys testifieth the maner of receauing vnder one kinde whiche ys vsed in all the latin Churche vpon good fridaie on The maner of receauīg vnder one kinde vpon good fridaie vsed in the primitiue Churche whiche daie the preist receaueth the host consecrated vpon Mawndie Thursdaie hath ben so vsed from the primitiue Churche Wherbie as by that that ys before saied also yt doeth well appeare that the receauing vnder one kinde hath ben practised in the primitiue Churche notwithstanding the false reporte of the Proclamer Wherfore Reader be not deceaued with soche bragges of vntrueth For though he hath saied yt he neither doeth nor can prooue yt but stand thowe to the doctrine of the catholique Churche who what she teacheth she prooued to be true as by this matter thowe doest perceaue Thus hauing nowe ended the scriptures of the Gospell with thankes to God we ende this seconde booke praing that yt maie be to his honour and to the profitte of the Readers Amen THE THIRDE BOOK THE FIRST CHAPITER ENTRETH BY PREface into the first text of saincte Paule that toucheth the Sacrament and expwndeth yt according to the letter DIdymus of whome for that he was a famouse learned man sainct Hierom desiered to be taught and instructed in his firste booke of the holie Gost whiche worke ys translated by sainct Hierom considering howe great a matter yt was to treacte of li. 1. de Spiritu sancto Diuine thinges are with reuerence anc diligence to be hādled diuine thinges and that therfor they aught with reuerence to be vsed he saieth thus Omnibus quidem quae diuina sunt cum reuerentia vehementi cura oportet intendere We must with reuerence and great care diligentlie looke vnto all thinges that be diuine Wherfore mindinge by Gods ayde to proceade in treacting of the blessed Sacrament of the bodie and bloode of Chryst and of the presence of the same our Sauiour Iesus Chryst werie God and verie man in that Sacrament with other matters therunto apperteining whiche be in deed diuine matters I wish not onelie vnto my self in the writing but also to the reader in the reading that reuerence that to eche of vs apperteineth Before in the beginning of the first booke And for my parte considering what I haue allreadie writen as concerning the holie scriptures that they be harde and darke so that as sainct Hierom saieth Sine praeuio monstrante semitam ingredi non possumus withoute a fore guyde and a shewer we can not entre the right path of them And for somoche also as ther ys the more pitie so great controuersie of the matter to be treacted of I will not be so rashe and irreuerent to the scriptures Jrē li. 3. ca 4. to handle them wrest them and abuse them after mine owne phantasie but I will as Irenaeus aduertiseth haue recouerse to the eldest churches and learn of them the truth and true mening of soche scriptures as be called in question aboute the matter of the said Sacrament of the whiche I Doubtes in controuersies wher to be dissolued shall nowe treacte Quid enim si quando de aliqua quaestione modica deceptatio esset nonne in antiquissimas oportet recurrere ecclesias in quibus Apostoli conuersati sunt ab eis de praesenti quaestione sumere quod certum rei liquidum est What yf at anie time ther be a deceptacion of a litle matter must we not runne or haue recourse to the eldest churches in the whiche the Apostles were conuersant and of them to take that that ys certen and plain Thys Ibidem holie Father geueth so moche vnto the auncient Fathers that yf ther were no scriptures he saieth we shoulde folowe the ordre of tradicion whiche the Apostles haue deliuered vnto them Quid autem si neque Apostoli quidem scripturas reliquissent nobis nonne oportebat ordinem sequi traditionis quem tradiderunt his quibus committebant ecclesias What saith Irenaeus yf neither the Apostles had lefte vs scriptures did yt not behoue vs to folowe the order of Tradicion yt to be folowed tradition whiche they deliuered vnto those to whome they committed the churches Thus Irenaeus In whiche sentence of this holie Martyr we are not onelie taught that we aught to repare to the Fathers to haue our doubtes dissolued and so to learn of them howe the Scriptures are to be vnderstanded but also for tradicions that be not written in the scriptures for the reporte of whiche as wel as for soche as be in the scriptures
enim munus illius baptismatis erat quod postea Christus instituit in hoc enim vetus noster homo crucisixus est ac sepultus ante crucem nunquam prorsus extitit remissio peccatorum siquidem vbique ipsius hoc sanguini deputatur Idem enim istud Paulus affirmat Sed mundati The baptisme of Christ gaue remissiō of sinnes the baptisme of Iohn not so which ouer throweth the doctrin of Caluine estis inquit sed sanctisicati estis non per Baptisma Ioannis sed in nomine Domini nostri Iesu Christi spiritu Dei nostri Et alibi ipse dicit Ioannes quidem praedicauit baptismum poenitentiae non ait remissionis sed vt crederent in aduenientem post cum For what cause was Iohn sent to the office of baptising Thus also the same Baptist declareth saing that he came in the region of Iordane preaching the Baptisme of penaunce in remission of sinnes And truly this Baptisme had not remission For this gifte apperteineth to the baptisme whiche Chryst afterward did institute In this baptisme our olde man was crucified and buried and before the crosse ther was vtterly no remissiō For trulie this euery wher ys deputed to his bloode For euen the same dothe Paule affirme But ye are clensed but ye are sanctified not by the baptisme of Iohn But in the name of our Lorde Iesus Christ and by the Spirit of our God And in an other place he saieth Iohn did preache the baptisme of penaunce and he doth not saie of remission but that they shoulde beleue in him that was comming after him Thus farre Chrysostom By all this that ys saied of Chrysostome yt ys easie to be perceaued that Chryst ys the institutour of Baptisme that ys auailable before God for the remission of sinnes And that Iohn Baptised to penaunce therby to prepare men that they baptised with the Baptisme of Chryste might receaue remission Differēces of the Baptisme of John ād of Chryste of their sinnes for somoche as they were penitent Of these woourdes maie be gathered these differences of these two baptismes The baptisme of Iohn was a figure and preparacion of and to the very effectuall Baptisme of Chryst The baptisme of Chryst the thing prepared for and the true thing by figure signified The Baptisme of Iohn was in water The Baptisme of Chryst in water and the holie Goste The Baptisme of Iohn was in water to penaunce The baptisme of Chryste in water and the holie Gost to the remission of sinnes The Baptisme of Iohn was included in the Baptisme of Chryst as the lesser thing in the greater The Baptisme of Chryst conteined the Baptisme of Iohn as the woorthier thing maie conteine the vn woorthier and can neithier be included nor conteined of yt Chryste then the institutour of this Sacrament who leadeth vs from the Tirannie of the Satanicall Pharao and the seruitude of sinfull Egipte and bringeth vs through the miraculouse fowntain to walke through the desert of this worlde to the heauenly lande of promisse ys as necessarilie required as Moyses was to lead the people oute of Egipt through the sea into the deserte to iourney to the earthlie land of promesse who was the figure of Chryste as S. Austen hath testified Wherfor the thing figured must nedes aunswer the figure As Chryst the institutour ys necessarilie required so also ys the holy Gost and the water Chryst him self testifieng Nisi quis renatus fuerit ex aqua Spiritu sancto non potest introire in regnum Dei Except a man be born a newe of the Ioan 3. water and the holy Gost he can not entre into the kingdom of God Nowe then these three that ys Chryst the holy Gost and the water being necessarilie required to the effectuall Baptisme whiche ys the thing figured The other three also as Moyses the clowde and the sea must nedes concurre in the figure fullie to signifie that ys here fullie required The Iewes vnder Moyses were baptised in the clowde and the sea in the darke maner of a figure The Chrystians in the holie Gost and the water in the clere maner of the trueth as Origen saieth Antea in enigmate fuit Baptismus Homil. 7. in Numer in nube in Mari Nunc autem in specie regeneratio est in aqua Spiritu sancto Before Baptisme was in a darke maner in the clowde and in the Sea But nowe in clere maner regeneracion ys in the water and in the holie Gost This thē that ys saied wel weeghed and considered the doubtes before moued are clerely solued and the text thus farre expounded THE THIRD CHAPITER EXPOWNDETH the resideu of the text Et omnes eandem escam spiritual c. IT ys to be reteined in memorie that as in the first chapter ys saied S. Paule in this sentence did reherse certain benefittes of God bestowed vpon the Iewes as figures of greater benefittes that God hath and dothe bestowe vpon the chrystians What the clowde and the sea did to the commoditie of the Iewes yt ys ther declared Likewise what Manna and the water flowing oute of the rocke The seconde chapiter began to declare what these great workes and wonders of God in the olde lawe did figure in the newe lawe and finished three of them that ys what Moses and what the clowde and what the read sea did signifie Nowe ther remaineth to be declared what Manna and the water of the rocke did signifie and of what thinges in the newe Testament they be figurs In this declaracion yt apperteineth to me to mēbre that in the first booke in the 22 chapter wher by ordre these two shoulde haue ben declared vpon consideracion that S. Paule did make mencion of them and that I wolde not be greuouse to the reader with the reading of one matter twice I differed yt and reserued yt to this place Wherfor I must I saie remēbre in the declaraciō of these two to kepe soche ordre as I wolde haue doen ther and as I did with the rest of the figures ther declared The ordre was by scriptures of the newe Testament and doctours to declare what thinges the figures did prefigurate That doen to declare what prophecies were of the same and them according to the minde of the holie Fathers to applie to the thing prophecied Omnes saieth S. Paule eandem escam spiritualem manducauerunt All did eat of one spirituall meat What this one meate was of the whiche they did all eate yt ys before declared that yt was Manna Whiche thing also Chrysostome doeth testifie Quia dixit de mari et de nube de Moise Adiecit preterea Et omnes eundem spiritualem cibum comederunt Sicut tu inquit à lauachro aquarum ascendens ad mensam curris sic illi à mari ascendentes ad mensam venere nouam admirabilem De Manna loquor By cause he had spoken of the clowde and of Moyses He also
of sainct Paule whiche ys Calix cui Bened. HAuinge intended to sett furth in this booke the exposition of soche scriptures as be in the epistles of S. Paule which speake of the Sacrament of Chrystes bodie and bloode to searche oute the vnderstanding of the fathers whether they speake of yt as taking yt for a bare signe or figure of the bodie and bloode of Chryst orells as a Sacrament conteining the thing that yt signifieth I haue thought good if anie scriptures do come betwixte soche not to trooble the Reader with the exposition of them for that they be impertinent to owre matter but ouerpassing them to go to the next text to our matter apperteining Wherfor hauing now doen the scriptures in the beginning of the tenth chapiter I passe ouer to this text Calix benedictionis cui benedicimus nonne coÌ„municatio sanguinis Christi est Et panis quem frangimus nonne participatio corporis Domini est ys not the cuppe of blessing which we blesse partaking of the bloode of Chryst ys not the breade whiche we breake partaking of the bodie of Chryst For the better vnderstaÌ„ding of this text yt ys to be obserued that S. Paule trauailing to abduce the Corinthians from certain vices and euells whiche he hath remeÌ„bred vnto them to haue ben in the Iewes and for the whiche Sacrifice of the church proued by S. Paule they were punished of God enombring theÌ„ particularly and among other noting Idolatrie dehorteth them from yt sainge Fugite ab Idolorum cultura Flie froÌ„ the honouring of Idolls And for that the Corinthians were moche defiled and moche offended other by their resorting to the banquettes of Idolls and partaking of the Idolathites they thinking that for asmoche as they had learned that vnto the chrystian all meates are clean that they might do so S. Paule doth not onely dehorte them from yt but also by argument taken of the sacrifices of the Iewes and of the partaking of the same whiche might not stand with the partaking of Idolathites proueth that they maie not be partakers of the sacrifice of the chrystians and of the sacrifice of Idolaters And here entring to speake of an high misterie of the chrystian religion whiche ys not to be spoken to the weake and the carnall but to the wise and spirituall as in this epistle he testifieth saing Animalis homo non percipitâ—ea quae sunt Spiritus Dei The naturall man perceaueth not the thinges that belong to the spiritt of God Wher of the one he saieth thus Et ego fratres non potui 1. Cor. 2. loqui vobis quasi spiritualibus sed quasi carnalibus tanquam paruulis in Christo lac vobis potum dedi non escam Nondum enim poteratis And I coulde not speake vnto yowe bretheren as vnto spirituall but as vnto carnall Euen as vnto babes in Jbibid 3. Chryst I gaue yowe milke to drinke and not meat for ye were not theÌ„ stroÌ„g And of the other he speakith thus sapientiam loquimur inter perfectos We speake wisdome among them that are perfect Euen so nowe entending to speake of an high wisdome he warneth them with this saing vt prudentibus loquor vos ipsi iudicate quod dico I speake vnto them that are wise or haue discrecion Iudge ye yowr selues what I saie Ys not the cuppe of blessing whiche we blesse she partaking of the bloode of Chryst Ys not the breade whiche we breake partaking of the bodie of our Lorde As who might saie For as moch as ye are called to the chrystian religion and be made partakers of the misteries of the same and are nowe becomed wise in Chryst Iudge ye as wise men what I saie do not ye drinking of our Lordes cuppe in our sacrisices partake of the blood of our Lorde Chryste and eating of that bread of the chrystian sacrifice do ye not partake of the bodie of our Lorde yt must nedes so be For all that be partakers of sacrifices are partakers of yt to whom the sacrifice ys offred This I proue vnto yowe Consider and remembre the sacrifice of the carnall Israelites Aare not they whiche eate of the sacrifices whiche were offred emong them partakers of the aultars euen so yowe partaking of the sacrisices of Idolls which sacrifices are offred to deuells But I wolde not that ye shoulde be ioined in felowshippe with Deuells for if ye so be ye sustein great dammage and losse and what ys that Ye can not be partakers of Chryst For ye can not drinke of the cuppe of oure Lorde and of the cuppe of Deuells Ye can not be partakers of the table of the sacrifice of our Lorde and of the sacrifice of Deuells Wherfore if ye desire to be partakers of our Lordes bodie and bloode in eating of his bread and drinking his cuppe in his sacrifice leaue to be partakers of the sacrifices ofred to Idolls Wherby ye are made partakers and be ioined to Deuells For as ther ys no companie betwixt light and darknesse so ys ther no agreement betwixt our Lorde God and the Deuell neither maie God and Beliall dwell together And as he that beleueth hath no part with the infidel neither righteousnes felowshippe with vnrighteousnesse no more dothe the temple of God agree with Idolls As in this maner of periphrasis the wholl minde of S. Paule in this place ys settfurth and made clere and plain howe and by what perswasioÌ„ he laboured to diswade the Corinthians from Idolothites So also yt ys manifest that in his sentences in the processe of this chapiter whiche he vseth as argumentes grownded vpon the Sacrament that he vnderstandeth no trope or figure of the bodie and blood of Chryst but the very thinges theÌ„ selues in very dede And as he by that the carnall Israelites eating of their sacrifices were partakers of the same proueth that eaters either at our lordes table or at the table of Deuells be partakers of the same So doth he as well accompt that that ys vpon the table of our Lorde to be a sacrifice as either the sacrifice of the Israelites offred to God or of the gentiles offred to Deuells Yf yt be not so what awaileth or of what force ys the argument diduced from the sacrifices of the Iewes For if the eating of the sacrifice of the Iewes maketh them partakers of the aultar what proueth that that either Idolothites of the table of Idolls or the cuppe and bread of our Lorde his table doth make either the receauers of the one or of the other partakers of theÌ„ if that bothe the one and the other be not sacrifices as that ys froÌ„ the whiche the argument ys diduced and vpon the whiche yt ys grownded yt ys an euell maner of disputacion to go aboute to proue like effectes of vnlike causes but of like causes to proue like effectes yt ys a good maner of disputacion if due ordre and circumstance be obserued To make the matter plain what ys the cause that the Israelites
and of yt we are partakers Yf this be the meaning of S. Paule why then walke we in errour in this matter Why wander we in the mistes and darke clowdes of tropes and figures and significacions wher Chrysostom expownding the scripture and minding to shewe vs the verie vnderstanding and plain mening of yt teacheth that not a trope figure or sign of the blood of Chryst ys in the cuppe but the bloode of Chryste that flowed oute of his side In the whiche exposition we maie in clere maner see and beholde the verie trueth euen the right catholique faith so sett furth that ther ys no helpe for the aduersarie to cloke his heresie withall The proclamer requireth one plain sentence to proue the reall presence of Chryste in the Sacrament what more plain speache wolde anie man desire to be spoken in this matter as wherbie to geue him perfect instruction in the same than to saie that that did flowe once of the side of Chryst ys in the chalice Yf the aduersarie with forced violence wolde thrust into Chrysostō woordes his comon glose that the figure of yt that did flowe oute of Chrystes side ys in the cuppe then shoulde he make Chrysostome an vntrewe man For Chrysostome saieth that that which he saied vpon that scripture was the mening of the woordes of S. Paule Now if the Aduersarie will expownd Chrysostom with an other mening then either Chrysostome did not geue vs the true meaning of S. Paule which ys not to be thought or ells the Aduersarie reporteth vntrulie of him whiche ys his cōmon practise For so farre wide ys yt that these two meninges should be one that the one saieth yea the other saieth no th one saieth yt ys thother saieth yt ys not the one ys an heresie and thother a truthe So fare I saie be these from being one that for these two sentences this lamentable diuision and greuouse contencion in the Churche ys raised by heretiques What ys a mening but a simple and plain opening and declaracion of a woorde or sentence of a mans conceipt or speache doubtfullie or darkly conceaued or spoken before Wherfor Chrysostom saing that this was the mening of S Paules woordes did by plain woordes simplie declare the same This then being the true mening of S. Paules woordes what trueth was ther in the saing of Cranmer or the Authour of that booke who alleaging S. Paules woordes abused by Cranmer this text abused yt to a cleane contrarie vnderstanding Thus he saieth Neither that wine made of grapes ys his verie bloode or that his bloode ys wine made of grapes but signifie vnto vs as S. Paule saieth that the cuppe ys a communion of Chrystes bloode Howe wickedlie and vntrulie this ys spoken and howe this scripture ys drawen to a false vnderstanding this exposition of Chrysostom dothe wel proue as other also hereafter shall do That he wolde haue no soche mening vpon these his woordes as the Aduersarie wolde yll fauouredlie peice and patche vpon them his like maner of speache in an other place declareth where he saieth Reputate salutarem sanguinem Chrysost ser de Euch in Enceniis The bloode of Chryst. in the Sacr. how yt ys to be estemed quasi è diuino impolluto latere essluere ita approximantes labijs puris accipite Regarde or esteme the holsome bloode as to flowe oute of the diuine and vndefiled side and so coming to yt receaue yt with pure lippes Whiche woordes forsomoch as he spake them in a sermon to the common people he spake them in plain maner in that sense as they sownded to the hearing of the people which was that they shoulde accompte the cuppe of our Lord to be his blood And therfore they shoulde come and drinke yt euen as oute of his side as who should saie yt ys all one In this also that he willeth them to take yt with pure lippes he teacheth the reall presence For the spirituall maner of Chrystes blood ys not to be receaued with lippes but with heart and soule Wherby yt ys plain that Chrysostom wolde his woords no otherwise to be vnderstanded then they were spoken Wherfore not to tarie long vpon this saing of Chrysostom whiche ys so plain that euery childe maie vnderstande yt I wish yt onely to be imprinted in the memorie of the reader that ys of him saied which ys again to repeat yt that yt that ys in the cuppe ys yt that flowed oute of the side and of yt we are partakers Chrysost in 10. 1. Cor. As by this we are taught the trueth of the presence of Chryst in the Sacrament So in the rest of his sainges vpon the same text he teacheth vs that yt ys a sacrifice Thus he saieth In veteri testamento cùm imperfectiores essent quem idolis offerebant sanguinem cum ipse accipere voluit vt ab idolis eos auerteret Quod etiam inenarrabilis amoris signum erat Hic autem multo admirabilius magnificentius sacrificium Chryste cōmaunded himself to be offred praeparauit cum sacrificium ipsum commutaret pro brutorum caede scipsum offerendum praeciperet In the olde Testament when they were more vnperfecte to the entent he wolde turne them from Idolls that blood which they offred vnto Idolls he himself wold accept which also was a token of an inenatrable loue But here he hath prepared a moch more woonderfull and magnificall sacrifice both when he did chaunge the saied sacrifice and for the slaughter of brute beastes commaunded himself to be offred In this saing of Chrysostom ther be two notable notes to be obserued which as they do moche declare and confirme the catholique doctrine So do they as plainly and as mightilie ouerthrowe the wicked heresie of the Aduersarie The first ys that declaring the great loue of God towarde the vperfect people of the olde lawe that to turn them from Idolatrie he was contented to accept to be offred to him in sacrifice soche bloode of brute God prepared a moch more wonderfull and magnificall sacrifice for the newe Testament then was in the olde beastes as they offred to their Idolls when he cometh to the sacrifice of the newe lawe he saieth that here he hath prepared a moche more woonderfull and magnificall sacrifice What I praie thee Reader coulde be spoken more plainlie against the wicked assertion of the Aduersarie teaching that the sacrifices of the newe lawe are nothing more excellent then the sacrifices of the olde lawe then to saie that Chryst here in the newe lawe hath prepared a moche more woonderfull and magnificall sacrifice Which woordes Chrysostom speaketh setting the sacrifices of both lawes together and therfore they were spoken in comparison of the sacrifices of the olde lawe And to the intent that the Aduersarie being here sore pressed with the woordes of Chrysostom shall not with his common glose cloake him self and gette a subterfuge saing that Chrysostom spake of the sacrifice of Chryst
maketh vs partakers of the bodie of our Lorde So the partaking of meates offred in sacrifice to An argumeÌ„t grownded vpon the sacrifice by S. Hierom. Deuells maketh vs partakers of Deuells And thus ther must be a sacrifice vnderstanded in both sides aswell in the one as in the other Which being so yt must nedes be confessed that the bread which S. Paule speaketh of here by the whiche we are made partakers of the bodie of Chryst ys a sacrifice and in that yt ys a sacrifice yt necessarily foloweth that yt ys the very bodie of Chryst whiche ys owre onely sacrifice And thus yt maie be perceaued that this short exposition well weighed had good matter in yt to coÌ„mende and settfurth the catholique faithe and to teache the presence of Chryst in the Sacrament and yt also to be the sacrifice of chrystians And nowe that yow haue hearde the expositions of these two we will proceade to heare other two vpon the same scripture THE FICHTTENTH CHAP. PROCEADETH IN the exposition of the same text by sainct Augustin and Damascen SAincte Augustine openeth the minde of S. Paule thus Nolo vos socios Daemoniorum fieri eos quippe ab Idololatria prohibebat Propter quod eis osteÌ„ dere volebat ita illos fieri socios Daemoniorum si Idolothita sacrificij manducauerint Aug. coÌ„t immie legis Prophet quomodò Israël carnalis socius erat altaris in templo qui de sacrificiis man ducabat Hinc enim caepit vt boc diceret Propter quod dilectissimi mihi fugite ab idolorum cultura Deinde secutus ostendit ad quod sacrificium debeant iam pertenere dicens Quasi prudentibus dico iudicate vos quod dico Calix benedictionis quem benedicimus non ne communicatio est sanguinis Christi Et panis quem frangimus nonne communicatio est corporis Domini c. I will not that ye be made felowes of Deuells He did truly forbidde them from Idolatrie For the which thing he wolde declare vnto them that they shoulde euen so be made felowes of Deuells if they did eate Idolathites of the sacrifice as the carnall Israell whiche did eat of S. Aug. câ—lleth the bread and cuppe of the B. Sacr. a sacrifice the sacrifices in the temple was felowe of the Aultar By occasion of that he began that he wolde saie this wherfor my most beloued flee from the honouring of Idolls Afterwarde folowing he sheweth to what sacrifice they aught now to pertein saing I speake as vnto wise men iudge what I saie ys not the cuppe of blessing whiche we blesse a coÌ„municacion of the bloode of Chryst And ys not the bread which we breake a comunicacion of the bodie of our Lorde Thus farre S. Austen This expositioÌ„ yf yt be well marked aÌ„d coÌ„pared to the expositioÌ„ of this text of S. Paul which ys in the xvi chap. of this book yt shall be perceaued that yt doth iustly agree with the same aÌ„d moch also coÌ„firme yt But leauing all other things therin coÌ„teined aÌ„d onely to touch that that to this matter apperteineth this ys here to be noted in S. August that he saieth this to be the minde of S. Paule that he labouring to bring the Corinthians from Idolothites by the whiche they were made felows of deuells he willed them to flee from them as nowe being of the calling they be of hauing nothing to do with them And therfore leauing the sacrifices of Idolls saieth S. Augustin he sheweth them to what sacrifice they shoulde nowe pertein And what sacrifice ys that euen the cuppe of blessing whiche we blesse and the bread which we breake by the which we are made partakers of the bodie and blood of Chryst By the which woords who seith not that the minde of S. Paul ys after the Sacrifice auouched by S. Paule after the vnstanding of S. August mening of S. Augustin that the SacrameÌ„t of Chrystes bodie aÌ„d bolde ys a sacrifice vnto the which as he wolde theÌ„ the CorinthiaÌ„s So aught al ChrystiaÌ„s to pertein For S. Augustin saing that S. Paul by these woords ys not the cuppe of blessing which we blesse a partaking of the blood of Chryst c. did shew theÌ„ the sacrifice vnto the whiche they did nowe pertein what can be saied but that he ment yt to be a sacrifice That S. Augustine taketh yt to be a sacrifice as yt ys most plainlie shewed in the first booke So in this also hereafter yt shall be made so euident that yt shall not be denied Damascen whom here we will ioin with S. Austen although he doth not by waie of exposition folowe the letter of S. Paule yet treacting of the Sacrament he expowndeth the tearmes namelie participacion and coÌ„municacion whiche here S. Paule vseth and applieth to the Sacrament of Chrystes bodie and bloode And forsomoche as the exposition of these termes geueth a great light to the clere vnderstanding of the minde of S. Paule as whether he ment that the Sacrament were a bare signe of the bodie and blood of Chryst or ells verilie conteining the same I thought to bring in that his saing And wher as this holie Sacrament for that yt ys of infinite vertue can not sufficientlie be expressed deuoute and godlie men minding as the measure of our weaknesse in the capacitie of so great misteries wolde permitte and suffer to signifie some parte of yt haue called yt by sondrie and diuerse names of the whiche Damascen remembring some doth thus saie of them Damascen li. 4. ca. 14 Et si quidam exemplaria corporis sanguinis Domini panem vinum vocauerunt vt deifer vocauit Basilius non tamen post sanctificationem dixit sed priusquam sanctificaretur ipsa oblatio ita vocabant Participatio etiam dicitur Nam per ipsam Iesu dininitatem participamus Dicitur coÌ„munio est reuera quia coÌ„municamus per ipsam Christo participamus eius carne Diuinitate quia coÌ„municamus vnimur inuiceÌ„ per illaÌ„ Although some haue called the bread and wine exemplaries of the bodie and bloode of our Lorde as the godly man Basill hath called yt yet they Bread and wine called exeÌ„plaries of the bodie and blood of Chryste before sanctificacion but not after did not so after the sanctificacion but before the oblacion was sanctified they did so call yt Yt ys also called a partaking For by yt we partake the God head of Iesus Yt ys also called a CoÌ„munion and yt ys in verie dede for by yt we coÌ„municate with Chryst both that we partake his flesh and God head and also that by yt we be vnited one with an other I nede not to tarie to open this saing of Damascen whiche lieth so open and plain that the simplest maie see the true vnderstanding of yt And wher S. Paule here speaketh of the partaking and of the coÌ„municacion of the bodie and bloode of Chryst which as before ys noted some wolde
yt ys the bodie of Chryst and so moche he saieth therbie not onely declaring his owne faithe but also the faith of the Church he liued in Nowe reader when thowe seest so auncient and with all so euident testimonie of and for the trueth laie hande to yt and be not caried awaie with the vain woordes of this Proclamer And thus ending this text we will go to an other THE THIRTETH CHAPITER BEGINNETH THE exposition of this text Ye can not drinke of the cuppe of oure Lorde and of the cuppe of Deuells By S. Cyprian and Chrysost FOrasmoche as in the sixtenth chapiter of this booke Wher I began the exposition of this disputacion of Sainct Paule with the Corynthians the dependence of these scriptures the one of the other and also the minde of Sainct Paule ys opened what he here intendeth I will not trooble the Reader with that argument again in this place but remitte him thither Onelie this I wish him to obserue that Sainct Paule diswading the Corynthians from Idolathites vseth three means to doe the same One ys the declaracion of the greuouse punishment of the Iewes whiche S. Paule vseth three meanes to diswade the Corynthiās frō Idolathites they susteined for Idolatric Whiche being laied before their faces they might be moued to flye the like offence for feare of like pain The seconde ys vpon the communion of the bodie and bloode of Chryst that wher by the communion of that that they did communicate they were vnited to yt which they did communicate And vnited they coulde not be bothe to Chryst and to deuells Therfor forsomoche as by the communion of Chrystes bodie and bloode they were vnited to him they must forbeare the communion with deuells by Idolathites by which they shoulde be separated and diuided from Chryst again The thirde ys as Sainct Thoms saieth by the similitude of the legall sacrifice whiche Sainct Paule bringeth in as an argument of like to prooue this communion or participacion when he saieth Nonne qui edunt hostias participes sunt altaris Are not they whiche eate of the sacrifice partakers of the aultar To ioin the partes of the similitude together and to make yt fullie to Thomas Aqui. in dec prima Cor. appeare thus Sainct Thomas doth sett yt furth Are not they whiche eate of the sacrifices partakers of the aultar as they whiche eate of the flesh of Chryst are partakes of the bodie of Chryst Forasmoche as eche of these be so and Chryst and Baall can not dwell together neither can we serue two masters Therfor as a perfect conclusion he inferreth and saieth Non potestis calicem Domini bibere calicem daemoniorum Ye can not drinke of the cuppe of our Lorde and of the cuppe of Deuells Where note this conclusion depending vpon the premisses must include in yt tearmes of the same significacion that were in the premisses Forasmoche then as the premisses spake of the partaking of sacrifices yt must nedes be that Sainct Paule speaking here of the partaking of the table of our Lordre and of the table of deuells speaketh of the sacrifice of our Lorde and the the sacrifice of deuells That he teacheth the bread and wine to be a sacrifice yt shall be opened to yow after the exposition of the doctours although this ys sufficiētlie testified Sacrifice auouched by S. Paule before from the sixtenth chapiter vnto this place yet that yt maie well be perceaued of the Reader that my saing ys agreable to the holie Fathers and that this text was spoken of Sainct Paule as of the sacrifice of the bodie and bloode of our Lordre on the aultar the holie Fathers shall be brought furth as before they haue ben vpon the other scriptures by whose testimonie this matter shall be made clere And for that Sainct Cyprian rebuketh the same offence that Sainct Paule doth and vseth the same woordes that Sainct Paule doth wherby the true mening and vnderstanding maie the better be perceaued we shall first let his saing be hearde This yt ys Contra euangelij vigorem contra Domini ac Cyp ser 5. de lapsis Dei legem temeritate laxatur incautis communicatio irrita falsa pax periculosa dantibus nihtl accipientibus prosutura Non quaerunt sanitatis paenitentiam nec veram de satisfactione medicinam Paenitentia de peccatoribus exclusa est Grauissimi extremiue delicti memoria sublata est Operiuntur morientium vulnera plaga laetalis altis profundis viseeribus infixa dissimulato dolore contegitur A diaboli aris reuertentes ad sanctum Domini sordidis infectis nidore manibus accedunt Mortiferos idolorum cibos adhuc penè ructantes exhalantibus nunc etiam fcelus suum faucihus contagia funesta redolentibus Domini corpus inuadunt cùm occurat scriptura diuina clamet dicat Omnis mundus manducabit carnem anima quaecunque manducauerit ex carne salutaris Leuit. 7. sacrificij quod est Domini immundicia eius super ipsum peribit anima illa de populo Apostolus item testetur dicat Non potestis calicem Domini bibere 1. Cor 10. calicem ' daemoniorum Non potestis mensae Domini communicare meusae daemomorū Against the force of the Gospell against the lawe of our Lorde and God through the rashnesse of some communicacion ys frelie genen to the necligent being a false peace and of no force yet perilouse to the geuer and which shall nothing profitte the receauer They seke not the penance of Penance of health and the medicē of satisfactiō S. Gp. tearmes healthe neither the true medicen of satisfaction penance ys excluded from sinners the memorie of the extreame and most greu ouse offence ys taken awaie The woundes of them that be dieng be couered and the deadlie plague stricken into the depe bowells ys with a dissimuled sorowe hidden Returning from the aultars of the Deuell with filthie and infected handes with the sauoure they come to the holie thing of our Lorde Theie yet almost breathing owte the deadlie meates of idolls their chekes puffing oute euen yet their mischeuouse dede and smelling of the deadlie infection they violently come vpon the bodie of our Lorde When yet the scripture of God cometh against them and crieth and saieth Euery clean person shall eate the slesh But yf anie eate of the flesh of the holsome sacrifice which belongeth to our Lorde hauing his vncleannesse vpon him the Leuit 7. same soule shall perish from among his people The Apostle also witnesseth and saieth Ye can not drinke the cuppe of our Lorde and the cuppe of Deuells Ye can not communicate of the table of our Lorde and of the table of Deuells Thus moche Sainct 1. Cor. 10. Cyprian Who being moche offended with the necligence of soche preistes as did admitte them to the receipt of the holie Sacrament which had defiled them selfes with Idolathites before they
sacrifices by the mening of Theophilact yt shoulde some that S. Paule wolde haue saied of the chrystians that they are partakers of the aultar as the Iewes and not by speciall woorde haue saied they are partakers of the bodie of Chryst Nowe in the disputacion of S. Paule yt ys plain to see that speaking of the sacrifice of the Chrystians he nameth wherof they are partakers As when he saieth The cuppe of blessing which we blesse ys yt not a partaking of the blood 1. Cor. 10. of Chryst And the bread whiche me breake ys yt not a partaking of the bodie of Chryst Wher by speciall woordes he nameth the thinges their receaued and partaken But speaking of the sacrifices of the Iewes throughoute all the disputacion he nameth no speciall thinge but vseth as I saied the generall terme of the aultar Wherby we maie conclude with Theophilactes woordes Non enim altaris sumus sed Domini corporis ipsi participes We are not partakers of the aultar but we are partakers of the bodie of Chryste Yf the bodie of Chryste were absent from the sacrifice we shoulde be by Theophilactes iudgement partakers of the aultar but bicause the bodie of Chryst ys present in the sacrifice and ys the sacrifice yt self that ys offred therfore are we partakers of the bodie of Chryst By which processe of Theophilact yt ys plain to be perceaued that he vnderstandeth Sainct Paule here to haue spoken of the verie bodie and bloode of Chryst of the whiche we are verie partakers The bloode of Chryste ys not onely in heauen but also in in the chalice Of this who can doubte that remembreth his exposition of the first text of this disputacion of Sainct Paule wher he saieth speaking of him That that he saied ys after this maner This bloode that ys conteined in the cuppe ys euen the same that flowed oute of Chrystes side This bloode when we receaue we do partake that ys we are ioined to Chryst. Who can doubte of the faith of this man and howe he vnderstandeth Sainct Paule that so plainlie expowndeth him He saieth that we receaue not a figure onely but the bloode of Chryste And this blood ys not onely in heauen whether onely the Aduersarie saieth we must by faith lift vppe our eyes and heart but yt ys conteined saieth Theophilact in the cuppe wher also by faithe we must beholde yt And this ys not onely a Sacrament of Chrystes bloode so called bicause Sacramentes haue the names of thinges wherof they are Sacramentes but yt ys saieth Theophilacte euen the same bloode that flowed oute of Chrystes side and not a thing bearing the name of the bloode of Chryst Nowe Chrystian Reader iudge yf the Aduersarie haue not plain authoritie against him that wher he wolde that yt shoulde be prooued that Chrystes naturall and substanciall bodie ys in the Sacrament Yf that bodie vpon the croosse oute of the whiche for mannes redemption did plentifullie flowe oute bloode were naturall forasmoche as this bloode in the holie Sacrament ys euen the same bloode yt must nedes folowe that the naturall bodie and naturall blood of Chryst ys in the Sactament Why stand I so long vpon so clere a matter seing that Anselmus who ys ioined with him to shewe the faith of the latin churche as Theophilact hath doen of the greeke churche ys euen as plain as he Thus expowndeth he Sainct Paule Non potestis calicem Domini in quo sanguis est eius bibere calicem Daemoniorum in quo vinum est sacrilegae superstitionis Nec potestis mensae id est altaris Ansel in 10. 1. Cor. Domini in quo corpus eius est participes esse mensae id est altaris Daemoniorum Ye can not drinke the cuppe of our Lorde in the whiche ys his bloode and the cuppe of Deuells in whiche ys the wine of sacrilegall supersticion Neither can yow be partakers of the table that ys of the aultar of our Lorde in the whiche ys his bodie and of the table that ys of the aultar of Deuels Thus he In this Authour who liued within xvi yeares of fiue hundreth yeares agon ye see a very plain exposition fullie agreing yea allmost vsing the same woordes that Theophilact did Who was liuing almost three hundreth yeares before him Which Theophilact vseth the woordes of Chrysostome who liued more then foure hundreth yeares before Theophilact Whose saing ye shall finde in the xvi chapiter of this booke I saie in this Authour here alleadhed ye haue a plain exposition of Sainct Paules woordes For first he expowndeth what S. Paule meneth by the cuppe of our Lorde and saieth that yt ys the cuppe of our Lorde bicause the blood of our Lorde ys in yt Then teaching what he meneth by the table of our Lorde he saieth he meneth the aultar of our Lorde Whiche ys so called bicause the bodie of our Lorde ys vpon yt So that as the cuppe ys called the cuppe of our Lorde bicause his bloode ys in yt So ys the table called the aultar of our Lorde bicause the bodie of our Lorde ys vpon yt I thinke these woordes be plain enough wher by expresse woordes ys taught the presence of the very bodie and bloode of Chryst in the Sacrament and that in no other sorte of woordes than Theophilact before him and Chrysostome before him as ye haue hearde did teache Peraduenture ye will saie he expowndeth the table to be an aultar which A proof of the vse of aultars euē frō the Apostles time Dion Are. eccles Hie. par 3. ca. 3 cometh in but of late daies and ys a terme not vsed amonge the auncient doctours That bothe the woorde and the thinge was in vse in the time of the auncient doctours yt shall be made manifest to thee gentle Reader and that euen from the Apostles Sainct Dionyse the disciple of S. Paule declaring the order of Chrystes Churche in his time among other declaracions of the blessed Sacrament maketh mencion of the same sett vpon the aultar saing thus Sed illud sacratius intuere quod impositis altari venerabilibus signis per quae Christus signatur sumitur adest protinus sanctorum descriptio But reuerentlie beholde that that when the honorable signes be put vpon the holy aultar by the whiche Chryst ys both fignified and receaued furthwith their ys a description of sainctes In these woordes ye perceaue bothe the name of the aultar and the vse of yt For the vse of yt was to put vpon yt the holie Sacrament for the whiche vse sake this auncient holie Father called yt the holie aultar Whiche wolde be noted of thē who in these our daies geue the aultar moche baser tearmes yf I shall saie no woorse of them And herwithall note that this Authour doth not onely call this Sacrament honourable but also furthwith addeth the cause for bicause saieth he Chryst ys bothe signified and receaued So that by the outwarde formes he ys not
sacrifice To this yf ye adde the sainges of Sainct Cyprian and Chrysostome in the last chapiter and the expositions of all the doctours vpon these textes of Sainct Paule The cuppe of blessinge c. and The bread which we break c. Which ye shall sinde before alleaged in this booke whiche all so shewe the minde of Sainct Paule as that he spake not onely in these places of the bodie and bloode of Chryst in the Sacrament as ther verilie present But also as yt ys a sacrifice ye shall yf ye will easilie perceaue and vnderstand the trueth of the matter that Sainct Paule in this disputacion withe the Corynthians treacted of the bodie and bloode of Chryst in the Sacrament as of a sacrifice To the vnderstanding of whiche trueth moche light ys added by that ys declared that the auncient Fathers of the primitiue Churche accepted both the name and the vse of an aultar whiche argueth a sacrifice For a sacrifice and an aultar be as yt were Correlatiues Aultar and Sacrifice be correlatiues So that whether yt be extern or interne sacrifice yt hath answetablie an aultar so that we maie saie Yf here be an aultar yt presupposeth to doe sacrifice on Yf we saie here ys a sacrifice yt presupposeth to be doen on an aultar This the Aduersarie knewe right well Wherfore to compasse his pourpose to take awaie the sacrifice he remoued and tooke awaie aultars But what soeuer the Aduersarie hath doen yt ys plainly prooued that the primitiue Churche vsed bothe and had both in honoure and reuerence THE TWO AND THIRTETH CHAP. VPON OCCAsion that yt ys prooued that the primitiue Church vsed the aultar and reputed the bodie and bloode of Chryst to be a Sacrifice beginneth to treact of the same sacrifice whiche we commonlie call the Masse AS the Sacrament of Chrystes bodie and bloode ys as Dionysius Areopagita saieth of all Sacramentes most excellent and most honorable perfecting and consummating al other Sacramentes Euen so ys ther none that Sathan more cruellie persecuteth by his minysters in these our daies than this For of all the partes or membres â—… this he leaueth none vntouched and not impugned The presence he vtterly denieth transubstanciacion he derideth Adoracion as Idolatrie he detesteth reseruacion he contemneth Communion either priuate as he tearmeth yt or vnder one kinde he flieth and despiceth The sacrifice as a pestilence he abhorreth and hateth the hatred wherof he hath so fixed and fiered in the heartes of his disciples that not onely the thing as the sacrifice yt self and the Ceremonies thervnto apparteining but the very name ys vnto them so odiouse as nothing can be more odiouse This sacrifice and the wholl ministracion of the same ys called the Masse whiche howe yt hath ben mocked and skorned what raiginges and railinges haue ben vsed against yt yt ys raither to be lamented then rehersed After the whiche sorte this Proclamer bendeth himself cheiflie to inueigh against the Masse But forasmoche as S. Paule hath taught vs that the bodie and bloode of Chryst be our sacrifice and the Fathers of the primitiue Churche did so receaue yt and beleue yt by breaking and drinking of which in the aultar of our Lorde they trusted fastlie and inseparablie to be vnited to Chryst I will somwhat more speciallie being thus as ys saied occasioned speake of the same sacrifice and the ministracion of yt And first of the name Secondly of the wholl ministracion Thirdly of certain partes of the Canon whiche the Proclamer impugneth Forthlie of the valeu of yt to the quicke and dead As for the name I can but merueill what they meen that so furiouslie rage Masse the woord how yt cometh against yt considering that yt was not yesterdaie begon or inuented but vsed in the primitiue Churche and from the primitiue Churche in the same significacion as yt ys at this present daie For this woorde Masse whiche ys vsed in the english tounge And Missa whiche to signifie the same ys vsed in the latin tounge be as the learned in the tounges saie Hebrue woordes In the whiche toung of this woorde Mas cometh Missa whiche in significacion ys all one with the greeke woorde Liturgia insomoche that yf a man wolde translate or interprete this woorde Missa into greke he can haue no meeter woorde then this woorde Liturgia liuely and fully to aunswer and expresse his significacion Likewise yf a man will interpreter or translate this woorde Liturgia into the Hebrue toung he can haue no apter terme then this woorde Missah And yf yowe will translate both these into the latin tounge yt shall be rightlie and iustly doen by the woorde officium as yt signifieth our duetie in doing sacrifice and diuine seruice to God Missa Liturgia Officium And although these woordes Missa Liturgia and officium be of more large significacion yet haue they ben by great auncient Fathers of Chrystes Churche restreigned and limited to signifie onelie our sacrifice and seruice to God Wherfore in the greke Churche the Masse of Sainct Basill war called Liturgia the Masse of Sainct Chrysostom was called Liturgia So ys this woorde officium vsed in Sainct Lukes Gospell wher he speaketh of Zacharias the preist and father of Sainct Iohn Baptist Et factum est vt impleti sunt dies officij eius abijt in domum suam And when the time of his seruice was Luc. 1. expired he went home In whiche sainge this woorde seruice ys taken for the sacrifice and diuine seruice doen in the time of his course in the temple And that this woorde Missa whiche the latines haue borowed of the Hebrues hath ben vsed of the Fathers of the latine Churche for the sacrifice and seruice of God whiche we cal Masse fewe that haue vsed to readd those Fathers be ignoraunt And here to beginne with that holie Leo the first who was as ye haue before hearde more then a thousand yeares agon he willing two Masses to be had in one daie for the commoditie of the people saieth thus Necesse est vt quaedam pars populi sua deuotione priuetur si vnius tantùm Missae more seruato Leo epi. 79 sacrificium offerre non possunt nisi qui prima diei parte conuenerint Yt must nedes be that some parte of the people shall be hindred of their deuocion yf the maner of one Masse onely being kept none can offre sacrifice but they that come together in the first parte of the daie By this saing of Leo we are taught two thinges The one ys that Masse here ys taken for the common sacrifice and seruice of the people to God Which ys easie to be perceaued by that he saieth that a great part of the people shoulde be hindered of their deuocion and shoulde not offre sacrifice yf ther should be but one Masse For the Masse being a common seruice and sacrifice to God ys or ought by ioinct affection and deuocion of the people to
that this fearfull cuppe ys equallie deliuered to all Thus Theophilact Se ye not that the cuppe of our Lordes table ys receaued in the remembrance of his death But yt shall not be without profit to learn of him whie Cuppe of our Lorde a fearfull cuppe he calleth our Lordes cuppe a fearfull cuppe Yf yt be but a cuppe of wine as the Aduersarie saieth yt ys not fearfull but pleasaunt Why yt ys a fearfull cuppe yt ys declared of the same Theophilact expownding the text immediatelie going before which ys this Likewise when he had supped be tooke the cuppe saing This cuppe ys the newe testament in my bloode vpon this text he saieth thus Fuerunt in veteri Testamento calices siue pocula quibus sanguinem brutorum post victimam oblatam libarent Pro sanguine itaque brutorum qui vetus Testamentum veluti sigillo consignabat meum ego nunc sanguinem pono nouum Testamentum eo seu sigillo muniens Ne turberis igitur sanguinem audiens Nam si irrationabilium sanguinem pecorum accepisti in veteri Testamento quanto potius nunc diuinum Ther were in the olde Testament also cuppes or pottes in the which after the sacrifice they should offre the bloode of brute beastes Therfor for the blood of brute beastes whiche did signe the olde Testament as with a seale I nowe setfurth before yowe my bloode signing therwith the newe testament as with a seale For yf thowe hauest receaued the blood of vnreasonable beastes in the olde Testament howe moch raither maist thowe now receaue the blood of God In this exposition I wish yt to be noted howe the authour in the person of Chryst speaketh saing For the bloode of brute beastes I put before thee my bloode Seist thowe then whie he calleth the cuppe of our Lorde a fearfull A plain place for the Proclamer cuppe Yt ys bicause owre Lorde in that cuppe putteth before thee hys owne bloode And what blood ys yt Ys yt the blood of a pure or onelie man Naie saieth Theophilact yt ys the bloode of God For saieth he yf in the olde testament the blood of vnreasonable beastes was receaued moch more nowe receaue thowe the blood of God Perceaue thē that yt ys the blood of God that ys in the cuppe of our Lord. Wilt thowe fullie perceaue whie yt ys fearful Cōsider ād vnderstād that soch is the coniunctiō of the Godhead with the manhead in Chryst that wher the māhead ys or any part of yt if now yt maie beparted ther ys also the Godhead In the death of Chryst the soule was parted from the bodie the soule descended into hell the bodie laie in the graue the Godhead was whollie with the Soule descended into hell yt was also whollie with the bodie lieng in the graue Euen so wher the blood of Chryst ys forsomoch as Chryst ys both God ād mā that blood ys the blood of God also ād so ther ys the blood of God ād mā which now being inseparable both from the manhead and the Godhead of Chryst wher the blood of God ys ther ys also God himself Nowe then forasmoch as in the cuppe of our Loord ther ys the blood of God as Theophilact saieth and where the bloode of God ys ther of consequence ys also God doth not Theophilact well in calling yt a fearfull cuppe who maie not well feare to approche so near vnto hys Lorde God and the more that he knoweth his owne filthinesse and ther by his vnwoorthinesse As nowe yowe knowe whie the cuppe of oure Lorde ys fearfull so what so euer the Aduersarie bableth to the contrarie ye haue learned that in owre Lordes cuppe ys not bare wine but the blessed blood of God What shall I neede to alleadge anie mo of the sainges of Theophilact seing he hath allreadie opened the trueth that we seke for namelie that the Sacrament ys a memoriall of Chrystes passion and death and ys also the same bodie Theoph. Ibid. and blood of Chryst that suffred Yf any man will desyre anie other place let the same vnderstande that Theophilact expownding this place as often as ye shall eate this bread and drinke of this cuppe ye shall shewe furth the death of our Lorde What we aught to thinke inreceauing the Bl. Sacr. vntill he come saieth thus Eo affectu debetis esse imbuti perinde quasi in illa ipsa esse tis Christicaena ab ipso Christo acciperetis sacrum istuc Illa enim ipsa coena est illam ipsam mortem annunciamus Ye should be of the same minde or so be haue yowrselues as though ye were in the selfsame supper of Chryst and shoulde take of Chryst himself this holie thing Yt ys euen the same verie supper and we shewe furth the verie same death Yf ye will learn of Theophilact what Chryst gaue in his last supper expownding Chrystes woordes rehersed by S. Paule What Chryst deliuered in his last supper he saieth thus Ille verò in cōmune generatim omnibus dixit Accipite edite idue corpus suum quod pro omnibus ex equo fregit in mortem tradens But he in cōmon and generallie saied to all Take and eate yea and that his bodie which he brake equallie for all deliuering yt to suffer death Thus Theophilact Here ye perceaue by him that Chryst gaue his bodie in his last supper And if this doe not satisfie yowe know that this Theophilact as before ys shewed in the second booke and ells wher wher he expowndeth S. Matthewe Marke Luke and Iohn saieth that Chryst gaue in his last supper his verie bodie ād not an onely a figure of his bodie By all this then yt ys euident that Theophilact vnderstandeth by the woorde bread in S. Paule the bodie of Chryst and not materiall bread and that that bread and cuppe are to be eaten and dronken of not in the remembrance of that bodie in yt self but in the remembrance of the passion and death suffred in the same bodie THE FIVE AND FOVRTETH CHAP. ABIDETH in the exposition of the same text by sainct Basill and Rupert I Wolde haue staied my self ād ceassed to haue produced aniemoauthours for the exposition of this text but well knowinge that manie as is saied haue abused it and deceaued manie I thought yt expedient and necessarie for the helpe of the vnlearned somwhat more to saie vpon yt by the expositions of S. Basill and Rupertus And whether we take a peice of bread in the remembrance of Christ or whether we receaue the bodie and blood of Chryst in the remembrance that he suffred for vs in that bodie and shedde that preciouse blood we will Basilius de Baptismo first heare S. Basill who writeth thus Oportet accedentem ad corpus sanguinem Domini ad rememorationem eius qui pro nobis est mortuus ac resurrexit non solùm purum esse ab omni inquinamento carnis ac spiritus ne ad
holie bloode to an vnwoorthie man signifieth that yt maie be geuen to an vnwoorthie man Yf nothing were deliuered but bread and wine what neded Chrysost for small a matter raither to spend his bodie and bloode thē to deliuer yt Perchaunce some one maie obiect that Origen ys otherwise to be vnderstanded in this place then ys here declared bicause he in an other place by expresse woordes saieth that an euell man can not eate the bodie of Chryst To this obiection answere ys made in the xxx chap. of this booke whether for the auoiding of prolixitie I remitte the Reader and procead to heare moo of the auncient Fathers of Chrystes Parliament house to the entent that we maie perfectlie learn the enacted trueth of the vnderstanding of S. Paule in this place THE SEVEN AND FOVRTETH CHAPT PROCEAdeth in the vnderstanding of the same by sainct Basill and samct Hierom. FOr somoche as nothing doth more declare the trueth of anie matter called in controuersie in matters of our faith then doeth the consonant and accorde testimonie of maie holie learned Fathers of sundrie times places and ages as well of the greke churche as the latin churche Therfor shall I proceade to bring furth mo of the holie auncientes of Chrystes Parliament house that their agreement and concorde maie be perceaued in the vnderstanding of S. Paule In the whiche gentle Reader trust me thowe shalt finde so great consent and so euident matter that this alone shall suffice to bring thee or staic thee in the matter of the blessed Sacrament to beleue Chrystes verie reall presence ther if Gods grace hath not forsaken thee that thowe wi lt willfullie or obstinatelie refuse to see the clear beames of the Sunne Wherfor to go to our matter note well this sainge of S. Basill who asketh this question whether yt be withoute daunger that anie man not beinge clean from all filthinesse of bodie and Soule maie eate the bodie and drinke the bloode of our Lorde wherunto he maketh this answere Quoniam Deus Basil li. de Baptis 2. ques 93. in legè supermam paenam constituerit contra eum qui immundicia audet contingere sancta scriptum est enim figuratè quidem illis ad nostram verò commonefactionem Et locutus est Dominus ad Moysen Dic Aaron filiis eius vt attendant à sanctis filiorum Israel non contaminabunt nomen meum quicunque ipsi sanctificant mihi Ego Dominus Dic ipsis in familias ipsorum Omnis homo qui accesserit ab omni semine vestro ad sancta quaecunque sanctificauerint filis Iraël Domino immundicia ipsius in ipso anima illa exterminabitur à facie mea Ego Dominus Tales minae propositiae sunt cōtra cos qui simpliciter accedunt ad ea quae ab hominibus sanctificata sunt Quid verò quis dixerit contra eum qui in tantum ac tale mysterium audèt Quanto enim plus templo hic est iuxta ipsam Domini vocem tanto grauius horribilius in inquinamento animae audere contingere corpus Christi quà m attingere arietes aut cauros Sic enim Apostolus dixit Quare qui ederit panem biberit poculum Domini indignè reus erit corporis sanguinis Domini Vehementius autem simulue horribilius proponit ac declarat condemnationem per repetitionem dum ait Probet autem vniusquisque seipsum sic ex pane hoc edat ex poculo bibat Quienim edit bibit indignè iudicium sibi ipsi edit ac bibit non diiudicans corpus Domini Si verò qui in sola immundicia est immundiciae autem proprietatem siguratè ex lege discimus adeo horrendum habet iudicium quanto magis qui in peccato est contra corpus Christi audet horrendum attrahet iudicium Forasmoche as God in the lawe hath ordeined so greate a pain against him that in his vncleannesse ys so bolde to touche the holie thinges For yt yt written figuratiuelie to them but for aduertisement to vs. And our Lorde saied vnto Moyses Saie to Aaron and his sonnes that they take heed of the holie thinges of the children of Israëll and whatsoeuer they shall sanctisie vnto me they shall not defile my holie name I am the Lorde Saie to them and to their families A plain place for thr proclamer both for the presence and the excellencie of the bl Sacr. aboue the Sacramets of the olde Lowe Euerie man that ys of yowr seed and cometh to the holie thinges what soeuer they be that the childeren of Israell shall sanctifie to the Lorde and his vnelenesse be vpon him that soule shall be putte awaie from my sace I am the Lorde Soche threatinges are settfurth against them that onelie come to those thinges that be sanctified of mē But what will a man saie against him that ys so bolde to come with his vnclennesse to so greate a misterie Looke howe moche greater this mening Chryst ys then the temple according to the verie saing of our Lorde So moche more greuouse and horrible ys yt in the filthinesse of his soule to be so bolde to touche the bodie of Chryst as to touche rāmes or bulls For so the Apostle hath saied wherfor he that eateth the bread ād drinketh the cuppe of our Lorde vnworthilie shall begiltie of the bodie and blood of owre Lorde But more vehemēlie ād also more horriblie he doeth settfurth and declare the condemnacion by repeticion when he saieth Let euery man examin himself and so let him eate of this bread and drinke of this cuppe For he that eateth and drinketh vnwoorthilie he eateth and drinketh his condempnacion making no difference of our Lordes bodie Yf then he that ys in vncleannesse onelie the propertie of which sigurated vncleānsse we haue learned of the Lawe hath so horrible iudgement howe moche more he that ys in sinne and dareth to presume vpon the bodie of Chryst shall drawe vnto him self horrible iudgement Thus moche S. Basill Whoso doeth but superficiallie note this saing of his maie easilie perceaue the difference betwixt the lawe and the Gospell Betwixt the vncleannesse so reputed in the lawe and sinne reputed for vncleannesse in the Gospell and figured by the vncleannesse in the lawe But cheiflie the difference betwixt the sacrifice of the olde lawe and the partaking of them and the sacrifice of the newe lawe and the partaking of yt the excellencie also of this aboue that and therunto agreablie and to the solucion of his question the greatnesse of iudgement and cōdempnacion to the euell partaker of the holie sacrifice of the Gospell aboue the pain of the euell partaker of the sacrifice of the lawe But leauing the first twoo differences and to speake of the other twoo for that they appertein directlie to the matter that we haue to speake of ye shall note that they be conteined breiflie in this one sentēce wher he saieth Howe Yf Chryste be
of Chryste bodie and drinke his bloode both he ys in vs and we in him Take heede to thy self therfor Brother hast thee to adorne the bride chambre of thy heart continuallie with vertues that with his blessed Father he maie make his mansion with thee And then ther shall be to thee before Angells and Archangells praise and glorie and with great ioie and gladnesse shalt thowe entre into Paradise Thus farre holie Esfrem Ye haue hearde a long testimonie but as godlie as long and as true as godlie Cuppe of blood near to vs. Ye haue heard that the cuppe of the blood of Chryst ys neare at hand with vs. Yf yt were not in the Sacrament as the Sacramentarie saleth yt ys not then were Syloë being vpon the earth nearer vnto vs then the bloode of Chryst which by their saing ys neuer vpon the earth but allwaies in heauen This cuppe of bloode maie not be vnderstanded by a figure as to saie we haue at hand a cuppe of wine whiche ys the figure of Chrystes bloode For the woordes of singular praise whiche this Authour addeth vnto the cuppe of the bloode which he speaketh of can not be applied nor verified in the figuratiue cuppe The cuppe that this Authour speaketh of ys as he tearmeth yt a preciouse cuppe A cuppe of wine in this respect ys not preciouse This cuppe ys full of life and light the figuratiue cuppe by the Aduersaries owne saing hauing no holinesse hath neither life nor light This cuppe the Authour by plain tearmes calleth the cuppe of Chrystes bloode The other ys not so but a figure of Chrystes bloode By all these titles then of singular praise yt ys euident that this Authour iudged the preciouse cuppe of Chrystes verie bloode to be neare at hand with vs and so teacheth the verie presence of Chryst in the blessed Sacrament who in dede ys full of life and light he trulie sainge of him self Iam the life Iam the light of the worlde This Authour also openeth the minde of S. Paule saing that whoso commeth Bread in S. Paule ys not materiall bread to the misteries of Chryst vnwoorthilie doeth condempne his owne soule He geueth the cause why For saieth the Authour he doeth not receaue that heauenly king and immortall bridegrome into the bride chambre of his heart being purified and clensed but fowlie araied defiled The thing then receaued in the misteries of Chryst called of S. Paule the bread of our Lorde ys not materiall bread but yt ys Chryst the heauenlie bread the verie heauenlie kinge and immortall bridegroome of our soules as this Authour declareth For immediatelie declaring that Chryst ys ioined to our Soules as the bridegroome to the bride he saieth that yt ys doen by the Sacramentes For saieth he when we eate his bodie and drinke his bloode then he dwelleth in vs and we in him In dede in the receipt of Chrystes bodie in the Sacrament ys wrought the perfect coniunctiō betwixt Chryst and vs yf he be therin receaued as he aught to be receaued For then we are not onelie conioined to him spirituallie by faith and charitie but also as Chrisostom and S Cyrill saie naturallie For both we be in him by that he tooke our nature into him in his incarnation And he ys in vs by that we take his naturall bodie in the holie ministracion Wherfor reason wolde duetie wolde and loue also wolde that as he ioined our nature to that gloriouse personne the Sonne of God in deitie that we also shoulde trauaill and labour to ioin again that his blessed bodie to our nature adorned with vertue ād lifes puritie Of this coniunction moche ys saied in the beginning of this booke and more shall be saied God willing in the ende Wherfor nowe ouerpassing yt I hast to heare what Primasius will saie to helpe vs to vnderstand S. Paules sainge nowe in hande Thus he writeth Qui Primasius n◠Apocal. edit meā carnem bibit meum sanguinem in me manet ego in eo pro eo acsi diceret qui sic edent vt edent est sic bibent vt bibendus est sanguis meus Multi enim cùm hoc videantnr accipere in Deo non manent nec Deus in ipsis quia sibi iudicium manducare perhibētur He that eateth my flesh and drinketh my blood dwelleth in me and I in him As yf he shoul saie they that so shall eate my flesh as yt ys to be eatē and shall so drinke my bloode as yt ys to be dronken For manie wen they are seen to receaue this Sacrament neither dwell they in God nor God in them bicause they are wittnessed to eat and drinke their owne damnation Primasius in this place alleadged expowndeth two scriptures the one oute of the vj. of S. Iohn the other whiche we nowe haue in hand oute of S. The vj. of S. John ād S. Paule speak of one thing Paule Oute of the vj. of S. Iohn wher Chryste saieth He that cateth my flesh and drinketh my bloode dwelleth in me and I in him Ys not so to be vnderstanded that what soeuer he be and in what state or condicion soeuer he be in sinne or oute of sinne delighting in sinne or detesting Sinne penitent or impenitēt viciouse or vertuouse yf he eate the flesh of Chryst and drinke his blood that he dwelleth in Chryst and Chryste in him But yt ys to be vnderstāded that he that eateth the flesh of Chryst and drinketh his blood as yt ys to be eaten and dronken that ys with sownde faith with perfect charitie with puritie of minde and cleannesse of conscience that then he dwelleth in Chryst and Chryst in him To prooue this he hath recourse to S. Paules sainge that manie doe eate the flesh of Chryst and drinke his bloode that doe eate and drinke ther owne damnacion by whiche his allegacion he also expowndeth howe that Scripture ys to be vnderstanded Whiche of him that will well weigh the allegacion shall be easelie perceaued First yt ys to be considered that the vj. S. of Iohn oute of the whiche he alleageth this scripture as yt ys allreadie invinciblie prooued speaketh of the verie flesh and verie bloode of Chryste Secondlie yt ys to be noted that he expowndeth this text and saieth that yt ys not to be vnderstanded indifferentlie of all men to dwell in Chryste and Chryst in them that do eate his flesh and drinke his bloode but of them that eate and drinke them as they aught to be eaten and dronken and alleadgeth for his proof our text of S. Paule Whiche so being alleadged prooueth that he vnderstandeth S. Paule ther to haue spoken of the same thing that the vi of S. Iohn spake of But the vj. of S. Iohn spake of the flesh and bloode of Chryst in the Sacrament Wherfor by this Authour so doeth S. Paule here And so yt foloweth by S. Paule and this Authour that euell men maie eate the fleshe of Chryst
declareth were not onelie plagued by pestilence and famine at the hande of God and with swoorde and fire at the handes of their enemies without the walls but also they being with in the walls plagued them selues with great debates discordes insurrections and mortall warres So that the slaughter was as great within as yt was withoute Euen so this armie hath ben moche plagued at Gods hande yt hath raised moche sedicion and tumulte bothe in Germanie Frannce and Englonde euen within their owne walls yt hath bē from time to time persecuted with swoorde and fire and the heade capitaines haue not agreed among thē selues as in these our daies yt ys more then manifest that they doe not This armie therfor though yt be fuffred yet as touching the cause they are not to be feared For we standing with our Prophete our cause can not faill and when yt shall please owre Prophete the armie that was with Helizeus shall ioin with vs and deliuer vs whiche armie haue among them no diuision no discorde ther be amongest them no inwarde warres no insurrections no tumultes as be amongest the other but of them all ther ys one heart and one mouth What one saieth all saie what one denieth all denie On the other side looke howe manie citties howe manie contries so manie doctrines somanie faiths so manie religions yea almost howe manie heades so manie opinnions Howe doeth Luther agree with Oecolampadius howe doeth Melancthon with Bullinger yea howe doeth Luther agree with him self or Melancthon with himself As for their disagreinge with the holie fathers yt ys to manifest The holie fathers teache the presence of Chryst in the Sacrament they denie yt They teache that the sacrifice of Chrystes bodie ys to be offred for the quicke and the dead these denie yt They teache almose and praiers to be auailable to the dead these denie yt To this yf yowe adde the gates that they open to all licenciouse libertie as the taking awaie of Confession the contempt of penāce the mocking of fasting the common maner of diuorcing and marieng again the voluptuouse taking of women to preists without all discrecion be she maide or widowe yf no worse the indempnitie of vsurie yt were enough and to moche to offend an honest heart but to heare soche things Yt were to long a repeticion to reherse all the licenciouse doctrines that be settfurth against godlie and vertuouse liuing But yf ther were no more but these two euells last rehersed in them namelie their dissenting from the fathers and their geuing of libertie to viciouse liuing yt wer enough to geue anie man iust occasion to suspect yea and vtterlie to forsake their doctrine In the other side forasmoche as the Catholiques embrace the doctrine of the Fathers and teache vertueouse liuing as penaunce contricion confession and satisfactiō charitable lending chaist matrimonie in maried people pure chaistitie in preistes and religiouse persons fasting and soche other iust occasion ys geuen to credite them and to folowe them God nowe of his mercie open the eies of all his people that hauing a breif shewe of the teachers of trueth and vntrueth of verteuouse liuinge and of licēciouse liuinge maie by his grace take the one and leaue the other folowe the good and leaue the euell and so framing their lifes to liue in the true faith and good life maie by his mercie atteign to the euerlasting life with him to whome be all honoure and glorie worlde withoute ende Amen Volumen hoc ab eximio viro M. n. Thoma Heskins De praesentia corporis sanguinis domini Anglico idiomate conscriptum perlectum est a viris illius idiomatis sacrae Theologiae peritissimis quibus sicutipsi authori meritò id tribuendum esse iudico vt ad vtilitatem gentis anglicae euulgetur Ita testor et iudico Cunerus Petri de Brouwershauen Pastor sancti Petri Louanij 4. Iulij anno 1565. FINIS THE CHEIF AND MOSTE MATter 's conteined in this booke wher nomber of booke ys omitted ye be referred to the next before A. AArons garment wotn for a Bishoprick lib. 3. cap. 33. Abstinence from sinne honoureth God lib. 2. ca. 44. Adoracion of the B. Sacrament taught by S. Paule lib. 2. cap. 44. by Alexander cap. 43. by S. Augustin cap. 45. by S. Dionyse ca. 47. by Eusebius Emis ib. by S. Bernarde ibid. Adoracion practised by Angells lib. 2. ca. 45. by preist deacon and people in the Greke Church by S. Ambrose in the latin Churche by S. Austens mother ca. 45 by Erasmus and al chrysten people ca. 46. by Gorgonia cap. 27. Adoracion impugned and denied by I uther lib. 2. cap. 48. by the Proclamer cap. 46. by wicked doctrine ibid. Adoracion proued by the same doctours that the Proclamer alleaged against yt li. 2. cap. 45. Adoracion aught to be doen before we receaue ibid. Adoracion vsed in and before the time of S. Austen ibid. Adoracion in the primitiue Church infamed by infidells for idolatrie ibid. Adoracion ys to be alowed wher the presence ys admitted li. 2. cap. 46. Adoracion neuer by catholique writer denied cap. 47. Adoracion first denied about xl yeares past cap. 48. Adoracion not to haue ben vsed before the time of Honorius ys vntrue ibid. Aerius denieng the sacrifice of the Masse to auaill the dead condemned for an heretique aboue a thousand years agon lib. 3. ca. 39. Ale geuen in stead of wine in a Communion lib. 1. cap. 26. Alexanders authoritie approued li. 2. ca. 32. Alfonsus nombreth xiij heresies against the B. Sacrament in Prolog Algasia moued doubtes of scripture to S. Hierom. lib. 1. cap. 4. Aliud in the neuter gendre signifieth difference insubstance ca. 29. Almaricus a Sacramētarie condēned in Pro. S. Ambrose vnderstandeth S. Paule to speake of the verie bodie of Chryste li. 3. ca. 57 Ambrose corrupted by Oecolāpadius ib. ca. 5 Ambrose his doctrine compared with the Sacramentaries lib. 2. ca. 52. Ambrose commended the faith of his Brother Satyrus in the B. Sacramēt li. 1. ca. 24. Ambr. geueth three instruct li. 3. ca. 14. Ambr. offred sacrifice in the Masse cap. 37. he praied as the Church doth ibid. S. Andrewe offred the dailie sacrifice ca. 34. Angells attend vpon the preist in the time of sacrifice li. 2. ca. 45. Angells appoincted to euerie man and offre our praiers to God li. 3. ca. 38. Antichryste shall cause the dailie sacrifice to ceasse lib. 1. cap. 32. Appologie and proclamaciō both like bolts lib. 3. cap. 33. Apostles vnderstood not Chrystes owne woordes li. 1. ca. 1. Apostles learned of Chryste cap. 7. Apostles decreed that the dead should be praied for at Masse lib. 3. cap. 39. Argument of Chrysts ascension in the vi of S. Iohn proueth the reall presence in the Sacrament li. 2. ca. 35. Argument of Theophil to proue the bread made flesh lib. 3. cap. 20. Arrogancie mother of errour lib. 1. cap. 4. Ascension of Chryste improueth not the presence in the Sacrament