auncient and famous doctours of the churche and partly and moost especially in consyderation of the cōsent of the hole catholike church herin nothing to dout in thys matter but that that holy Apostle S. Pe ter was Christes vicar on earthe and had hygher and more authoritie generall then anye one of the Apostles els and that the special purpose why that Christ would haue such authoritie to be in one mā was is for thepreseruatiō of vnitie in his church whych church is but one and thus much for this time shal now suffice you In the next homely you shal here further of thys matter Io. Harpesfelde sacrae theologiae professoris et Archidiaconi London An other Homelye of the Prymacye IT is wrytten in the. viii chapiter of the actes howe Si mon Magus dyd offer vnto Saynte Peter mony togiue him power that on whome soeuer he shoulde laye hys handes the same parson myght therby receiue the holy Ghost But being for this his most wycked request greuously reproued and fearyng withal to contynue any lōger in those parties that is to say in Sa maria so nighe thappostles he the sayde Symon Magus fled to Rome and there by hys enchaūte mentes dyd greatlye delude the people as Iustynus the martyr a verye auncient writer in hys second Apologie directed or sent to the Emperoure Antonius doth playnely testifye Ireneus also in his fyrst boke Contrahereses doth recorde the same And the said Simon Magus did so delude blind the people that they did esteme him for a God and dyd set vp his image in the Citye with this inscrip tion Simoni de sdncto That is to say To Simon the holy God But it was not longe after those 〈◊〉 played by Simon Magus thus seducing that 〈◊〉 ther but God sent his great 〈◊〉 saynct Peter thyther that is to say to Rome who both did confounde the sayd Simou Magus and dyd also conuert a great number of the people there vnto the fayth of Chryste as is at large set fourthe in the. xiiii chapiter and second booke of Eusebius 〈◊〉 historye Nowe this Apostle sayncte 〈◊〉 by the wyll and prouidence of God beynge brought to Rome did there continue bishop of that Sea xxv yeares and ther also did suffer a glorious martyrdome in the last yeare of the reygne of cruel Nero Themperoure whyche thynges Saynte Hierome in the verye begynnynge of hys worke De 〈◊〉 scriptoribus doth wytnes in thys maner Simon Peter the sonne of Ioannis of the prouince of Galile and of the towne of Beth saida the brother of Andrewe the Apostle af ter his byshopricke in 〈◊〉 and after his preching in Pōtus 〈◊〉 〈◊〉 Asia and Bethinia to the Iewes which were dyspersed abrode in sondry contries came to Rome to ouer throwe Simon Magus and ther did kepe his sea fyue and twenty yeres until the last yere it is to wyt the xiiii yere of the reigne of Nero by whom he was crucified and so crowned with a crowne of martirdome his heade being turned downe to the grounde and his feete vpwarde bycause he sayde or accompted hym selfe vnworthy to be eruci fyed in such forme and maner as hys mayster Chryst was S. Ambrose in his lxr sermō speakyng of that matyrdome of saynt Peter and saynt Paule at Rome sai eth thus I thinke it not done without a gret cause that in one day in one place vnder on 〈◊〉 they bothe dyd suffer In one daye for that they should come to Christ together In one place that neither of them both shoulde be destitute of Rome and vnder one persecutoure that like crueltie shuld slaye them both The day was for their merite the place for theyr glory the persecutor for theyr vertue And in what place I praye you dyd they suffer martyrdome Euen in Rome which is the heade and cheyfe citye of the worlde to the intente that where the heade of superstition was ther shuld rest the head of holynes and where the prynces of the heathen did dwel ther the princes of the churche shoulde lye Thus sayeth saynt Ambrose whervnto agreeth Egesippus an auncient wryter in his thyrd booke of the distruction of Hierusalem and like wyse Dionisius the byshop of Corinth and Caius also which lyued in the daies of Zepherius the Bishop of Rome as more at large appeareth in the xxv Chapyter of the fore sayde seconde boke of Eusebius Ecclesiasticall hystory Now that we haue in the homely going next before this declared that our sauyour dyd appointe Sayncte Peter to a greater and hygher offyce then he dyd any other of his Apostles and haue in this homely intreated of the abode of saynct Peter and martyrdome at Rome we wyll consequentlye proue that the Byshoppes of Rome haue alwayes in the catholyke church bene estemed iudged and taken for saynt Peters successours euen in that his speciall and hyghest offyce and that to him and thē by the wyll of God doeth appertayne the gouernement of Chyst es hole stocke on earth And fyrst I wyll begyne wyth the 〈◊〉 Authoure 〈◊〉 who in the thyrde Chapiter of his thirde booke agaynst heresyes doeth say that the church of Rome is the greatest the eldest and the best knowen of al churches and that it was foūded by the most gloryous Apostles Peter and Paule that through the succession of the byshops of Rome frō samct Pe ter vntyll hys tyme the truth was deryued from hande to hande that it myght ther easely be foūd and had And herevpon he sayeth further these 〈◊〉 des 〈◊〉 hane enimecclesiam propter 〈◊〉 〈◊〉 necesse est omnem conuenire ecclesiam hocest eos qui sunt ubique 〈◊〉 That is to say For vnto this church meaninge and poynting the sea of Rome for the more mighty principalty of it al that hole church of Christ that is to saye all the faythful wheresoeuer they be muste assemble or repayre vnto And saynt Augustyne agreably herevnto doth in his 192. Epystle saye that in the church of Rome the primacy of the Apostolyke Sea did euer florish And the same sainct Augustyne wrytyng agaynst one Petilianus whyche dyd blaspheme the sea of Rome as heretykes doo now a dayes doeth more ouer wrytte in thys maner 〈◊〉 al the byshops of the worlde were such men as thou dooest moost falsely report them to be what hath the sea of Rome hurted the where Peter did syt and nowe Anastasius syttethe or what hath the sea of Hierusalem hurted the 〈◊〉 Iames did sit and now at this presēt Ioan nes dothe sit wyth whome we are in the ca tholyke vnitie ioyned and from whome ye haue deuyded your selues in youre wycked rage or fury why doest thou call the Aposto like sea the sea of pestilence If thou do it for the mēs sake whō thou thinkest to preache the lawe and not to fulfil the lawe did our sauiour I praye the any such iniurye to the sea or
bolde At whose commynge bothe he and the rest of the apostles were so confyrmed and boldned that they shranke not before all the Iewes and all creatures vnder the skye ye before the kynges prynces to preache the name of Iesus And professyng theyr chrysten fayth wyth all boldnes and constancye did reioyce to suffer displeasures and rebukes inflicted and done vnto them therefore And because we here doo speake of confirmation some peraduenture do loke that we should geue some diffynytyon of confirmatyon wherin to satisfie theyr appetites thys may be sayde That Confirmation is a certayne consignation or markyng made with chrisme in the foreheade of the persone that is baptyzed wyth a certayne forme of wordes to the intente that the person confyrmed shoulde boldely geue the name of Christe or els thus maye be sayde to them CONFIRMATION is an enoyntynge in the foreheade of the partye that is baptysed made in the fygure or forme of the crosse by a Byshoppe with holye chrysme for the strengthe or encrease of the faythe to be boldelye by the sayde partye confessed And thys chrysme is made of oyle and balme The sayde oyle whyche is a cleare or cleane thynge of it selfe to betoken the clearenes or cleannes of the hearte or conscience in oure selfe The balme whiche is a thynge verye fragraunt and of a swete smellyng to signifie the swete and good sauoure of good name and fame towardes oure neyghbour and the sayd oyle and balme beynge mingeled together to signifye that the partye confirmed should haue truely in hym selfe both clerenes of conscience and also wyth hys good workes to haue a good name and to styrre there by hys neyghbours to the lyke And we ought not to thynke that thys enoyntinge is a new inuention in asmuche as Dionyse and Clement beynge in the apostles tyme and besydes them Fabian and 〈◊〉 beyng very nyghe the sayde Apostles tyme and Cypryan Hierome and Saynte Augustyne not being much from the Apostles tyme with other 〈◊〉 wryters do vnyformely agree that thys sorte of enoyntyng came from the Apostles For as concernyng Dionyse he besydes manye other places doeth affyrme it in hys boke De ecclesiastica hierarchia and in the. iii. chapter And amongest many other notable thynges doth saye thus Deinde chrisma summus sacerdos accipiens 〈◊〉 ponit diuino altari c. That is to saye The cheife preiste afterwardes takynge the chrisme doth put it vpon the diuine aulter c And Clemēt doth speake hereof in the. iii. boke of his recognitions in the seconde epistle thereof Fabiane also in hys seconde epistle wrytten to all the byshops of the Easte doeth moste playnelye affyrme the lyke Tertullian lykewyse in hys fyrst boke agaynst Martian doth the same And to speake of S. Cypriane he also in hys sermon De vnctione Chrismatis in diuerse places doeth testifie it most largelye Lykewyse S. Hierom most playnly in hys commentaryes vpon the xvi chapiter of Ezechiel and vpon the. xxxiii of Iob. And as for S. Augustine he most largely playnly and effectually approueth it specially in hys secōd booke and. iiii chapiter Contra literas 〈◊〉 〈◊〉 And in hys xv booke and. xxvi Chapiter De Trinitate And so doeth Euse bius in hys vi boke and. xliii chapter 〈◊〉 〈◊〉 where speakynge of Nouatus who was baptised onely in hys bedde not hauynge other thynges vsually obserued after the order rule of the churche he sayth thus 〈◊〉 exorcistis curatus in 〈◊〉 morbum incidit et quoniam iam moriturus putabatur inipso lecto quo decumbebat baptismi infusionem accepit sitamenhancillum accepisse dicendum est Imo nec 〈◊〉 consequutus est post verbum quae iuxta 〈◊〉 〈◊〉 consequidebebat obsignationem uidelicet ab episcopo 〈◊〉 cum autem illa potitus non sit quomodo spiritum sanctum est consequutus That is to saye Nouarus beinge cured of the exorcistes dyd fal into a greuous disease and because it was thought that he woulde dye out of hande he dyd in the same bedde vpon whyche he laye sycke receaue the infusion of Baptysme yf a man may saye that he receaued that but as concernyng thynges whyche as yet remayned vndone and whych he ought according to the order and rule of the Churche to haue had that is to say the consignatiō or 〈◊〉 to be geuen or conferred by the by 〈◊〉 those thinges after his discease he receaued thē not and forasmuch as he had not that how than hath he receaued the holy goost CONCERNINGE the latter wryters in asmuch as they be innumerable and vniformely do agre here vpon I wyll not rehearse them at all but by them a greynge with the auncient and holye fathers of the churche ye maye vndoutedlye see and perceaue that thys sacrament of confirmation or imposition of the Byshopes handes is receaued approued and specyallye commended of all Catholique menne and at al tymes Seyng then that thys Sacrament of Confyrmation for many considerations is so gretly to be estemed and regarded not onelye for the aucthoritie of Chryste that dyd institute it and the aucthoritie of the churche and of the Apostles that dydde re ceaue and vse it but also for the commoditie and profyt which the sayde Sacrament dothe brynge wyth it Therefore they doo verye wyckedlye that in anye wyse doo contempne it And those maye be sene and iudged to contempne it whiche eyther do rayle at it or ells hauyng oportunitie to haue it ministred do re fuse it or wyllyngly neglecte it And the formall wordes vsed in Confyrmatyon whiche in olde tyme was called Impositio manuum are these Signo te signo crucis confirmo te 〈◊〉 salutis in nomine patris filij spiritus sancti That is to saye I sygne or marke the with the sygne of the Crosse and confirme the with the chrysme or oyntement of helth In the name of the father of the sonne and of the holy Ghost And of this imposition of handes we haue besydes manye other places expressed in scrypture a notable example in the. x. of saynte Marke practised and vsed by Chryst hymselfe And this Sacrament of Confirmation or layinge of the byshops handes was instituted ordeined and vsed in the catholyke Churche to remedye the weakenes that ryseth of the fome or rage of concupyscence which weakenes remayneth in vs for oure exercyse and is of two sortes that is to say inwarde and outwarde The inwarde is a certayne shamefastnes or timerousnes whereby we do not boldely confesse the name of Chryst as Chryst requyreth of vs sayinge in the tenth Chapter of Saynt Mathewe Omnis qui 〈◊〉 me coram hominibus 〈◊〉 ego 〈◊〉 〈◊〉 patre meo 〈◊〉 in coelis est qui autem negauerit me coram hominibus negabo ego 〈◊〉 coram 〈◊〉 meo qui in coelis est That is to saye Euery one that wyll confesse me before men I wyll also acknowledge him before my father which is in heauen And who wyll denye me before
euyll lyfe bryngeth to the euyll lyuer eternal death beleue he neuer so wel As S. Paule wituesseth in the. v. chapyter of his Epi stle to the Galathians where he sayth Walk af ter the spirite and fulfyll not the lustes of that fleshe For the flesh lusteth contrary to the spirit and the spirit contrary to the flesh These are cōtrary one to another so that you do not what ye would But and yf ye beled of the spirit then are ye not vnder the law The de des of the fleshe ar manifest which are these aduoutry fornicatiō vnclennes wātonnes ydolatry witchcrafte hatred variaūce 〈◊〉 wrath stryfe sedition sectes enuye murder dronkēnes glotteny and such like of which I tel you before as I haue told you in time past that they which commit suche thinges shal not inherit the kingdō of heuē Thus you perceaue that to the enioying of the death and passion of Chryst these two poyntes are requisit of our behalfe the one to beleue rightlye that other to lyue vpryghtly whych two poyntes no man is able otherwyse to know except it be by speciall reuelation from God but onely by the catholike churche which catholike church oure sauioure Chryste hath appoynted to be the onely scoole for al men to come and repayre vnto to learne such truth as is mete for them to know for the attayning of euerla styng life This catholike church and no other company hath that true vnderstanding of scripture the knowledge of all thinges necessary to saluatiō To this churche Christ maketh promis in that xvi of Thō saying Whē that spirit of truth shal come he shal teache you al truth To this church also he maketh that other promis written in the xxviii of Mathewe where he sayth Behold I am with you to the ende of the world This Catholike church thus gouerned by the holy Ghost assured alwayes of Chryst him selfe neuer yet fayled frō that time of the Apostles hitherto ne shal fail to the worl des ende nether can it be deceued in any necessary truth 〈◊〉 as Chryst promyseth in the. xvi of Mathe we saying That hel gates shal not pre uayle agaynst the churche where by hel gates he meaneth errour as yf he had sayd that the catho lyke churche shall neuer be ouercome with erroure For this cause S. Paule in the third chapter of his first epistle to Timothe calleth the catholike church the piller and ground of truth This catholike churche must in al ages nedes be an open knowen churche and such a companye as among which the trueth is openly preached ells Chryste woulde not haue sayde as it is wrytten in the. v of Mathew A citie that is seton a hyl can not be hid ne ther do men light a candle and putit vnder a bushel but on all cādelsticke and it geueth lyght vnto al that are in the house Wherfore they do great iniury to Chryst which saye that the catholyke church is an vnknowen church seinge it is that citie which our sauiour there mente that candell of which he there speaketh So manye as deuyde them selues frō this open knowen Churche of Chryst and refuse the doctrine thereof thoughe they be neuer so diligent in reading ofscripture yet shall they neuer truely vnderstande scrypture but runne continually farther and farther into errour and ignoraunce cuē as a mā that is once out of his way the farther and faster he goeth furth the more he loseth his labour Saynt Peter therefore in the fyrst Chapter of his secōd epystle geueth vs a most certayne an sure rule which if we folow we shall not fayle ryghtly to vnderstand scripture his rule is thys We haue sayth he A ryght sure word of prophecie wherevnto yf ye take 〈◊〉 as vnto a light that shineth in a darke place you doo wel vntil the day dawne and the daye starre arise in your harts So that you first knowe this that no prophecy in the scripture hath any priuate interpretation For that scrip ture came neuer by the wil of man butholy men of God spake as they were moued by the holy ghost Here you se howe S. Peter willeth euery man fyrst of all to knowe that scripture must be vnderstanded after the generall meaning of Chrystes church and not after the priuate interpretation of any seuerall man or company And in the thyrde chapyter of the same Epystle he sayeth further that in S. Paules epistles are manye thinges harde to he vnderstanded whyche they that are vnlearned vnstable do peruerte as they do also the other scriptures to theyr own destruction ye therefore beloued seing you be 〈◊〉 afore hand beware leaste ye with other men be also plucked a waye through the erroure of the wicked fal from your owne stedfastnesse Lo here S Peter telleth the 〈◊〉 cause why men my svnderstand scrypture which is lacke of knowledge and lacke of constancie when men ether thorowe ignotaunce or thoroughe inconstancie swerue from the catholyke meanyng and folowe priuate interpretation Such men he sayeth do peruerte the scryptures to theyr owne destruction Saynte Paule also wrytynge to Tymothe and willing hym to be earnest in the study of scripture geueth him withal this foresayd rule saying in the very ende of his fyrst epistle O Limothie kepe sure that whiche is committed to thy custody auoide newe fangled termes and bosting of science falsely so called which science whyle some dyd professe they haue erred from the fayth The thinge which S. Paule sayeth was committed to 〈◊〉 custodye was the truth of the catholyk fayth which he sayth some fell from by reasonne of new fangeled termes and by reson aiso that they tooke vpon them knowledg beynge in dede ignoraunte And in the thyrde chapter of hys seconde epistle to Timothie he farther sayeth Contynue thou in that thinges which thou hast learned which also were commytted vnto the. S. I reneus also a blessed martyr and very nyghe to the tyme of the Apostles a man of greate learning and no lesse vertue and such a one as by the consente of all men had the perfyt knowledge and vnderstandynge of scryptures in his third boke 〈◊〉 〈◊〉 the arche heretyke and in the fowrth chapter of the same boke sayeth touchyng the catholyke churche in this maner We must not seke the trueth among other seing we may easely take it of the church for as much as the Apostels haue fully lefte with it as in a rich tresury all truth the who so listeth may thence take the drinkes of life for this is the entre to life All other are theues and robbers wherfore them must we auoyd that doctryne that the church teacheth we muste loue with great diligence embrace the tradition of the truth For what yf a controuersy shoulde happen to ryse vpon neuer so 〈◊〉 a questiō ought not men in that case to haue recourse to the most auncient churches in which the
est pronobis 〈◊〉 〈◊〉 ore uerba proseruntur et dei 〈◊〉 consecrantur et 〈◊〉 hoc est ait corpus meum Hoc uerbo proposita 〈◊〉 Et sicut illa uox quae dicit Crescite et multiplicam ni replete terram semel quidem dicta est sed omni tempore sen tit effectum ad generationem 〈◊〉 natura 〈◊〉 et 〈◊〉 illa semel quidem dicta est sed per omnes mensas ecclesiae usque ad 〈◊〉 〈◊〉 〈◊〉 ad eius aduentum praestat socrificio firmitatem That is to saye And nowe he the same Chryst is present who did beautifie or garnyshe that 〈◊〉 he also it is that doeth consecrate it for it is not 〈◊〉 that maketh the thynges set forthe or proposed in the consecration of the table to be the bodye and bloude of Chryste but it is Chryst him selfe whiche was crucifyed for vs by the preistes mouth the wordes are pronoūced or spoken but the thynges are consecrated by the power of GOD and hys grace for he meanyng Chryste sayeth this is my body and by that worde the thynges set forthe or proposed are consecrated And lyke 〈◊〉 that voyce which sayeth do you encrease and be 〈◊〉 do you fyl or replenishe the earthe was but once spoken and yet in or at all tymes taketh his effecte to generation nature therewith workinge So that 〈◊〉 of Chryste once in dede was spoken and yet it throughe out all the tables of the 〈◊〉 euen vntyll this daye and vntyll hys commyng meaning of Chrystes last comming doth geue strength vn to the sacrifice And thus much haue we spoken to declare vnto you bothe by the scriptures and also by moste aunciente and playne aucthorities that oure Sauioure Chryst in the institution of thys Sacrament dyd tourne the substaunce of breade and wyne into the substaunce of hys owne bodye and bloude howe also he doeth the same daylye by the mynysterye of the preistes in consecratiō And now to come to the seconde part whiche is concernyng the vse of this sacramēt ye shall note that this vse doth cōsist speciallye in two poyntes It is to witte in the oblation or offeringe of the said sacrament by the preistes vnto al myghtye God and in the 〈◊〉 of the same And here before we do entre any further it semeth mooste conuenient to note vnto you one synguler priuiledge emonge many other where in thys 〈◊〉 passeth all other and that is thys where all other sacramentes do consist onely in the vse of them that is to saye in the very acte of ministration and receauynge of them thys sacramente hath his perfection oute of hand euen as sone as the wordes of Chryst in the con secration be pronounced 〈◊〉 the sacramente be offered nor receued according as it is here before proued And as touchyng the offering therof commonly called the sacrifice of the masse ye shall vnderstand that no one poynt of Christes relygion was more notably prophesied of set forthe in the olde testamente and before the commyng of Christ then was the continuall oblation that is to saye this fore sayde sacryfice of the Masse for the prophette Malachye in hys fyrste chapyter speakynge in the name of almyghtye GOD and declaryng that in tyme to come the sacryfices of the olde lawe should cease and no more to be receaued or allowed at Goddes handes but that there shoulde another kynde of sacrifyce be througheout the hole worlde offered vp vnto hym doth wryte in this maner Non est mihi uoluntas in uobis dicit'dominus 〈◊〉 et munus non suscipi 〈◊〉 de manu uestra abortu enim solis usque ad occasum magnum est nomen meum ingentibus et in omni loco sacrificatur et offertur nomine 〈◊〉 ablatio munda guia magnum est nomen meum 〈◊〉 gentibus That is to say Pleasure is not to me in you sayeth the lorde of hostes And offetynge wyll I not take or accepte at youre handes for from the rysynge vp of the sonne 〈◊〉 the goynge downe of the same my name is greate among the gentyls yea in euery place sacrifice is done and a cleane meate offerynge is offered vp vnto my name for my name is greate amonge the heathen The which place of the sayd Prophet Malachye to be ment or vnderstande of no other kynde of sacryfice in the newe testament but onelye by the sacrifice of the body and bloude of our Sauiour Iesus Christ offered vp thorowe the hole Catholyke churche in the Masse the moste famous and auncient aucthor Ireneus being immediatly after the apostles tyme doth most manifestlye wytnes in the xxxii Chapter of hys iiii boke wrytten 〈◊〉 the 〈◊〉 of 〈◊〉 and other lyke 〈◊〉 where he sayeth in thys maner Sed et suis discipulis dans consilium primitias deo offerre ex suis creaturis non quasi indigemi sed ut ipse 〈◊〉 〈◊〉 nec ingrati 〈◊〉 cum qui ex 〈◊〉 panis est accepit et gratias egit dicens 〈◊〉 est 〈◊〉 corpus et 〈◊〉 〈◊〉 qui est ex 〈◊〉 creatura 〈◊〉 est secundum nos 〈◊〉 〈◊〉 confessus est et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblationem 〈◊〉 Ecclesia aò Apostolis 〈◊〉 in uniuerso mundo offert deo qui alimenta nobis prestat primitias suorum munerum in nouo Testamento de quo in 〈◊〉 prophetis Malachias sic praesignificauit Non est 〈◊〉 〈◊〉 inuobis c. That is to saye 〈◊〉 and also he geuinge counsayle to his disciples to offer vnto GOD the firste fruites of his creatures not as that god had anye nede thereof but that they themselues shoulde neither be vnfruitful or vnthankful he did take that bread which was of the creature of GOD and did geue thankes sayinge This is my bodye And takyng like wyse the cuppe or chalyce whiche also is made of that creature whiche emōgest vs is commonlye That is to saye wyne he dyd confesse it to be hys bloude And of the 〈◊〉 testamente he did teache a newe oblation or sacrifice which oblation the churche takyng or receauyng of the Apostles doeth throughout the hole worlde offer vp to GOD who geueth vs our fode as the fyrste fruites of hys gyftes in the newe testament of whiche offerynge Malachias one of the xii prophetes did prophesie in this maner I haue noo pleasure in you c. And thys foresayd sacrifice of the body and bloud of our sauiour Chryst in the sacrament of the Aultare was not onelye longe before Chrystes commynge in most playne sorte prophesied of by the prophete Malachy as you haue hearde but also it was in maner euen in the beginning of the worlde 〈◊〉 by the oblation of Melchise dech the Prieste of Almyghtye GOD in that he offered breade and wyne and dyd blesse Abraham the patriarche as itis wrytten in the xiiii chapter of Genesis And that thys oblation of Melchisedech beinge one of the most notable figures of the olde testament was fulfylled and perfourmed of Chryste
say The sacred or holye oblation whether Peter doth offer it or Paule or of what soeuer meryte the preist be it is the verye same thinge whiche Chryste hymselfe dydde gyue vnto his disciples and the same whiche the preistes nowe doo make Thys hathe no lesse then it And whye soo 〈◊〉 men doo not sanctifye this but Chryste who sanctified or consecrated that before For like as the wordes whiche Chryst dyd speake be the selfe same whyche the preistes nowe also do pronounce euen so the oblation or sacrifice is the same AND nowe to come vnto the other vse it is to wytte of the receauynge of the Sacramente ye shall note that althoughe oure Samoure Iesus Christe at the first institution of this sacramente dydde minister it vnto his disciples whiche were than presente vnder both the kyndes of bread and wyne Yet that fashyon and maner of ministrynge is not soo necessarye to the receauer excepte it be to the preist whan he doth consecrate that without the due obseruation of that waye man myght not receaue that blessed sacramēt to his saluation For the benefyte or hurte that commeth to a chrysten man by receauynge of this sacramente standeth not in the fashyon or maner of receauynge of it vnder one or both kyndes but in the wor thyor vnworthy receauyng of the thynge conteyned in the same For he that receaueth this Sacramente worthelye vnder the one kynde as vnder the forme of breade onely receaueth the hole bodye and bloude of Chryst and as many and great benefittes of Christ as he that receaueth it in both kyndes And therefore if any man should teache that the laye people which by the ordinaunce and auncient custome of the catholyke churche haue vsed to receaue this holy sacramēt in fourme of breade onelye be seduced and soo cause them to thynke that the holle bodye and bludde of Chryst where not comprehended in that onely forme of breade as well as in both the kyndes this doctrine ought vtterlye to be refused and abiected as a verye pestiferouse and deuely she doctryne For surely scripture teacheth the contrary and also naturall reason althoughe it cannot comprehende the hole mistery of this sacrament yet herein it teacheth vs agreablye with scrypture that that liuely body cannot be without bloud and therefore men ought to be ledde from that fonde opinion yf any such be both by that faith and credit which they do owe vnto scripture and in this poynt also by naturall reason And chrysten men knowinge this ought not to grudge at thys fourme and maner of receauyng of this sacrament vnder one kynd vsed and allowed by the catholyke church both to auoide that erroure afore rehersed and also for manye other weyghtie considerations concernynge bothe the honor of the sacramēte and the libertye and commoditie of the hole churche seyng that not onely lay men but also prestes sauinge whan they do consecrate do vse to receaue thys Sacrament none otherwyse Let chrysten men therfore humbly apply them self to put all erronious fantasies cleane out of ther hartes and satisfye them selues with this that when they receiue the sacrament worthely though it be but in one kind they loose no parte of the profyt and benefyte promysed by vertue of the sayde Sacramente And yet to stably she this poynte touchyng the receauing of this sacramente vnder one kynde both with testimonies of scripture and also otherwyse ye shall vnderstand that whan our sauyour Christ did delyuer this sacramente vnder bothe kyndes in the institution thereof he of purpose had onely his twelue Apostles with hym to declare vnto vs that he there dyd rather prescribe vnto them being preistes how they and theyr successours should consecrate and offer and also they themselues in theyr ministery receaue the same than howe it shoulde be receaued of other not beynge of the same vocation as the Apostles were of And therfore it was neuer yet lawfull but very straytely to be punyshed yf a prest whan he dyd consecrate and offer the same dyd not withall receaue it vnder bothe kyndes Wherein appearethe the cyrcumstaunces of the institution beynge well marked and consydered that the cammaundement and charge geuen at that tyme by oure sauioure Iesus Christ doth not of necessitie bynde the laye men noo nor yet the preiste but when he sayeth masse to receaue vnder both kin des Therefore many tyme in Scrypture mentyon is made but of one kynde onely as apperteynyng generally vnto all men it is to wytte of the sacramente to be receaued vnder the fourme of breade wythoute any mention made of the other kynde or forme As in the. vi of Iohn where our sauiour in a greate multytude of people besides hys apostles makynge promes of thys sacramente to be geuen by hym in tyme then yet to come sayeth Panis quem ego labo caro mea est 〈◊〉 dabo pro mundi uita That is to say The breade whiche I wil geue is my fleshe whiche 〈◊〉 I wyll geue for the lyfe of the worlde-Saynte Luke al so in hys xxiii chapter of hys gospel telleth how that our sauiour Christ after his resurrection dyd appeare in a straunge forme or shape to two of hys dyscyples goinge towarde Emaus and when he hade a good whyle walked and talked wyth them and yet they knew him not at length they came to Emaus wher Christ syttyng with them toke bread blessed it and brake it and gaue it vnto them and by and by theyr eyes were opened and they knewe hym and he vani shed out of theyr sight Thys bread so geuē in Emaus to the two disciples S. Augustine in his thyrd boke Deconsensu euangelistarum And saynte Chrisostome in hys xvii homilye vpon Mathewe and Theophilus also auncienter then any of them both do expounde to be the Sacramente of Christes bodye and yet ther the scripture as in sundrye other places els doeth make no mentiō of the other kinde or forme it is to wyt of the Sacramente vnder the fourme of wyne to haue bene geuen vnto them To this consideration appertayneth also the wonderfull fedinge of the chyldren of Israell in wyldernes the space of xl yeares wyth a straunge breade called Manna being a figure of this sacrament as it belongethe to all chrysten people who throughe the huge wildernes of this worlde do passe towarde the true land of promyse And yet farther to confyrme thys thyng by an auncient and weightye testimonie ye shall here what is recorded by the excellente Author Nicephorus Calistus who beynge aboute a thousande yere ago in his worke called Ecclesiastica histo ria in the. xiii boke and in the seuenth chapiter thereof wrytynge of a certayne woman who obstynate lye longe tyme refused to receaue the catholyke rytes of Chrystes Churche and so obstinately that although hyr husband moste ernestlye labored with her in that matter and dyuerse tymes sore dyd fall out wyth her yea and threatned her ferther displesure yf she would not vniformely receaue the
I also sende you The geuyng of this speciall auchoritie of ministra tion and priesthode by the byshoppe vnto suche persons as by due examination shal be thoughte mete for that bocation is called here the sacrament of orders and hath alwayes so bene called taken and reputed from the begynnynge of christen religion vnto thys day as appeareth most euydently by saint Augustine who in hys seconde boke Contra epistolam parmeniani the xiii chap. thereof doeth often times cal it by the name of a sacramente and ioyntlye speakyng of it and of the sacramente of baptisme affyrmeth that bothe of them are geuen by a certayne sanctification and that neyther of them can be iterated or agayne taken sayinge thus 〈◊〉 enim sacramentum rst c. that is to saye Truely both of these are Sacramentes c. And where the sayde 〈◊〉 Augustyne in the foresayde place sayeth that thys sacrament of orders is ge uen with a certayne sanctification no better or playner profe thereof can be had than out of the very scrip ture as in the. xx of Sainete Jhon where our sauyour Chryst after his resurrection geuyng vnto hys apostles auethoritie to release or retayne synnes dyd saye vnto them in thys maner Accipite spiritum sanctum quorum remiseritis peccata remittuntur eis et quorum retinueritis 〈◊〉 eataretenta sunt That is to saye Receiue ye the holie Ghoste whose sinnes ye remitte they are remitted are forgeuen them and whose sinnes you reteyne are reteined To thys purpose apperteyneth also that sayinge of S. Paule in his fyrst Epystle to Tymothe and the iiii Chapter where he sayeth thus Noli negligere gratiam queinte est que data est tibi per prophetiam cum imposuione manuum praesbiterij That is to saye Neglecte not the grace that is in the whyche is geuē vnto the through prophesye with the imposition of handes of preisthode And againe in the seconde epystle to Tymothie and the first chapter thereof the sayd Saynt Paule doth saye thus Admonco te ut resuscitis gratiam dei quae est in te per impositionem 〈◊〉 nuum mearum That is to say I adinonyshe the that thou stirre vp the grace of god which is in the by the imposition of my handes By whyche wordes of Saynt Paule in the both these places farther ye maye note howe thys sacrament of Orderes 〈◊〉 that perfection to make it a sacramente whyche in the difinition of a sacramente before geuen was requyred it is to witte a visible sygne whyche is the imposition of the handes and therewyth effectuallye concurraunt and annexed grace And for the better vnderstandyng of thys grate ye shall marke that the same dothe consyste in three generall poyntes The one to praye in the name of the hole churche and for the hole Churche An other to preache and teache the worde of GOD to all people The thyrde to minister the Sacramentes where ye maye note that the preistes beynge amongeste other thynges called to the minystration of the sacraments and the chiefest and most pretiouse of all sacramentes being the sacrament of the Aulter in mynystratyon whereof as before in the exposition of the same sacrament is sufficiently proued the preist ought bothe to consecrate and to offer Therefore the late made mynysters in the tyme of the scysine in theyr newe deuised ordination hauynge no aucthoritie at all giuē thē to offer in the masse the body and bloude of oure 〈◊〉 our Chryst but both they so ordered or rather dysordered and theyr scysmatycall orderers also vtterlye dispising and impugninge not onelye the oblation or sacrifice of the masse but also the reall presence of the body and bloude of our sauiour Chryst in the Sacrament of the Aultar therefore I say that all such both dampnably and presumptuously dyd offende against almyghty God and also moste pitetullye begyled the people of thys realine who by thys meanes were desrauded of the most blessed bodye and bloude of oure sauiour Chryst and the most comfortable fruyte therof and also of the sacrifice of the masse and of the inestimable fruyte which commeth thereby Of whych thynges the truth at large and sufficiently in thexposition of the sacramēt of the Aultar is already taught and proued And seinge that euerye man be he neuer soo simple maye sufficientlye hereby perceaue howe these late counterfeted ministers haue in so weighty a matter deceyued the people concernynge eternall saluation and greatly abused them and brought thē into a most lamentable state you may thereby consyder both what thankes you owe to almyghtye God who hath restored vnto you the ryght vse of the Sacramentes agayne and also howe muche you oughte to esteme the ryght 〈◊〉 nowe brought home agayne by whych as an ordynary meanes God wor keth hys graces emongest you doo you not herein forget for your parte the saying off Paule in his first epystle to Tymothie the first chapyter which is thys Quibene praesunt 〈◊〉 byteri duplicihonere digni habeantur maxime qui laborant in uerbo et doctrina That is to say Those preistes which rule well let them be counted or iudged worthy of double honor and specially they which labour in the word and teaching And thus much we thinke suffi cient for the lay people to be instructed herein ¶ Of the Sacrament 〈◊〉 Matrimonye with the exposition or declaration thereof HAuyng hy therto obserued and kepte the ordre promysed in the preface of thys boke entreatyng of Baptysme Confirmation Penaunce and of the Sacrament of the Aultar which all in theyr due consideration are sacramentes of necessytye hauynge also spoken of the sacra ment of orders whereby a spirituall multiplication of the churche is induced thoughe no man herein be inforsed or compelled but of his voluntarye electyon and choyse doth take and receiue it This place now requyreth that we shal here entreate of the sacramēt of Matrimonye whiche doth folowe next in order whereby a carnall multiplication very expedient in a common welth is induced And this sacramente of Matrimony doeth differ a great deale both in matter and fourme and also in diuerse respectes els frō the other before sayde and specially it differeth from Baptysme Confyrmation Penaunce and the sacrament of the Aultar for that this Sacrament of Ma trimonye is not of that necessitie as they are but is in the free wyll of the manne and also of the woman whiche frely maye chuse to marye or not to marye and neither of them is compelled of precise necessitie to come vnto it and beynge besydes in that estate that wythout it they maye be saued And verye expedient it shalve diligently to speake of thys sacrament of Matrymonye aswell for that the personnes vicars and curates maye to all suche persons as lawfully maye be coupled in matrimony declare bothe the institution of Matrimonye the holynes and efficacy there of the mistery of this Sa cramente and all other thynges thereto appertaynyng as also for that this sacrament of Matrimony
no wyse escape the death nor ye maye not thereby vnderstande that after thys sacrament of extreme vnction no other Sacrament at any tyme els can be ministered vnto the person so anoyled For in dede this sacrainente maye be minystred in the entrye of the syckenes and also manye tymes ells whensoeuer anye greate maladye or peryllous syckenes shall come to anye man in soo muche that he who is daungerously sycke and there fore anoylynge and anoynted receyuing and vsynge this sacramente may yf he escape the daunger and after fall into it agayne or into any other suche lyke haue ministred vnto him agayne thys laudable and notable sacrament of extreme vnction whiche of it selfe is both iterable as Penaunce Euchariste and Matrymonye is and not alwayes mynystred in the catholyke churche that the sicke person so sone as he hath receyued it shoulde incontinentlye departe oute of thys worlde and want his lyfe But contrary wise that the sayde person both in soule and also in bodye maye yf it so be sene good vnto 〈◊〉 God recouer and gette healthe agayue And thys to be soo those notable prayers full of all godlynes and sauourynge antiquitie vsed nowe in the catholyke churche agreinge with the counsell and commaundemente of S. James in the last chapiter of his epystle do euidently and playnelye declare and shewe vnto vs. And although in oure wycked tyme smale is the nōber of them that do escape death hauynge receyued this sacrament of extreme vnction yet that is not to be ascrybed vnto the lacke or faulte of thys sacrament but rather vnto the wante and lacke of stedfast and constant fayth which oughte to be in those that shall haue this sacrament mynystred vnto them by which stronge fayth the power of almyghty God in the prymitiue churche did worke myghtely and effectuallye in the 〈◊〉 persones enoynted receyuynge thys holy and comfortable sacramente and nowe for the lacke of lyke fayth in our tyme dothe not worke after lyke sorte Accordyng where vnto we reade in the. vi chapiter of S. Marke after thys sorte Et non poterat ibi uirtutem 〈◊〉 nisiquod 〈◊〉 impositis manibus curauit 〈◊〉 propter incredulitatem 〈◊〉 That is to saye And he that is to saye Chryste could not do any miracle there sauing that he did cure a fewe sicke persones 〈◊〉 his handes vpon them and he dyd meruaile or wonder for the 〈◊〉 or vnbeleife of them This sacrament 〈◊〉 is not called the sacrament of extreme or last vnction for that that deathe alwayes dothe followe it or for that that no sacrament can be minystcred after to the person enoynted but for that speciallye that all other vnctions beinge vsed in the admynystratyon of the sacramentes do go before this vnction doth folowe them And here by the waye forasmuche as we doo speake of extreme vnction ye shall vnderstande that there are as the maister of the sentence in hys fourth boke and. xxiii distinctiou doth testifye three kindes or sortes of vnctions accustomed and vsed in the churche the first vnctiō in tyme is that where with yonglynges comming newly to be instructed and taught in the fayth and religion of Chryste called in Latyne Cathecumini are by the preiste to be anoynted wyth all vpon the breast and betwene the shoulders and this vnction is made onely with oyle olyue beynge fyrste sanctified or consecrated by the byshoppe and afterwardes vsed by the preist in mynystration The seconde vnction is that whiche is made or done notwith oyle alone as the former is nor wyth balme alone but it is made and done wyth Chrysme whych is made of oyle olyue and of balme and soo of two lyquors myngled and myxte together the oyle to signifye the clensinge purging of the conscience and the balme to sygnifye the swete sauor of good name same required to be in the partie that is there with to be anoynted And this vnction so made with chrysine is a principall and a cheyfe vnction and the holye ghoste pryncipally or chiefely is geuen in or by it And with thys 〈◊〉 the heades of kynges and bysshoppes are to be anoynted yea and the heades of the chyldrenne baptyzed are here wyth aboue they re foreheades by the preiste to be anoynted 〈◊〉 and finallye the chyldren whiche by laynge on of the byshoppes handes are by the sayde by shoppe to be confyrmed muste also by the sayde bishoppe be signed with the crosse and with the sayde Chrysme in theyr forehead be also by him anointed And the thyrde vnction of whyche we nowe haue to speake and to intreate vppon is that wherewith sycke personnes in the places accustomed are to be anoynted withall And thys vnction is made also of oyle olyue onelye beynge sanctyfied or consecrated by the by shoppe whiche commonly and customablye the sayde by shoppe accordyng to the olde tradition of the churche doth in dic coenae domini As Saynct Cypryan in hys sermen de unctione doeth testifye And Sayncte Dyonyse also in hys booke de 〈◊〉 hierarchia in the fourthe chapiter And nowe concernynge the institution of thys sacrament we doe reade Marci vi how Chryste callynge vnto hym hys xii apostles and sendynge them forthe by two and two dydde prescrybe vnto them a certayne forme of embassadge or message and dyd also geue vnto them a certayn power which they shoulde occupye and vse And we doe reade also there that the Apostles so goinge forthe dy preach vnto the people penaunce and that they dydde caste forth deuyles and also that they dyd anoynte 〈◊〉 oyle manye that were sycke who there by were healed and cured And we maye not here thynke as manye vayne folyshe persones folowinge theyr owne fansyes and dreames haue reported and sayde that these apostles of Chryst were in thys behalfe as commone chyrurgions and that by 〈◊〉 they dyd heale and cure the sycke for as ye shall perceyue anone by the testimonye of S. James thys healynge and curyng was many times bothe concernyng the soule and also the bodye wherefore the oyle where wyth the Apostles dyd anoynte the sycke per sons was sacramentall and mystycall sanctifyed oyle and therefore dyd so worke bothe in the body and also in the soule o the sycke personne And after thys sorte the catholyke churche euen from the begynnyng hath accepted and taken thys to be a sacramente of Chrystes institution and ordinaunce and so alwayes continuallye hathe reteyned and kepte it takynge for a testimonye of the foundation and grounde thetof the sayde vi chapter of Sayncte Marke so by the auncient fathers of the churche most learnedly and godlye expounded and interpretated where vnto is adioyned the testimonye of Saynct James in the last chapiter of hys canonicall epistle wher he being a blessed apostle clearely expressynge and vtterynge the maner and fourme of the administration of this Sacrament whiche he had receaued of Chryst and delyuered vnto the people to be of them obserued and kepte doth say thus Infirmatur quis
therefore in these precepts it is not alonelye to be considered what is forbydden and denyed vnto vs but also what God thoughe therein he 〈◊〉 not vse for mail or expresse wordes doth requyre in the contrary of vs. And therefore where in thys precepte in the negatyue speach it is sayde Thou shalt not haue straunge Goddes before me There must by this negatyue be vnderstande the affyrmatyue that is to saye Thou shalt onelye haue me for thy true God And in dede yf this precepte hade bene 〈◊〉 and made in an affyrmatyue speache onelye then the Samaritanes woulde haue gathered here of some excuse who thoughe they worshypped one God yet withall they worshypped manye Goddes to as appeareth 4. Begum 17. Lyke wyse mighte the Iewes the gentylles the heretykes yea and the noughetye persons of the world who thoughe they dyd and doo knowe one to be God as Saynte Paule in the fyrste chapiter of his epystle to the Romaynes doth testifye yet they did not honor and worshyppe him duelye as they ought to doo as Saynt Paule in the sayde epystle and chapiter doth euydently declare And fynallye ye shall vnderstand and note that where thys fyrst 〈◊〉 is of late diuerslye out of the hebrwe tongue translated bothe into Laten and also into Engiyshe euerye one of suche translaters folowinge hys owne iudgement and fantasy therein we haue as becommeth vs to do folowed the latin translation commonly receyued throughout the hole catholike Churche ¶ Thexposition or declaration of the 〈◊〉 Commaundement which is Thou shalt not make to the any grauen thinge nor any likenesse of anye thinge that is in heauen aboue and that is in earthe beneth nor of them that be in the waters vnder the earth thou shalte not adore them nor honor them with gods honoure BEcause heretofore by dyuerse 〈◊〉 and vngodlye translations this commaundemente hath bene broughte in and alleged not onelye agaynste images set vp in churches and vsed wyth due reuerence of the people but also agaynst the most blessed Sacrament of the Aultare callyuge it an Image or Idoll and other moste 〈◊〉 termes to bryng the people into contempte and hatred of it y e shall syre heare howe almost eyght score yeare agone our owne contrey men euen in tyme of heresye dyd oute of 〈◊〉 translate thys place into Englyshe and ye maye the better beleue me herein for that I haue thys booke in parchemente fayre and truely wrytten to be shewed at all tymes to any well disposed person that shall desyre it and thereby shall indifferent men perceyue that the procedynge preachers or rather praters takynge 〈◊〉 and dolum for an Image confoundyng the one wyth the 〈◊〉 haue greatly abused deceyued the people first in the xx chap. of Exodus where the. x. cōmaundemētes are 〈◊〉 and 〈◊〉 thus is it wrytten And the lord speek alle yts wordes I am the lord yi god that hayt lad the out of the londe of Egypte from the house of yraldome thou schalt not haue alyen goddys before me ye schalt not make to the grauen ying ne eny like nesse the is in heuen a bown that is in ery t beney t ne of hem yat bene in waters vnder ery t thou schalt not anoure hem he herye hem And so fourth Moreouer in the xxvi Chapyter of Leuiticus where the commaundementes be also tou ched there is it also wrytten thus Ze schuln not make to zou a mawmette and grauen ying netytles ze schuln rere ne huge stone zeschuln putten in zor ery that ze honourit And so 〈◊〉 Besydes this in the v chapter of Deuteronomy it is wrytten thus 〈◊〉 shalt not haue haue alyen Goddys in my syzt thou schalte not make to yee grauen yinge ne lyckenesse of alle yinges that in heuen bene aboue And in ery byneye and that dwellen in waters vnder ery thou schalte not honour hem ne herye By these places so translated euen in the noughtye tyme it is euydeute that men were not then so impudent and false as they in oure time haue bene for they neyther coulde nor durste as some in our tyme falsely haue done translate an Idole or a grauen thynge in 〈◊〉 anye Image for you must vnderstand that betwene an Image whyche is a name of reuerence and an Idol whych alwayes wyth the good is abhomynable there is a very notable and greate difference and the difference is thys The Drygynales fyrste formes and parentes of Idoles to represent by are very vntrue and clerelye false for hauynge the inscriptyon of goddes as for example of god Iupiter of god Mars and of suche lyke they are in dede the pyctures of deuyles and not of Goddes god being but one and as the Prophete sayth Psalme cx Ommes dii 〈◊〉 demonia That is to say All the goddes of the Gentyles are dyueles and yet with foly she erronyous people one taken for God Iupyter one for God Mars and so forthe all beynge false But the origynales first formes or paternes of the ymages to represente the very thynge signified by them are faythfull and true thys of Chryst that of Chrystes Mother an other of Sayncte Ihon Baptiste and of euerye Sayncte a peculier Image and soo to be called because in dede there is a Chryst to haue an Image of and lykewyse there is a mother of Chryst to haue of her an Image and so of the rest which to be so we can not deny excepte we wyll falselye saye that there is no Chryste at all nor no mother of Chryste nor yet no Sayncte And that the catholyke churche hathe alwayes euen from the begynnynge put greate dyfference betwene an Idol and an Image vtterlye abhorryng and 〈◊〉 testyng the one and deuoutly and godly receyuynge and allowynge the other it is most euidēt to thē that wyll consyder what the churche dyd in thys matter aboute eyght hundred yeares agoo at whyche tyme there was greate controuersye in thys matter wher vpon the cheife aud most learned men of al christendome dyd assemble 〈◊〉 of all partes of the worlde to the cytye of Nyce in the countrye of Bethinia beyng in Asye the 〈◊〉 where they after longe deliberatyon 〈◊〉 searchynge and moste aduised persuinge of the bokes 〈◊〉 by the auncient fathers whyche were before those dayes dyd conclude that the vse of ymages in the catholyke Church is in no wise repugnaunt wich the seconde commaundemente it is to wytte Thou shalt not make to the any gra uen thynge c. Yea and further to open and confyrme thys poynte they also dyd then playnelye declare that in the olde testament were manye ymages and lykenesses or similitudes not onely wythout the tabernacle and the temple but also wythin the same made had and vsed by Goddes expresse commaunde mente at whyche assembly also was clearely proued that there is a greate difference betwene the Images whych Chrysten men do vse in theyr churches the Idols vnto whych the Gentyles and some times also the Iewes them selues
in certayne bokes and signes maye call to remembraunce the manifolde examples of vertues whyche were in the sainctes whome they doo represent And so we maye the rather be prouoked kyndeled stirred to yelde thankes to oure lord to prayse hym his said 〈◊〉 and to remember and lament our synnes and offences and to praye God that we maye haue grace to followe theyr goodnes and holye lyuyng 〈◊〉 for an example the ymage of oure sauiour hangeth on the Crosse of the rode or in paynted clothes walles or wyndowes as an open booke to the intent that besydes the exāples of vertues whyche we maye learne at Chryst we may be also manye wayes prouoked to remembre hys paynefull and cruell passion and also to cōsyder oure selfes when we beholde the same ymage and to 〈◊〉 and abhore oure fynne whych was the cause of hys cruell deathe And furthermore consyderyng what hygh benefytes we receyue by hys redemption we maye be prouoked in all oure distresses and troubles to runne for comforte vnto hym All these lessons wyth many mo be brought to oure remembrauuce by the boke of the 〈◊〉 yf we beyng fyrst well enstructed and taughte what is represented and mente thereby do diligently beholde and loke vpon it And as our sauiour Chryste is represented by thys ymage of the rode euen so the holy sayntes whych folowed hym be represented vnto vs by theyr ymages and therefore the sayde ymages maye well be set vp in churches to be as bookes for vnlearned people to put them in remembraunce of those sayntes of whome they maye learne examples of fayth humilitie charytie pacyence temperāce and of all other theyr vertuus and gyftes of GOD whych were in theym For whyche causes ymages maye be set in the churche and oughte not to be despised but to be vsed reuerentlye althoughe we be forbydden to geue goodes hououre vnto theym These lessones should be taught by euery curate to theyr parysheners And where as we vse to sense the sayde Images and to knele before theym and to crepe to the Crosse. wyth suche other thynges 〈◊〉 muste knowe and vnderstande that suche thynges be not nor ought to be done to the ymage it selfe but to God in his honor although it be done afore the ymage whether it be of Chryst of the Crosse or of our Ladye or of anye other Saynte Agayne thys commaundement dyd offende generally before the commynge of Chryste al gentylles and people that were not of the nation of Israell For they dyd geue goddes honoure vnto Idolles and worshypped false godes some one some another of the whyche forte there was a greate number For besydes theyr common goodes euerye countrye euery cytye or towne euerye house and familye had theyr prayer and peculyer gooddes where of is much mention made in authors both Chrysten and heathen And these gentilles thoughe they hadde knowledge of a very god yet as saynct Paule sayth Rom. 〈◊〉 they had 〈◊〉 and vayne fantasyes whyche led them from the truthe caused theym where they coūted thē selues wyse to become foles And agaynst thys cōmaundement offended the Iewes also manye and sondry tymes yea almost 〈◊〉 For notwythstandynge that they professed the knowledge and worshyppyng of the very true god yet they fell to the adoration of Idoles and false goddes as the holye Scripture maketh mencion in many places And here we make an 〈◊〉 touchynge thys seconde commaundement ¶ 〈◊〉 or declaration of the thyrde Commaundemente whyche is Thou shalte not take the name of thy Lorde God in vayne FOr the better and more 〈◊〉 vnder standinge of thys commaundemente you shall briefelye call to your remem braunce that as in the fyrst cōmaundemente there was a prohybytion to haue straunge Goddes and therin implyed that we must haue one God onelye And as in the seconde commaundemente there is a prohibition to make to the anye 〈◊〉 thynge c. to adore or honoure it wyth gods honoure and therein implyed that we muste adore and honoure God onelye wyth hys due and peculyer honoure So lykewyse in thys commaundement beynge also a negatyue there is a prohibition to take the name of thy Lorde GOD in vayne and therein is imployed thys affyrmatiue that we must take and vse the name of God ryghtely and reuetently And hereby appeareth howe one of these commaundementes dothe depende vpon another in verye good order As fyrste to haue one God onelye the seconde to geue vnto hym hys due honoure and the thyrde to vse hys name wyth reuerence And here you shall learne that albeit the 〈◊〉 of God beynge of itselfe fully perfecte and mooste holy cannot in it selfe eyther receyue increase of honoure and sanctification or decrease and diminutyon of the same yet concernynge the vse and abuse of it amongest men it maye be taken and coūted on the one side for sanctifyed and honoured as beynge well vsed And on the other syde for polluted and dyshonoured as abused and not well handled And here shall you note that the p ythe and 〈◊〉 effecte of this cōmaūdemente doth consyst in thys that we must ryghtlye vse the name of GOD and in no wyse abuse it and ryghtlye we 〈◊〉 and doo vse it and 〈◊〉 it by nyne specyall sortes and meanes amongest other Fyrst by confessyng openlye the name of God and of oure Sauyoure Iesu Chryste openynge and expressynge by our mouth the sayth of Chryst before all mē of what sorte state or condityou they be when the case so requirethe and not to cease 〈◊〉 〈◊〉 of the same for any pleasure or paine that maye grow and be geuen to vs or inflicted by them Of whyche sorte and maner our sauioure Chrysts in the 〈◊〉 chapiter of S Mathewe doth speake saying 〈◊〉 〈◊〉 〈◊〉 me coram hominibus 〈◊〉 ego eum coram patre 〈◊〉 qui in 〈◊〉 est saying also in the 〈◊〉 of Luke Qui me 〈◊〉 meos sermones hunc filius hominicis erubescet cum uenerit in maiestate 〈◊〉 patris sanctorum angelorum And Saynt Paule also in the x. chapter to the Romaynes 〈◊〉 Corde 〈◊〉 ad iustitiam ore dutem consessiofit ad salutem The Englishe of these three sentences is thys Euerye 〈◊〉 that wyll confesse or acknowledge me before men I also wyll confesse and acknowledge him before my father whiche is in heauen And who is ashamed of me or wyll not acknowledge me and my sayinges hym also the sonne of man when he shall come in hys maiesty and in the maiestye or presence of hys father and of the holy aungelles shal be ashamed of and not acknowledge By hearte or mynde one doth in dede beleue to iustice but by the mouth confession is made to health or saluation Accordyng where vnto the prophets Dauyd sayeth Confitemini domino inuocate nomen eius 〈◊〉 〈◊〉 gentes 〈◊〉 〈◊〉 psal ciiii That is to say Do you make or gyue conseffion or prayse to oure Lorde and call vppon hys name doe you shewe or declare amonges the
circumstaunces to be noted The fyrst is that other Apostles beynge than present and amongest them euē he of whom Chryst did euē make very much of that is to say S. Iohn yet our Sauiour Christ dyd dyrecte his speach and talke but to Peter onelye sygnifyenge the matter wherof he dyd speake to appertayne to Peter chieflye and pryncipallye and not in so speciall a sorte to anye one of the apostles els Another and seconde circumstaunce to be here considered is that oure sauioure dyd aske Peter moost earnestly whether he loued him more than did the other apostles And the thyrde cyrcumstaunce is in that Chryste dyd commytte both hys lambes and his shepe vnto hym These cyrcumstaunce I saye and other suche lyke well considered doo conuince and clearelye proue that the hyghe charge ouere all the church militant was especially committed to Peter 〈◊〉 sauiour Chryst had not intended to giue vn to Peter a speciall authoritie aboue the rest what nede was there to speake this seuerallye vnto Peter seing he had spoken it generallye to them all before 〈◊〉 what thing ment he els when in that pre sence of all the twelue he promised to giue vnto Pe ter the keyes of the kingdome of heauē sainge a spe ciall 〈◊〉 or prerogatiue to Peter Our sauiour through his heauenly wisedome perceyuynge that it is most necessarye one to be ouer a hole multitude specially being a multitude congregated of so infinite a number of people and of so sondry nations as is the catholyke churche dyd appoynte S. Peter to that offyce and Peter hauinge receyued such charge at chrystes handes did incontinently practyse and exercyse the same and al the rest of the Apostles dyd geue place vnto him And therfore in the first of the Actes it is wrytten hawe that after Chrystes ascension incontinently S. Peter rose vp in the myddest of the faithfull and 〈◊〉 them to goo to the election of one that should succede in Iu das rowme with offyce he vndoutedlye woulde not haue takē vpon him but that oursauiour Christ had Authorised him in such sorte as is before declared In the. ii of the Actes it is wrytten howe that in the presence of all the Apostles S. Peter tooke vpon him to speake in all their names to the people on whitsonday in the mourning streight after that they had receyued the holy Ghoste in the lykenes of clouē tunges In the third of the Actes it is writtē how that s. Peter healed a lame mā which was lame hys mothers wombe and that whē the people wōdred at so straunge a myrycle the sayd Peter made an oration vnto them In the fourth of the Actes and in the fyfte and syxt there is the lyke and in manye other places of the same booke All whyche places of scripture oughte to perswade euery godly harte to thynke that oure sauiour did giue vnto sainct Peter that aucthorite aboue all the rest of the Apostles vpon hys hoole church for an vnytie and good order to be kept in the same And yet for your better contentatiō here in you shall here the authorities of the auncient fathers in thys behalfe Origine a greeke wryter whyche was wythin two hundred yeares after Chryst in hys exposition made vpon the. vi Chapter of S Paules epistle to the Romaynes wryteth thus Petro cumsumma rerū de pascendis ouibu straderetur et super ipsū tan qsuper terr am fundaretur 〈◊〉 clesia nullius confessio uirtutis alterius nisi charitatis exigitur That is to say When the hyghest authoritie orfeedinge of chrystes sheepe was omitted vnto Peter and the churche was builded vpō hym as vpon a sure grounde ther was requyred or exacted of hym the profession of none other vertue saue onely of charitie The blessed martyr saynt Cyprian in many pla ces affyrmeth the same and amongest other in his epystle wrytten Ad inbalanum sayeth Manifestum est 〈◊〉 ct per quos remissio peccatorum dari possit 〈◊〉 dominusprimum petro su per quem edisicauit ecclesiam suam et vnde unit at is origenē institute 〈◊〉 ostendit potestatem istam dedit That is to say It is manyfest where and by whome remission of synnes maye be gyuen for oure Lord fyrste vnto Peter vpon whome he buylded hys churche and from whome he dyd ordeyne and shewe the begynninge of the vnitie to procede dyd giue that power or authoritie And in the same Epystle within a whyle after he sayeth Ecclesiam que una 〈◊〉 sundauit super unum That is to say He dyd founbe his chuche which is but one vpon one Sainct Basyl in his boke against Tauonius writeth thus Perhanc uocem intelligimus 〈◊〉 filiū qui fuit ex Bethsaida An dreae 〈◊〉 qui expiscatore in Apostolatus ministeriū uocatis est Qui quoniam fide prestabatecclesiae in se aedificationem suscepit That is to say by this voice we vnderstād the sonne of Jonas which was of Bethsaida the bro ther of Andrewe which son of Jonas was called from a fyther to the ministerye of the Apostleshyp and bycause he excelled in faith he had the church buy 〈◊〉 vpon hym Saint 〈◊〉 in his fourth sermon sayeth Petrus denique pro 〈◊〉 〈◊〉 ecclesiarū petradicitur sicut ait dominus 〈◊〉 et 〈◊〉 hanc petram aedificabo ecclesiammeam Petraenim dicitur 〈◊〉 〈◊〉 in 〈◊〉 fidei fundamenta posuerit 〈◊〉 〈◊〉 immobile to 〈◊〉 operis Christiani compagem 〈◊〉 cō tineat That is to say Fynallye or for a conclusion Peter for the soundenes or substācialnes of his deuotion is called ' the rocke of the churches as our Lorde sayeth Thou arte Peter or of a rocke vpon this rocke wyll I builde my churche In dede he is called a rocke bicause he was the fyrst that did laye the foundation of faith amongest the gentiles as a stone or a rocke that cannot be moued he docth conteine or kepe the frame and weight of the hole christen woorke S Augustyne hath the lyke in his syxe twenty sermon de sanctis and in his xvi sermon de tempore but moost notably in his 124. sermon de tempore wher he maketh a large processe of sainct Peter emōgest other thinges speaking of Peters denial of his mai ster he writeth thus of hym Totius corporus morbum 〈◊〉 capite cura ecclesie et in ipso 〈◊〉 componit membrorum omniū sani tatem That is to say He meanyng Chryste doeth cure in the very heade of the church mening Peter the dysease of the hole bodye in the very crowne or top of the head he frameth the healthe of all the members Here ommyttynge infynite other authorities of the auncient fathers touchyng the primacye or hyghest anthoritie ecclesiastical to haue beue geuen vnto sainct Peter of our sauioux Chryst himselfe I exhorte you in con sideratiō partely of these testimonyes some wherof are taken out of the very scrypture some out of the
chaire of the scribes and Phariscis of whome he sayeth They say but they do not c. Moreouer the holye Martyr saint Cipriane in the thyrd Epystle of hys fyrst booke speakynge against certayne whych dyd disobey 〈◊〉 Cornelius the byshoppe of Rome writeth in thys maner Neque enim aliunde heresis oborte sunt aut natasunt seismata q inde quod sacerdoti dei nō obtemperatur nec vnus in ceclesia ad tēpus sacerdo et ad tempus iudex vice Christi iudicatur Cui si secundum magisteria diuina obtemperaret fraternitas uniuersa nemo aduersus sacerdotū collegium qule 〈◊〉 moueret That is to say Of none other cause are heresyes spronge vp or scysines ry sen than of this that the preiste of GOD meanyng Cornelius the byshopp e of Rome is not obeyed and one is not taken in the churche to be the hyghe preist for the tyme and for the tyme in Christes stede a iudge or Christes vicar vnto whome yf the hole fraternitye were accordyng to Goddes commaundementes obedient no man woulde any thing moue or styrre against the colled ge or company of preistes Saynt Augustyne also wrytyng agaynst the Epystle of a Maniche whych Epystle is intituled or called 〈◊〉 giueth to the sea of Rome a mer uaylous prerogatyue and doth buylde hys faythe amongest other thinges vpon the succession of the Byshoppes of Rome who after saynct Peter did fo lowe orderly euen to hys time whych was 300. yeres after Chryste And he wryteth in this maner Multasum que 〈◊〉 eccle sic gremio iustissime teneni Tenet me consensio populoru atque 〈◊〉 tenct authoritas mlraculis 〈◊〉 a sperinutria charitate aucta vetustate firmata tenet ab ipsa sede perri A postoli cui 〈◊〉 〈◊〉 〈◊〉 post resurrectionē suam dominus comm endauit usque 〈◊〉 present 〈◊〉 episcop 〈◊〉 successio 〈◊〉 That is to saye ther are many thinges which of very good reason doo kepe me in the lawes of the catholyke church The consent of so manye people and nations or countries doth kepe me the authoritie of the church begon 〈◊〉 myracles nouryshed with hope encreased with charitie and confyrmed with antiqui tye doeth kepe me the succession also of bysshoppes from saint Peter the Apostles seat or tyme to whome our Lord dyd after hys tesurrection commite his shepe to be fedde vnto this presēt Bishopricke meaning Rome doeth kepe me in the catholyke church Sainet Hierome also in his Epystle to Damasius doth set fourth very notably the premacye and supremitre of the byshoppe of Rome as beyng sainet Peters successours and amongest other thyngs he sayth thus Si quis cathedrae Petri iungitur meus est That is to saye Yf any man be ioyned to Peters chaire or hold of Peters seate meaning that sea of Rome he is myne and I receyue and ioyne wyth hym Saynt Ambrose also in hys thyrd boke of the sacramētes and in the fyrst Chapter doth say thus Ecclesia Romana hane consuetudinem non habet cuius tipum in omnibus Sequimur That is to say The churche of Rome whose forme or trade we doo folow in all poyntes hath no suche custome Other lyke auctorities of the auncyent fathers for the primacy and suprymacy of the Sea of Rome there are and that infinite But what nede many autorities ether of scripture or of the fathers in this behalfe seing very experience hath this thousande yeres proued that such as dysobeied the sea of Rome did fal sone after into abhominable heresye and therevpon into deui sion amongest them selues and 〈◊〉 to de structiō or els in processe of time were gladde and sayne to retourne to ther dwe obediēce againe Yf you be desyrouse to haue exāple in this matter loke but one those countryes and those parsons that nowe be in captiuitie vnder the gret Turke who in time past agreeing wyth the sea of Rome did florishe in christen religyon all welthe looke also vpon Germany take example thereby how they prospered amonges theym selues synce they declyned from that obedience of the sea of Rome And it is a world to see howe those whome they toke for theyr greatest doctours haue abused seduced and mocked them euen in thys matter of the prymacye for where as Luther especiallye and aboue all other was theyr ryngleader in thys matter yet when he was emon gest lerned men and shoulde talke of thys matter wyth theym he was so dryuen to the wal that opē lye in wrytynge to be shewed at thys daye he dyd in a boke of hys intituled Resolutio Latheriana super propo sitione sua 〈◊〉 de potestate 〈◊〉 confesse and saye playnelye as hereafter doeth folowe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro pontificem esse alijs omnibus quos 〈◊〉 〈◊〉 se pontifices gerere superiorum est 〈◊〉 voluntas dei quā in ip so 〈◊〉 uidemus Neque enim sino voluntate dei in haenc monarchiā inquam 〈◊〉 potuisset Ro pōtifex At uolūtas dei quo quo modo nota fuerit cū reuerentia sulcidienda est ideoque non licet temere Ro pontifici suo primaturesistere Hec autem ratio 〈◊〉 est ut si etiam nulla scriptura nul la alia causa esset haec tamensatis esset ad compescendam temeritatem resistentium et 〈◊〉 sola ratione gloriosissimus martir Ciprianus permult 〈◊〉 epistolas cōfidētissime gloriatur cōtra omnes episcoporū quorū cunque ad uersorios sicut 3. Re. legimus quod decētribus Israel discesserūt a roboā silio Salomonis et tamen quia uoluntate dei sine au toritate factū est ratum apud deum fuit Nam et apud theologos omnes uoluntas signi quam 〈◊〉 operationem dei non minus quam alia signo uoluntacis dei ut prae 〈◊〉 prohibit c. metuenda est Ideo non uideo quomodo sint 〈◊〉 ascismatis reatu qui huic uoluntati contrauenienses sest a Ro pontifieis autoritate subtrahūt 〈◊〉 est una prima mihi in superabilis ratio 〈◊〉 subijcit Ro pontifici et primatū eius cōfueri cogir. that is to saye The first thing which moueth me to think or beleue the Romayue Byshoppe to be superior to all other whom at the leaste wyse we do knowe to accompte them selues for Byshoppes is the very wyll of God which we doo see euen in the very facte or matter For in dede without the wyl of God that Romayne Byshoppe coulde not at anye tyme haue commē to this monarchy or supreme rule and the wyll of God by what meane soeuer it be knowen is to be receyued or taken with reuerence and therefore it is not lawefull folyshly or hedelye to make resystence vnto the said Romayne Bysshope in his Bysshoppryke And this reason is soogreat or of suche force that althoughe noo scrypture nor no other cause were yet thys were sufficient ynoughe to brydle or kepe vnder the temeritie or madnes of them that make
Io. Harpesfelde sacrae theologiae professors Arch London ¶ An Homelye of Transubstantiation THere are in the sacra ment of the aultare ii thinges speciallye to be considered the one is the body and bloud of our sauiour Christ ther really cō teined that other is the fourmes of breade wine vnder whych the sayd body blud are cōteined Of the first parte ye hard in the last homely Touching that second the general belefe of the catholyke Churche if there were nothing els ought and may be a sufficient grounde for euery godly man to build hys conscience vpon which churche doth beleue that there is no substaunce of material bread and wyne remai ning but onely the fourmes of breade and wine the substaunce of Christes body and bloude there so contayned And yet because some haue vainely and curiously of late yeares talked of thys seconde part and haue put many fonde doutes and scruples into peoples heades concernyng the same ye shall nowe at large and fully I trust be instructed therin And fyrst thys is to be noted that God hath 〈◊〉 the begynnynge of the worlde manye tymes appeared to man some tymes in one sorte and sometymes in an other In the. xviii Chapiter of Genesys it is wryten howe God and two Aungelles wyth him dyd apeare vnto Abraham in the lykenesse of men and howe Abraham feasted them Howe vaine a matter were it I pray you for vs here buselye to reason howe God or Aungell coulde appeare lyke man and whether they had true bodyes or no and whether they dyd eate in dede or no and yf they hadde not true bodyes in dede howe the appearaunce of bodyes coulde be where the substaunce of bodyes was not In the thirde chapter of the booke called Exodus we rede that God appeared to 〈◊〉 in the lykenes of flamynge fyre and that oute of a bushe In the. v. of Iosue it is recorded how one sodenly appeared vnto Iosue lyke a man hauynge a sworde drawen in his hand What can anye manne saye howe God shoulde appeare in a flame of fyre or what substaunce of a sworde was in that which appeared to Iosue Hereby it is easy to vnderstande howdaungerous a thyng it is to go about by mans wyt or reason to discusse that maner of that workes of almighty God Who seyth not that by the meane of such presumptuous 〈◊〉 men haue of late fallen into moost detestable errours touchyng the mooste blessed Sacramente of the aultare and haue moost spytefully rayled agaynst the same and wyth moost vyle termes haue gested thereof and 〈◊〉 moost vily haue vsed the moost precious bodye and bloude of our sauiour Chryst in the same In whych doing how can they loke for anye fauour at the handes of their heauenly father seyng in suche dispituous maner they entreate the Bodye and bloud of our sauyoure Christ his sonne But now to procede forth touchyng t declaration of the secōd thyng to be conside red in the blessed Sacramēt of the aultare Ye must knowe that the presence of our sauyoure Chryste in thys sacrament of the aultar is not to the intente that Chryste should be conuersaunt with vs here in thys Sacramēt in such sort and maner as he was with his Apostles when he liued here on earth that is to saye in the visible shape and fourme of a mā but hys presence in the Sacrament is to the intent to be to vs an heauenlye fode and therefore he is presente in the sacramēt vnder the fourmes of bread and wine so that our outwarde eyes and senses are certifyed wyth the outwarde fourmes and sensyble qualityes and the whole man with al receaueth the verye body and bloud of our sauiour Christ. S. Augustine as is wrytten in a boke called 〈◊〉 prosperi dothe say that christen men do honour vnder the for mes of breade and wine which thei see with their bodely eies the body and bloude of our Sauiour Christ which they do not see Eusebius Emissenus also an aūcient father of the Greke churche speaking of the foresayd two partes conteined in the Sacrament of the aultar sayeth in thys maner This is the thing which by al menes we intend to proue that the Sacrifice of the churche doth consist and is made of two par tes that is of the 〈◊〉 〈◊〉 of the elemē tes and of the 〈◊〉 〈◊〉 bloud of oure Sauioure Chryst. S Cipryan in hys treatise en tituled De coena domini doeth moste playnely saye that the bread whrch our Lord did giue to his dis ciples was by the omnipotēcie of god made fleshe was chaūged in nature but not in fourme The forenamed Eusebius in a sermō of his made of the body of Chryst dothe farder saye that Christ the inuisible priest doth tourue visible creatures 〈◊〉 his word through his secret power into the substaunce of his body blud Now for to signify this chaung to turnyng of bread and wyne into the substaūce of Christes bodye and bloude the catholyke church vseth this word Trāssubstanciatiō which is as much to say as the chaūging of one substaunce into another Neyther is it to be counted vnfyt that there should in the Sacrament of the aultare 〈◊〉 the fourme of bread yet not the 〈◊〉 of bread seyng God is the doer worker therof to whom nothing is impossible We read in the 〈◊〉 Chapiter of Exodus how that when God came downe frō heauen vnto Mounte Sinai there was heard a soūde of a trumpet and yet mate rial trumpet was there none In the fourth boke of the Kynges the. vii chapiter God caused a sounde to be heard in the tentes of the Sirians as if it had bene of horses charets and of a greate armye yet was there nother horse charet nor armye In the thirde chapiter of Daniel it is recorded howe the three chyldren were in the myddest of the flamynge furnes and yet felte no heate soo that there was the substaunce of fyre and yet it dyd not bourne whych to nature is impossyble but to GOD is an easye matter In the. xvii of Mathewe we reade howe that Chryste was transfygurated and that hys face dyd shyne as the Sonne and that hys apparel was made as whyte as snowe In the. xxiiii of Luke Chryst appered to two of hys dysciples goyng to Emaus like a straunger In al these foresayde examples we see as straunge a worke as is transubstantiation yet no man douteth of them because God is the worker nor anye man askethe howe this or that coulde be but beleuethe it and soo oughte we to doo concernynge the chaunge of the substauuce of breade and wyne into the substaunde of Chrystes bodye and bloude and not aske howe it may be The blessed martyr Iustinus affyrmeth that this questyon howe is a token of vnbelefe and S. Ciril writing vpon the. vi Chapiter of S. John blamethe the Capernaites bycause they dyd
as the excel lent prelate and notable great clerke the Lord byshop of winchester nowe most worthy Lord chauÌ„celet of England in hys learned boke of confutacioÌ„ of heresies against the sacrament of the aulter doth prudeÌ„tly aduertise vs clerly affirme in the doctrine preceptes of the now militaÌ„t church al thinges of our religion fayth ought to be taken simply plainely And in very dede if in the sacrameÌ„t of the aulter were not the true bodi of Christ but a figure a significatioÌ„ onely of it thaÌ„ the sacrameÌ„ts of the new testameÌ„t shold haue nothing more but rather lesse theÌ„ the sacra meÌ„ts of the old testameÌ„t had which is against the catholyke doctrine of the churche against al good reasoÌ„ ¶ An other obiection is this Christ at hys last supper takyng the chalice or cup into hys handes dyd after that he had blessed it saye Thys cuppe is the newe testament in my bloud And seing these woordes must nedes as they say be taken fyguratiuely inasmuch as the very material cup it selfe was neyther the newe testamente ne yet the bloude of Christ therefore lykewyse these wordes also whych Christ takiÌ„g bread into his haÌ„des blessiÌ„g it saying This is my body must nedes be takeÌ„ figuratiue ly ¶ For answer whervnto we may say as we did say before to the same obiection that this argument is noughte very euyl framed for though we dyd admit a figure to be herein the cuppe yet it foloweth not therby that we must nedes take the other speche touchiÌ„g the body to be fyguratyue also especially for that in the one spache it is to wit touchyng the body al the circuÌ„st aÌ„ces of the texte course of scripture do enforce vs to take the speache properlye wherein the other speache touching the cup al the circumstances of the texte and course of scripture doth importe the contrarye ¶ An other obiection is that Chryste hath but one true natural body nowe say they one true natural body can not truely be but in one place therefore say they seyng Christes body is truely in heauen it can not be truely also in the sacrament of the aulter ¶ For aunswere whereunto maye be sayde that in dede it is true that Christ hathe but one true naturall body and where they saye that one true naturall body can not be but in one place it is also true after one the selfe same maner of beyng but after diuerse maners of being one body maye be sondrye wher yea and at one tyme to it is to wyt in heaueÌ„ in the visible fourme and maner of man and in the sacrament of the aulter vnder the forme and maner of breade and wyne and in eueryche of them really and truely to in those respectes God beyng therein the doer who is omnipotent ¶ Ther is also another obiection and that is thys GOD can make man but man cannot make God now say they if the true bodye of Christe were really and in dede in the sacrament of the aulter then the priest which is a man should therby make God but maÌ„ cannot make God therefore in the sacrameÌ„t of the aulter ther is not the very true body of Christ ¶ For aunswere whervnto is to be sayd that this obiectioÌ„ procedeth of a great ignoraunce for he that maketh this obiection taketh that the priest saying masse and pronouncing the woordes of coÌ„secracion doeth make God where in very dede the priest goeth aboute no suche thinges and yf he dyd nether be ne yet god himselfe câ—n make God but the truth is that the preist being the minister of God and god beyng ther the worker with hys worde by the preist pronounced there is caused the very body of Chryst to be ther present wher it was not ther before yet no new body ther made but that bodye ther presente which loÌ„g ago was borne of the Uyrgyn Mary the same I say in substaunce is there present onely vnder the formes of breade and wyne ¶ An other obiection there is and that is thys S. Luke in the. xvii chapiter of the actes doeth testifye that S. Paule beyng at athens and in mars strete before the councell there dyd saye amongest other wordes that God doeth not dwell in temples made with handes where vpon the 〈◊〉 vnlernedly doth gather that seyng the material temple is made with handes and the sacrament of the aultar is in the sayd materiall temple it foloweth say they that the body and bloude of Chryste can not be in it because God doth not dwell in temples made with handes And thys obiection hath bene soo muche iiked and commended amongest the procedyng prechers abusing the ignoraunt that they thought it ineuitable therfore abusyng the sayd people they caused it to be sette vp and paynted for a gaye shew in the temples ¶ For aunswere whervnto this is to be tolde you that ther is a great dyfference betwene beyng dwellyng in a place for a greate manye of you I 〈◊〉 not haue bene both in the 〈◊〉 syde in Paules churche yarde yea and Paules churche to wher ye haue not with moost due reuerence vsed and behaued your selues and yet I am sure that ye dwell not there In dede God is properlye sayde to dwell in heauen because he ther doth shew and manifest his great glorye and in the hartcs of iust and good peo ple he is also sayd to dwell by grace but as for other places he is in them beyng but not dwelling And as concernyng the beyng of God in the sacrament of the aultare forasinuch as there is the very substaunce of chrystes naturall and true body and bloude taken of the Uyrgyn Mary and that the di uinitie is in vnitie of persoÌ„ inseperably vnited and ioyned to the sayd bodye and bloude therefore we must saye and beleue that the godhed of Christ is in the sacrameÌ„t of the aultar with his humanitie in a very specyall sorte and dothe not thereby dwell in the sayde sacramente and soo this obiection is not worth a 〈◊〉 butten for all the bragges that hath bene made of it Other fond and folishe obiections ther are which are not worthy to be answered vnto and therfore are not nedefull to be touched exhortyng you therfore in Chryst 〈◊〉 and stedfastly to beleue the doctrine of the 〈◊〉 church herein and so shal you auoyde daunger please God profyt your selfe and lyuyng wel come at the last to ioy euerlastyng which graunt vnto vs the father the sonne and the holy ghost to whome be honoure and glory for euer AMEN Tetrastichon in immodicam praesentis temporis plâ—uiam Obsecro quid sibi â—â—lt ingensque ab aethere nymbus Noctes atque dies sic sine fine ruit Mortales quoniam â—olunt sua criminia flerâ— Coelum pro nobis soluitur in lacrimas A Dialoge betwene man and the Ayre of like effecte Man These 〈◊〉 showres and ragyng 〈◊〉 that