that lacketh in me I supplye of thee O moost sweateste reconciliation See howe Saynte Bernarde ioyneth the offeryng of oure bodyes and of Christes bodye together that yf the oblation of our bodyes be imperfecte suffise not the oblation of christes body may fulfyll and supplye that lacketh in vs And to what ende that we might be reconciled that the body of synne myghte be destroyed that it reygne not in oure bodyes ¶ Here the Prayer was made NOw entryng to speake of y e sacrifice of the churche I pre suppose one thyng whych is the foundation of the same to be most certaynlye and constantly beloued of all vs that be here present which is that in the most blessed SacrameÌ„t of the aultare is presente the true bodye and bloude of oure Sauiour Christe the price of our redemption not in figure only but in trueth and verye dede whiche the learned men call really and essentially that is to saye that thynge that substaunce that was vpon the crosse is nowe verely presente in the blessed Sacrament before we receaue it the cause of whych real presence is the omnipotente power and wyll of God assistyng the due administration of the Priest the whiche body and bloude we christen men receaue by the seruice of our bodyes and senses though not by the iudgement of our senses but onely by the iudgement of fayth because it is gyuen not in the outwarde fourme of the selfe same bodye and bloude as it was slayne shedde vpon the crosse but in the fourmes of our dayly and speciall nutrimentes of breade and wyne and that for sondry weyghtye and necessary causes foresene by our Sauioure Christ. For â–ª seyng the substaunce of our sacrifice of the newe Testament is the verye reall and naturall bodye of Christe as may be proued by many auctorities Saynte Cypriane sayeth In sacrificio quòd Christus est non nisi Christus sequendus est In that sacrifice that is Christ no manne is to be folowed but Christe Here he sayeth that Christ is that sacrifice that we offer to almyghtye God Also Saynte Basyl wryteth in hys forme of Masse Tu es qui offers offerris qui suscipis et impartis Christe Deus noster O Christ our God thou art he that both doest offer is offered that bothe giuest the offeryng and receaueth Saynt Basyl by this meaneth that the sacrifice whyche the churche offered to GOD is Christ hym selfe who in that he is the heade of hys body the churche is one offerer with y e churche and so is bothe offerer and offered as Basyl sayeth Lykewyse Saynte Ambrose wrytynge of the inuention of the bodyes of two gloriouse martyrs Geruasius and Prothasius and of the burying of them vnder the aultare sayeth thus Succedant uictimae triumphales in locum ubi Christus hostia est sed ille super altare qui pro omnibus passus est â—sti sub altari qui illius redempti sunt passione Let these triumphynge sacrifices meanynge the bodyes of the martyrs go into y t place where Christe is a sacrifice But Christe is a sacrifyce aboue the aultare who suffred for all men these two vnder y e aultare that were redemed by his passion Of this place I note my purpose whiche is that the sacrifice of the Churche and newe Testament is the verye reall bodye and bloude of our Sauiour Christ which is also testified by Chrysostome in his homelye he wryteth of the praise of GOD in these woordes Vereamini mensam quaue desuper uictima illa iacet Christus scilicet qui nostri causa occisus est feare and reuerence that table aboue y t which lieth that sacrifice that is to saye Christ whyche for oure cause was slayne By which wordes Chrysostome declareth his faythe that the sacrifice of y e churche is Christ and also that christ is not onely in heauen as some men damnably beareth you in hand but is placed lyinge aboue y e table of the aultare as y e substaunce of our sacrifice And in an other homely he writeth Mensa mysterijs instructa est et agnus dei pro te immolatur The table is furnished with mysteries and the lambe of god for the is offered teachinge vs that the holye mysteryes wherewith the table of our aultare is furnyshed be the body bloude of Christ that is to saye the lambe of god which is also then offered for vs. Saint Augustyne is full of such saynges as writinge of his mothers deathe howe that he wepte nothinge for her all the tyme the Masse was sayde for her soule which he expresseth by these wordes Cum offerrâ—tur pro ea sacrificium praecij nostri When the sacrifice of our pryce was offered for hyr I leaue out all the rest of the sentence contented to alledge onely this that proueth the sacryfice whiche is offered by the priest for the deade to be our pryce which is and can be nothinge else but the bodye bloude of Christ which he gaue vpon the crosse as the pryce of our redemption But playnest of al he writeth in a booke intituled Liber Sententiarum Prosperi which booke is alledged of Gratian in the decrees in these wordes Hoc est quod dicimus quòd modis omnibus approbare contendimus sacrificiuÌ„ Ecclesiae duobus confici duobus constare uisibili elementorum specie inuisibili Domini nostri Iesu Christi corpore sanguine Sacramento re Sacramenti id est corpore Christi This is that we saye that we labour to proue by al meanes that the sacrifice of the church is made and consisteth of two thinges of the visible fourme of the elementes and of the invisible bodye bloude of our Lorde Iesus Christ bothe the outwarde Sacrament and y e thinge or substaunce of y e Sacrament that is the bodye of Christ. These wordes nede no declaringe but poyntinge and for that cause why shoulde I tarye in this point any longer seing that our bokes be full of suche like aucthorities Therfore as I began seinge the substaunce of our Sacryfyce of the new Testament is the very reall and naturall bodye of Christe if this bodye be not present in the SacrameÌ„t as the enemyes of Christes crosse the destroyers of our faythe falsely pretend then be we christen men lefte all together desolate without any sacrifyce priuaâ—e vnto vs for bothe the sacrifice of Christe vpon the crosse and also the inwarde sacrifice of mans hearte be not priuate but common to vs to all faythfull men from the beginning of the worlde to the last end And furthermore seinge a sacrifice is an outwarde protestation of our inward faithe deuotion if we christen men now haue no sacrifice priuate vnto vs then be we the moost miserable men that euer were beinge without any kynde of religion For take awaye our sacrifice and take awaye our religion as S. Cyprian confutinge the carnall
â–ª of lesse value and efficacie In the olde lawe and also in S. Paule it is sayd Hic est sanguis Testamenti quod uobis cum pepigit Deus This is the bloude of the Testament that god hath couenauÌ„t with you he sayeth not This is the bloude of the newe TestameÌ„t But yf these woordes Thys is my bloude of the newe Testament the Euangelist had meant that it had bene the figure of the bloude of the new Testament what had he sayd more then Moyses sayde before for the bloude of calues gotes was the figure of thys bloude of Christe And then were the Iewes and the olde lawe of more dignity then we Christen men of the new law because beside we both 〈◊〉 but vnder figures as these men saye yet their figure was of more estimaâ—ion 〈◊〉 ours is beyng as they saye but â—are breade and wyne wherefore seyng these wordes of Christ. this is my bloude be y â— â—rme of our Sacrament the effect wherof is the confirmation of the newe Testament it foloweth wel that the cause muste be of lyke or more dignity so by no meanes can be y e material creature of wine but must nedes be the innocent and preciouse bloude of our immaculate and vndefyled lambe of God Iesus Christ. An other effect of this Sacrament is taughte vs in S. Luke the .24 chapiter of his Gospell where oure sauioure Christe sate downe with his two Disciples that wente to Emaus and takynge breade blessed it and brake it gaue it to them and then their eyes were opened and they knewe him S. Augustyne in his booke De consensu Euangelistarum teacheth vs to vnderstand this place of the blessed bread which is the sacrameÌ„t of the aultare sayth the effect of it is to open oure eyes that we may know god And Theophilactus vpon thys place of saynt Luke wryteth thys Insinuatur et aliud quiddam nempe quòd oculi eorum qui benedictuÌ„ panem assumunt aperiuntur ut agnoscant illum magnam enim indicibilem uim habet caro Domini By thys scripture an other thing is giuen vs to vnderstande that the eyes of them whyche receaue thys blessed bread be opened that thei might know hym for the fleshe of our Lord hath a great vnspeakeable vertue Here we may perceaue both by the scripture and also by y e holy Doctours and Fathers that the effect of this Sacrament is the openynge of oure eyes to knowe God and that the cause of that is the fleshe of Christ whych is our sacrament and in no wyse can be eyther breade or wyne An other effect is the immortalitye of our bodyes and soules the resurrection of our fleshe to euerlastyng lyfe to haue lyfe eternall dwellynge in vs. Thys effect is declared in the syxt of S. Iohn He that eateth me shall lyue for me he that eateth my fleshe and drinketh my bloude â–ª hath euerlastyng lyfe and I shall rayse hym vp in the last daye Upon thys place Cirillus sayth Ego enin dixit id est corpus meum quod comedetur resuscitabo eum ego igitur inquit qui homo factus sum per meam carnem in nouissimo die comedentes resuscitabo Christ saith I that is to saye my bodye whych shalbe eaten shal rayse hym vp I that am made man by my fleshe shall rayse vp theÌ„ that eate it in the last daye And in hys 10. booke he sayeth more playnly Non potest aliter corruptibilis haec natura corporis ad incorruptibili tatem uitam traduci nisi naturalis uitae corpus ei coniâ—ngeretur Thys corruptible nature of oure bodies can not otherwyse be broughte to immortalitye and life except the body of natural lyfe be ioyned to it By these aucthorities we learne that the effect of Christes body in the sacrament is the raysyng vp of our bodyes to eternall lyfe And also we learne that the eatyng of christes body is not only spiritually by fayth as the sacramentaries saye but also corporally by the seruice of our bodyes when Christes body in the sacrament is eaten and receaued of our bodyes as our spirituall foode and because it is of infinite power it is not conuerted into the substaunce of our flesh as other corruptible meates be but it doth chauÌ„ge conuert our fleshe into hys propertye makyng it of mortall and deade immortall and lyuely As the same Cyrillus writeth in his .4 booke Recordare quamuis naturaliter aqua frigidior sit aduentu tamen ignis frigiditatis suae oblita aestuat Hoc sanè modo etiam nos quaÌ„uis propter naturam carnis corruptibiles sumus participatione tamen uitae ab imbecillitate nostra reuocati ad proprietatem illius ad uitam reformamur Oportuit enim certe ut non soluÌ„ anima per spiritum sanctum in beatam uitam ascenderet ueruÌ„ etiam ut rude atque terrestre hoc corpus cognato sibi gustu tactu cibo ad immortalitatem reduceretur The Englysh is thys Remembre how water although it be colde by nature yet by reason of fyre put to it it forgetteth the colde waxeth hoate euen so do we although we be corruptible by reason of the nature of oure fleshe yet by participation of Christes fleshe whych is life we are brought froÌ„ our weakenes and refourmed to his proprietye that is to saye to lyfe for it is necessary that not only our soule should ascende to an happy and spirituall lyfe by receauyng the holy ghoste but also y t this rude earthly body should be reduced to immortalitie by taâ—ynge touching and corporall meat like to it selfe This place is verye playne declarynge vnto vs that lyke as our soules are reuiued froÌ„ the death of synne to the lyfe of grace and glorye by the receauynge of Gods sprite the holye ghost in baptisme euen so our bodyes beyng corruptible by nature and dead by reason of the general sentence of death are restored agayne to lyfe eternal and celestial by the receauynge of Christes liuely fleshe into them after the maner of meate in this sacrament of the aultare And in hys eleuenth boke he sayth that it is not possible for the corruptible nature of man to ascende to immortalitye excepte the immortall nature of Christ do reforme and promote it from mortalitye to lyfe eternall by participation of hys immortall fleshe Here perchaunce some men wyl stumble consideryng that we beleue the bodyes of yong innocentes shall ryse to euerlastyng lyfe whych we knowe neuer receaued Christes flesh in the sacrament But their dout in this poynt may soone be resolued yf they coÌ„sidre that scripture and the olde fathers speake after the ordinary workyng of GOD making no preiudice to the absolute power of God who oftentymes giueth the propre grace of the sacramentes before the outward receauynge of the same As for example Wythout Baptysme in water and the holy ghost no man can entre into the kingedome
and as he writeth in an other place howe can we shedde oure bloude for Christe that be ashamed to drynke Christes bloude Thys bloude beyng receaued of vs as Chrysostome sayeth driueth the deuyls away and doth allure the aungels the Lord of aungels vnto vs for after the meat of our Lord receaued he forsaketh vs and flieth awaye swifter then anye winde and dare not approche neare because all entraunce for hys temptations is shutte vppe As S. Ambrose wryteth Cùm hospitium tuum aduersarius uiderit occupatum coelestis fulgore praesentiae intelligens locum tentamentis suis interclusum esse per Christum fugiet acrecedet c. When thy aduersary shall see thy house and lodgyng of body and soule occupyed wyth the bryghtnesse of Christes heauenlye presence perceauyng euery place to be shutte vp from hys temptations he wylll flye and runne awaye Wherfore as Gregorye Nazianzene wryteth Mensa haec praeparatur contra tribulantes me qua omnem passionum rebellionem sedo Thys table is prapared of God agaynst them that vexe and trouble me by the whych I quenche and pacifye all rebellion of my naughtye affections And as Cyrill sayeth Non mortem solum sed etiam morbos omnes depellit sed at saeuientē membrorum legem pietatem corroborat perturbationes animi extinguit nec in quibus sumus peccatis considerat aegrotos curat collisos redintegrat abomni nos casu erigit It dryueth away not only death but also al sycknes it stylleth and pacifyeth the ragynge lawe of oure membres it strengthneth deuotion it quencheth the frowarde affections of the mind and those small synnes we be in it regardeth not it healeth the sycke it restoreth the brussed and from al fallynge it lyfteth vs vp O what wonderfull effectes be these which by this blessed Sacrament be wroughte in y e worthy receauer agaynst the deuyll and his temptations agaynst the fleshe and hir illusions agaynst the viciouse affections of oure corrupte mynde What conscience had these men our late teachers pastors destroyers of Christes flocke to robbe vs of thys treasure whych is the cause of so great benefytes and in the place of that to plante amonges vs a bare ceremonye of breade and wyne to put vs in remembraunce of Christe in heauen as they sayd whyche neyther by their own nature nor yet by anye institution eyther of God or man be able to bryng to passe in vs these effectes I haue spoken of What meante they that toke awaye this armoure of Christes flesh and bloude from vs but to leaue vs naked and vnarmed agaynste the deuyll that he shuld preuayle agaynste vs in all temptations and that the kingdome of synne shulde be erected and the kyngdome of grace destroyed to teache that this blessed Sacrament is nothynge els but breade and wine what is it els but to take away thys armoure and harnesse of Christes fleshe and bloude from vs For bread be it neuer so muche appoynted to signifie thinges absente is not able to defende vs frō the deuyll Well one other effecte I shal note vnto you make an ende of that matter Thys effect is wrytten in the nexte verse of the same Psalme Et calix tuus inebrians quà m praeclarus est thy chalice or cuppe that maketh vs dronke how goodly and excellēt is it There be two cuppes one worldly of wyne the other heauenlye of Christes bloude both make men dronken but after diuerse sortes the one is sometimes the instrument of sinne the other at all tymes the instrumente of grace forasmuche as perteyneth to his owne nature Of thys wryteth Saynte Cyprian Sed quia ebrietas dominici calicis sanguinis non est talis qualis est ebrietas uini secularis cùm diceret spiritus sanctus in Psalmo Calix tuus inebrians addidit perquà m optimus quòd scilicet calix dominicus sic bibentes inebriat ut sobrios faciat ut mentes ad spiritalem sapientiā redigat ut à sopore isto seculari ad intellectū Dei unus quisque resipiscat But because the dronkenes of our lordes cuppe and bloude is not suche as is the dronkenes of worldlye wine when the holy ghoste in the Psalme sayd Thy cuppe that maketh men dronke he added is very godly and excellent because the cuppe of our Lord doth so make the drinkers dronke y t it maketh them sobre that it bryngeth their mindes to spirituall wisedome that euerye man may bring him selfe from thys drowsines of the worlde to the vnderstandyng knowledge of God To this intent saynt Ambrose wryteth in diuerse places as vpon the firste Psalme At uerò Dominus Iesus aquam de petra effudit omnes biberunt and so forth The place is long for auoydinge of tediousnes I shall faythfullye rehearse it in Englyshe But oure Lorde Iesus brought water oute of the stone and all dranke of it They that dranke in figure were satiate they that dronke in trueth were made dronke y e dronkennes is good whiche bringeth in mirth and no confusion that dronkennesse is good that stayeth in sobrenes the motions of the mind And he speaketh more play ner in these wordes Eate the meate of the Apostles preaching before that thou mayste afterward come to the meate of Christ to the meate of oure Lordes body to the deynties of the sacramēt to that cuppe wherwithall the affection of the faythfull is made dronke that it mighte conceaue gladnes for remission of synne and putte awaye the thoughtes of this world the feare of death and all troublesome carefulnes for by this dronkennes y e body doth not stumble and fal but riseth to grace and glory the soule is not confounded but is consecrate and made holye These scriptures and these effectes broughte oute of the scriptures and confirmed by many manifest aucthorities of the holye fathers doo proue euidently to any man that hath but common witte and anye sparkle of grace and is not forsaken of almighty god that y e substaunce of this sacramente is neyther breade nor wyne but only the body and bloude of our Lord Iesus Christ vnited to gods sonne in vnitye of person whiche is a sufficiente cause able to worke in the worthy receauer these heauenlye and gloriouse effectes whych I haue spoken of already Wherby appeareth what moueth me to continue styll in that fayth whych is so expresly taughte in holye scripture whiche scripture also draweth and pulleth me from the contrary false opinion In diuerse places it moueth me and all christen men to beware take hede of false prophetes ▪ that come in the apparel of shepe but within they be rauenouse wolfes that in their mouthes haue the word of god the trueth the gospell and suche gaye woordes but the pitte and effect of their teaching is olde rotten heresyes confuted and condemned of al Christendome before and not Gods word the name wherof they abuse to y e mayntenaunce of all vice errour
of heauen as S. Ihon writeth Yet we reade that the theâ—e on the ryght hand of Christe was saued and neuer baptyzed and many conuerted sodenly to our fayth were made martyrs before they coulde come to baptisme in water And saynt Ambrose thynketh Vâ—lentinian the Emperoure to be saued whych dyed in his iourneye before saynt Ambrose which he sent for could come vnto hym And therfore though baptisme be necessary and the ordinary doore to saluation yet the propre grace of baptisme is sometimes gyuen by Gods extraordinarye and absolute power to suche as wythoute contempt of the sacrament by theyr wyll and earneste desire receaue the sacrament of baptisme though not in dede eueÌ„ so they that be baptized and haue an earnest desyre and longyng to receaue Christes body and bloude in the sacrameÌ„t and by some violence or impediment are letted to receaue it in dede or suche children as by baptisme haue fayth infused into theyr heartes and are preueÌ„ted by death before they can proue and trye theÌ„ selfes whych probation saynt Paule semeth too require before the receypte oâ— Christes body hauyng no contempt nor refusal of the same but departe in the fayth of christ These I say receaue the grace of the sacrament whych is the immortality of theyr bodyes and lyfe eternall by Gods extraordinary workyng wythout the receypte of the sacramente in dede By this litle ye may perceaue what maye be further sayd to thys obiection yf the tyme and my principal matter wold suffre me Thys effect is commonlye taught of many auncient aucthors with one consent For Ignatius one of the oldest calleth this sacrament medicamentum immortalitatis antidotum non moriendi a medicine of immortalitye a preseruatiue agaynst death And the great general counsel at Nice wryteth that they beleued these sacramentes of the body and bloude of Christ to be Symbola resurrectionis nostrae the pledges or causes of our resurrection And Athanasius who was one of the chiefe men in that counsell calleth it Conseruatorium ad immortalitatem uitae aeternae A conserue or a thing that preserueth our bodyes to the immortalitie of eternall lyfe Ireneus that was a great deale older writyng agaynst the heretikes that denyed the resurrection of the fleshe proueth it and confuteth them by the effect of this sacrament sayinge thus Quomodò dicunt carnem in corruptionem deuenire quae à corpore sanguine Domini alitur By what reason do thei saye that our flesh goeth wholy to corruption seyng that it is nouryshed wyth the bodye and bloude of our Lord and in hys fyfte booke he sayeth Quomodò carnem negant capacem esse donationis Dei quae est uita aeterna quae sanguine corpore Christi nutritur Howe do they denye our fleshe to be able to receaue the gyft of god which is eternal lyfe whych is nouryshed wyth the body and bloude of Christ The greateste argumente that Ireneus could bring to proue the resurrection of our flesh to lyfe eternall was to alledge the cause of that resurrection whych was the nouryshynge of our fleshe wyth the lyueâ—ye fleshe of Christ in the sacrameÌ„t not to this temperal lyfe as other earthly meates do but to eternal lyfe as onely Christes flesh doth and this cause was beleued and coÌ„fessed of al men at that tyme both catholykes heretikes Insomuche that these heretikes of oure tyme that denye this cause that is to saye Christes fleshe to be really gyuen in the sacrament eaten of our flesh do giue occasioÌ„ yea I am affrayed do gyue more then occasion for vs to thynke of them that they denye also the resurrectioÌ„ of our fleshe whych is the propre effect of it although as yet they dare not impudentlye burste out wyth it in playne wordes though they expresse the same euidently to all mens eyes in their carnall beastly lyues To proue this effect further I could bring in many mo aucthorities as the saying of Hilalarius Haec uero uitae nostrae causa est quòd in nobis carnalibus manenteÌ„ per carneÌ„ Christum habemus Thys is the very cause of our life y â— we haue Christ by his fleshe dwellynge in oure fleshe But I wyl not in so playne a matter through my curiosity seme to mistrust the credite of you that be faythfull men Therfore to conclude knowing the greatnes and thexcellencye of thys effecte shall we ascribe it to so basse creatures as be bread wyne whiche be not able to worke suche an effect God forbidde The principal effect of all is to make vs one bodye wyth Christ whyche is declared in saynt Paule in these wordes Panis quem frangimus nonne communicatio corporis Christi est The breade whyche we breake is it not the communion of Christes body that is to say doth it not ioyne knitte vs in the vnitye of one body of Christ Upon the whyche place of saynt Paule Chrysostome noteth that he sayd not it is the participation but it is the coÌ„munion of one bodye Declarynge therby the higheste and greatest coniunction that can be sauyng the vnitye of person for the breade whych we breake that is to saye the natural body of Christe vnder the forme of breade whyche we breake and diuide amonges vs not takyng euerye man a sondrye part but euerye man takynge the whole and the same And as Cyrill sayth Gods sonne going into euery man as it were by diuision of hym selfe yet remayneth whole wythout any diuision in euery manne thys breade I saye is the communion of Christes body that is to saye maketh vs that be diuerse in our owne substaunce to be all one misticall bodye in Christ indued all wyth one holye spirite wherby y e influence of Christes grace that is oure head is deriued and deduced vnto vs that be membres of his body fleshe of his fleshe bones of his bones Thus doeth Chrysostome expounde y e wordes of S. Paul Quid enim appello inquit communicationem idem ipsum corpus sumus quidnam est panis corpus Christi quid auteÌ„ fiunt qui accipiunt corpus Christi noÌ„ multa sed unum corpus What meaneth S. Paule when he sayeth the coÌ„munion he meaneth that we be all one bodye What meaneth he by thys word bread the body of christ What are they made that receaue the body of Christ they are made not manye bodyes but one bodye And therefore S. Paul sayeth by by after unus panis unum corpus multi sumus omnes enim de uno pane participamus We that be many are made one bread one bodye forbecause all we do receaue and eate of one bread Here he telleth playne why we that be manye in numbre are all made one breade one misticall body because sayeth he all we eate of one breade whych is one naturall bodye And this worde breade here must nedes be taken for Christes naturall body and not for materiall bread
for the buylding and vpholdyng of it in truth that hys flocke be not seduced and caried about wyth euery blaste of newe doctrine by the craftines of men to the destruction of their soules Of thys I haue spoken somethyng alreadye Thirdly we may know the consent of the churche by the determination of the general councels where the presidentes of Gods churches the rulers and learned priestes of christendome assembled in the name of our lord Iesus christ representyng the holy church of God militaunt being ledde not with priuate affection but by Gods holye spirite to hys glorye instant in prayer feruent in deuotion purely diligently and freely haue intreated determined those thynges that perteyne to y e fayth of Christ and the purgyng of hys churche to whose determination as to Goddes ordinaunces we are bounde to obeye Wherein appeareth manifestlye the consente of the churche The fyrst general councell both for the callyng and also for the cause was holden at Nice in Bithinia by .318 bisshops in the tyme of Constantinus Magnus twelue hundreth and thirtye yeares agoo where it was determined and publyshed to y ◠worlde in these wordes Exal altata mente fide consideremus situm esse in sancta illa mensa agnum Dei qui tollit peccatum mundi qui à sacerdotibus sacrificatur sine cruoris effusione et nos uerè preciosum illius corpus sanguinem sumentes credere haec esse resurrectionis nostrae symbola c ▪ Let vs lyfte vp our myndes vnderstandynge and considering by fayth that the lambe of God whyche taketh awaye the synnes of the worlde is situate and lyeth vpon that holy table whych is offered of the priestes wythoute the sheddyng of bloude that we receauynge verelye hys preciouse bodye bloude do beleue them to be the pledges or causes of our resurrection Thys aucthoritye serueth me very wel to declare the cōsent of the churche both in the matter of the reall presence also of the sacrifice whych we haue in hande For the wordes be couched meruelouslye euery one seruyng to expresse the trueth and to auoyde all doubtes For fyrst he byddeth vs lift vp our myndes and considre by faythe wyllynge vs not to stycke only to our senses thinkyng nothyng els to be there but that we see outwardlye teachynge vs that the iudgemente of thys matter perteyneth not to oure senses but to our fayth only as Eusebius Emesenus sayeth Verè unica perfecta hostia fide aestimanda nō specie nec exterioris cēsenda est uisu hominis sed interioris affectu Thys hoste and sacrifice is verely one and perfect to be estemed by fayth and not by forme and apperaunce to be iudged not by the syghte of the outward man but wyth y e affection and persuasion of the inward man for to fayth only and not to senses perteyneth the knowledge and iudgemēt of Gods mysteries and sacramentes Then the councell declareth what fayth teacheth that is to saye that the lambe of GOD not materiall breade wyne nor the figure of the lābe but the lambe that taketh awaye the synne of the worlde is placed lying vpon the holye table of the aulter whych externall situation proueth a reall presence of Christe to be there before we receaue it and not a phantasticall or an intellectual receauyng of Christe by fayth in the tyme of the receauinge only as these men contende Further it teacheth that this lambe of God is offered to almightye God by the priestes whiche is a distincte offeryng from that Christe made vpon the crosse for there he offered hym selfe by sheddyng hys bloude whiche he did but ones and neuer shall do it agayne any more Here is he offered of the priestes not by sheddynge of bloude but as the councell sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not after a bloudy maner whych is not a new kyllynge of Christe but a solempne representation of hys deathe as hym selfe hathe ordeyned After this it declareth the receauing of it saying that we verelye receaue his preciouse body and bloude which word verelye is as muche as that we call reallye and declareth the vse of the sacrament in the receypte of it wyth the seruice of our mouth as Christe commaunded sayinge Take eate whyche is a corporall eatinge not a spirituall beleuyng And last of al it sheweth the effect of the sacrament whych is the resurrection of oure bodyes to eternal life for because Christes body being the body of very life is ioyned to our bodies as our foode it bryngeth oure bodies that be deade by sentence of deathe to hys propertye which is life wherof in my laste sermon I spake more at large O Lord what hard hartes haue these men to doubte thē selfes or to denye or to bryng in question that manifest open trueth in so highe and necessarye a matter whiche in moost playne woordes hathe bene taught of our sauiour Christe his Apostels and euangelistes declared so to be vnderstand by the holye ghoste oute of the mouthes of all these holye fathers whome the holy ghoste dyd assemble and inspire wyth the spirite of truth to the confusion of the greate heretyke Arius that troubled the worlde then and also did inspire their hartes to declare so playnlye the mystery of thys blessed sacramente whyche then was wythout al contention beleued of all Christen men onlye to preuente these heretikes y e aryse and sprynge vp nowe in these latter dayes that the worlde maye see howe they stryue agaynste the knowen trueth their owne conscience and the determination of the whole churche being enemies of God breakyng hys peace diuiding them selfes from the churche whose ende is eternal confusion Lykewise the next general councell holden at Ephesus in the tyme of Theodosius the Emperor eleuen hundreth and twentye yeares agoo dothe determine this trueth lykewyse in these wordes Necessario igitur hoc adijcimus Annunciantes enim sicut secundum carnē mortem unigeniti filij Dei id est Iesu Christi resurrrectionem cius in coelis ascensionem pariter confitentes incruentum ce lebramus in Ecclesijs sacrificij cultum sic etiam ad mysticas benedictiones accedimus sanctificamur participes sancti corporis et preciosi sanguinis Christi omnium nostrum redemptoris effecti non ut communē carnem percipientes quod absit nec ut uiri sanctificati uerbo coniuncti secundum dignitatis unitatem aut sicut diuinam possidentis habitationem sed uerè uiuificatricem ipsius uerbi propriam factā We adde this also necessarely We shewynge and declarynge the corporall death of Gods only begotten sonne Iesus Christ and lykewise confessing his resurrection and ascension vnto heauen do celebrate the vnbloudy oblatiō and sacrifice in our churches for so we come to the mysticall benedictions are sanctified being made partakers of the holy body and preciouse bloude of Christ all our redemer not receauyng it as common fleshe God forbidde nor as
Israell The lyke sayinges he hath wrytynge vpon the .106 Psalme and in hys booke contra aduersarium legis lib. 1. ca. 20. which I omit lest I shuld be tedious to you and to curiouse in so playne a matter Ye haue heard the thynge proued by the Gospell by the Prophet now heare the profe of the figure taken oute of the lawe The Psalme sayeth Tu es sacerdos in aeternum secundum ordinem Melchisedech Thou art meanyng Christ a prieste after the ordre of Melchisedech Melchisedech was a priest of the moste hygheste God as appeareth bothe by hys wordes and factes in that he blessed Abraham and also receaued tythes of hym whose oblation was breade and wyne whych he offered to God meeting with Abraham comming from the spoyle of the kinges As for suche fonde cauillations as some make for that the booke sayeth non obtulit â—ed protulit I let passe as thinges nothyng furthering their purpose nor yet hynderynge ours Thys is playne by Saynt Paule that euery Bysshoppe and priest is ordeyned to offre sacrifice If Christe our sauioure be a priest and that after the ordre of Melchisedech as the Psalme and S. Paule do witnes then it must nedes folowe that Christ hadde some thynge to offre whyche is nothynge but hym selfe and to no creature but to god whith he was hym selfe seynge euerye sacrifice is that honoure that is due only to God And that he offered him selfe after the ordre of Melchisedech whych must be vndre the formes of breade and wyne For that was the ordre and maner of Melchisedech Whyche kynde of offerynge he neuer made excepte it were in his last supper and for that cause and reason we may conclude that Christ in hys supper dyd offre hym selfe to hys father for vs not by sheddyng of hys bloude by death whyche was the ordre maner of Aarons offerynge but wythout sheddyng of hys bloude vndre the fourmes of breade and wyne whyche was the ordre of Melchisedech And that thys is not my priuate collectioÌ„ but the mind of all the aunciente fathers I shall wyth youre patience recite their sentences Saynte Cyprian sayeth Qui magis Sacerdos Dei summi quaÌ„ Dominus noster Iesus Christus qui sacrificium Deo patri obtulit obtulit hoc idem quod Melchisedech id est panem uinum suum scilicet corpus sanguinem Who is more the Prieste of the hyghest GOD then our Lord Iesus Christ who offered a Sacryfyce to GOD the father and offered the same that Melchisedech dyd that is to saye bread and wyne that is to saye his body and bloude And a lyâ—le after he sayeth qui est plenitudo ueritatem prae figuratae imaginis adimpleuit Christ whych is the fulnes fulfilled the truth of thys ymage that was figurate before By these places of Cyprian we learne â–ª that Melchisedech hys offeryng were figures of Christ and hys offering in his supper and lyke as Melchisedech offered bread and wine so Christ being the truth offered hys bodye and bloude vnder the formes of breade and wyne And lest any man shuld be offended wyth that Cyprian sayeth hoc idem quod Melchisedech the same that Melchisedech Heare what S. Hierome sayeth more playnly Quomodo Melchisedech obtulit panem uinum sic tu offeres corpus tuum sanguinem uerum panem uerum uinum Lyke as Melchisedech offered breade and wyne so thou shalt offre thy body bloude y e true bread the true wine The other was the figuratiue breade and wyne thys is the true breade and wyne the trueth of that figure not the same in substaunce but y e same in mysterye The same S. Hierome among hys epistles hathe an epistle of the godly matrone Paula ad Marcellam wherin be these wordes Recurre ad Genesim Melchisedech regem Salem Huius principeÌ„ inuenies ciuitatis qui iam tunc in typo Christi panem uinum obtulit et mysterium Christianum in saluatoris sanguine corpore dedicauit Returne sayeth Paula to the booke of Genesis to Melchisedech the kynge of Salem thou shalte finde the prince of that citie whych euen then in the figure of Christe offered bread and wine and did dedicate the mistery or sacrament of the Christians in the bloud and body of our sauiour Marke in thys most manifest place the oblation of the figure â–ª whyche is breade and wyne and the oblation of the trueth whyche is the mystery of vs Christen men the bodye and bloude of oure Sauioure Christ. And it is to be noted what is meant by this word ordre whych S. Hierome expoundeth thus Mysterium nostrum in uerbo ordinis significauit nequaquam per Aaron irrationabilibus uictimis immolandis sed oblato pane uino .i. corpore et sanguine Domini Iesu. By thys worde ordre he did signifye and expresse oure mysterye not by offerynge of vnreasonable and brute beastes as Aaron did but by the oblation of breade and wyne that is to saye the body and bloud of our Lord Iesus After this fathers mynde order is taken for the maner of offeryng not by sheddynge of bloude but vnbloudelye as we offre Christes bodye and bloude in oure misterye For Christes offering concerning the substaunce of it was but one but concernyng the ordre and maner it was diuerse vpon the crosse after the ordre Aaron in the supper after the ordre of Melchisedech For so S. Augustyne sayeth Coram regno patris sui id est Iudaeorum mutauit uultum suum quia erat ibi sacrificium secundum ordinem Aaron postea ipse de corpore sanguine suo institu it sacrificium secundum ordineÌ„ Melchisedech â–ª Before y e kingdome of hys father that is to saye the Iewes he chaunged hys countenaunce for there he was a sacrifice after the ordre of Aaron and afterwarde he dyd institute a sacrifice of hys bodye and bloude after the ordre of Melchisedech Marke the diuersitye and distinction of these two offerynges of Christe not in substaunce but in ordre that is to saye the maner and that christ dyd institute the sacryfyce of hys bodye and bloude to be offered of vs after y e ordre of Melchisedech whych thynge he expresseth more playnly in an other booke expoundynge a place of Ecclesiastes Non est bonuÌ„ homini nisi quod manducabit bibet sayinge thus Quid credibilius dicere intelligitur quà m quodad parti cipationem mensae huius pertinet quaÌ„ sacerdos ipse media tor noui Testamenti exhibet secundum ordinem Melchisedech de corpore sanguine suo Id enim sacrificium successit omni bus illis sacrificijs ueteris testamenti quae immolabaÌ„tur in umbra futuri What is more credible we shuld thinke he ment by those woordes then that perteyneth to the participation of this table whych Christ him selfe a prieste and mediatour of the newe Testamente
causa fit uitae Christ out of this fountayne of the chalyce geueth vnto vs not water but lyuelye bloude which although it be receyued for the testimonye of Christes death yet to vs it is made a cause of lyfe Is not this to haue fruite of Christes passioÌ„ applied vnto vs when we receyue lyfe by receyuynge of that which is offered in commemoration of Christes death â–ª S. Gregorye sayeth Quoties ei hostiam suae passìonis offerimus toties nobis ad absolutionem nostram passionem illius reparamus As often as we offer to hym the hoste or sacrifice of his passion so often we renewe and repayre his passion to vs for our absolution and perfection And in another place he sayeth Haec uictima singulariter ab aeterno interitu animam saluat quae illam nobis mortem unigeniti per mysterium reparat Thys sacrifice doeth singularelye saue the soule from eternall destruction which by mysterye renueth to vs the death of gods only begotten sonne By these authorities ye see that the sacrifice of the masse doeth nothyng derogate froÌ„ the passion of Christ but most of all doeth exalte it repayrynge and renewynge it for vs in the syght of the father that we therby maye be renewed in grace and receyue life perfection and saluation Furthermore thei say we make our owne workes meanynge the masse a sauioure besyde Christe whiche is nothyng so but by this sacrifice of the masse we declare that we beleue there is no sauiour but onely Christ For what doe we in the masse We coÌ„fesse our synnes our vnworthynesse our vnkindnes our manifold transgressions of hys eternal law we graunt that we be not able to satisfie for the least offence we haue done therfore we runne to his passion whiche after this sort as he hath ordayned we renew and represent We beseche our most mercifull father to loke vpon Christes merites and to pardone our offences to loke vp on Christes passion and to releue our affliction We knowledge that what so euer we haue done is vnparsite and vnpure and as it is our worke doeth more offende his maiestie then please hym therfore we offer vnto hym hys welbeloued sonne Iesus in whome we knowe 〈◊〉 is well pleased most humâ—â—ye prayinge hym to accept him for vs in whom only we truste â–ª accomptynge hym all our righteousnes by whome onely we coÌ„ceyue hope of saluation And therfore in the ende of the canon of the masse we saye thus Non aestimator meriti sed ueniae quaesumus largitor admitte per Christum dominum nostrum O Lorde we beseche thee to admitte vs into the company of thy saynctes not wayinge oure merites but grauntynge vs pardon by Christ our Lorde Also whatsoeuer thynge we lacke â–ª all plagues all misfortunes all aduersitie bothe ghostly and temporal we require to be released of them not through our worthynes â–ª but for the merites of Christes passion Consider al this good people and see whether in thys doinge we make our workes a newe sauiour besyde Christ or no We beleue also that our prayer is of more efficacie and strengthe in the presence of Christ in the tyme of the sacrifice then at anye other tyme. For so sayeth S. Cypriane In huius corporis presentia non superuacue mendicant lachrimae ueniam nec unquam patitur contriti cordis holocaustum repulsam â–ª In the presence of this body the teares of a manne doeth not begge forgeuenesse in vayne nor the sacrifice of a contrite hearte doeth neuer suffer repulse And as Chrisostome sayeth In illa horadum mors illa perficitur et horrendum sacrificium quasi sedente rege quaecuÌ„que uolueris perficies In that houre whiles that Christes death is celebrate and hys fearfull sacrifice euen as the kynge were sittynge vppon hys mercye seate what soeuer thou wilte thou shalte brynge to passe Stante siquidem uniurso populo manus in celum extendente caetu item sacerdotali uerendoque posito sacrificio quomodo deum non placaremus pro istis orantes For when al the people staÌ„deth holdyng vp their handes to heauen and the companye of the priestes like wise and the fearfull and honorable sacrifice is vpon the aulter howe shall not we mitigate god praying for them And therfore speciallye then in the masse tyme we praye for the whole churche for all prynces and highe powers for al byshoppes and pastors for our selues our frendes and all that be present for peace for plentye for all that we haue nede vpon as Chrisostome wryteth In manibus est hostia adsunt angeli adsunt archaÌ„geli adest filius dei cum tanto horrore astent omnes astent illi clamantes omnibus silentibus putas temere hec fieri ergo et alia temere quae pro ecclesia pro sacerdotibus offeruntur quae pro plenitu dine acubertate absit The host of our sacrifice is in the priestes handes the angels be present the archangels be present the sonne of God is present When all men stande with such tremblynge when the angels staÌ„d criyng the other holding their peace dost thou thynke these thynges are done in vayne Then the other also be done in vayne bothe that be offered for the churche for the priestes and also for plentye and abundaunce god forbydde One notable place of Chrisostome I thinke yet expedient to rehearse vnto you coÌ„cernynge thys matter Vt homines ramos olearum ge rentes mouere reges consueue runt eoque arboris genere miseri cordiam commemorant humanitatem sic angeli tunc pro ramis oleaginis corpus domini ipsum protendentes rogant pro genere humano quasi dicant pro his domine rogamus quos tu adeo dilexisti ut pro eorum salute mortem obires animam cruce efflares pro his supplicamus pro quibus ipse tuum largitus es sanguinem pro his oramus pro quibus corpus hoc immolasti Lyke as men bearynge braunches of Olyue trees are wont to moue kinges to compassion and with that kynd oftre do put them in remembraunce of mercye and pitie euen so the angels then in the sacrifice tyme in steade of Oliue braunches holdynge forth the bodye of Christ pray for mankinde as saying thus Lorde we pray for theÌ„ whom thou hast so loued that for theyr saluation thou hast suffered death and spent thy lyfe vpon the crosse we make supplication for theÌ„ for whome thou haste geuen thy bloud for them we pray for whome thou hast offered thys same very body Now considerynge thys felowshyppe with angelles this humilitie of man this pacifiynge of God this efficacie of praier for the sacrifice sake this knowledgynge of oure vnworthynes this our only trust in the passion of Christ can any manne iustly burden vs that we make our workes a new sauiour beside Christ Furthermore beside prayinge for those thynges we lacke we also by this sacrifice geue thankes for our redeÌ„ptioÌ„ for the hope of our health and