solde himself ouer to he Deuell to be blinded ys sufficieÌ„t to moue and stirre anie heart to accept the the true catholike faith But yf men wil not see what shal we saie who ys blinder theÌ„ he that will not see God yet illumine their heartes that they cal not darknesse light and light darknesse To proceade in our matter to this auncieÌ„t Father of the higher house shal be ioined Lira ne of the lower house to shewe his vnderstaÌ„ding of this text Thus he saieth writing vpon yt Hic probat quoddaÌ„ supposituÌ„ Dixerat enim quòd maÌ„ducatio dat vitaÌ„ Istud probat hic quia illud per qnod aliquis vniture principio viuificatiuo illud dat vitaÌ„ Hoc patet in vita corporali etc. Here Lyra in 6. Ioan. he proueth a thing supposed For he had saied that the eating of this flesh geueth life This he ê“ueth here For that by the whiche a maÌ„ ys vnited to the principle that maketh thinges to liue geueth life This appeareth in the corporall life By this SacrameÌ„t a maÌ„ ys vnited to Chryst who ys the beginning of the spuÌ„all life And this ys yt that ys saied He that eateth my flesh and drinketh my bloode dwelleth in me and I in him that ys to saie he ys vnited to me This Authour ê“ceadeth as yow haue hearde him beginne wher he taught that Chrystes flesh was so verilie meat that yt was in the SacrameÌ„t not as in a sign but reallie and in very dede To the whiche flesh of Chryst saieth he we be vnited by the SacrameÌ„t that ys by the receauing of the SacrameÌ„t wherin being reallie Chrystes verie flesh we be vnited to the same For yf yt be not ther we cannot be vnited to yt by the SacrameÌ„t For an vnioÌ„ ys the making of two things or mo one whiche thinges must be present so to be vnited Wherfor the bodie of Chryst ys reallie in the SacrameÌ„t or ells ther can be no vnioÌ„ What maner of vnion ys wrought by the SacrameÌ„t S. Hilary hath taught vs that yt ys a natural vnioÌ„ that ys an vnioÌ„ of Chrystes natural flesh and substaÌ„ce and of our natural flesh and substaÌ„ce whiche both by this SacrrmeÌ„t be made one so that Chryst dwelleth in vs and we in him Yf anie of the Aduersaries wolde take occasioÌ„ to obiect as they wil doo as wel vpoÌ„ a woorde as a whol senteÌ„ce that this Authour saieth that Chryste ys the beginning of the spuÌ„al life wherfor we be ioined to him spirituallie for the hauing of that spuÌ„al life and not corporal life it ys very manifest I saie that we liue not corporally by the SacrameÌ„t but this corporall life ys mainteined by other foode But the life that we haue by the receipt of Chryst in the SacrameÌ„t ys the eternal life whiche ys called the spsial life as distincted froÌ„ the corporal and temporal life TemporaleÌ„ vitaÌ„ sine illo habere homines possuÌ„t aeternaÌ„ verò omnino noÌ„ possuÌ„t Men maie haue saieth S. Augu. the teÌ„poral life withoute the SacrameÌ„t but the eternall life by no means can they haue For this meat suffreth the teÌ„poral death to come to vs but as Chrysostom saieth yt expelleth death meening the eternall death Of the whiche S. August saieth QuantuÌ„ pertinet ad mortem istaÌ„ visibileÌ„ et corporaleÌ„ nunquid nos noÌ„ morimur qui maÌ„ducamus paneÌ„ de caelo de scendenteÌ„ Sic sunt mortui et illi quemadmoduÌ„ et nos sumus morituri QuantuÌ„ attinet vt dixi ad morteÌ„ huius corporis visibileÌ„ atque carnaleÌ„ QuantuÌ„attinet Aug. tract n Joan. 26. ad morteÌ„ illaÌ„ de qua terret DnÌ„s quia mortui sunt patres istorum Manducauit Manna et Moyses manducauit Manna et Aaron maÌ„ducauit Manna et Phinees manducauerant ibi multi qui DnÌ„o placuerunt et mortui non sunt For somoche as doth pertein to this visible and corporal death do not we die which do eate the bread descending from heauen So also be they dead euen as we also shall die for somoche as perteineth to the visible and corporall death of this bodie as I haue saied for somoche as perteineth to that death from the whiche our Lorde doth feare vs that the fathers of these be dead Moyses also did eate Manna and Aaron did eate Manna and Phynees did eate Manna manie did eate ther whiche haue pleased God and be not dead Thus moche S. Augustine In all whiche sainges ye perceaue that by the receipt of Chryst in the Sacrament we haue life not corporall and temporall but eternall Neither by yt do we eschape temporall and corporall death but eternall death So that yowe se the eternall life set against visible corporall and temporall life as a spirituall life whiche spirituall and eternall life ys by faith and holy conuersacion answerablie begonne in this life in owre inwarde man and in our bodies by the receipt of Chrystes liuing flesh as he himself saieth Ego resuscitabo eum in nouissimo die I will raise him in the last daie Ego saieth Cyrill id est corpus meum quod comedetur resuscitabo eum I that ys my bodie whiche shall be eaten shall rayse him vppe in the last daie And again he saieth Ego ergo qui homo factus sum per meam carnem in nouissimo die comedentes resuscitabo I therfor Chrystes bodie shall raise our bodies saieth S. Cyrill in the person of Chryst who am made man by my slesh will raise the eaters of the same in the last daie So that Chryst ys he by whome being vnited vnto him we shall haue that eternall and spirituall life that knoweth neither corruption nor ende THE SEVEN AND TWENTETH CHAP. ABIdeth in the same exposition by Theophilact and Rupertus Tuicien THeophilacte vpon the text nowe in hande saieth thus Hoc loco discimus Sacramentum Communionis Nam qui edit bibit carnem sanguinem In 6. Joan. Domini in ipso manet Domino Dominus in ipso Contemperatioenim fit noua super rationem ita vt sit Deus in nobis nos in Deo Non audis terribilem auditum Non Deum nudum manducamus tangi enim nequit incorporeus est neque occulis neque manibus apprehendi potest Iterum nudi hominis caro nihil prodesse potest Sed quia Deus vniuit sibi carnem secundùm ineffabilem contemperationem viuisica est caro non quòd in Dei naturam transierit absit sed ad similitudinem candentis ferri quod ferrum manet ignis ostendit operationem sic ergo Domini caro manens caro viuisica est sicut Dei caro In this place we learn the Sacrament of CoÌ„munion For he that eateth and drinketh the flesh and blood of our Lorde dwelleth in the same our Lord and our Lord in him For ther ys a newe contemparacion Not God alone spirituallie but the flesh of Christ verilie
ys but a figure as this Authour dothe The contrarie wher of this Proclamer and other Sacramentaries are not ashamed to teache although they be if ther were anie shame in them ouercharged with nōbre of wittnesses so that they maie be ashamed of theyr heresie Thys Authour God be praysed when he had saied that Chryst gaue hys Apostles bread and wyne in mysterie of hys bodie and bloode leest thys mysterie shoulde be made a mysterie of nothing as the Sacramentaries make yt he declareth yt to be a mysterie of somwhat And saieth that the bread and wyne be chaunged into the bodie and blode of our lorde And yet that none of the common hereticall gloses shoulde take place he saieth Bread and wine chaunged not in figure but in trueth further by plain exclusion that they be chaunged in to Christes flesh and bloode neither by figure ner by shaddowe but by verie trueth Wolde to God that they that be yet deteined in this naughtie heresie wolde well note weigh and remembre this sainge and looke whether they haue anie soche plain manifest and expresse sentence of anie Authour Autenticall to maintein their heresie as this ys for the trueth And yet to knitte vppe the matter that this ys no singular opinion or whispered inuention but a sure and vndoubted faith commonlie and generallie receaued he concludeth not in his owne person but in the person of the beleuing Churche and saieth Credimus c. We beleue that yt ys in trueth and in verie dede the flesh of Chryst and likewise his bloode As this Authour hath testified not onelie his owne faithe but the faith of the Churche So wolde I that the Aduersarie shoulde regarde not hys Heretiques haue no faith but opinions priuate opinion whiche he calleth a faith and ys none in dede But the faith of the Churche whiche ys a sure faith in dede builded vpon a sure rocke Nowe to make vppe the coople we pourposed here to induce we will heare this Authours iocke felow in faith Cabasila one of the same lower house of Parliament but of the other side therof that ys of the greke churche a man of singular learninge Who expowndinge the Masse of the Grekes vsed in their churches declareth why Chryste willed his memorie to be had and the Masse to be doen in remembrance of him Thus he saieth Huius autem conseruundae memoriae homines multas rationes excogitarunt sepulchra Nicolaus Cabasila ca. 9. statuas columnas diesfestos celebres certamina quorum omnium vnum est institutum non sinere vt viri praeclari praestanti virtute obliuioni mandentur Tale est etiam quod dicit Seruator Alij quidem alia obliuionis quaerunt remedia vt recordentur eorum qui ipsos beneficio affecerunt vos autem in meam recordationem hoc facite Et quemadmodum ciuitates fortium virorum per quos victoriam assecuti sunt vel qui eis salutem attulerunt aut res eorum rectè gesserunt columnis inscribunt ita etiam in ijs donis nos mortem Domini asscribimus in qua vniuersa sita fuit aduersus malignum victoria Et per statuas quidem ciuitates solùm habent figuram corporis benefactorum Nos autem ab hac oblatione non habenius figuram corporis sed ipsum corpus eius qui se gessit fortissimè Hoc ipsum etiam antiquis constituit vt in figura facerent id quod nunc est in rerum veritate Id enim erat Bascha agni occisio quae memoriam reuocat caedis illius ouis sanguinis qui seruauit Hebraeis in Aegypto primogenita To conserue this memorie men haue deuised manie waies or means as Tumbes ymages pillers feastfull and Solemne daies exercises of all whiche ther ys one pourpose not to suffer that noble men of excellent vertue shoulde be forgotten Soche maner of thing yt ys that our Sauioure saieth Some seke other remedies against obliuion that they maie remembre them that haue doen them good But in the remembrance of me this doo ye And as cities do write in pillers the noble actes of mightie men by whom they haue gotten victorie or that haue saued them or haue doen their affaires or businesse wel Euē so also do we in these giftes imprinte the death of our Lord in the which was all the victorie against the wicked one had or gotten Now the cities haue by their images but the onelie figure of the bodie of their benefactours but we in this oblacion haue not the figure of the bodie but the bodie yt self of We haue the verie bodie in the Sacramēt not the figure him euen that same that ys nowe in veritie of thing For that was the Passeouer and the killing of the lambe which dothe call again the memorie of that shepe and bloode whiche saued the first born of the Hebrues Hither to Cabasila Of whom as we haue learned the faith of the greke churche as yt was in the time of the auncient Fathers Chrysostom Cyrill Isychius Damascen Euthymius and soche other as touching the presence of Chrystes blessed bodie in the Sacrament Euen so do we learn of him the same faith and none other newlie inuented but euen the same continued euer approued vnto his time in all the greke churche This authour allthough minding to sett furth a cause why the memoriall Monumentes and memories of holie ād woorthie men defaced of Chrystes death shoulde be reteined and kept emong vs by the bringing in examples of our elders whiche by diuerse means cōtinued the memorie of noble vertueouse or other wourthie men he doth therin geue good occasion to rebuke the insolencie of manie of this our time which defacing howses spoiling churches ouerthrowing monumentes disparsing the bones ād reliques of holie sainctes and soche other a great sorte like do most earnestlie labour to extinguish and clean put oute of all memorie the noble actes the holie dedes the godly liues of many vertueouse and wourthie men which to Gods honoure to their praise and to owre exāple of vertue shoulde and ought to haue remained Yet minding not to take euery soche occasiō I will leaue yt and folowe my matter here principallie entended As heretofore I haue doen So also wil I nowe both declare that the Paschall Lambe was a figure of Chryst and also that the veritie or verie thing by that lambe figured ys the bodie of Chryst reallie and substanciallie in the Sacrament As for the first this Authour saieth that God appoincted with the olde Olde lawe had the figure the newe lawe hath the thing in trueth fathers that they shoulde haue a figure of Chryst And that saieth he was the Passeouer and the killing of the lambe In which his sainge he nothing dissenteth but moche and whollie agreeth as well with the grekes as the latines before alleaged and declared As for the seconde parte that yt ys a figure of Chryste reallie in the Sacrament this Authour also
corruption and controuersie taught beleued and folowed I claime also creditte to be geuen to the holie aunciēt Fathers whom I haue alleaged who being in that pure time when faith was purely taught do cōmunicate to vs soche doctrine as the Churche of God then had whose doctrine howe moche yt ys different from the doctrine of this wicked teacher that hathe thus exclamed and howe repugnāte his doctrine ys to the teaching of these Fathers yt ys as easie to discerne as darknesse frō light or white frō blacke Wherfore gentle Reader nowe being by me aduertised after soche sorte as yt hath pleased my lorde God to imparte his grace vnto me yf thowe hauest not erred reioice in God and be confirmed Yf thowe hauest erred repent before God and be reduced And thus moche of the scriptures of the olde Testament THE SEVEN AND THIRTITH CHAP. MAKETH a breif Recapitulacion of thinges before written with thapplicacion of them to the Proclamacion of the aduersarie and so concludeth this first booke ALthough I am not ignorante gentle Reader that in the Psalmes be diuerse other prophecies whiche according to the minde of saincte Hierom do speake of this blessed Sacrament and sacrifice of Chrystes bodie and bloode that shoulde be offred in the Churche of Chryst and of the whiche the poour in spiritte shoulde eate and be satisfied as in the xxi xxij lxxj cx psalmes Yet for that the figures of this Sacrament be allreadie aunswered by prophecies to them aunswerable And these that be lefte maie by iust occasion be spoken of hereafter I shall for the Readers ease disauauntage my self of the allegacion of them to the setting furth of the matter here taken in hand by me to be defended and so cōclude this booke with a breif recapitulacion of some thinghes bfore saied to the entent they maie be applied to aunswere some one or mo mēbres of the Aduersaries proclamacion not yet spoken of I did of pourpose omitte to applie that ys saied as aunswer to that parte of his wicked proclamacion whiche yt doth fullie confute by cause I wolde not to moche trouble my processe but thought yt best to reserue yt to this place as in other matters I haue also doen the like in this booke Wherfor that yt maie well be perceaued that this that ys saied doth clean ouerthrowe this mans doctrine vnderstand first what ys his doctrine Thus in his proclamacion he crieth Yf any one of all our Aduersaries be able plainlie and clerely to proue by soch authoritie of the scriptures the old Doctours and Councells as ys before saied that the preist had then authoritie to offre vpp Chryst vnto his Father c. In which his proclamaciō he denieth the Sacrifice of the Churhe which ys the bodie and blood of our sauiour Chryst which he saieth the Churche hath none authoritie to offre to God in sacrifice Against this his false doctrine call to minde what ys in this booke saied speciallie in the setting furthe of the prophecies of the preisthood of Chryst The deuell hath bewitched the Proclamer after the ordre of Melchisedech of the prophecies of Daniel and Malachie wher but that the deuell hath bewitched this man and to his perdition hath cast a mist before his eies that he shoulde not see the trueth he coulde not ells but see that the bodie and blood of Chryste were of him self offred in his last supper and ther and then instituted and ordeined to be offred and continued in his Church as the memoriall of his passion and death S. Ciprian as yt ys alleaged saieth that our Lorde Iesus offred the same Cyprian that Melchisedech offred that ys bread and wine that ys to saie saieth he his bodie and blood Isychius saieth that we haue the sacrifice of Chryst the intelligible Melchisedech Isychius whiche sacrifice was perfectlie doen in bread and wine when Chryste saied This ys my bloode that shal be shedd for yowe S. Hierom saieth that as Melchisedech offred bread and wine so shall Chryste Hieron offred his bodie and blood the true bread and true wine S. Augustin saieth Chryst did institute the sacrifice of his bodie and blood according to the ordre of Melchisedech to succeade the sacrifice after Augustin the ordre of Aaron Wher note that he saieth Chryst did institute the sacrifice of his bodie and bloode after the ordre of Melchisedech Yf he did institute the sacrifice then ys ther authoritie by the same institution geuen to the Church to offre the same Whiche well appeareth by the saing of Origen whiche foloweth in this processe We saith Origen being obedient to the Creatour of thinges when we Origen haue geuen thankes we receaue the breades that were offred whiche be turned into a certain holier bodie whiche bodie trulie maketh them holier that with a sownde and pure minde vse yt Note then that our obedience standeth not onely to eate the bread but to eate the bread that ys offred and therforre we must both offre and eate The church must both offre and eate yf we will be obedient Yf yt be our obedience to offer then ther ys commaundement geuen to offre Yf commaundement be geuen then Authoritie also Theophilact saieth that the oblacion conteining Chryste our Lorde Bishoppe and Sacrifice ys continuallie offred by the ministres of God Seing that Chryste ys offred Theophila as Theophilact saieth by the ministres of God yt ys euident that yt ys doen with authoritie For withoute authoritie can none offre him Martialis one of the disciples of Chryste saieth that we for our health offre that vpon the holie Altar that the Iewes did offre vpon the Crosse for enuie And yf ye S. Martia We offre ou the altar that the Iewes offred on the crosse Irenaeus require by what authoritie we do it he saieth that our Lord cōmaunded vs so to doo in the remembrance of him And yf ye will vnderstande howe the authoritie cometh ordrely to vs to offre the bodie of Chryste to God the Father Irenaeus will teache you For he saieth that Chryste geuing instructions to his Apostles to offre sacrifice to God tooke the creature of bread and gaue thankes and saied this ys my body And the cuppe also he tooke and confessed yt to be his bloode and so of the newe Testament taught the newe oblacion whiche the Churche taking of the Apostles offreth yt yn all the worlde to God according to the prophecie of Malachie Can not nowe this Proclamer or raither Blasphemer see or perceaue what authoritie the preist hath to offre Chryst to God the Father Yt ys deriued from Chryst to the Apostles from the Apostles to the Church and so vsed through out all the worlde S. Augustine saieth that the pure and clean sacrifice that Malachie speaketh of that shall be offred in euery place ys the sacrifice after Augustin the ordre of Melchisedech What the sacrifice after the ordre of Melchisedech ys by the minde of S.
esse demonstrat Paulo quoque Apostolo concordante qui ait Quotiescunque panem hunc manducabitis calicem Domini bibetis mortem Domini annunciabitis donec veniat Saincte Augustine saieth that owre Lorde seemeth to bidde an eueldede or a great offence not that he bidding his flesh to be eaten did bidde Obiectiō of the Sacramentaries anie euell dede to be doen or great offence but that he semed to bidde that ys to saie to them whiche thought that he bidding this did necessarelie bidde his flesh to be slain and to be cutte one membre from an other and so at the last his fllesh either rawe or sodden to be eaten Therfore saieth he ther ys a figure in this saing Here nowe peraduenture the shadowe Aunswer man meening the heretike doth reioice here nowe he maketh his noise Reioice thow not shadow teacher oute of ordre reioice not to hastilie Of what thing yt ys saied to be a figure patientlie and diligentlie take hede Yt ys a figure saieth saincte Augustine commaundinge what commaunding or what figuring For yt doth figure that that yt doth commaund that we saieth he shoulde partake the passion of oure Lorde and swetelie and profitablie kepe in memorie that his flesh was crucified and wounded for vs. God bethanked What soeuer yt be then that saincte Augustine here calleth the Sacrament a figure not of Chrystes bodie but of his death figure for what he doth call the figure in these his woordes yt ys not so harde to be knowen yt ys not the figure of the bodie of our Lorde but of his crucifieng and wounding that ys of his death and of owre communicating with the same that ys to saie that we shoulde folowe Chryst and communicate his passion suffring withe him that doth he most manifestlie shewe to be a figure Paule also the Apostle agreinge with him who saieth As often as ye shall eate this breade and drinke ths cuppe ye shall shewe furthe the death of our Lorde vntil he come Thus farre Guitmundus In this aunswer which although yt be long yet I thought yt necessarie to bring yt not truncatelie but whollie to satisfie the Reader ye maie perceane that this Authour manifestlie proueth that saincte Augustine saieth not that the flesh and blood of Chryste be figuratiuely in the Sacrament whiche the Aduersarie cheiflie pretendeth and seketh But sainct Augustine saieth that this sainge of Ghryste Except ye eate the flesh of the sonne of man c. ys a figuratiue speache For the eating and drinking of Chrystes flesh and blood in the Sacrament ys a figure of Chrystes passion and blood sheding for vs and a signe for the continuance of the thinge in our memorie and also for the mouing of vs to take our crosses and to suffer with Chryste Whiche thinge yet this Authour both more plainlie and breiflie dothe sett furth in that that foloweth sainge Quòd si quaeramus quid hic figuram Augustinus dixerit nihil hic vtique tam congruè videtur occurrere quà m id quod paulò superius Guitmūd Jbidem Doctor idem iam dixerat id est celebratio corporis sanguinis Domini Quas obres stultè insipientissimè Berengariani librum de Doctrina Christiana nobis obijciūt cùm cibus altaris Domini nusquam ibi figura nusquam ibi signum dicatur Et quicquid illud sit quod signum ibi vel figura dicitur non vtique figura corporis sanguinis Domini sed passionis Domini nostrae communicationis cum ea certissimè demonstratur Yf we aske what saincte Augustine here calleth the figure ther ys nothinge here that ys perceaued so agreable to occurre as that whiche a litle before the Berengariās foolishlie obiected S. Aug. So do the Sacramentaries now same doctour had nowe saied that ys the celebracion of the bodie and bloode of our Lorde For which cause the Berengarians foolislie and most vnwiselie do obiecte the booke of the chrystian doctrine to vs seing that the meate of the Altar of our Lorde in no place ther ys called a figure in no place ther ys called a signe And what soeuer ther ys called a figure or a signe yt ys most certenlie shewed not to be a figure of the bodie and blood of our Lorde but of the passion of our Lorde and of our communicating with the same Thus moche Guitmundus I nede not to note here to yowe anie thinge wher euerie thinge ys so plain neither after my rude maner to trauaill to saie any more for aunswering this argument where the aunswere of this learned man ys so full that yt hath fullie and perfectelie aunswered the Aduersaries and that by the same saincte Augustine whom they obiected and oute of the same booke oute of the whiche the obiection was taken Yet raither to confirme the sainge of this learned man then to open and declare that the hath saied and that the Aduersarie maie perceaue that yt was not the minde of saincte Augustine to make the Sacrament a bare figure voide of the reall presence of Chrystes bodie and bloode I will asscribe a sainge of the same saincte Augustine whiche semeth to allude to this his sainge here This yt ys Quamuis horribilius videatur humanam carnem manducare quà m perimere humae Aug. cont aduers legis Prop. ca. 9 num sanguinem potare quà m sundere nos tamen mediatorem Dei hominū hominem Iesum Christum carnem suam nobis manducandam bibendumue sanguinem dantem fideli corde ore suscipimus Although yt maie seeme to be more horrible to eate the flesh of man then to kill a man and to drinke the bloode of man then to shedde yt yet we for all that do receaue the mediator of God and men Iesus Chryste geuing vs his flesh to be eaten with a faithfull heart and mouth and his bloode to be dronken Thus saincte Augustine Remembre nowe gentle Reader the rule of saincte Augustine before geuen for the vnderstanding of the scriptures and conferre this his sainge with that other and ye shall perceaue that the figuratiue speache that he speaketh of ther ys not soche as shoulde take awaie the presence of Chrystes bodie and bloode in the Sacrament and leaue but a bare figure a signe or a token of that bodie and blood as the Aduersarie wolde haue yt For wher he saieth ther that Chryst willing vs to eate his flesh and drinke his bloode semeth to commaunde an euell dede to be doen and therfore to be a figuratiue speache here he saieth that though yt seme to be an horrible facte to eate the flesh of man and drinke his bloode yet do we with faithfull heart and mouth eate the flesh and drinke the bloode of the mediatour of God and man whiche ys the man Iesus Chryste Ye see that though yt seme to be an horrible facte so to do yet saincte Augustine here maketh not the figuratiue speache soche as to take awaie the
flesh appeareth not causes of the goodnesse of God towarde vs and shewed in this Sacrament the one ys that though yt be flesh in dede yet as Euthymius and Theophilact also doe saie God considering or condescending to our infirmities maketh yt not to appeare vnto vs that that yt ys in dede but yt appeareth still to vs as yt was before as bread and wine The other cause whie we receaue the verie flesh of Chryst though not in the forme of flesh ys saieth Cyrill that the bodie of Chryst whiche in an other place he calleth the bodie of life might be in our bodies as the seede of life to communicate life vnto vs and so make vs by vertue therof to liue euerlastinglie Nowe if the Sacrament were but a figure and not the bodie of Chryst as the Aduersarie saieth howe coulde Cyrills saing be true that God turneth the offred thinges into his flesh Again if in the Sacrament we receaue The flesh of Chryst receaued in the Sacr. ys the seed of euerlasting life not the bodie of Chryste howe then standeth Cyrills sainge that the bodie of Chryst to the intent yt maie be the seed of life ys fownde in vs Yt maie then well be perceaued that the doctrine of the Aduersarie teaching that Chrystes bodie and bloode be not in the Sacrament ys pestilent perniciouse and vntrue not onely in that yt ys repugnant to the doctrine of this holie Father and others before alleadged but also to the verie woorde of Chryst who plainlie saieth This ys my bodie and the Aduersarie saieth yt ys not his bodie But a figure of his bodie But yt ys time that we heare S. Grogorie whom we haue appoincted to ioin with S. Cyrill to declare what was the faith of the latin church in his daies Thus he writeth Debemus itaque praesens seculum vel quia iam conspicimus de fluxisse tota mente contemnere quotidiana Deo lachrimarum sacrisicia quotidianas carnis Grog li. 4 dialog ca. 58. sanguinis eius hostias immolare Haec namque singulariter victima ab aeterno interitu animam saluat quae illam nobis mortem Vnigeniti per mysterium reparat Qui licet resurgeÌ„s ex mortuis iam non moritur mors ei vltrà non dominabitur tamen in seipso immortaliter atque incorruptibiliter viuens pro nobis iterum in boc mysterio sacrae oblationis immolatur Eius quippe ibi corpus sumitur eius caro in populi salutem partitur eius sanguis non iam in manus infidelium sed in ora fidelium funditur Hinc ergo pensemus quale sit pro nobis hoc sacrificium quod pro absolutionè nostra passionem Vnigeniti filii sui imitatur Quis enim fidelium haberè dubium possit in ipsa immolationis hora ad sacerdotis vocem caelos aperiri Dailie sacrifice of Chrystes bodie and blode ys to be ofred in illo Iesu Christi mysterio Angelorum Choros adesse summis ima sociari terrena coele stibus iungi vnum quoque ex visibilibus inuisibilibus fieri We aught therfor forasmoche as we see this present worlde to haue comed to nothing with all owre minde to contemne yt and to offre vnto God the dailie sacrifices of teares the dailie sacrifices of his flesh and bloode This singular sacrifice saueth the soule from euerlasting destruction whiche reneweth vnto vs by misterie the death of the onelie begotten Sonne Who allthough rising from death dieth no more and death shall neuer more haue lord shippe ouer him yet in himself liuing immortallie and in corruptiblie he ys offred again in this misterie of the holie oblacion for vs. Ther trulie his bodie ys receaued his flesh to the health of the people ys geuen abroede his not bloode ys nowe shedde not into the handes of the vnfaithfull but into the mouthes of the faithfull By this theÌ„ let vs weigh what maner of sacrifice this ys for vs whiche for our deliuerance dothe allwais folowe the passion of the onely begotten Sonne What faith full man can doubte in the time of that sacrificing at the woorde of the preist the heauens to be opened in that misterie of Iesus Chryste companies of Angells to be present vnto high thinges lowe thinges to be coopled to heauenlie thinges earthlie thinges to be ioined one thing also of inuisible and visible thinges to be made Thus moche S. Gregorie Yt maie perchaunce be saied that though this place of S. Gregorie doeth moche prooue the verie presence of Chrystes bodie in the Sacrament yet yt teacheth not the vnderstanding of Chrystes woordes This ys my body whiche ys the matter that I nowe take in hande to declare Trueth yt ys that the woordes of Chryst be not here recited by expresse woordes but they are heare vnderstanded and the true vnderstanding of them ys also here settfurth for the vnderstanding wherof I first note vnto yowe this sentence of Gregories authoritie What faithfull man saieth he can doubte in that time of immolacion at the voice of the preist the heauens to be opened c. what voice of the preist yt ys at whiche the heauens be opened the companies of angells be present high thinges are coopled to lowe thinges but that voice of the woordes of Chryst spoken by the preist in the person of Chryst This ys my bodie This ys my blood For vnto that time saieth S. Ambrose the preist vseth The heaueÌ„lie bodie of Christ ys ioâ—ned to the earthlie formes of bread and wire at the pronouincing of the woordes of Chryst his owne woordes but then he vseth not his owne woordes but the woordes of Chryst at the whiche voice all these wonderfull thinges are doen. S. Gregorie then by this voice of the preist vnderstandeth these woordes of Chryst vttered by the preist The true vnderstanding of whiche woordes he teacheth when he saieth that at the speaking and pronunciacion of them vnto high thinges lowe thinges are coopled vnto heauenly thinges earthlie thinges are ioined What be these high thinges and heauenly thinges coopled and ioined to lowe thinges and eartlie thinges but the heauenly and gloriouse hodie and bloode of our Sauiour Chryst whiche by his diuine power turning the substances of bread and wine into the substance of the same his bodie and bloode and being in the Sacrament vnder the earthlie formes of bread and wine he being high and heauenly ys ioined and coopled to lowe and earth lie thinges Jrenaeus li. 4. ca. 34. After this maner the holie martir Irenaeus did settfurth the holie SacrameÌ„t for he saieth Qui est à terra panis precipiens vocationem Dei iam non communis panis est sed Eucharistia ex duabus constans rebus terrena coelesti The bread whiche ys of the earth receauing the vocacion of God that ys the woordes of consecracion ys nowe not common bread but Eucharistia a good grace of God being Amb. ora prepar ad Missam compact of two thinges
this pure and vndefiled sacrifice to be the holie bread on the aultar liēg before the preist in that he saieth hunc panem sanctum this holie bread and that he tearmeth the cuppe to be the cupp of euerlasting health For as the bread ys holie and the fountain of holinesse from whence to vs floweth all holinesse so ys the cuppe the cuppe of euerlasting health For sanguis Iesu Christi emundat nos ab omni delicto The blood of Iesus Chryst doth clense vs from all sinne and so pourging the grosse and filthie humoures of sinne which make the soule sicke geueth vs euerlasting health and wher euerlasting health ys ther ys euerlasting life And so cometh to passe that Chryst saieth Qui manducat meam carnem et bibit meum sanguinem habet vitam aternā He that eateth my flesh and drinketh my blood hath euerlasting life Thus then maie yt be perceaued that this holie bread and cuppe of life euerlasting Chrysts bodie in the Sacr ys the vnbloodie sacrifice of the Church ys the holie vndefiled and vnbloodie sacrifice which S. Ambrose testifieth to be offred in the Church which as ys saied well considered and weighed and these tearms the vndefiled and vnbloodie sacrifice and the holie bread and cuppe of life euerlasting compared and ioined together as meening one thing as they doo in dede cā signifie no other thing to vs but the verie bodie and blood of oure Lord and Sauiour Iesus Chryst offred as the vndefiled and vnbloodie sacrifice of his Church And Reader in case the Aduersarie wold bleer thine eie expownding thys woord of S. Ambrose Masse panem sanctum holie bread to be the sacramētall bread and the bread of their holie cōmunion so to delude thee and to elude the argument and to auoide the presence of Chrysts blessed bodie in the Sacramēt yet the woords adioined which be that the cuppe ys called the cuppe of euerlasting life do ād shal so streict him that he cā not but vnderstand thē of the bodie ād blood of Chryst ād not his sacramētal bread and cuppe For the one bi the cōfession of Oecolāp ād Crāmer cā receaue no holines being a dumbe creature and the other wil be confessed of all men yf yt be but a cuppe of wine that yt ys not the cuppe of euerlasting life Yt remaineth then that they are vnderstanded of the bodie and blood of Chryst which be the holie bread and cuppe of euerlasting life and the vndefiled and vnbloodie sacrifice of the Church Hitherto ye haue perceaued that S. Ambrose agreeth with S. Iames S. Clement S. Basill and S. Chrysostome in this poinct namelie in the oblacion of sacrifice And now that by S. Ambrose yt ys perceaued that he and the Church that he liued in did offre sacrifice and that that sacrifice was the bodie and blood of Chryst ther remaineth now that we conferre with him and the rest the doing of the catholique Church now in their Masse and of the hereticall Woords of the Canon in the Masse cōgregacion in the Cōmunion as they vntruelie tearm yt The catholique Churche as in the practise of all the Fathers yt was vsed immediatelie after the consecracion ys doen proceadeth thus saing Vnde memores nos Domine serui tui sed plebs iua sancta eiusdem Christi Filii tui tam beate passionis necnon ab inferis resurrectionis sed in caelos gloriosae ascensionis offerimus praeclarae maiestati tuae de tuis donis ac datis hostiam puram hostiam sanctam hostiam immaculatam panem sanctum vitae aeternae calicem salutis perpetuae Wherfore o Lord we thie seruantes and the holie people also being mindeful of the blessed passion of the same Chryste thie Sonne and of his resurrection and also of his gloriouse ascensiō into heauē we offre to thie excellēt maiestie of thie gifts and graunts a pure sacrifice and holie sacrifice an vndefiled sacrifice the holie bread of euerlasting life and the cuppe of euerlasting saluacion Thus the Church Wher ye perceaue that as S. Iames. S. Clement S. Basill and other did offre sacrifice and that in the remembrance of Chrysts passion resurrection c. So dothe the catholique Church now likewise offre in this praier which forasmoch as yt dependeth of somthing going before vnderstand that as in the Masse of S. Iames and the other so in this Masse rehersal ys made of this cōmaundement of Chryst Do ye this in remēbrance of me Wherupō this praier wherin in euerie of these Masses oblaciō ys made of the sacrifice of Chrystes bodie and blood ys furthwith added as the fulfilling of that cōmaundemēt and therfore saieth Wherfor we mindeful o Lord of the blessed passion c. Whiche ys asmoch to saie forasmoch as thie Sonne our Lord and Sauiour hath commaunded vs to offre in sacrifice his blessed bodie and blood in the remēbrāce of that death which he did once suffre in that bodie ād of other his great and wōderfull actes that he did in the same as his resurrectiō ascension c. Therfor o Lord according to this thy Sonne his cōmaundemēt being mind full of those great ād wonderful actes we offre vnto thee this holy sacrifice And here by the waie let the Proclamer note that wher he wold be certified wher we be commaunded to offre Chryst in sacrifice he maie by all these Masses be taught that we are so cōmaunded by Chrysts owne woord we be commaunded to offre Chryst in sacrifice wherupō if he wil see he maie perceaue that oblaciō ys made of the bodie ād blood of Chryst in eche of thē euen by his cōmaūdemēt as ys allreadie saied That the bodie and blood of Chryst ys the sacrifice that ys here offred yt maie suffice to repete a fewe words of S. Same 's our first witnesse ād of S. Ambrose our last witnesse for the profe of the same this being oute of all doubte Sacrifice of fred by S. James that the Fathers betwē thē dissented not frō thē S. Iames saied Offerimus tibi Domine sacrificiū verendū et incruentū We offre vnto thee o Lord this dreadful ād vnbloodie sacrifice This sacrifice being dreadfull and vnbloodie cā be none other as ther yt ys proued but the bodie of Christ And in that he calleth yt an vnbloodie sacrifice he beateth downe the grosse hereticall obiection of the enemies of Chrysts euerlasting sacrifice saing that if he be offred in sacrisice he must be slain again and his blood as often shedd as he ys offred wher the faith of all holie Fathers acknowlegeth yt to be an vnbloodie sacrifice for that no violence ys now wrought to the shedding of Chrysts blood S. Ambrose saieth Offerimus tibi hanc immaculatā rationabilē incruentā hostiā We offre vnto thee this pure reasonable and vnbloodie sacrifice And determining what this sacrifice ys he addeth Hunc panē sanctum calicē vitae aeternae This holie Sacrisice was
not these dūbe gestures and ceremonies This ys not onely an vntrueth For he knoweth that ther be learned Fathers that haue written bookes of the ceremonies of the Masse and farder haue declared what euerie p cercell or peice of the garmētes that the preist doeth weare in mynistracion doe signifie and haue fullie ād plainlie expounded euerie part of the Masse and the canon of the same as Isidorus Rabanus Hugo de Sancto Victore Gabriel Hoiffmister ād Garetius with other But yt ys also arrogantlie slaunderouse For he generallieaccuseth the wholl Church of ignorāce therbie seking to winne to himself the praise of singular knowledge and to blott all other before him with the grosnesse of ignorance to make himself to be seen wise and all other to be reputed as fooles but dicentes seesse sapientes stulti facti sunt The thirde which ys so manifest an vntrueth that euen a plain mā wolde by plain woorde call yt a lie as he maie doe the rest before mencioned ys that the Masse maketh no maner of mencion of Chrystes death Who wolde hauing knowledge so saie except he were so farre past shame that he regarded not what he saied Who wolde so saie that were not forced by Deuellish malice The Masse setfurth the death of Chryste more liuelie thē the new Communiō that wittinglie he wolde impugne the trueth and saie that not to be that ys and that to be that ys not What ys he that knoweth not that the Masse ys the memoriall of Chrystes passion and death Why ys the consecracion and oblacion of the bodie of Chryst doē but to the remēbrance of his passiō ād death Farder whē the preist saieth that the daie before our Lord Iesus suffred he tooke bread into his holie bādes and gaue thankes and saied take eate this ys my bodie which shall be geuen for yowe maketh he no mencion of Chrystes death When he saieth also This ys my bloode of the new testament which shall be shedde for yowe and for manie ys ther no mencion made of Chrystes passion and deth what hath the newe Communion to settfurth the death of Chryst more thē this but in the Masse besides this when the bodie and blood of Chryst be lifted vppe as once that same his bodie was vpon the crosse ys ther not a liuelie mencion made of his exaltacion vpon the crosse and of his death whē the preist in doing of this speaketh the woords of Chryst As often as ye doe this ye shall doe yt in the remembrance of me ys ther not good occasiō geuē to remembre Chrystes passiō and death by the rehersall of his owne cōmaundemēt After all this the preist immediatelie praieth and saieth Wherfore we Lorde being mindefull of the passion resurrection and ascension of oure Lorde offre vnto thie noble maiestie this pure sacrifice and be these woordes spoken without anie menciō of Chrystes death wher his passion resurrection and ascencion be called to minde and spokē by expresse woordes Ys not the prophecie of S. Peter fulfilled in this man and his likes when he saieth Erunt in vobis magistri mendaces qui 2. Peter 2. introducent sectas perditionis c. Ther shall be among yowe liēg masters which shall bring in sectes of perdiciō denieng the God that bought thē bringing vpon thē selues hastie perdiciō But leauing his vntrueths ād slaūders to him self and wishing this onelie here to be noted that soch vntrueths come not frō a good spirit I will returne to holie Basill of whose spirit ther ys no doubte and remembre that he in his Masse doeth both make intercession to Sainctes and doeth also praie for the soules of them that be departed Chrysostome also in his Masse praieth likewise in this maner Offerimus tibi MissaChrisost rationabile hoc obsequiū pro fideliter dormientibus pro patribus pro auis nostris interuenientibus Patriarchis Prophetis Apostolis Martyribus confessoribus et omnibus sanctis We offre vnto the this reasonable seruice for thē that sleape in faith for our Fathers and great graundfathers the holie Patriarches Prophetes Apostles Martyrs and confessors ād all saincts praing for vs. And shortlie after he praieth thus again Sancti Ioannis Baptistae prophetae praecursoris sanctorū nominatis simorū Apostolorū et sanctihuius cuius memoriā agimus et omniū sanctorū supplicationibus visita nos Deus et memor esto omniū in Domino dormientiū in spe resurrectionis vitae aeternae Chrysostō desurethin tercessiō of Sainctes ād praieth for the dead ac requiem praestaeis vbi lumen vultus tui superintendit By the supplicaciō or praiers of S. Iohn the Baptiste the prophet and forerunner ād of the holie ād most famouse Apostles ād of this Sainct whose memorie we make o God viset vs ād be mindfull of all that sleape in our Lord in hope of the resurrectiō of euerlasting life ād geue thē rest wher the light of thy coūtenance ouerlooketh all As in the other so in Chrysostōs Masse yowe see oblaciō made for the dead yowe see praier made for thē to obtein thē rest ād that also by the intercessiō of Sainctes By this then ye maie perceaue the maliciouse and slaunderouse railing of the Aduers against the Church who saieth that the Papistes haue made the Masse a sacrifice for the quicke ād the dead to the entēt they might make their merchandise therwith and so robbing the people fill their Aug. li. de heres Aerius accōpted an heretike deniengthe sacrifice of the Masse to auail the dead purseis with soule pence But ye see yt not inuēted of the Papistes as the Aduersarie termeth the catholike Chrystiās but ye see yt vsed ād practised of the Apostles and the holie Fathers in their Masses and so deliuered to vs. Now as we haue seen the practise of the aunciēt Church for the doing ād affirming the thing so let vs see the practise of the same for deniēg ād refusing the thing S. Augustine and before him Ephiphanius declare that ther was one called Aerius who as our newe masters doe nowe a daies denied the sacrifice of the Masse to be profitable to the dead for the whiche and certain other doctrines he was of the holie learned Fathers nombred amōg heretiques and of the Church so esteemed and reputed The practise of the Church then vpon them that denied the sacrifice of the Masse to be auailable to the dead was to esteem them and repute them as heretiques and this estimacion and reputacion was before the time of Epyphanius ād S. Aug. Concil Cartha 4. Let vs now proceade and see yet a litle farder In the fourth Councell of Cartage in the which S. Augustine was one soch a decree was made Qui oblationes defunctorum aut negant ecclestis aut cum difficultate reddunt tanquam egentium necatores excommunicētur they which denie vnto the church the oblacions of the dead or ells doe slacklie paie thē let them as the
ys a memoriall of Chryst that ys absent and not present For saie they what neadeth a thinge present anie memoriall yt will cause yt self to be remembred The Sacrament then being a memoriall of Chryst argueth Chryst not to be present in the Sacrament but to be absent The other argument ys that S. Paule calleth the Sacrament not the bodie of Chryst but calleth yt bread For he saieth that as often as ye shall eate of this bread and saieth not as often as ye shall eate the bodie of Chryst in the Sacrament wherfor saie they the Sacrament ys but breade and not the bodie of Chryst As touching the first yt ys not true that Chryst did institute this Sacrament Solucions of the same argu as a memoriall of him self or of his bodie but of his passion and death suffred in his bodies which thing S. Paule here by expresse woordes doeth teache saing As often as ye shall eate this bread and drinke this cuppe ye shall declare or setfurth the death of our Lorde So that the eating and drinking of this Sacrament ys not for a remembrāce or a memoriall of the bodie of Chryste in yt self as the Aduersare falselie pretendeth but ys as ys saied a memorial of the passion and death suffred as ys saied in that bodie which passion and Receipt of the B. Sac. ys not a memoriall of Chrysts bodie but of his passion and death death be once doen actuallie ād neuer shall so be again in that gloriouse bodie but onely in mysterie Wherfor the passion and death whose memoriall ys celebrated in that solemne instituciō of Chrystes Sacrament ys and euer shall be absent and neuer present And so ys the Sacrament the memoriall of a thing absent and not present which thing ys the passion and death of Chryste As touching their second argument true yt ys that S. Paule calleth the Sacrament bread but will the Aduersarie therupon induce that S. Paule meneth materiall bread euen bakers bread Though he wolde so induce yet he neither doth nor can so prooue yt nor neuer shall Bread he calleth yt but Joan 6. S. Paulecalleth the Bl. Sacr. bread but he addeth withal the article this to signifie a speciall bread what bread euen soch as Chryst the institutour of the Sacrament called yt whē he saied Panis quē ego dabo caro mea est quam dabo pro mundi vita The bread that I will geue ys my flesh which I will geue for the life of the world Wherfor S. Paule did not barelie call yt bread but with an article saing This bread As who might saie As often as ye shall eate of this bread which ys no common bread but the bread of the flesh of Chryst which as he gaue yt for the life of the worlde So he did according to his promisse geue yt vs to eate in the Sacrament that we shoulde alwaies haue that his passion and death in minde Therfore so often as ye eate of this bread be ye mindefull of Chrystes passion and remembre his death suffred for yowr redemption Wherfor the wholl Chrystian church aswell the greke church as the latin immediatelie Woords of the Canōin the Masse after the consecracion as before ys declared doe saie this in effect Were therfor o Lorde being mindefull of the passion of thy Sonne our Lord Iesus Chryst doe offre vnto thee c. The wholl catholique Church by open profession of their duetie in the holie mynistracion declareth their obedience and the fulfilling of Chrystes commaundement in that they offring and receauing the blessed sacrifice of Chrystes bodie and bloode be mindefull of the passion and death suffred in that same bodie at the effusion of that preciouse blood Thus ye see howe they abuse this scripture For both S. Paules owne woordes and also the practise of the wholl Church doth declare that the holie Sacrament was instituted as a memoriall of Chrystes death and that yt ys not cōmon bread by S. Paules owne woords but yt ys as ys saied a speciall and singular bread noted with an article But that this trueth maie be proued and therby their falshead the more confuted I will also as I haue vpon other textes produce the expositions ād vnderstanding of holie Fathers and doctours that yt maie be fullie perceaued Hieron in 11. 1. Cor. how this scripture ys to be vnderstanded not by phantasie but by their sownde doctrines And first we will heare sainct Hierom vpon the same text who saieth thus Ideo hoc saluator tradididit Sacramentum vt per hoc semper commemoremus quia pro nobis est mortuus Nam ideo cùm accipimus à sacerdotibus commonemur quia corpus sanguis est Christi vt beneficiis eius non existimemur ingrati Therfor our sauiour deliuered this Sacrament that by this we shoulde allwaies remembre that he died for vs. For therfore also when we receaue yt What S. Paule calleth bread S. Hieron calleth yt the bodie of Chryste we are warned of the preistes that yt ys the bodie and blood of Chryst that we be not thought to be vnthankfull for his benefittes If this saing of S. Hierom be well noted those two thinges which I before taught shall be fownde to be taught of him also I taught according to sainct Paule that the Sacrament was instituted for the memoriall of Chrystes passion and death sainct Hierom saieth that Chryst therfore gaue furth the Sacrament that we should allwaies remembre that he died forvs so that yt ys the death of Chryst that ys to be remembred I saied that though sainct Paule in this text vseth this woord bread yet he meneth not materiall bread but the heauenly bread the bodie of Chryst so ys he vnderstanded of sainct Hierom. For he saieth that when we receaue the Sacrament we are admonished that yt ys the bodie and blood of Chryst So what sainct Paule in the text calleth bread that S. Hierom in the exposition calleth the bodie and bloode of Chryste Nowe who doubteth but the expositions of holie doctours be to explain that that semeth in the text not to be plain and so plainlie and clerely to open the trueth and the true meaning of the text Forsomoch then as sainct Hierom doeth so here we must nedes saie that by this woorde bread in this text of S. Paule ys vnderstand the blessed bread of Chrystes bodie To S. Hierom we shall ioin Thcophilact to declare howe this scripture was vnderstanded in the greke Church Thus he writeth Hoc facite quottes biberitis in meam commemorationem Per poculum isthuc inquit memoriam facis Dominicae passionis Theoph. in 11. 1. Cor. Quid tu ig tur solus bibis mebriaris tremendo isto calice omnibus ex aequo tradito This doe as often as ye shall drinke in the remembrance of me By this cuppe saieth he thowe makest a memoriall of our Lordes death why thē doest thow alone drinke ād arte dronkē seeing
iudicium edat ac bibat sed euidenter ostendere exprimere memoriam eius qui pro nobis mortuus est acresurrexit Yt behoueth A plain place for the Proclamer him that cometh to the bodie and blood of our Lorde to the remēbrance of him that hath died for vs and risen again not onely to be pure from all vnclennesse of bodie and soule least he eate and drinke to his owne condemnacion but he must also euidentlie shewe and declare the memorie of him that hath died for vs and risen again Thus moch S. Basil Nowe wher S. Paule saieth that as often as we eate of that bread and drinke of that cuppe we must declare the death of Chryst S. Basill saieth that he that commeth to the bodie and blood of Chryst must remembre him that What S. Paule calleth bread and cuppe S. Basil calleth the bodie ād blod of our lord died for vs. So that what S. Paule in termes called this bread and this cuppe S. Basill geuing vs to vnderstand what S. Paule meneth by these termes speaketh by plain woordes calling those thinges as they be in dede the bodie and blood of our Lord. Likewise yt maie be perceaued that S. Basill folowing S. Paule teacheth that the Sacrament ys a memoriall of Chryst as suffring for vs ād not of Chryst in himself or absolutelie without respect of passion and death suffred for vs which ys asmoch to saie as a memoriall doen in the remembrance of Chrystes passion and death agreablie to the sainges of other before alleadged Rupert also whom we ioin at this present with S. Basill doeth euen likewise vnderstand S. Paule Thus he writeth Sacramentum hoc quo mors eius annunciatur quemadmodum Apostolus dicit quotitscunque manducabitis panem hunc calicem bibetis Rupert in cap. 26. Matth mortem Domini annunciabitis donec veniat quando debuerat condi dari nisi sub ipsius articulo passionis This Sacrament by the which the death of our Lord ys declared as the Apostle saieth As often as ye shall eate this bread and drinke of thys cuppe ye shall shewe furth the death of our Lorde vntill he come when should yt be made and geuen furth but euen at the verie poinct of the same passiō In thys saing of Rupert the one parte of our saing namely that the Sacrament ys a memorial of Chrystes death ys clerely by expressed woords testified The other part that in the Sacrament the verie bodie and blood ys eaten and dronken Rupert in a Joon We cate the flesh and drinke the blood of Chryst in the remembrance of his death to and for the memoriall of the same death ys not here manifestlie spoken Wherfor we shall heare him in an other place vttering his knowledg in thys matter Thus he saieth Quod fecit ipse hoc idem in commemorationem ipsius scimus et bene scimus nos facere id est carnem ipsius manducare sanguinē bibere That which Chryst himself did we know and we wel know that we doe euen the verie same thing in the remembrance of him that he did that ys to eate his flesh and drinke his bloode Marke now the learning of Chrystes catholique Church note nowe well what we eate and drinke in the remembrance of Chrystes passion and death Iudge nowe whether S. Paule ment materiall bread as the Sacramentaries wolde haue yt to be vnderstanded and not raither the heauenlie bread of Chrystes bodie to be eatē in the remēbrance of his passiō ād death I haue now produced but fower two of the greke Church and two of the latin Church to geue vs vnderstanding what we ought to remēbre in the receipt All the rable of the Sacramentaries cannot bring one coople of catholike authours that saie S. Paule spake here of materiall bread of the Sacrament and what in that Sacrament we doe receaue wherupon they all conclude that we receaue the bodie and blood of Chryst in the remembrance of his death and so S. Paule ys to be vnderstāded in this place Now let all the whol rable of the Aduersaries side bring furth but two wheras we might as the Aduersarie himself knoweth haue brought manie mo which for the auoiding of more prolixitie wherin we haue allreadie offended we doe ouerpasse and omitte that shal by expresse woordes expownde S. Paule in this place that he ment not the bodie of Chryst but plain materiall bread Let them I saie bring but two catholique approued authours ād they shall haue the victorie So weake ys their cause besides their owne asseueracion that yt ys verie certen they can not bringe one Although then this ys a trueth receaued of all the holie Fathers of Chrystes Church and ys the doctrine of S. Paule that the bodie and blood of Chryst be receaued according to commaundement in the remembrance of his passion and death and so yt also cometh to passe that the bodie of Christ euen the self same bodie in substance vnder the formes of bread and wine ys Jnexpositiō verborum caenae Obiectiō of Oecolamp a figure of the self same bodie hanging vpon the crosse and suffring passiō ād death yet Oecolampadius after his Sicophants maner he himself either of malice not willing to knowe or ells plainlie ignorant doeth accuse the learned men of Chrystes Church of ignorance that they make the bodie of Chryst both the exemplar and the thing exemplified the figure and the thing figurated the sign and the thing signified for that saieth he relacion must be betwixt two thinges distincted and not of one thing to ytself For euery relatiue must haue a correlatiue To answere him for that I write to the vnlearned to instructe them in the faith I will not vse the quiddities of schooles neither with schoole tearmes The nnswer so darken the matter that the reader shall not vnderstand me but I will vse plain examples And first wher Oecolampadius saieth that relacion must be betwixt two thinges distincted did he not knowe that in the diuine persons Matth. 17 were sundrie relacions grownded vpon the one nature of God But to come to examples in Chryst of whome we nowe dispute was not Chryst transfigured in the mount and shewing himself in a glorionse maner was he not an Theoph. in 17. Math. Chryst one and the same in substāce hath ben ys and shal be a sigure of bim self in diuer se maners exemplar or figure of himself now in glorie and of his gloriouse cominge to iudgement Theophilact saieth that Dignitas secundi aduentus in splendore faciei Christi ineffabili claruit The dignitie or excellencie of the second cominge of Chryst did appeare in the vnspeakable brightnesse of the face of Chryst So that Peter Iohn and Iames sawe now in his first coming an image of the glorie of Chryst that he shall come in his second coming Then maie we see that the self same bodie in substance after one maner
receaued in the bl Sace but spirituallie howe ean the sinner presume vpon the bodie which he nor will nor cā receaue moche greater Chryst ys then the temple so moche more greuouse and horrible pain remaineth for them that being defiled in the soule dare touche the bodie of Chryst than doeth them that touche but Rammes and bulls In whiche woordes the sacrifices of both lawes are expressed The sacrifice of the olde lawe were Rammes and bulls The sacrifice of the newe lawe ys the bodie of Chryst The euell or vnworthie partakers of the sacrifices of the lawe were soche as were vnclean with vncleānesse described in the lawe The vnwoorthie partakers of the Sacrifice of the Gospell are soche as with deadly Sinne or the pourpofe of yt being defiled in Soule doe presume to receaue Chrystes bodie in the holie Sacrament The pain of an vnwoorthie partaker of the Sacrifices of the lawe was death corporall The pain of an vnwoorthie receauer of the sacrifice of the newe lawe which ys the bodie of Chryst ys death eternall This he prooueth by the scriptures of S Paule whiche we nowe haue in hand For saieth he S. Paule saieth Whosoeuer shall eate the bread and drinke the cuppe of our Lorde vnwoorthilie shall be giltie of the bodie and bloode of our lorde Nowe gentle Reader weigh with me I paraie thee that wher S. Basil saied that so greuouse and horrible condemnacion shall fall vpon them that with vncleannesse of soule presume to touche the bodie of Chryst howe doth he prooue the same by this sainge of S. Paule yf by the bread and cuppe therin spoken of be not vnderstand the bodie and bloode of Chryst Yt ys therfor most certē that holie Basil so aleading S. Paule vnderstood him by the bread and cuppe to haue most assuredlie mēt that blessed bread of Christes bodie and the cuppe of his holie bloode in the Sacrament Basill was not so base in learning nor so simple in iudgement that he speaking of the vnworthie receauers of Chrystes bodie wolde for the confirmacion of his sainge alleadge a text that speaketh but of a peice of bread and nothing to his pourpose No he was of an other maner of learning and grauitie of iudgement As this text by his iudgement ys vnderstanded of the bodie and bloode S. Basill vnderstandeth Sainct Paule to speake of the bread of Chrysts bodie of Christ So ys the other also which saieth he S. Paule speaketh by repeticiō Vpon the which text he maketh like exposition as he did of the other before but in more compendiouse maner saing thus Si verò qui in sola immundicia est adeo horrendum habet iudicium quanto magis qui in peccato est contra corpus Christi audet horrendum attrahet indicium Yf he that ys in the vncleanesse of the lawe onelie hath so horible iudgement howe moche more he that ys in sinne and dare presume vpon the bodie of Chryst shall drawe vnto him horrible iudgement In the wiche who seeth not that he as one expownding and declaring S. Paules wordes geueth vs to vnderstand that S. Paule by the bread meneth the bodie of Chryste For wher S. Paule saieth He that eateth this bread vnwoorthilie eateth his owne damnacion S. Basill saieth He that presumeth vpon the bodie of Chryst shall haue horible Damnacion A moche like questiō the same S. Basil moueth in the same booke which also openeth the trueth of our matter This ys the questiō Whether yt be withoute daunger that he that ys not pure in heart from an euell conscience and vncleannesse of life maie doe the office of a preist In the aunswere of which questiō he saieth thus Dominus dicens plus templo hic est erudit nos quòd tanto magis impius est qui audet tractare corpus Domini qui dedit semetipsum pro nobis oblationem hostiam in odorem suauitatis quantum corpus vnigeniti filij Dei excedit arietes tauros non in comparationis ratione Incomparabilis est enim excellentia Owre lorde saing This man ys greater then the temple mening him self teacheth Let schismaticall ād irreuerent preists note well this saing of S. Basill vs that he ys so moche the more wicked that ys so bolde to handle the bodie of our Lorde who gaue him self an oblacion and sacrifice of swete Sauour as moche as the bodie of the onelie begotten Sōne of God doeth excead Rammes and Bulls not by the mean of comparison For the excellencie ys incomparable Thus ther. Of Sainct Basill in this place we learn that the office of preists ys not as the Aduersarie saieth to handle a peice of Sacramentall bread but to handle the bodie of our lorde euen the same bodie that the same lorde gaue an oblacion and sacrifice to God the Father in the Sauoure of swetenesse And as that bodie incomparablie exceadeth Rammes and Bulls whiche were figures of that blessed bodie So doeth yt in cōparablie excead a peice of bread being also but a figure of that bodie And here Reader if thowe be desierouse to knowe the trueth note and marke well howe great condemnacion commeth to them that vnwoortilie handle the Sacrament aboue them that vnwoorthilie handle the sacrifices of the olde lawe ād Testament They are Saieth Sainct Basill as moche more wicked as the bodie of the onelie begotten Sonne exceadeth Rammes and bulls Yf the vnwoorthie receauer of the Sacrament be so moche more wicked aboue the vnwoorthie receauers of the Sacrifices of the olde lawe as the bodie of the onelie begotten Sonne of God exceadeth Rammes and bulls yt prooueth well that the receauer of the Sacrament receaueth the bodie of the onelie begotten Sonne of God or elles why shoulde he be so incomparablie wicked yf he did not wickedlie receaue that bodie Soche incomparable wickednesse so greuouse and exceading condemnacion can not be but vpō the abuse of an incōparable thing which ys the bodie of Chryst and not Sacramentall bread The receipt of Sacramentall bread ys but a receipt of a figure The receipt of a figure though yt be euell ys not incomparablie wicked Wherfor the receipt of the Sacramentall bread though yt be euell receaued ys not incomparablie wicked but the receipt of the Sacrament yf yt be euell ys incomparablie wicked Wherfore the receipt of the Sacrament ys not the receipt of Sacramentall bread And here plainlie to saie yf the Sacrament were but a figure of the bodie of Chryst and did not contein the same whie shoulde the receauer of yt be Yf the bless Sacr. be but a figure as the Sacramēts os the old lawe were whie do the euell receauers offend so incomparablie more wicked and suffer more greuouse and horrible damnacion then they that receaued the figures of Chryst in the olde lawe And here Reader vnderstanded that by the doctrine of the Aduersarie the Sacramentes of the newe lawe are no better then the Sacramentes of the olde lawe Which yf yt be
flessh And as our pain neclectinge this preparacion ys the losse of euerlasting life whiche aboue all measure passeth the losse of this tansitorie life Euen so must yt nedes be that the thinge that we prepare for must aboue all measure passe and exceade in woorthinesse the figures and sacrifices that they in the olde lawe made preparacion for But they will saie that we by faithe make Chryst who substanciallie sitteth ObiectioÌ„ of spirituall presence by faith at the right hand of his Father as verilie present at the receipt of the Sacramentall breade and wine and so we receaue Chrystes bodie and blood verilie but yet spirituallie In dede they saie yt but they prooue yt not But how soeuer they saie yt and howe soeuer they painct and coolour their euell sainges with goodlie glosinge woordes certen yt ys that this they saie that the fathers of the Theanswer olde Testament receaued Chryste as well as we and that there ys no more in our Sacramentes then was in theirs but that their Sacramentes were figures of Chryste to come and owers be figures of Chryste as nowe comed But to them I saie yf we haue no more in our Sacramentes then they had why are we required to make anie other preparacion then they did Whie preparare we so diligently our consciences wher they were required but to purifie their flesh Again as touching the punishmeÌ„t they make God vniust For if the thinge receaued of the fathers and vs hath no difference in value whie hathe yt a difference in pain yt standeth not with the iustice of God the offence beinge all one to punishe to offenders one with euerlasting deathe the other but with temporall death And yet so must yt nedes be yf the sainges of the Sacramentaries were true But thowe maist see Reader into what inconueniences their dreames and phantasies bring them Wherfore I shall wisshe the reader to consider that thys our preparacion being so farre aboue the preparacion of the olde lawe teacheth vs that we receaue a thing farre aboue that that they receaued in that lawe And forasmoche as the punishment of our presumption ys euerlasting deathe that yt argueth that we presume to abuse the euerlasting Maiestie of our Lord God and Sauiour Iesus Chryst bicause as sainct Paule saieth we make no difference of our Lords bodie In dede if we examine not our selues before we receaue but go to yt with filthie coÌ„sciences theÌ„ go we to yt as to other meates and so make we no difference betwixt our Lordes bodie and other meates And for this our irreuerencie we woorthilie suffre the pain testified by sainct Paule that ys we eate and drinke our owne damnacion yea so great ys the offence of vnwoorthie receauing that God doeth not onelie punish yt eternallie but also by diuerse means temporallie as thow shalt see yt plainly testified in the text that foloweth THE SEVEN AND FIFTETH CHAP. EXPOVNdeth this text For this cause manie are weake and sicke c. By Origen and sainct Ambrose YT foloweth in the text of S. Paule Ideo inter vos multi imbecilles infirmi dormiunt multi For this cause manie are weak and sick among yowe and manie do die S. Paule rebuking the vncharitable the vngodlie and vndeuoute maner of the Corinthians in cominge to the receipt of the holie Sacrament of the which somwhat ys before saied did plainlie teache them and assure them that soch vnwoorthie receauers should be eternallie coÌ„demned as they that vilanouslie and cruellie putte Chryst to death For as they did with all spite spitte vpoÌ„ him pietifullie araie him mocke him skorn him aÌ„d as they thought with all shame and reproache diswoorshippe aÌ„d dishonour him aÌ„d repute him but as a vile abiect and a castawaie amoÌ„g the childreÌ„ of meÌ„ Euen so they that come to receaue his blessed bodie aÌ„d blood as thei wold come to receaue a peice of the carkasse of an oxe laÌ„be calf orshepe hauing no regarde to the cleannesse and puritie of their coÌ„sciences they doe as moch and as wickedlie abuse diswoorshippe and dishonour that his blessed bodie as the Iewes of whome we spake of before For what more contumelie what more inurie can be doen to the bodie of Chryst then to be cast into a sinfull stinking bodie more filthie or lothsome in his seight then anie donghill or sinke The grauitie than of the offence with the greuouse pain of condemnacion due to the same declared to make theÌ„ better creditt the same he indueeth them by present examples of the punishment of soche persons in this present life sainge For this cause many amonge yowe are weake and seke and manie doe die As who might saie think not that I dallie with yowe behold and see euen amonge yowr selues howe God sheweth a preamble or image of his fearfull iudgement which I haue spoken of For euen for this vnwoorthie receauing of the bodie and blood of hys Sonne our Lorde Iesus Chryste he hath stricken manie with weaknesse manie with sekenesse and manie with death The literall exposition being thus breiflie touched as wherby yt maie be perceaued howe this text doeth depende of the other aÌ„d ys ioined with the same we wil as heretofore ys doeÌ„ heare the Fathers of Chrystes ParliameÌ„t house therby also to trie whether the catholike Church that now ys coÌ„sent with theÌ„ or dissent froÌ„ theÌ„ or the ProclaÌ„ aÌ„d his coÌ„panie agree or disagree Of these Fathers the first coople shall be Origen and sainct Ambrose Origen saieth thus Iudicium Dei paruipendis commonentem te Ecclesiam despicis Communicare non times corpus Christi accedens ad Eucharistiam quasi mundus purus quasi in te Origen in Psalm 37. nihil sit indignum in us omnibus putas quod effugies iudicium Dei. Non recordaris illud quod scriptum est quòd propterea in vobis infirmi aegri dormiunt multi Quare multi infirmi Quoniam non seipsos diâ—udicant neque seipsos examinant neque intelligunt quid communicare Ecclesiae vel quid est accedere ad tanta tam eximia Sacramenta Patiuntur hoc quod febricitantes pati solent quum sanorum cibos praesumunt sibimetipsis inferentes exitium Settest thow litle by the iudgement of God And despicest thow the Church admonishing thee Thow arte not a feard to communicate the bodie Origen in plain words calleth the bless Sacr. the bodie of Chryst of Chryste coming to the Eucharist as a clean and a pure man as though ther were no vnwoorthie thing in thee and in all these thow thinkest that thow shalt eschape the iudgement of God Thowe doest not remembre that which ys written that for these thinges ther be manie among yowe weake and sicke and manie doe die Whie be ther manie sicke Bicause they iudge not themselues neither examin themselues neither doe they vnderstande what yt ys to communicate with the Church or what yt ys to come to so great and
honourablie but prophanelie vsed For in some places the mynister had that that was left in some places the parish clerke in some places a peice of yt was deliuered to him that shoulde the next sondaie prouide the bread for the communiō And euerie of these put this bread into his bosom or purse as beggers doe their lumpes and fragmentes into their bagges and wallettes without all reuerence or regarde and carieng yt home with like irreuerencie vsed yt in no otherwise then other common bread geuing yt to their wieues and children the crustes to their dogges and cattes the crommes to their pullen O Lord howe farre ys this vsage from the vsage of the primitiue Church The good people that thē were as thow hauest heard thought yt a great offence yf yt did but fall from them to the grownde And Pius the ninth Bishoppe of Rome after S. Peter and liued aboute the yeare of our Lord cxlvii vpon consideracion of the great excellencie of the De consec Dist 2. Sacrament as wherin ys verilie the bodie of our Sauiour Chryste and vpon the regarde of soche due reuerence as apperteineth to vs to yeald to the same appoincted sondrie penaūces ād fastings to soch as by whom anie parte of the blood of Chryst should happen to distil or to be shedde But these people Difference of the primitiue and schismatical church in vse of the Sacr. ād in faith of our daies neither regarde falling to the grownde nor shedding no as yt ys saied they spare not to geue yt to their dogges By which sundrie maners yt ys easie to be perceaued that the faithes of these people be sundrie The people of the primitiue church as by their regard reuerence and honoure to the B. Sacrament yt maie be perceaued beleued the presence of Chrystes bodie and blood to be ther wher they bestowed soche reuerence and duetie The companie of Sacramentaries as their irrenerent vsage well declareth beleue no reall presence of Chrystes bodie in the Sacrament For to yt they denie all honoure and reuerence Yf the primitiue Church had beleued as the Sacramentaries doe whie gaue they that honour to yt that these doe not or raither whie doe not the Sacramentrries honour the Sacramēt as they of the primitiue Church did Yf ye wil know the cause yt ys though they bragge moch of the primitiue Church bicause they varie and dissent from yt bothe in faith and maners Howe can they trulie saie that they folowe the primitiue Church when yt ys here so manifest as yt can not be against saied that they not onelie dissent from yt by their doctrine but also doe thinges euen clean contrarie to that that was doen in the primitiue Clemens Epist 2. Church They with all irreuerencie contemning the leauings of the Sacrament wher the primitiue Church vsed honourablie to repose them and reserue them in the holie placea as S. Clement gaue cōmaundement and also had great regarde and reuerence to yt wher these men as ye haue hearde fede their families with yt as with prophane bread Wherfore to conclude this matter with sainct Paule I maie saie that they be giltie of the bodie and bloode of owre Lorde bicause they make no difference betwixit yt and common or prophane meates but indifferently eate the one and the other Ambr. in 11. 1. Cor. But I tarie to long vpon Origen yt ys time that S. Ambrose also were heard Vpon this text thus he saieth Vt verum probaret quia examen futurum est accipientium corpus Domini iam hic imaginem iudicii ostendit in eos qui inconsideratè corpus Domini acceperant dum febribus infirmitatibus corripiebantur multi moriebantur vt iis caeteri discerent paucorum exemplo territi emendarentur non inultum scientes corpus Domini negligenter accipere eum quem hic poena distulerit grauius tractari fore quia S. Ambr. vnderstandeth S. Panle io speak of the bodie of our Lord. contempsit exemplum To proue that ther ys a iudgemēt to come of them that receaue the bodie of our Lord he doeth now shewe a certain image of the same iudgement vpon them which without due consideraciō had receaued the bodie of our Lord forasmoch as they were punished with feuers and sicknesses and manie died that by these men other might learn and they feared with the example of a few might be amended knowing that to receaue the bodie of our Lorde necligentlie ys not left vnpunished but yf his punish ment be differred that he shal be more greuouslie handled hereafter bicause he hath contemned the example As Origen hath doen before so S. Ambrose here agreablie declareth that feuers sicknesses and death also haue by gods punishment fallen vpon them that vnwoorthilie haue receaued the bodie of our Lorde In which his declaracion of sainct Paules minde this ys also euident to be seen that he bothe confesseth the bodie of Chryst in the Sacrament and also that the same bodie of Chryst hath ben receaued of euell men Nowe soche presence as the Aduersarie teacheth can be but of good men receaued wherfor sainct Ambrose here and Origen and diuerse other before alleaged for the exposition of sainct Paule teaching vs that euell men receaue the bodie of Chryste yt must nedes necessarilie folowe that ther ys besides the spirituall maner which onelie the Aduersarie teacheth an other maner of reall and substanciall presence by which the euell man receaueth the verie substance of the bodie of Chryst verilie and in dede Which being as yt ys in dede a most certen trueth testified by manie holie doctours and graue Fathers of the Church the contrarie assertion of the Aduersarie must neds be iudged an hereticall vntrueth Wherfor Chrystian Reader be not deceaued with vain gloses of light Sacramentaries but staie thie self vpon the sure and agreable expositiōs of the holie Fathers ād beleue no lesse but thow cominge wher the Sacrament ys duelie ministred according to Chrystes institucion and receauing the same that thow receauest the verie reall and substanciall Ambr. in 11. 1. Cor. Reuerence is due to him whose bodie wereceaue bodie of Chryst But now yt standeth thee in hande to see howe thowe receauest yt with what faith with that deuocion and with what reuerence For this holie father sainct Ambrose as other before teacheth vs after the minde of sainct Paule that we must come to this most holie Sacrament with deuocion feare and reuerence For shewing sainct Paules minde who willeth vs to examin our selues he saieth vpon the same thus Deuoto animo cum timore accedendum ad communionem docet vt sciat meus reuerentiam se debere ei ad cuius corpus sumendum accedit He teacheth vs to come to the communion with a deuoute minde and with feare that the minde maie knowe yt self to owe reuerence vnto him whose bodie yt cometh to receaue Thus moche he What soeuer Luther hath saied against our
preparacion for our seemelie coming to the receipt of the bless Sacrament what soeuer the Aduersaries S. Ambr. and Origen vse plaintearmes for the Procla the Sacramentaries and the Proclamer saie against the holie and blessed bodie of Chryst in the Sacrament sekinge by termes as by Sacramentall bread by figure by an holie signe and soche like to deface yt and yet with soch holie tearmes to cloake their vnholie heresie and loathing by expresse words to call yt the bodie of Chryst yet this holie Father and Bishoppe S. Ambrose in bothe these places alleadged and Origen in his sainges in this chapter produced calleth the Sacrament sixe or seuen times by plain woords the bodie of our Lorde the doubtful tearmes of the Aduersarie left as by which they could not so liuelie expresse and shewe furth the trueth To ende with these two Fathers of Chrystes Parliament house we maie perfectlie by them vnderstand that God punisheth vnwoorthie receauers of the bodie of Chryst some temporallie by feuers sicknesses ād death some eternally by perpetuall damnacion Wherbie as by the greuousnesse of the punishmētes we maie learn the greuousnesse of the offence So by the great nesse of the offence we maie learn the greatnesse of the blessed Sacrament in the receipt of which no soch offence coulde be committed if he were not ther present whose maiestie being great maketh the offence great THE EIGHT AND FIFTETH CHAP. ENDETH the exposition of the same text by Theophilact and Anselm FOrasmuche as the matter treacted of by S. Paule in this text ys apperteinent and dependeth of the matter spoken of before in the which we haue proceaded at the lenght therfor I haue determined to content my self with the two Fathers in the last chapter produced by whome we maie learn the enacted trueth of the vnderstanding of this text in the higher house and with two other Fathers of the lower house who shall open vnto vs also the vnderstanding of the same in the lower house which two shall be Theophilact and Anselme Theophilact writeth thus Accipite demonstrationē ex iis quae apud vos contingunt Hinc enim sunt immaturae mortes diuturnaeue aegritudines morbi eò quòd multi in dignè assumant Quid igitur Qui non aegrotant ad extremam vsque senectam seruantur Theophilact in 11. 1 Cor. incolumes nonne peccant Peccant sanè Sed non huius temporis paenae solae indignè accedentibus destinatae sunt sed in futuro quoque seculo Take ye a demonstracion of those thinges which happen among yowe For bicause manie do receaue vnwoorthilie therfor ther be hastie deathes and long disseases and sicknesses What then They that are not sick but to their extearm age are kept in health doe they not sinne They sinne trulie but not the onelie paines of this time are apointed to vnwoorthie receauers but ther be also in the world to cōme more harde and more greuouse punishmentes reposed As the Iudgementes of God be merueilouse and incomprehensible so deepe also that no man can reache vnto the profunditie therof so are they also God punisheth some tempor illie but not eternallie some eternallie not temporallie some 〈◊〉 temparallie and eternallie vpright iust and full of equitie geuing to euery man according to hys workes By whiche he punisheth some in this life but not eternallie some eternallie but not in this life temporallie some both temporallie and eternallie So likewise of them that by vnwoorthie receipt contemne and foulie abuse the blessed Sacrament some by sicknesses and diseases are punished who humblie receauing the same and repenting their former doings and amending their liues God temperinge hys iustice with mercie punisheth them but in this life Other some ther be that abusing the holie Sacrament by vnwoorthie receipt and continuing the same doe yet some good workes though not in the right ordre of good workes soche God of hys mercie punisheth not temporallie but differring the punishment punisheth thē eternallie Some being of most beastlie and detestable life and continuinge in the same without repentance as men euen solde ouer to sinne and touched with sicknesse will not hūblie receaue the same as Gods mercifull punishment to the amendmēt of life but raither heapinge euells vpō euells doe murmure ād grudge yea ād with all violēt impaciēcie blaspheme his holie name ād reprooue his correctiō with manie vnsemelie woords manie soche are punished both temporallie ād eternallie Thus by Theopilacle then we maie learn that to vnwoorthie receauers of the bless Sacrament soche punishmentes haue ben inflicted of God wherby as ys saied maie be perceaued that as the offence ys great so yt ys doen against him who ys great euen Chryst our Sauioure and redemer whose blessed bodie being present in the Sacrament ys by wicked receauers moche abused I stand not to declare the faith of Theophllact as touchinge the presence For yt ys more then manifest that he that denieth the Aduersaries figure in the Sacrument confesseth the presence whiche this authour doeth in diuerse places expowndinge the scripturs as in this worke also yt maie be seen Wherfor leauinge him we will heare Anselmus who vpon this text folowinge S. Ambrose and vsinge his woordes writeth thus as speakinge to the Anselm in 11. 1. Cor. Corinthians in the person of S. Paule Quia indignè manducatis hoc corpus sanguinem bibitis ideo sunt inter vos multi infirmi qui graui morbo languent imbecilles qui diuturua inualitudine torpent dormiunt etiam multi id est somno mortis sunt occupati vt verum probaret quia examen futurum est accipientium corpus Domini Iam hic imaginem iudicii ostendit in nonnullis qui corpus illud inconsiderate acceperant dum aegrotationibus longis inualitudinibus tenerentur multi morerentur vt in eis caeteri discerēt se non impunè corpus Domini necligenter accipere paucorū exēplo caeteri territi emenda rentur scientes quia grauiores paenas in futuro seculo propter hanc culpā ipsi forent passuri sinon corrigerentur Bicause ye doe eate ād drink his bodie and blood vnwoorthilie therfor ther be amōg yow manie sick of greuous sicknesse ād weak which faint with lōg disease ād manie also sleape that ys they are preuēted with The Corinthians did eate and drinke the bodie and blood of our Lord vnworthilie death To prooue that a iudgemēt or condēnaciō shall come of thē that receaue the bodie of our Lord he doeth now shew the ymage of the iudgemēt in manie whiche had incōsideratelie reaeaued that bodie forasmochas they were holden with sicknesses and long weaknesse and manie died that by them other shoulde learn that they shoulde not receaue the bodie of our Lorde necligentlie withoute punishment and other feared with the example of a fewe shoulde be amended knowinge that theie shall suffre more greuouse paines in the worlde to come for this
offence except they were amended Thus he We learn here of Anselmus that the sicknesses diseases and deathes that happened amonge the Corinthians were bicause thei receaued not onelie the Sacrament or as the Sacramentaries tearme yt the Sacramentall bread vnworthily but bicause they did inconsideratelie receaue the bodie of our Lorde In whiche maner of faithe and speache this authour foloweth not his owne devise but the graue doctrine and iudgement of S. Ambrose whose sainge he doeth here alleage And so by them bothe yt ys manifest that the bodie of Chryst ys receaued in the Sacrament that euell men also receaue yt ther whiche prooueth the reall and substanciall presence of Chrystes bodie and that soche euell receauers for that they doe moche iniurie to that pure and vndefiled bodie of Chryst castinge yt into their bodie defiled with moche filth of sinne doe oftētimes suffre the pains in this life and also in the liue to come Of the displeasure of God against euell receauers as S. Paule maketh proofe by demonstracion and experience of the same in his time so doeth also S. Cyprian for the like in his time who bringeth three or foure exāples of Gods wrath against them that beinge defiled with sinne did presume to Cap. ser 5. de lapsis approache to or receaue the holie bodie of Chryst The sirst example is of a childe whiche beinge put to a Nource did tast of a soppe of bread whiche was offred vnto Idolls And when the mother hauinge this childe in her armes came to the Churche amonge christian people and the Sacrament amonge other was also offred to the childe the child who I saie had tasted of Idolls meat turned awaie her face from the Sacrament she stopped her She might haue receaued the newe Communion with out anie soche troble mouthe and helde her lippes harde together she refused by anie mean to touche the cuppe of the bloode of Chryste Yet though she did thus striue the deacon gaue her of the Sacrament Whiche when she had once receaued furth with she fell to boking and vomiting for as Cyprian saieth in corpore atque ore violato Eucharistia permanere non potuit Sāctificatus in Domini sanguine potus de pollutis visceribus erupit Tanta est potestas Domini tanta maiestas In a defiled mouthe and bodie the Sacrament coulde not abide The sanctified drinke in our Lordes bloode brast oute of the defiled bowells So great ys the power of owre Lorde so great ys his maiestie By this example maie we learn howe moche yt offendeth God that the bodie of Chryst should be receaued vnwoorthilie of one that hathe knowledge and reason Immediatelie after this S. Cyprian maketh reporte of a woman that was of age knowledge and reason sainge that soche one when he was offringe the sacrisice priueilie stole in among other and receauing A woman receauing the B. Sa. vnworthilie stricken with death the Sacrament not as meat to comforte her for that she was vnwoorthie but as a sworde to destroie her and takinge as yt were deadly poison in to her mouthe and breast she begā to be merueilouselie vexed and disquieted and so suffringe the heauie punishment of her offence pantinge and tremblinge she fell downe dead So saieth he was not her euell offence left long vnpunished But she that thought by her cloaking and dissemblinge of her offence to haue deceaued man felt God to whome all thinges be knowen the reuenger and punisher of the same An other woman ther was also who receauing the Sacrament into her handes kept the same and carienge yt home putte yt into her coafer But to vse the woordes of S. Cyprian Cum arcam suam in qua Domini sanctum fuit manibus indignis tentasset aperire igne inde surgente deterrita est ne auderet attingere When she wolde with vnwoorthie hands open the coafer wherin was the holie thinge of our Lorde ther sprang oute a fire wherby she was cast in soch feare that she durst not touche yt Vpon this example this maie we note that if God wolde not suffre the woman forasmoche as she was vnwoorthie not as moche as to open the coafer wher the holie thinge of our lorde was laied howe moche lesse will he beare yt that a licenciouse filthie liuinge man shoulde touche the thing ytself eate yt and cast yt into his sinfull bodie An other merueilouse thinge doeth S. Cyprian report of the blessed Sacrament A mā vnwoorthilie receauing the bless Sa in his hand whē he opened his hād ther was nothing but asshes Ther was saieth he a certain defiled or sinfull man who beinge present when the Sacrament was celebrated by the preist so doeth S. Cyprian tearme the holie ministracion he presumed priuielie with other to receaue but he coulde not eate the holie thinge of God nor handle yt For when he had opened his hande to see what he had receaued he fownde nothinge but asshes This in dede ys a meruertouse thinge wherby ys declared that God ys not willing that his holie Sacrament shoulde be receaued of a filthie sinner forasmoche as sodenlie yt pleaseth him to chaunge yt into asshes he him self departing from yt But let vs heare what S. Cyprian him self noteth vpō this miracle of God Serm. s de lapsis Documento vnius ostensum est Dominum recedere cum negatur nec immerentibus prodesse ad salutem quod sumitur cum gratia salutaris in cinerem sanctitate fugiente mutetur By the example of one yt ys declared that our Lorde departeth when he ys denied nether doeth yt that ys receaued profitte the vnwoorthie to saluacion or healthe when the holsome grace holinesse departinge awaie ys chaunged into asshes This note of S. Cyprian ys notable in dede and for that yt ys so I wishe yt so to be noted of the reader that yt neuer fall from his memorie First let the euell man note that at the receipt of the Sacrament bicause in life and conuersation God ys denied that he departeth and goeth awaie But let the faithfull herby learn that owre Lorde ys present with his Sacramēt who as he departeth from the wicked so he abideth to be receaued of the vertuouse ād godlie This also ys not to be ouerpassed that the holie Martir saieth that yt that ys receaued profiteth not the vnwoorthie to saluacion For by that he saieth yt profiteth not the vnwoorthie he argueth that yt profiteth the woorthie or ells we must saie that the state bothe of the woorthie and vnwoorthie ys equall whiche if yt so were S. Ciprian did but vainlie saie that yt did not profitte the vnwoorthie Yf then one thinge be receaued in the Sacrament that profiteth the good and auaileth not the euel we must first graunt that the good and the euell receaue one thinge profiting the one and hurting the other Nowe wolde yt be learned of the Sacramentarie what one thing that ys in the Sacrament that ys receaued that profiteth and
but must also geue to other So likewise yt proueth aswell that forasmoche as Chryste reserued no parte of the Sacrament no more shoulde the Churche nowe Yt ys a great libertie that this man taketh vnto him self to make soche expositions as liketh him self and vpon his owne exposition to grownd an argument to condemne the practise of the wholl Church as though yt were Locus Topycus a sure grownded argument when yt ys fownded but vpon his owne authoritie I haue not redde this maner of exposition in anie catholike Authour auncient or of the later daies that these woordes of Chryst do this shoulde be a charge and commaundement to celebrate the memoriall of Chrystes death in the same sorte and maner that Chryst did but raither that his bodie and blood shoulde be receaued in the Sacrament as the Substance whervpon the memoriall should be grownded withoute anie charge geuen of the maner and forme So doth Saincte Hierom expownde these woordes referring the commaundement to the doing of the thing and not to the doinge of the maner for the memoriall of Chryste This ys his saing Ideò hoc Saluator tradidit Sacramentum vt per hoc semper commemoremus quia pro nobis est mortuus Nam ideò cùm accipimus à sacerdotibus commonemur In 11. cap. 1. Cor. quia corpus sanguis est Christi vt beneficijs eius non existamus ingrati Therfor our Sauiour deliuered this Sacrament that by this we shoulde allwaies remembre that he died for vs. For therfore also when we receaue we are putte in minde by the preistes that yt ys the bodie and bloode of Chryste that we shoulde not be vnthankfull for the benefittes receaued Thus sainct Hierom. Chrysostom also dissenteth not from this maner of exposition For thus he saieth Deinde de coena illa referens praesentia his quae tunc fuerant copulat vt quemadmodum in illa ipsa vespera mensa dispositi ab ipso Christo hoc acceperunt Jn 11. 1. Co. sacrificium it a nunc disponerentur inquit Quotiescunque comederitis panem hunc sanguinem hunc biberitis mortem Domini annunciabitis donec veniat Quemadmodum Christus in pane in calice in commemorationem hoc facite dixit causam nobis aperiens quare mysterium daret cum alijs hanc esse dicens sufficientem noâ—…s ad pietatem Nam cùm intelliges quid propter te Dominus passus est sapientior efficieris Ita ipse iterum inquit Quotiescunque manducaueritis mortem eius annunciabitis Et haec illa Coena est Afterward speaking of that supper he coopleth thinges present to those that then were that as in the same euentide and table they being disposed did receaue of Chryste him self this sacrifice euen so nowe also they shoulde be disposed and saied As often as ye shall drinke this bloode ye shall declare the death of our Lorde vntill he come For as Chryst both at the bread and at the cuppe saied Do this in my remembrance opening a cause why he wolde geue the mysterie among other saied this to be sufficient to godlinesse For when thowe shalt vnderstande what our Lorde hath suffred for thee thowe shalt be made the wiser Euen so he also saieth again As often as ye shall eate ye shall declare his death and this ys euen the same Supper Thus farre Chrysost In whose woordes as well as in saincte Hieroms we see this commaundement of Chryst Hocfacite do this to be referred to the Substance that Chrystes woordes This do ye c. Be referred to the substaÌ„ce not to the maner ys to the bodie and bloode of Chryste to be receaued for his memoriall and not to the maner of receauing And by the waie gentle reader note and beare awaie these woordes of saincte Hierom that he saieth that when we receaue we are admonished of the preistes that yt ys the bodie and bloode of Chryste wherby we are taught both wherunto tendeth the commaundement of Chryste and also what we receaue in that holie and honorable Sacrament I wishe also that Chrysostome might be noted howe he vttereth the woordes of saincte Paule Sainct Paule saieth thus As often as ye shall eate What S. Paule calleth the cuppe Chrysost calleth yt to bloode this bread and drinke this cuppe Chrysostom thus As often as ye shall eate this bread and drinke this bloode not reporting euery wher the verie woordes of saincte Paule but raither the sense and vnderstanding So wher saincte Paule calleth yt the cuppe of our Lorde this maÌ„ expownding S. Paule calleth yt the blood of Chryst wherby we are taught what ys in the cuppe of our Lorde eueÌ„ the bloode of Chryste and not bare wine yf yt be so in that parte of the SacrameÌ„t theÌ„ in the other ys the bodie of Chryst and not bare bread But to return to our pourpose Euthymius also expowndinge the saied woordes of Chryst vnderstandeth them not of the maner but of the SubstaÌ„ce These be his woordes Ait autem Lucas hoc quoque dixisse Christum Hoc Euth in 26 Matth. sacite in mei recordationem hoc inquit nouum mysterium non illud vetus illud mysterium in recordationem inductum est salutis Hebraeorum primogenitorum in Aegypto ac libertatis Hebraeorum hoc autem in recordatiouem Domini Per tale enim sacrificium reminiscimur quòd corpus suum in mortem tradiderit sanguinem suum effuderit ac ita continuitate memoriam renouamus Luke saieth that our Lorde also saied Do ye this in my remembrance This newe mystery saieth he and not that olde For trulie that olde mysterie was instituted in the remembrance of the sauing of the first born of the Hebrues and of the deliuerance of the Hebrues But this ys in the remembrance of our Lorde By soche a sacrifice we remembre that he deliuered his bodie to death and shed furth his bloode and so by continuance we renewe memorie Thus moche Euthymius Who as the other Fathers aboue alleaged vnderstandeth Chrystes commaundement of the substance of the Sacrament no mencion made of the maner After these to see some of the later writers howe they vnderstood these woordes yt shall not be amisse that hauing the mindes of men of diuerse ages what the true vnderstanding ys yt maie the better appeare Sainct Thomas among learned and holie men that haue ben with in these foure hundreth yeares a man right famouse saieth thus Hoc facite c. Iniungit vsum huius Sacramenti dicens Hoc facite quotiescunque sumetis in meam Tho. Aqui. in 11. 1. Co. commemorationem id est in memoriam meae passionis Do this c. He commaundeth the vse of the SacrameÌ„t saing This do ye as often as ye shall receaue in my commemoracion that ys in the memorie of my passion And again he saieth Mortem Domini annunciabitis repraesentando eam per hoc Sacramentum Ye shall shewe furth the death of our
to the Heb. of the sacrifice and choose to speake of that that moost manifestlie and also inuinciblie proued the excellencie of Chryst and his preistheade aboue the preist and preisthead of the lawe And therfor emong other pointes declaring the excellencie of Chryst as that he was made a preist with an othe other withoute an othe last as the cheifest he reherseth his eternitie saing Among them meening the preistes of Aaron manie were made preistes bycause they were not suffred to endure by reason of deathe But this man bycause he endureth euer he hath an euerlasting preistheade Wherfore he ys able also euer Heb. 7. to saue them to the vttermost that come vnto God by him Seing he euer liueth to make intercession for vs. Thus nowe ye maie perceaue that the obiection of the Aduersarie ys aunswered when saincte Paules principall entente ys once knowen Yf by the sacrifice of Melchisedech the excellencie of Chryst might as well haue appeared to the Hebrues who as yet were soche as Quibus lacte opus erat non solido cibo whiche had neade of milke not strong meate and coulde not beare the mysteries of our faith as by his eternitie be you well assured Saincte Paule wolde not haue omitted yt But bycause in the conceit of the Hebrues their sacrifices appeared to them more gloriouse and more excellent then the sacrifice of Melchisedech therfore saincte Paule did not speake of yt But yet the Aduersarie who can not ceasse to impugne the trueth when he seeth that he can not preuaill with his first obiection he hathe inuented an other whiche ys soche one as men ouercommed with furie and malice do make Whose reason and knowledge being obscured do speake they cannot tell what and in that rage vtter as soen a falsehood as a trueth and hauing no sownde Iudgemēt saie good ys euell and euell ys good darkenesse light and light darkenesse Their obiection ys this Melchisedech saie they did not offer bread and wine in sacrifice but he Obiection of the Aduersaries mett with Abrahā retourning from the slaugter of the Kinges and brought furth bread and wine as yt were to welcome Abraham homewarde from the battaill For the scripture saie they hath not in that place of Genesis the woorde offerre to offer but proferre to bring furth For the text ys At verò Melchisedech Rex Salem proferens panem vinum And Melchisedech king of Salem brought furth bread and wine and blessed him This obiection ys so vain that yt ys raither woorthy to be exploded then Thanswere with penne to be remembred raither to be laught and hissed at of the children in the schooles then to be answered and solued Notwithstanding that the vanitie of the same maie the better appeare to the reader and that he also maie be satisfied yt shall be answered both by Scriptures and also by the eldest and noblest learned men of Chrystes Parliament house Yt ys manifest by that that ys aboue saied that one of the partes of the function of a preist ys to offer sacrifice Nowe for asmoche as the Scripture when yt saied that Melchisedech brought furth bread and wine and immediatelie added For he was the preist of the most high God what dependance ys ther of this one parte of this scripture to the other or why shoulde this that he was the preist of the most high God be added as the cause why he brought furth bread and wine but that he as the preist of God had sacrificed that that he brought furth What direct cause ys yt that Melchisedech bycause he was the preist of the most high God shoulde bring furth bread and wine Yt ys nothing perteigning to the preistheade to bring furth bread and wine in the absolute or bare respecte of bread Yt perteined not to Melchisedech his preisthead to bringfurth but to offre bread and ctine and wine but in the respecte that bread and wine were the thinges that he did vse in sacrifice whiche he had at that time offred to God for a thankes geuing for the victorie of Abraham so yt apperteineth to the preisthead And this parte of the text for he was the preist of the most hig God maie very well be added as the cause as in verie dede yt ys Otherwise the bringing furth of bread and wine ys not apperteining to the Preisthead neither to be the preist of the most high God ys or can be the directe and propre cause of the bringing furth of bread and wine This vnderstanding the verie connexion of the scripture and dependēce of the same enfortceth vs to take and none other can be admitted And thus the scripture taken in his owne natiue sense and then to saie he brought furth bread and wine doth nothing improue the sacrificing of Melchisedech in bread and wine as more at large yt shall appeare to yowe when we come to heare the Fathers Nowe for somoche as Melchisedech did sacrifice in bread and wine and to sacrifice ys one of the essentiall and necessarie partes of preisthead and Chryst ys a preist after the order of Melchisedech of necessirie he must then doo sacrifice withe bread and wine This necessitie sainct Paule affirmeth to the Hebrues Omnis namque Pontifex ad offerenda munera hostias constituitur vnde necesse est hunc habere quod offerat Euery high preist saieth he ys ordeined to offer giftes and sacrifices wherfor yt ys of necessitie that this man also haue somwhat to offer Chryste then beinge a preist after the ordre of Melchisedech must nedes haue somwhat to offer after the maner of that order But we neuer redde that he made anie mo oblacions then two The one was vpon the crosse Chryst executed his preisthead after the ordre of Aaron upon the Crosse but after the ordre of Melchisedech in his Last supper when he offred his owne bodie to be slain and that oblation was after the maner of Aaron The other in his last supper wher we must nedes confesse except we will saie that Chryst altogether neclected the preisthead appointed him of God whiche ys not to be saied that he did execute the office of his preisthead after the order of Melchisedech when taking bread and wine he said to his Apostles Take eate this ys my bodie Take and drinke this ys my bloode Yf not then let the Aduersarie shewe when and wher Chryst did sacrifice after the ordre of Melchisedech Yf he did neuer sacrifice after that ordre then ys yt not true that he was a preist after that order for somoche as one cheif parte and office of preisthead standith in sacrificing But vndoubtedlie he a was preist after that order and in his last supper he shewed him self so to be When vnder the formes of bread and wine he offred his owne bodie and blood an vnbloodie sacrifice after the order of Melchisedech And thus moche for the proof of this matter by the Scripture THE NINE AND
iust cause to mistrust them and flie from them And cleaue to that cōpanie wher ye see the auncient trueth taught by auncient fathers as here ye haue doen And not by prowde arrogant will as the other haue doen flie from the trueth Their doctrine ys to be suspected that flie from the common vnderstanding of the scripture receaued in the Churche as yt ys nowe to be perceaued that these singular men haue doen by their single sigularitie As our Sauiour Chryst saied to the Iewes Si non venissē locutus eis non fuissē peccatū non haberent Nunc autem excusationem non habent de peccato suo Yf I had not Ioan. ca 15. comed and not spoken vnto them they shoulde haue had no sinne but nowe they haue no excuse of their sinne Yf then soche as haue heard the woorde of Chryste teaching thē his promesse of the geuing furth of his verie bodie and bloode and do not beleue yt haue no excuse to saue them frō eternall dānacion moche more when they haue the same woorde expownded and declared by the holie Churche of the whiche the holie Gost ys the master the guide and leader in to all trueth and yet wil persist in peruerting the scriptures and through arrogancie will credit none but them selues they be not onely voide of all excuse but their damnacion ys greatlie encreased Wherfore ye that haue erred staie and looke vppe in time beholde all the chrystiā worlde professing Gods true faith and religiō and come to the same Lurke not in the corners of darkenesse whiche will bring yowe to extreā darknesse but com to the light which Chryst hath lefte in his Churche which shall lighten yowe the waie to that light that euer hath shewed and shined and neuer was darkned nor shadowed THE ONE AND FOVRTETH CHAP. BEGINneth the exposition of these woordes of Chryst This ys my bodie after the minde of the Aduersaries GReate and manifolde are the maliciouse inuencions and deuiseis of the graund enemie of mankind against the same Whiche enemie perceauing man to be in that state to come and enioie the glory and felicitie that he was fallē frō enuied him and subtellie vnder the countenāce or pretēte of a cōmodtie brought him to a most miserable incōmoditie vnder the colour of their aduaūcemēt dignitie and great exaltaciō he wrought vnto thē their deiectiō ouerthrowe and dānacion Ye shall not die saieth the enemie to the womā but God doth knowe that the same daie that ye eate therof yower eies shall be opened and ye shal◠be as Gods knowing good and euel To whiche his perswasiō and false assertiō the womā geuing place by to light Gen. 3. creditte seing also the fruit of the tree to be delectable and pleasaunt to the eies not regarding the certē and most true woorde of her Lorde God who before had saied that in what daie they did eate of the tree of the knowledge of good and Jbid. 2. euell that they shoulde die the death she tooke of the forbidden fruit and did eate therof and gaue to her husbande who did eate of yt also and so not beleuing the woorde of their Lorde God but transgressing his commaundemēt they were not onely expelled oute of that pleasaunt garden of Paradise but also being fallen vnder the heauie burden of gods wrathe and iustice were nowe banished from the eternall felicitie and glorie of heauen and made bonde to hell and euerlasting damnacion Euen so the same enemie seing the chrystiā people redemed with Chrystes most preciouse bloode and restored to that felicitie and ioie whiche by his Temptaciō of our first parentes and of Christians in these daies compared meās he had once caused thē to lose ād that they were nowe quiet ād in godlie order in the eartlie Paradise of Chrysts Church he not bearing their happinesse in the vnitie of faith and godlie cōuersaciō hath vsed his like subtletie and craft to make vs trāsgresse the cōmaundemēt of our lorde God as he did our first Parētes to the entēt he wolde cause vs to be banished frō the inheritāce of the glorie of God wherunto by Chrystes bloode we are made free And will ye see howe like his subtilties be Owre first Parentes had an order appointed to thē what meat they shoolde eate in the Paradise wher they liued The builder of our Paradise hath appoincted vs what the meat shall be that we shall eate saing Take eate this ys my bodie The enemie tempted them to breake their order about their meat and foode he tempteth vs to breake our order about our meat and foode Their meat was the fruit of euerie tree in Paradise sauing the tree of knowledge of good and euell God saing Of euerie tree that ys in the gardē thowe shalt eate but as touching the Gen. 2. tree of knowledg of good and euell thowe shalt not eate of yt Owre meat in the Paradise of Chrystes Churche ys his verie bodie and bloode he him self saing Take eate this ys my bodie Take drinke this my blood The enemie not withstāding gods owne saing to our Paretes In what daie soeuer ye eate of that tree ye shall die the death he directlie cōtrary saied Ye shall not die The same enemie notwithstāding Chrystes owne saing This ys my bodie This ys my blode directlie cōtrarie saieth yt ys not his bodie yt ys not his bloode yt ys but a peice of bread but a cuppe of wine figures signes or tokēs of his bodie and his bloode and to cōpasse that this his perswasion and assertiō maie be receaued as to our first parētes he saied that yf there did eate of that fruict they shoulde be as Gods knowing both good and euell pretēding a great cōmoditie so nowe he saied Esteem this no better thē a peice of bread ād a cuppe of wine and not as the bodie and bloode of Chryst For so foramoch as Chrystes bodie ys in heauen and therfor can not be here ye shall not cōmitte idolatrie whych ys yower great commoditie And as to the furtherance of the temtacion of owre Parētes the pleasing of their senseis in seing the fruict fair and pleasaunt and not regarding the woorde of their Lorde God did moche prouoke thē so in this our tēptaciō he willeth vs not regarding the woorde of Chryst our Lorde God to folowe the pleasant iudgemēt of our sensies And for somoche as we see nothing but bread and wine we tast nothing but bread and wine we feell nothing but bread and wine Therfore we must beleue nothing to be ther but bread and wine By whiche maner of iudgement we are moche prouoked the sooner to assent to his temptacion Nowe if we so assent and eate of the meate which the enemie perswadeth vs to eate of and not of the meat whiche our Lorde and God hath appoincted we shall not onely be expelled oute of this Paradise of Chrystes Church by the Angell of God but also being disherited frō the inheritāce of
omitted Thus hitherto I haue aunswered this Proclamer with the doctrine of his owne schoole that yt maie appeare to the reader howe wicked and detestable the doctrine ys and howe yt confowndeth all order and all certentie of the ministracion of sacramentes in Chrystes Church leauing a man so receauing these Sacramentes vncerten and doudtfull whether he hath receaued either the one Sacrament or the other I wolde here reherse mo daungers that might likewise happen in the ministracion Protestantes admitt some two Sacramentes some three some foure some neuer one of the other sacramentes if I knewe of what religion this man were For some of them admitte but two Sacramātes some three some foure some neuer one so diuerse be they in their opinions so vnstable ys the profession of their religion But contenting my self with these that be rehersed fearing that he will admitte no mo though the catholike church admitte seuen I will nowe open the doctrine of the catholique Church in these two for asmoch as ys here to be saide And first for the Sacrament of Baptisme thus teacheth the holy catholique churche that the inuocacion of the holie Trinitie maie not be omitted as wittnesseth S. Basill Neminem impellat ad errorem illud Apostoli quòd nomen Patris ac sancti Spiritus in baptismatis mentione saepe omittit Neque ob id puter nominum nomenclaturam non necesse esse obseruari Quicunque inquit in Christum baptisati estis Christum induistis That the Apostle in the mencion of baptime doth often omitte the name of the Father and the holy Gost let yt driue no man to erroure Neither for that let him thinke that yt ys not necessarie the naming of their names to be obserued And again he saieth Oportet immortalem manere traditionem in viuifica gratia datum Qui enim liberauit vitam nostram ex corruptione potestatem renouationis nobis dedit Quae potestas inexplicabilem causam habet in mysterio abstrusam verùm magnam Basill de spiritu sāct ca. 12. Forme of Baptisme necessarilie required in that Sacra animis salutem adferentem Quare addere quid aut detrahere palà m est elapsus à vitae aeterna Si igitur separaetio Spiritus in Baptismate à Patre Filio periculosa est baptizanti inutilis Baptisinum suscipienti quomodò nobis tutum est à Patre Filio diuellere Spiritum sanctum Fides Baptisma duo salutis modi sunt inter se cohaerentes inseparabiles Fides enim perficitur per baptisinum baptismus verò fundatur per fidem per eadem nomina vtraque res impletur Sicut enim credimus in patrem Filium Spiritum sanctum sic etiam baptizamur in nomine Patris Filij Spiritus sancti The tradition geuen in the quickning gracemust abide vnmoued He that deliuered our life from corruption gaue vs the power of renouacion which power hathe an inexplicable cause and hidden in misterie but yet bringing Jbidem great health to our soules Wherfore to putt to anie thing or to pluck awaie Faith and baptisme two insepaerable meanes of saluacion aniething yt ys an open fall from euerlasting life Yf therfor the separacion of the holie Goste in Baptisme from the Father and the Sonne ys peri-Louse to the baptizer and vnprofitable to him that receaueth baptisme howe can we safelie from the Father and the Sonne diuide the holy Gost Faith and Baptisme be twoo meanes of healthe conioined together and inseparable For faith ys perfected by Baptisme and Baptisme ys founded by faith and by the same names bothe these thinges be fullfilled As we beleue in the Father and the Sonne and the holy Gost so are we baptised in the name of the Father and the Sonne and the holie Gost Thus farre S. Basill Damascē li. 4 ca. 10. Damnascen also saieth Quemadmodum semel completa est Domini mors sic semel oportet Baptizari iuxta Domini verbum In nomnie Patris Filij Spiritus sancti instructos confessionem Patris Filij Spiritus sancti As the deathe of our Lorde was once doen So must they that be taught the confession of the Father the Sonne and the holie Goste be once baptised according to the woorde of our Lorde In the name of the Father the Sonne and the holie Gste Thus Damascen Manie other Fathers maie be brought but theise two maie at this time suffice which both do declare that not onely the confession of the Father and the Sōne and the holy Gost must be had in Baptisme but also ouer and beside the partie to be baptized must be baptized in the name of the Father and the Sonne and the holy Goste as by the well weighing of their sainges yt shall be easie to perceaue But nowe by cause Brentius teacheth that the woordes of the forme of Baptisme be not necessarie and yt maie be that this Proclamer thinketh euē This perill I fear falleth vpon manye in Englond in these daies the same and herein some light heades leauinge the doctrine of the auncient church will folowe Berentius his doctrine and will not baptise in the name of the Father and of the Sonne and of the holie Goste which as S. Basill saieth ys perilouse to the baptizer and vnprofitable to the baptised shall we therfore reiect and cast awaie the Sacrament of Baptisme bicause soch perills and daungers maie happen in the ministracion of yt as this man wolde that we shoulde Chrystes bodie and bloode in the blessed Sacramēt bicause daungers maie happen in the honouring of the same As for the consecracion of the Sacrament yt ys taught vs also hy the catholique Church that yt ys doen by the power of God woorkinge at the due pronunciacion of the woordes of Chryst as wittnesse Eusebius Emisenus Chrysostome and Ambrose with a nombre of other What daūger to the preist and what to the people if the woodes of Consecracion be left vnsaied But this Proclamer saieth that yt ys knowen that some preistes haue manie yeares lefte oute the woordes of consecracion Yt ys plain then saie I that the bodie of Chryst ys not presēt in the Sacramēt bicause the instituciō ys not obserued Then yt foloweth as the proclamer saieth that ther ys daunger Ther ys daunger in dede to the wicked preist who pretending in outwarde face to do that that Chryst hath appoincted and dothe yt not indeed But to the people simplie beleuing the ministre to doe that that to his ministerie apperteineth and perceauing nothinge to the contrarie ther ys no daunger to them in doing their duetie though the naughtie man the preist doe not his duetie And wher the Proclamer saieth that yt ys knowen that preistes haue so doen I thinke if yt be so yt ys knowen to him of him self and of his likes who of peruerse mindes being corrupted in their faith haue committed soche impietie in dede to their greater and more greuouse
with hande or mouth but onely with heart But howe shamefullie he doth yt thowe maist perceaue both by this famouse and notable Authour and also by Sainct Cyprian by Sainct Ambrose Sainct Augustin and a nombre mo Which do plainly by expresse woordes saie that the bodie of Chryst ys receaued both with hand and mouthe But nowe to staie vpon our Authour this one maie suffice against the Aduersarie that he by expresse woordes saieth that we receaue the bodie of our Lorde with our mouth and tounge For the other parte also he teacheth that the same bodie of Chryst ys Sacrifice proued by Chrysost a sacrifice For he asketh Quomodò sanctum suscipiemus sacrificium Howe shall we receaue the holie sacrifice Nowe yf ye compare these two sainges of Chrysostome together namely that we receaue the bodie of our Lorde with our mouthe and that euen so also we receaue the woonderfull sacrifice yt shall be withoute all doubte easie to peaceaue that this woonderfull sacrifice ys the bodie of owre Lorde and that these two sainges be spoken of one thing And thus these two partes stande clere being here auouched by Chrysostom that both ther ys the very corporall presence of Chryst in the Sacrament and that the same bodie so being in the Sacrament ys our sacrifice By this saing of Chrysostome shall ye perceaue howe vain the generall rule of Cranmer Or of him that settsurth that booke in his name ys who Crāmers generall rule resuted in his fifte booke treating of the sacrifice saieth that the sacrifice of the preistes and the people ys onely a sacrifice gratulatorie that ys of thankes geuing and a sacrifice commemoratiue remembring the bodie of Chryst that suffred but not hauing Chryst reallie and substanciallie present And this ys his aunswer to the Nycen Councell and to Petrus Lombardus and so generallie to all But nowe consider what ys the nature of a sacrifice of thankes geuing or as he calleth yt gratulatorie A sacrifice gratulatorie ys not receaued of Sacrifice gratulatorie or of thankes geuing vs but offred and geuen of vs and from vs. For we geuing thankes to God our hauenly Father that he so loued vs that he spared not his owne Sonne but for our sakes deliuered him to suffer most cruell death for vs. And to that his Sonne also we gauing thankes that he hath vouchedsafe to wash awaie our sinne with his bloode and to cancell the obligacion that was against vs wherby he hath made vs free from sinne hell and death and hath made vs heires to the kingdom of his Father and coheirs with him of the same kingdom we offer a sacrifice of thankes geuing But this maner of sacrifice aught to be geuen frō our heartes to our Lorde God and to our Sauiour Iesus Chryst And ys so yf yt be reuerently and deuoutlie doen of vs. This sacrifice of the aultar ys soche a sacrifice that yt ys receaued of vs saieth Chrysostom Nowe ther ys a great difference betwixt these two thinges Sacrifice of the aultar of the whiche the one we maie in diuerse respectes both offre and also receaue The other we can onely but offre An other difference ther ys also The sacrifice of thankesgeuing ys no wonderfull sacrisice For yt ys no wonder but a duetie to geue God thankes for his manifold benesittes But the sacrifice of the aultar as Chrysostō saieth ys a woonderfull sacrisice In an other place he calleth yt also an holie and a terrible sacrifice This sacrifice of thankes geuing ys holy but yt ys not terrible Many soche other Homil. 30. De prodit Iudae tearmes he geueth to the sacrifice whiche will not be applied to the sacrifice of thankes geuing But to be short by these fewe differences yt ys easie to perceaue that the generall rule of Crāmer that he wolde al the doctours wher they call the Sacrament a sacrifice should be vnderstanded to haue spoken onelie of the sacrifice gratulatorie will not stand For the sainges of the holie doctours can not beare that rule as hereafter shall appeare more clear to yowe Wherunto euen in this place also the conclusion of Chrysostoms sainge geueth good light and plain vnderstanding For after he had declared that the blasphemouse mouthe can not receaue the sacrifice of our Lorde he setteth these two together and saieth An othe ys of an euell The sacrifice ys of our Lorde What folowshippe betwixt light and darknesse and what agreement betwixt Chryste and Beliall In whiche maner of speache yf yow note as blasphemie darknesse and Beliall be of one side and signifie one thing So ys the sacrifice of our Lorde light and Chryst sett on the other side and signifie one thing So that our sacrifice ys here also called light and Chryst himself Whiche names can not be attributed to Cranmer his sacrifice of thankes geuing but to the sacrifice of Chrystes bodie Whiche ys in verie dede that thing that both ys and maie be called the sacrisice of our Lorde light and Chryst Of the whiche I nede to make no proofe to a true Chrystian This then being prooued that Chrysostom teacheth here the presence of Chrystes bodie in the Sacrament and that the verie same ys the sacrifice of our Lorde Let ys return to our text and somewhat more open yt for the better vnderstanding of yt in all the processe that foloweth and of the doctours also that shall be produced for the exposition of the same Wher Sainct Paule saieth here Ye can not drinke of the cuppe of Owre Lorde S. Paules woordes here are to be vnderstanded with a condicional negatiue not with an absolute and of the cuppe of Deuells Ye can not be partakers of the table of our Lorde and of the table of Deuells He dothe not speake these as absolute negatiues but as condicionall For he meneth not that they coulde not do so in verie dede but that they coulde not so do yf they wolde do well For he welll knewe that the Corynthians went both to the table of Chryst and also to the table of Idolls And to diswade them from the table of Idolls he saieth that they can not without the offence of God partake of bothe tables Ther ys a saing Hoc possumus quod de iure possumus That maie we doe whiche we maie do by the lawe Euen so maie yt be saied on the other side Hoc non possumus quia de iure non possumus This we can not doe bicause we can not doe yt by the lawe Whiche maner of sainge implieth not an absolute negatiue vtterlie denieng the facte to be doen but as ys saied a condicionall negatiue that yt can not be doen by the lawe For S. Cyprian who rebuketh them that impenitently came defiled with eating of Idolls meat to eate of the meat of our Lordes table and saieth also to them with Sainct Paules sentence Ye can not be partakers of the table of our Lorde and of the table of Deuells Yet
the differēce for anie thing that he in these comparisons hath saied that as before he was borne they were in substance all one so be they still and so will remain when he shall be rotten But where I haue made comparisons betwen S. Iames Masse and the Communion of the Churche of this Proclamer and his complices yowe maie see manifest and great differences not by my woordes not by toies of rethoricall inuencion not by vntrueths but in the things them selues in their substanciall poincts in matters of weight and trueth For soche ys the Substācial dyfferēces of the Masse and the newe Cōmnuniō difference betwen S. Iames Masse whiche ys the Masse of all the holie Apoles and fathers and of the catholique Churche that hath ben or nowe ys for in substance all ys one and the newe Cōmunion of the newe Churche that first wher the Masse setting furth the matter of the Sacrament doth vse bread wine and water the newe Communion vseth no water wherin yt doth neither folowe the Apostles nor so well and liuelie set furth the death of Chryste as the Masse For as oute of the side of Chryste yssued oute bothe blood and water so the Masse in the latine Churche at the putting in of the water into the chalice saith thus of him be this water blessed oute of whose sideo ran oute both blood and water And the greke Church saieth these woordes of the scripture Et vnus militum lancea latus eius aperuit continuò exiuit sanguis aqua And one of the Soldiers perced his side with a speer and furth with ther went oute blood and water both well minding that blessed welspring of Chrysts side oute of the whiche ran that clensing water and blood that washed awaie the filth of our sinnes Here yowe see one difference in substance The Masse of the Apostles Fathers and catholique Churche as ys saied had intencion and beleued that they folowing Chrysts institucion shoulde consecrate the bodie and blood of Chryste The newe Communion of the newe Churche hath no soche intencion nor beleueth no nor mindeth nor pourposeth to consecrate the bodie and blood of Chryste according to his institucion The Masse as before ys saied foloweth the institucion and cōmaundement of Chryste who commaunded saing This do ye in the remem and consecrateth as he did his verie bodie and blood The newe Communion neither consecrateth the bodie and blood of Chryste neither abideth the name of consecracion so farre ys yt from that Church either to obeie Chryste or to folowe the church of his Apostles and Fathers The Masse according to Chrysts institucion and commaundement as ys proued offreth his bodie and blood in sacrifice to the Father in the remembrance of his passion and death The newe Communion not onelie abhorreth this to do but also detesteth both the name of sacrifice and the name of him that hath authoritie to do yt that ys A preist The Masse aswell of the Apostles as other offreth the same sacrifice as yt ys also proued for the liuing and the dead The newe Communion of the newe Churche deriding both offreth neither for the one nor for the other The Masse of the catholique Churche desiereth the aide and intercession of blessed Saincts to commende their seruice and praiers to God The newe Churche skorneth yt and vseth yt not in their Communion The Apostles and fathers with great reuerence and lowlie humblenesse came to an aultar semelie as meit yt was adorned to do this blessed oblacion and memoriall of Chrysts death The minister of the newe Communion commeth Tapster like to a pelting table onelie to eate and drinke and to deliuer to a fewe mo a bare peice of bread and a cuppe of wine so that the Apostles and catholique Churche in their Masse fedde them selues and the people with the blessed bodie and blood of Chryste the fatt and the sine flower of the heauenlie wheat and these feed them selues and the people with chaf and bran in respect euen a bare peice of bread and a cuppe of wine Soche differēce ys ther and soche maie yowe see betwixt the Apostles Masse and the newe communion And these defferences be in weightie matters and substanciall poincts soche as the doing or refusing of them bringeth life or death heauen or hel saluacion or damnacion Wherfor Reader looke well to thie doings ther ys no dallieng in Gods matters For the Masse ther haue ben brought furth without all haulting or colouring withoute all dissembling and lieng the auncient presidents of the Apostles of their Disciples and of the Fathers of the Apostolique and primitiue Churche as plainlie as truelie and as simplie as they be commended to vs by the books of our elders As for the comparisons of the Proclamer besides that they be but voluntarie deskant they are toies colours of Rethorik cloaked vntrueths setfurth withoute all authoritie Nowe therfor which ys to be embraced whether the Masse commended to vs by so good authoritie great antiquitie long and reuerend continuance or the newe Communion set furth without good authoritie and of no antiquitie and neuer yet reuerentlie continued yt ys of him that hath either grace or wisdom easie to be perceaued Wherefor trusting that I haue sufficientlie instructed and warned the reader aboute the Masse I ende and go forwarde in my matter THE FOVRE AND FOVRTETH CHAPT RETVRning to the exposition of S. Paule expowndeth this text As often as ye shall eate of this bread c. by S Hyerom and Theophilact IDoo here omitte the institucion of the Sacrament declared by S. Paule to the Corinthians as he had receaued the same of our Lorde for that in the seconde booke those woordes of Chryste and that his institucion ys largelie spoken of and expownded by a great nombre of holie learned Fathers Wherfor I thought yt wolde be to tediouse to the reader and superfluouse for me to expownde the same woordes here a gain I come therfor to the woordes immediatelie folowing in S. Paule As often as ye shall eate of this bread and drinke of the cuppe ye shall shewe furth the death of oure Lorde vntill he come For that this text hath ben woonderfullie abused and by soche abuse manie of the simplie haue ben deceaued and caused otherwise to thinke and beleue of the blessed Sacrament than the trueh ys I haue thought yt good to open the true vnderstanding of the same scripture to the reader that he being instructed maie withdrawe his foote from the snares of Sathan and well espie his falshoode and so eschewe soch erroure as he wolde entrappe him into Vpon this text the ministres of Sathan haue grownded two argumentes against Chrystes reall presence in the blessed Sacrament The one ys as Two arguments of the Sacramentaries grownded vpon S. Paule theie saie that by this scripture yt ys manifest that the Sacrament ys instituted for a memoryall of Chryst A memoriall ys of a thing that ys absent Wherfor the Sacrament
that this fearfull cuppe ys equallie deliuered to all Thus Theophilact Se ye not that the cuppe of our Lordes table ys receaued in the remembrance of his death But yt shall not be without profit to learn of him whie Cuppe of our Lorde a fearfull cuppe he calleth our Lordes cuppe a fearfull cuppe Yf yt be but a cuppe of wine as the Aduersarie saieth yt ys not fearfull but pleasaunt Why yt ys a fearfull cuppe yt ys declared of the same Theophilact expownding the text immediatelie going before which ys this Likewise when he had supped be tooke the cuppe saing This cuppe ys the newe testament in my bloode vpon this text he saieth thus Fuerunt in veteri Testamento calices siue pocula quibus sanguinem brutorum post victimam oblatam libarent Pro sanguine itaque brutorum qui vetus Testamentum veluti sigillo consignabat meum ego nunc sanguinem pono nouum Testamentum eo seu sigillo muniens Ne turberis igitur sanguinem audiens Nam si irrationabilium sanguinem pecorum accepisti in veteri Testamento quanto potius nunc diuinum Ther were in the olde Testament also cuppes or pottes in the which after the sacrifice they should offre the bloode of brute beastes Therfor for the blood of brute beastes whiche did signe the olde Testament as with a seale I nowe setfurth before yowe my bloode signing therwith the newe testament as with a seale For yf thowe hauest receaued the blood of vnreasonable beastes in the olde Testament howe moch raither maist thowe now receaue the blood of God In this exposition I wish yt to be noted howe the authour in the person of Chryst speaketh saing For the bloode of brute beastes I put before thee my bloode Seist thowe then whie he calleth the cuppe of our Lorde a fearfull A plain place for the Proclamer cuppe Yt ys bicause owre Lorde in that cuppe putteth before thee hys owne bloode And what blood ys yt Ys yt the blood of a pure or onelie man Naie saieth Theophilact yt ys the bloode of God For saieth he yf in the olde testament the blood of vnreasonable beastes was receaued moch more nowe receaue thowe the blood of God Perceaue thē that yt ys the blood of God that ys in the cuppe of our Lord. Wilt thowe fullie perceaue whie yt ys fearful Cōsider ād vnderstād that soch is the coniunctiō of the Godhead with the manhead in Chryst that wher the māhead ys or any part of yt if now yt maie beparted ther ys also the Godhead In the death of Chryst the soule was parted from the bodie the soule descended into hell the bodie laie in the graue the Godhead was whollie with the Soule descended into hell yt was also whollie with the bodie lieng in the graue Euen so wher the blood of Chryst ys forsomoch as Chryst ys both God ād mā that blood ys the blood of God also ād so ther ys the blood of God ād mā which now being inseparable both from the manhead and the Godhead of Chryst wher the blood of God ys ther ys also God himself Nowe then forasmoch as in the cuppe of our Loord ther ys the blood of God as Theophilact saieth and where the bloode of God ys ther of consequence ys also God doth not Theophilact well in calling yt a fearfull cuppe who maie not well feare to approche so near vnto hys Lorde God and the more that he knoweth his owne filthinesse and ther by his vnwoorthinesse As nowe yowe knowe whie the cuppe of oure Lorde ys fearfull so what so euer the Aduersarie bableth to the contrarie ye haue learned that in owre Lordes cuppe ys not bare wine but the blessed blood of God What shall I neede to alleadge anie mo of the sainges of Theophilact seing he hath allreadie opened the trueth that we seke for namelie that the Sacrament ys a memoriall of Chrystes passion and death and ys also the same bodie Theoph. Ibid. and blood of Chryst that suffred Yf any man will desyre anie other place let the same vnderstande that Theophilact expownding this place as often as ye shall eate this bread and drinke of this cuppe ye shall shewe furth the death of our Lorde What we aught to thinke inreceauing the Bl. Sacr. vntill he come saieth thus Eo affectu debetis esse imbuti perinde quasi in illa ipsa esse tis Christicaena ab ipso Christo acciperetis sacrum istuc Illa enim ipsa coena est illam ipsam mortem annunciamus Ye should be of the same minde or so be haue yowrselues as though ye were in the selfsame supper of Chryst and shoulde take of Chryst himself this holie thing Yt ys euen the same verie supper and we shewe furth the verie same death Yf ye will learn of Theophilact what Chryst gaue in his last supper expownding Chrystes woordes rehersed by S. Paule What Chryst deliuered in his last supper he saieth thus Ille verò in cōmune generatim omnibus dixit Accipite edite idue corpus suum quod pro omnibus ex equo fregit in mortem tradens But he in cōmon and generallie saied to all Take and eate yea and that his bodie which he brake equallie for all deliuering yt to suffer death Thus Theophilact Here ye perceaue by him that Chryst gaue his bodie in his last supper And if this doe not satisfie yowe know that this Theophilact as before ys shewed in the second booke and ells wher wher he expowndeth S. Matthewe Marke Luke and Iohn saieth that Chryst gaue in his last supper his verie bodie ād not an onely a figure of his bodie By all this then yt ys euident that Theophilact vnderstandeth by the woorde bread in S. Paule the bodie of Chryst and not materiall bread and that that bread and cuppe are to be eaten and dronken of not in the remembrance of that bodie in yt self but in the remembrance of the passion and death suffred in the same bodie THE FIVE AND FOVRTETH CHAP. ABIDETH in the exposition of the same text by sainct Basill and Rupert I Wolde haue staied my self ād ceassed to haue produced aniemoauthours for the exposition of this text but well knowinge that manie as is saied haue abused it and deceaued manie I thought yt expedient and necessarie for the helpe of the vnlearned somwhat more to saie vpon yt by the expositions of S. Basill and Rupertus And whether we take a peice of bread in the remembrance of Christ or whether we receaue the bodie and blood of Chryst in the remembrance that he suffred for vs in that bodie and shedde that preciouse blood we will Basilius de Baptismo first heare S. Basill who writeth thus Oportet accedentem ad corpus sanguinem Domini ad rememorationem eius qui pro nobis est mortuus ac resurrexit non solùm purum esse ab omni inquinamento carnis ac spiritus ne ad
condemnation receaue the same of whiche bothe Sainct Augustine saieth again Sicut enim Cont. donatist lib. 5 cap. 8. Iudas cut buccellam tradidit Dominus non malum accipiendo locum in se Diabolo praebuit sic indignè quisque sumens Dominicum Sacramentum non essicit vt quia ipse malus est malum sit aut quia non ad salutem accipit nihil accipiat Corpus enim Domini sanguis Domini nihilominus erat etiam illis quibus dice bat Apostolus Qui manducat bibit indignè iudicium sibi manducat bibit As Iudas to whome our lorde gaue a morsell not taking an euell thing but euell takinge the thinge gaue place to the deuell in himself So anie man receauinge vnwoorthiely our Lordes Hell gates cā not preuail against these places let the Proclamer well consider them Sacrament causeth not bicause himself ys euell that yt shoulde be euell or bicause he receaueth yt not to saluacion that he receaueth nothinge For yt was neuerthelesse the bodie of our Lorde and the bloode of our Lorde also vnto then to whom the Apostle saied he that eateth and drinketh vnwoorthily eateth and drinketh his owne condemnation Thus moche Sainct Augustine Yt ys nowe to be remembred that the Aduersarie denieng the reall and substanciall praesence of Chrystes bodie in the Sacrament ys compelled for the mainteinaunce of that his wicked heresie to saie that Chrystes bodie ys receaued spirituallie that ys that the grace the vertue and the meritte of Chrystes passion suffred in the same his bodie ys receaued And for that these benefittes be not receaued of an euell man as beinge an euell man therfor he mainteineth an other wicked heresie against the scripture and the holie Doctours that euell men receaue not the bodie of Chryst For the confutacion of whiche euell doctrine as the liuelie and plain sentences of holie Fathers haue ben produced So nowe speaketh S. Augustine as plainlie against yt For he contented not himself onelie to saie that euell men receaue the Sacrament A◠vnto Iudas yt was the verie bodie and blood of Chryste that he receaued So yt ys to all other yll receauers Angu in Ioan tract 26. of our Lorde Whiche woordes the Aduersarie wolde haue wrested to his pourpose but by expresse woordes he saieth that ys was the bodie of our Lorde and the bloode of our Lorde vnto them also of whom the Apostle saied he that eateth and drinketh vnwoorthilie c. Nowe what they be that receaue vnwoorthilie yt neadeth no declaracion being manifest that they be euell men And thus by S. Augustine yt ys taught that the verie bodie of Chryst beinge in the Sacrament ys receaued of euell men And although this place of S. Augustine ys so euidentlie gainst them yet in an other place he presseth them so strictlie that they haue no refuge and yt ys this Quantum autem pertinet ad illam mortem de qua terret Dominus quia mortut sunt patres eorum Manducauit Manna Moises manducauit Manna Aaron manducauit Manna Phinees manducauerunt multi qui Domino placuerunt mortui non sunt Quare quia visibilem cibum spiritualiter intellexerunt spiritualiter esurierunt spiritualiter gustauernnt vt Spiritualiter satiarenter Nam nos hodie accepimus visibilem cibum Sed aliud est Sacramentum aliud virtus Sacramenti quam multi de altari accipiunt moriuntur accipiendo moriuntur Vnde dicit Apostolus Iudicium sibi manducat bibit As touching that deathe of the whiche our Lorde saieth that their Fathers be dead Moises also did eate Manna and Aaron did eate Manna and Phinees did eate Manna and manie did eate whiche pleased our Lorde and they died not Whie Bicause they vnderstoode a visible meate spirituallie They did spirituallie hungar yt they did spirituallie eate yt that they might be spirituallie satisfied And we also this daie haue taken a visible meate But the Sacrament ys one thinge and the vertue of the Sacrament an other thing whiche vertue manie doe receaue at the Aultar and doe die and in receareceauing yt doe die Wherfor saieth the Apostle He eateth and drinketh his damnacion Thus farre he Note here the distinction that S. Augustine maketh betwixt the Sacrament and the vertue of the Sacrament sainge that the Sacrament ys one thinge and the vertue of the Sacrament an other Then of the vertue of the Sacrament he saieth that manie receaue yt at the Aultar and doe die meaning according to the saing of the Apostle that receauing yt vnwoorthilie they die in the Soule eating and drinking their owne damnacion Nowe wolde yt be learned of the Aduersarie howe he will vnderstand S. Augustine in this woorde Vertue First certen yt ys that yt ys not taken for the Sacramentall Vertue of the blessed Sacr. what yt ys and that euell men reccaue yt bread For that ys the other membre of the distinction Then must yt either be taken for the vertue of the passion of Chryst or for the bodie of Chryst yf self For in the Sacrament be no more but these three to be receaued The Sacrament the bodie of Chryst and the vertue of his passion Yt can not be taken for the vertue of Chrystes passion for that ys not nor can not be death and damnacion to the receauer in the receauing but life and saluacion This vertue that S. Agustine speaketh of ys soche that manie doe die in the receauing of yt Yt remaineth then that by this vertue of the Sacrament ys vnderstanded the bodie of Chryst whiche manie by vnwoorthie receauing doe wickedlie abuse and so receauing kill their soules and die the deathe that Iudas did What shall I tarie in the rehersall of Sainct Augustines sainges that touche this matter They were euough to make a iust volume Wherfor omitting manie I will ende with one whiche also expowndeth this our text Thus he saieth Recordamini vnde sit scriptum Quicunque manducauerit panem aut biberit calicem Domini indignè reus erit corporis sanguinis Domini Et de iss erat sermo cùm Apostolus August in Ioan. tra 6. hoc dicerit qui Domini corpus velut quemlibet alium cibum indiscretè necligenter ue sumehant Remembre from whence yt ys written Whosoeuer shall eate the bread and drinke the cuppe of our Lorde vnwoorthieli shall be giltie of the bodie and bloode of our Lorde For when the Apostle saied this he spake yt of them Whiche receaued the bodie of our Lorde vndiscreetlie and necligentlie as they wolde doe anie other meat Marke this well that Sainct Augustine saieth plainlie that Sainct Paule spake this of them that necligentlie and vndiscreetlie receaued not a peice of Sacramentall bread but the bodie of our Lorde Then yt ys manifest that the bodie of our Lorde ys receaued in the Sacrament and that yt ys also receaued by the testimonie of Sainct Augustine of negligent and vndiscreet persons whiche make no differēce
the blessed Sacrament Wherin they ouerthrowe the Satanicall doctrine of Luther who The preparacion that we are commaunded to make for the receipt of the B. Sacr. and the daunger of vnworthie receauing argueth the real presēce wolde haue no examinacion no consession no preparaciō Again they all vnderstand S. Paule to haue spoken of the bodie and bloode of Chryste in this processe Wherfore the heresie of the Proclamer and of the rest of the Sacramentaries whiche they wolde fain grif here vpon S. Paules woordes ys plucked vppe by the rootes for soche wicked plantes maie not growe vpon soche godlie stockes And as touching this matter of the presence of Chrystes bodie if rher were not so plain testimony for yt in S. Paule and the holie writers as ther ys yet the holie and great preparacion that they exhort vs to and the heauie sentence of euerlastinge drmnacion thretened vnto vs for lacke of the same preparaciō if we wolde not shutte vppe the eies of our vnderstandinge wolde cause vs easelie to perceaue a moche greater matter to be in the Sacrmēt thē a poour peice of bread ād a poour bare cuppe of wine Who euer hearde or redd soch spirituall and heauenlie preparaciō for the recept of a simple earthlie and as they themselues tearm yt vnholie peice of bread Whoeuer readd soche preparaciō commaunded for the eatinge of a bare sign or figure Whoeuer readde damnacion appointed for lacke of preparacion to the receipt of anie figure Let all the volumme of the olde testamēt wher all thinges were doen in figures be searched and ye shall neuer finde either soche preparacion or soche pain inflicted for vnsemelie receauing of anie soche figure Vieue the three principall figures as Manna the Paschall lambe and the Exod. 16. shewe bread and see what preparacion ys ther commaunded what pain to the euell receauers ys ther inflicted As for Manna the seconde booke of Moyses declareth that although yt were so miraculouse a figure and that in manie respectes as before ys declared yet ther was no other preparacion required of the people but onelie that they shoulde gett Baskettes and gather yt The pain also inflicted for the abuse of yt as the thinge yt self was temporall so was yt They were commaunded that they shoulde not kepe yt vntill the next daie except yt were the Sabboth daie yet some of them kept yt and therfore they were punished For yt putrified and waxed full of woormes Exod. 12. The Paschall lambe although yt were so liuelie a figure of Chryste yt had no other preparacion But this Of this maner saieth God shall ye eate yt with yowr loines girded and yowr shooes on yowr feet and yowr staues in yowr handes And ye shall eate yt in haste This preparacion was but ciuill and worldlie here ys no spirituall preparacion commaunded here ys no clensinge of the conscience required The Shewe bread also had none other preparacion but that the preistes might when newe were putt vpon the aultar take the olde and eate them Pain for the abuse of them we read none Perchaunce ye will saie that in the offringes of sacrifices and in soche as did take parte of the Sacrifices ther was required a preparacion Trueth yt ys what doeth that helpe the cause of the Sacramentaries who denie the Sacrament to be a sacrifice well yet for that the catholique faith teacheth yt to be the chrystian Sacrifice we will accept the facrifices of the olde lawe as beinge figures of the sacrifice of the newe lawe and the preparacions ther as figures of preparacions in this lawe In the olde lawe in dede we finde preparacion commaunded both for the preistes that did offre soche sacrifice and for them also whiche were partakers of those sacrifices For the preistes Exod. 30. we read this commaundement geuen to Moyses Facies labium aeneum cum basi sua ad lauandum ponesue illud inter Tabernaculum testimonii altarè missa aqua lauabunt in ea Aaron filii eius manus suas pedes quando ingressuri sunt tabernaculum testimonii quando accessuri sunt ad altare vt offerant in eo thymiama Domino ne forte moriantur Thowe shalt make a lauer of brasse and his foote also of brasse to wash with all and shalt putt yt betwen the tabernacle of wittnesse and the aultar and putte water ther in For Aaron and his sonnes shall washe their handes and ther feet ther in euen when they go into the tabernacle of wittnesse or when they go vnto the aultar to ministre and to burne the Lordes offringe they shall washe them selues with water leest they die And again we finde thus ordeined of God Omnis homo qui accesserit de stripè Leuit. 22. vestra ad ea quae consecrata sunt quae obtulerunt filii Israël Domino in quo est immunditia peribit coram Domino Whosoeuer he be of all yower seed that goeth to the holie thinges whiche the children of Israell halowe vnto the Lorde hauinge his vncleannesse vpon him he shall perish Here we sinde a preparacion and a pain also inflicted to them that omitted so to prepare them selues But what were all these preparacions They were as S. Paule termeth worldlie holinesse wasshinges and iustifienges of the flesh whiche clensed not the cōscience In the time of the lawe saieth S. Paule were offred giftes and sacrifices that Hebr. 9. coulde not make the ministre perfect as perteining to the conscience with onelie meates and drinkes and diuerse wasshinges and iustifienges of the flessh whiche were ordeined vntill the time of reformacion For as ther sacrifices that were then offred did not take awaie sinnes and sanctifie the conscience For yt ys vupossible saieth S. Paule with the bloode of goates and calues sinnes to be taken awaie but onelie sanctified men and purified men as touching the purifienge of the flessh as he again saieth no more did those preparacions touche the conscience but onelie were doē for an outwarde cleannesse For reason will geue that that thing that the preparaciō ys doen for should be of more force value and vertue then the preparacion in yt self yf then the sacrifices them selues purified not the consciences of men moche lesse the preparacion The pain also that was inflicted to soche as omitted this preparacion what was yt yt was but deathe tēporall whiche hath no comparison with death eternall Nowe the preparacion required before the offring of the sacrifice of our Lorde and before the partaking of the same in the newe Testament ys an exacte and a pure pourging and cleansinge of our consciences And our pain for our presumption to receaue this sacrifice without due preparacion ys not as yowe hearde deathe temporall but euen soche as Chrysostome and Theodorete saie as they suffre whiche crucified Chryste whiche ys death euerlastinge Nowe as our preparacion whiche consisteth in pourging and clensing of our consciences farre surmounteth the wasshing of the
resurrectiō of the appearinge of the Angells in the Sepulchre of their nombre of their place and soche other whiche all generallie to enombre yt were to long The same Hedibia moueth also this doubte whether that Chryste breathinge on his Apostles as sainct Iohn saieth and saieng Take ye the holie Hieron ad Hed. q. 9. Ioan. 20. Act. 1. Goste gaue them then the holie Goste Seing that saincte Luke saieth immediatelie before his ascension he promised that he wolde send them the holie Goste Yf he gaue thē the holie Goste before his ascensiō yt appeareth that he wolde not or neded not to send him to thē after his ascension Tus yt maie be seē that ther be obscure and darke places in the Gospel To conclude ther be innumerable places hauing moche doubte whiche saincte Austen with great labour and trauaill doth right learnedlie dissolue making for that pourpose a great volume intiteled De consensu Euangelistarum of the consent of the Euangelistes whiche had ben vain and superfluouse yf the gospells were easie plain for euery man to vnderstand What neaded the commentaries of saincte Hierom. and of saincte Ambrose vpon the Euangelistes The homelies of Chrysostom and saincte Austen vpo the same The expositions also of a great nombre of famouse and learned men whiche with great studie labour and trauaill haue made their workes yf the scriptures be so plain and easie I haue brought but a fewe places of the Gospells to make a litle shewe and to aduertise the reader by these fewe to be circumspecte in medling For the scripturs be a depth of a great profunditie And nowe will I doo the like oute of the Epistles THE FOVRTH CHAPITER CONtaineth certain harde places of the Epistles TO beginne with the Epistle of saincte Paule to the Romans In the epistle to the Romans be mo obscure than plain places whiche as yt ys first in the ordre of the epistles so shall yt be here first spoken of yt ys more easie ther to finde obscure and darke places loaden with difficulties and doubtes then yt ys to finde easie and plain places Ther ys disputed the matter of iustification whiche howe harde a matter yt ys yf ther were none other argument to proue yt the controuersies that be thervpon risen in this oure time might sussice to declare yt And yet yt ys not easie for all men that reade that same epistle well to vnderstand this place of saincte Paule Arbitramur iustificari hominem per fidem sine Rom. 3. operibus legis We holde that a man ys iustified by faithe withoute the workes of the lawe seinge sainct Iames in his epistle saieth What auaileth yt my brethrē though a man saie he hath faithe yf he haue no works can faith saue him After he concludeth thus Euen so faith if yt haue no workes yt ys Iaco. 2. dead in ytself Again sainct Paule saieth We saie that faith was recknid to Abraham for Rom. 4. righteousnesse And saincte Iames saieth Was not Abraham our Father iustified by workes Jaco 2. In that epistle also ys sett furthe the reiection of the Iewes and the calling of the gentiles In the discourse wherof sainct Paule saieth thus alleaging the Prophete Esaie for the callinge of the gētiles I am fownde of thē that sought me not I am manifested vnto them that asked not after me But against Israel Rom. 10. he saieth All daie long haue I stretched furthe my handes vnto a people that beleueth not but speaketh against me And yet afterwarde he asketh thus hath God cast awaie his people He aunswereth God forbidde And yet he saieth again in the same chapiter speaking of the Iewes Yf the casting awaie of them be the reconciling of the worlde c. Wherbie he sheweth that the Iewes be cast awaie In that same chapiter also he asketh this question Nunquid sic offenderunt vt caderent Haue they so offended or stumbled that they shoulde fall He aunswereth God forbidde And yet within a fewe lynes after he saieth Propter incredulitatem fractisunt Bicause of vnbeleif they were broken of Theise matters require a clearer seight of vnderstanding and heades of deper studie and iudgemēt to decise thē then haue the cōmō sorte of readers which oftentimes are most busie thinking thē selues to see whē in dede they see nothing at all God geue thē grace and open their eies to see their owne ignorance that they maye walke within their compasse and not streign aboue their reache In the matter of predestinacion wher vpon saincte Paule entreth depely to dispute ther ys no sentence withoute difficultie So that as wher ther be a great nōbre of thinges a man staieth not knowing whiche to take first Euen so I in this great multitude of difficulties knowe not wher to beginne or whiche to take first But at the last I take one of the least which ys this Non Rom. 9. est volentis neque currentis sed miserentis Dei Yt lyeth not in the will of man nor the runninge of man but in the mercie of God This sentence besydes manie other hath this doubte that sainct Paule in a Supra ca. 7 chapiter before saieth Velle adiacet mihi perficere autē bonum non inuenio Will ys present with me but I finde no means to that whiche ys good The same saincte Paule saieth also Deus vult omnes hommes saluos fieri ad 1. Thim 2 agnitionem veritatis venire God will haue all men to be saued and to come to the knowledge of the trueth Yf God so will and as the same saincte Paule saieth in an other place voluntati eius quis resistet Who can withstand his wil Why then walke so manie in the broade waie to perdition And whie be Rom. 9. ther so manie Infidells that come not to the knowledge of the treuth And so manie heretikes that forsake the trueth And again yf God will haue all men to be saued how standeth the trueth of this scripture Multi vocati pauci electi Manie be called but fewe chosen Yf God will haue all saued then all must be chosen For whome he will haue saued him he choseth Algasia also moueth a doubte to saincte Hierom in the same chapiter of the epistle of saincte Paule to the Romans What saeth she meeneth saincte Hieron ad Alg. q 9. Algasia moueth great doubtes to sainct Hierom. Sup. 8. Paule by this saieng I haue wished my self to be cursed from Chryste for my kinsmen as perteining to the flesh To the whiche sainct Hierom aunswering openeth the questiō and saieth In very dede yt ys a great question how the Apostle who before had saied who shall separate vs from the loue of God shall tribulation or anguyshe or persecution or hungar either perill either swoorde And again I am sure that neither death neither life neither Angells neither Rule neither power neither thinges present neither thinges to come neither height neither lowght neither
any other creature shall be able to departe vs from the loue of God whiche we haue in Chryste Iesus our Lorde Nowe vnder an othe he saieth I saie the treuth in Chryste and lie not my conscience also bearing me wittnesse by the holie Gost that I haue great heauinesse by continuall sorowe in my heart For I haue wished my self to be cursed from Chryste for my brethren my kinsmen after the flesh Yf he be of so great loue to God that neither for feare of death neither for the hope of life neither for persecution hungar nakednesse perill nor swoorde he maye be separated from his loue And if Angells also and powers and thinges present and thinges to come and all the strenght of the heauens and if the heightes also and the dephts with the vniuersall creature shoulde come against him whiche can not be yet wolde he not be seperated from the loue of God whiche he hath in Iesus Chryst what ys this great mutacion or chaunge yea rayther a wysdom neuer heard of before that for the loue of Chryst he wolde not haue Chryst And least peraduenture we shoulde not beleue him he sweateth and confirmeth yt by Chryst and calleth the holie Gost to wittnes of hys conscience that he hath no light nor small but great and incredible heauinesse not sorowe that stingeth or vexeth for an howre but that continuallie abideth in his heart Whether tendeth this heauinesse to what auaileth this incessant sorowe He wisheth to be cursed from Chryste and to perish that other maie be saued Thus moche saincte Hierom. In the whiche woordes he openeth a great doubte that saincte Paule who so feruentlie loued Chryst that nothing either in heauen or in earthe coulde separate him from Chryste nowe semeth to wish for the loue he bare to the Iewes to be diuided from Chryst Whiche might be an argument that he loued the Iewes aboue Chryst As this after the sentence of saincte Hierom ys a great doubte So ys ther an other by the same Algasia moued vpon the same epistle to the Romans Hieron ad Alg. qu. 7. In what sense saieth she ys that to be taken that sainct Paule writeth to the Romās Vix enim pro iusto quis moritur Nā pro bono forsitan quis audet mori For skarce will any man die for the righteouse man Peraduenture for a good man durst a man die This sentence semeth so plain and the natiue sense therof so easie to be perceaued that saincte Hierom saieth for lacke of the true vnderstanding of Two contrarie heresies grownded vpō one scripture Marcion yt two horrible heresies being diuerse and vnlike in sentence but like in impietie and wickednesse tooke here moche occasion Marcion by this maketh two Gods one the iust God and creatour of the Lawe ād the Prophetes The other the good God which ys the God of the Gospell and the Apostles whose Sonneys Chryste For the iust God saieth he fewe or none haue died But for the good God whiche ys Chryst ther haue been innumberable Martyrs Arrius the other heretike saieth saincte Hierom contrariwise calleth Chryst the iust God and for his so saieng alleageth scripture oute of the Psalmes Arrius wher Dauid prophecieng of Chryst saied Geue the king thy iudgementes to God and thy righteonsnes vnto the kinges Sonne The good God he Psalm 71. calleth the Father of heauen of whom saieth he Chryst him self saieth what Luc. 18. callest thow me good ther ys none good but one God the Father As theise heretikes for the obscuritie of this sentence of saincte Paule for yt ys a darke maner of speache in dede to saie for a iust man scarce a manwildie But for a good man a man will peraduenture die as though ther were a great difference betwen the iust and the good mā through theyr wicked rashnesse and headinesse haue vpō yt mainteined two notable and abhominable heresies manifestlie repugnant So likewise haue some in this oure time through their arrogant willfullnes vpon one sentence fownded two conttarie heresies as moche repugnant as these But leauing the further opening of this to a more conuenient place I will proceade in that ys here appoincted to the doen. Amandus a preist writeth to sainct Hierom desiring to be resolued in foure Amādus questions Of the whiche one ys vpon the epistle of saincte Paule to the Corinthians wher disputing of the resurrection he cometh to this place He must reign till he hath put al his enemies vnder his feet The last enemie that 1. Cor. 15. shall be destroied ys deathe For he hath put all thinges vnder his feet But when he saieth all thinges are put vnder him yt ys manifest that he ys excepted whiche did put all thinges vnder him When all thinges are subdued vnder him then shall the Sonne also himself be subiect vnto him that put all thinges vnder him that God maie be all in all Besides manie doubtes whiche maie be moued vpon this scripture this ys one verie notable for the mainteining of the Arrians heresie wher he saieth that when all thinges be subdued then shall the Sonne himself also be subiecte vnto him as though the Sonne of God in Godhead were subiecte to God the Father Whiche maner of saing for somoche as the holie catholique faith confesseth that he ys equall to the Father ys to be taken Hila. li. 11. de Trinita detestable heriticall This proposition ys learnedlie handeled and treacted of by saincte Hillarie in his eleuenth booke against the Arrians and this doubte ther dissolued Yt were to tediouse and all most vnpossible for me to rehearse all the darke places of the epistles Therfor one or two mo and so an ende To the Collosians Saincte Paule writeth thus Nowe ioye I in my suffringes Colloss 1. for yowe and fulfill that whiche ys behind of the passions of Chryste in my flesh for hys bodies sake whiche ys the churche In the which sentence he semeth to make the passion of Chryste insufficient in that he saieth that he fulfilleth that that wanteth of the passions of Chryst To the Hebrues he hath this sentence For yt can not be that they which Hebr. 6. were once lightened and haue tasted of the heauenlie gifte and were become partakers of the holie Goste and haue tasted of the goodwoorde of God and of the promisse of the worlde to cōme yf they fall awaie and as concerning themselues crucifie the Sōne of God a fresh and make a mocke of him that they shoulde be renewed again by penaunce And again in the same epistle he saieth For if we sinne wilfullie after that we haue receaued the knowledge of the truthe ther remaineth no more sacrifice for sinne but a fearfull Ibid. 1◠looking for iudgement and violēt fire whiche shal deuour the Aduersaries Theise two sentences yf they had no fauourablier interpretacion thē they seem to beare in their grammaticall sense all Chrystendome might wail and mourne For the
Lorde representing yt by this Sacrament Hauing no regarde of the contempt of the Aduersarie contemning the learned men of the later age I will among manie that maie be brought for the auoiding of tediousnesse and yet to shewe the conformitie of doctrine in this age with the auncient age bring the exposition of one named Hugo whose saing ys this Dixerat quòd sumerent corpus Domini sanguinem in commemorationem eius hic determinat in quam quia in Dominicae passionis Hugo Car. in 11. 1. Co. He had saied that they shoulde receaue the bodie and blood of oure Lorde in the remembrance of him Here he determineth in what remembrance In the remembrance saieth he of our Lordes passion Nowe ye haue heard diuerse expownding these woordes Hoc sacite do this all agreing that they are to be refered and vnderstanded to and of the substance and vse of the Sacrament that ys that yt shoulde be receaued in the remembrance of Chrystes passion and deathe But that we are by those woordes commaunded to obserue that maner and forme that our Sauiour obserued in his ministracion otherwise then ys saied both in the The Proclamer vseth his owne authoritie in expounding the scriptures for he hath none other last chapiter and in this also ther ys no one title in these Authours By this then yt maie well be thought and supposed that this man vsing his absolute authoritie for lacke of other helpe had iuuented and framed soche an exposition vpon this scripture as was not knowen to the auncient expositours nor yet to them of the later time and so verie like neuer seen written or heard spoken hefore this time And yet with a pretense of simplicitie and synceritie yt ys commended to the people as the trew syncere woorde of God when yt hath neither Gods woorde nor aide of holie Fathers to bear yt but ys a plain inuencion of his owne void of all trueth Thus moche being doen by authoritie I shall also by good reason proue The Proclamer his exposition im pugned by reason his exposition false For he him self graunteth that for fiue or sixe hundreth yeares after Chryste the Churche vsed the institucion of Chryst purelie and well withoute the breach of Chrystes woorde or commaundement But for the most parte of that time they did not obserue the practise of Chrystes institucion in soche forme and sorte as he did him self Wherfor to practise that that Chryste did in his last supper in some other maner or sorte then he did ys not the breach of his woorde Yf yt be not the breach of his woorde then ys this mans exposition false That the primitiue and auncient Church vsed an other forme and maner in the ministracion of the SacrameÌ„t then Chryst did in the institucion of the Masses in the primitiue church varied freÌ„ the forme and maner of Chrystes institucion same the Masse of saincte Iames of the whiche this man maketh mencion the Masse of saincte Basill the Masse of Chrysostome the Masse vsed in Millan by sainct Ambrose with the wholl practise as well of the Apostles as of other doth moste manifestlie testisie And these Masses vsed in the primitiue and auncient Churche did all agree in the Substance of the Sacrament But in the forme maner and sorte of ministracion ther was great diuersitie one moche varieng from an other and euerie one of them varieng from the maner that Chryste vsed and yet euery one godlie and good We maie then conclude that either the primitiue and auncient Churche varieng from the forme and sorte of Chrystes ministracion did offende which ys not to be thought or ells that this Proclamer so wresting the scripture to maintien his false Docttine hath offended which I dare auouche maie well be saied We maie also impugne this exposition by this mans owne practise who Proclamer his reason impugned by his owne practise being soche a precise reformer of the abuses of the Church as he termeth yt will not in his doinges committe anie notoriouse abuse howe so euer he doth in his woordes Yt ys notoriouse that he ministreth in other sorte and forme then Chryst did Wherfor yf ther be no abuse in his doing ther ys abuse in his sainge For his saing and doing in this matter be plainly contrarie He saieth we must practise in soche sort and forme as Chryste did but his doinges be not in soche sort and forme as Chryst did That his forme ys not soche as Chryst vsed yt ys more manifest then I neade to make rehersall For Chryst ministred when the Apostles had eaten this man when the people be fasting Chryste in the euening this man in the morning Chryste I am not certen but Jâ—udge the best with vsuall vuleauened bread this man withe wafer cakes Chryste withoute any other straung garment then his owne vsuallie worn this man in other garmentes appoincted to that pourpose Chryst did sitte with the twelue this man standeth with an vncertain nombre with manie other like And here yf this expositour will haue his exposition streictly laied to all the forme sorte of Chrystes doing in his supper I wolde learn of him whether I knowing a man to be farre vnworthie to receaue the blessed Sacrament shall admitte him to the table and ministre vnto him notwithstanding his vnwoorthinesse bycause that Chryst did knowe Iudas to be vnwoorthie and yet ministred to him But to return ye maie perceaue that the forme and sorte which this man vseth in his communion ys moche in many thinges discrepant from the doinges of Chryst in his supper And yet I suppose that he thinketh Chrystes maner in ministracioÌ„ of the SacrameÌ„t neuer since vsed well of him self in his so doing Yf then his doing be good then ys his exposition naught And to coÌ„clude seing the Apostles the Fathers of the primitiue Churche the auncieÌ„t doctours that were within three foure and fiue hundreth yeares of Chryst obserued not the forme and sort that Chryste vsed in the ministracion of his Supper nor any other age since that time neither this man himself hath or dothe practise the same we maie boldelie saie that yt ys no charge geuen of Chryste to do all thinges in the ministracion in soche sorte and forme as he did but the substance doen the other thinges be of no necessitie but be at the libertie of the Churche to dispose and ordre as yt hath doen. Then as manie thinges haue ben doen aboute the ministracion whiche Chryst did not So maie reseruacion be doen though Chryste did yt not This argument then being as I trust fullie solued I finde nothing in his sermon that he obiecteth against this matter of reseruacion directlie But I finde a prettie sleight that he vseth as therby to make his audience beleue that to reserue the SacrameÌ„t ys an abuse whiche sleight when I haue opened to the reader he shall I trust perceaue that vnder the pretence and cowntenance of synceritie and