And S. Cyrill who for his doctrine was in Epistola ad Nestor greate auctoritie with the counsell Ephesme wryteth the very body and bloud of Christ to be the liuely and vnbloudy Sacrifice of the churche as likewise in tholde churche other commenly termed the same and among other Chrisostome whō thauctor would now haue 1◠hom ad Heb. seme to vse it but for a maner of speach which in dede Chrisostome doth not but doth truly open thunderstanding of that is done in the church wherin by this sacrifice done after the ordre of Melchisedech Christes death is not iterate but a memorie daylie renewed of that death so as Christes offerynge on the Crosse ones done cōsummate to finish all sacrifices after thordre of Aaron is now only remembred accordyng to Christes instituciō but in such wise as the same bodie is offred dailie on thalter that was ones offred on thalter of the Crosse but the same maner of offeryng is not daylie that was on th aulter of the crosse for the dayly offeryng is without bloudshed is termed so to signifie that bloud sheding ones done to be sufficiēt And as Chryyostome openeth it by declaracion of what maner our sacrifice is that is to say this daylie offering to be a remēbrāce of the other maner of sacrifice ones done therfore sayth rather we make a remēbrance of it This sayng of Chrysostome doth not empayre his former words wher he saith the host is the same offred on the crosse and on thalter therfore by him the body of Christ that dyed but ones is daylie present in dede as the Concel of Nice saith sacrificed not after the maner of other Sacrifices as Chrisostom saith offred but the death of that preciouse body onely dayly remēbred not againe iterate And wher thauctor saith thold fathers callyng the supper of our Lorde a sacrifice ment a Sacrifice of laude thākes geuyng Hippinus of Hambrough no Papist in his boke dedicate to the kynges Maiestye that now is saith otherwise and noteth how the olde fathers called it a Sacrifice propiciatorye for the very presence of Christes moost precious body ther thus saith he which presence all Christen men muste saye requireth on oure parte laudes and thankes geuynge whiche maye be and is called in Scripture by the name of Sacrifice but that Sacrifice of our laudes and thankes geuynge cannot be a Sacrifice geuyng life as it is noted by Cyril the sacrifice of the church to do when he saith it is viuificū which can be onely sayde of the verye bodye and bloud of Christ Nor oure Sacrifice of laudes and thankes geuynge cannot be sayde a pure and cleane Sacrifice wherby to fulfill the prophecie of Malachie Malac. 3. and therfore the same prophecie was in the begynning of the Churche vnderstanded to be spoken of the daylye offeryng of the bodye and bloud of Christ for the memorye of Christes death accordyng to Christes ordinaunce in his supper as maye at more lenght be opened declared Thinkyng to theffecte of this booke sufficient to haue encountred the chefe poyntes of thauctors doctrine with such contradiction to them as the Catholique doctrine doth of necessitie require the more particulare confutacion of that is vntrue of thaduersarie parte and confirm aciō of that is true in the Catholique doctrine requiryng more time and ley sure then I haue nowe and therfore offerynge my selfe readye by mouth or wryte to say further in this matter as inalbe required I shall here ende for this tyme with prayour to almightye God to graunte his truth to be acknowledged confessed and vnisormely to be preached and beleued of al so as all contencion for vnderstandyng of religion auoyded whiche hyndreth Charitie we maye geue suche light abrode as men may see our good workes and glorifie our father who is in heauē with the sonne and holy gost in one vnitie of godhed reignyng without ende Amen
in his last supper was an offryng of him to God the father assuryng there his Apostels of his wil determination by thē al the worlde that his body should be betrayed for thē vs his precious bloud shedde for remissiō of synne which his worde he cōfermed thē with the gift of his precious body to be eaten his precious bloud to be dronken In which mistery he declared his body and bloud to be the very sacrifice of the worlde by him offred to God the father by the same wil that he sayd his body shuld be betrayed for vs. And therby ascertayned vs to be in him willyng that the Iewes on the crosse semed to execute by violence force against his wil. And therfore as christ offred himself on the crosse in the execution of the worke of his wil so he offred himselfe in his supper in declaration of his wil wherby we might be the more assured of the effect of his deth which he suffred willyngly determinatly for the redemptiō of the worlde with a most perfite oblation satisfaction for the synnes of the worlde exhibite offred by him to God the father for the recōciliatiō of mannes nature to gods fauor grace And this I wryte because this auctor speaketh so precisely howe Christ offred himself neuer but ones wherby if he meane by ones offryng the hole action of our redēption whiche was consummate perfited vpon the crosse Al must confesse the substaunce of that worke of redemption by thoblation of Christes body on the crosse to haue been absolutly finished so ones offred for al. But there is no scripture wherupō we myght conclude that Christ dyd in this mortall life but in one particuler momēt of tyme offre himselfe to his father For S. Paule describeth it to the Philippians vnder the Phil. 2. worde of humiliation to haue continued the hole tyme of Christes conuersation here euē to the death the death of the crosse And that thys obedience to God in humilitie is called offeryng appeareth by S. Paule when he exhorteth vs to offre our bodies which meaneth a continual obedience in thobseruation of Gods will he calleth Oblationem gentium Rom. 12 to bryng them to fayth And Abrahās willyng obedience ready at Gods commaūdement to offre Isaac is called the offerynge of Isaac and is in very dede a true offeryng and eche man offreth himselfe to God when he yeldeth to gods callyng and presenteth himselfe ready to do gods wyl and cōmaundement who then may be say de to offre his seruyce that is to say to place his seruice in sight and before him before whom it should be done And because our sauiour Christ by the decree of the hole trinite roke mannes nature vpon him to suffre death for our redemption whiche death in his last supper he declared playnly he would suffre We reade in S. Cyprian how Christ offred himselfe in his supper fulfillyng the figure of Melchisedech who by thoffryng of bread and wyne signifyed that high mistery of Christes supper in which Christ vnder the forme of bread and wyne gaue his very body and bloud to be eaten and dronken and in the geuynge therof declared the determination of his glorious Passion and the fruite and effecte therof Whiche doyng was a swete pleasaunte oblatiō to God the father conteinyng a most perfyte obedience to Gods wyll and pleasure And in the mistery of this supper was writen made and sealed a most perfyte testimonie for an effectuall memorye of Christes offeryng of himselfe to his father and of his death and passion with the fruite therof And therfore Christ ordeyned this supper to be obserued and continued for a memory to his cummyng So as we that sawe not with our bodely eyes Christes death and passion may in the celebration of the supper be most suredly ascertayned of the truth out of Christes owne mouth Who styl speaketh in the person of the ministre of the church This is my body that is betrayed for you This is my bloud that is shedde for you in remission of synne and therwith maketh his very body truely present and his precious bloud truely present to be taken of vs eaten and dronken Wherby we be assured that Christ is the same to vs that he was to them and vseth vs as familiarly as he did them offreth himself to his father for vs aswel as for thē declareth his wil in the fruit of his death to perteyn aswel to vs as to thē Of which death we be assured by his own mouth that he suffred the same to thef fecte he spake of by the continual feadyng in this high mystery of the same very body that suffed and feadyng of it without consumptiō beyng continually exhibite vnto vs a liuyng body and liuely bloud not only our soule is specially and spiritually comforted and our body therby reduced to more conformable obedience to the soule but also we by the participation of this most precious body and bloud be ascertayned of resurrectiō and regeneration of our bodyes fleshe to be by gods power made incorruptible immortal to lyue haue fruition in God with our soule for euer Wherfore hauyng this mystery of Christes supper so many truthes in it the churche hath celebrate thē al and knowledged them al of one certayntie in truth not as figures but really in dede that is to say as our body shal be in the general resurrectiō regenerate in dede so we beleue we fede here of Christes body in dede And as it is true that Christes body in dede is betrayed for vs so it is true that he geueth vs to eate his very body in dede And as it is true that Christ was in yearth and dyd celebrate this supper So it is true that he commaunded it to be celebrate by vs tyl he come And as it is true that Christ was very God omnipotēt and very man So it is true that he could do that he affirmed by his worde himselfe to do And as he is most sincere truth So may we be truely assured that he would and did as he sayd And as it is true that he is most iuss so it is true that he assisteth the doyng of his commaundement in the celebration of the holy supper And therfore as he is auctor of this most holy Sacrament of his precious body and bloud so is he the maker of it is the inuisible priest who as Emissene sayth Emissen by his secrete power with his worde chaūgeth the visible creatures into the substāce of his body and bloud Wherin manne the visible priest and ministre by ordre of the churche is only a dispenser of the mystery doyng and saiyng as the holy ghost hath taught the churche to be done and sayd Finally as we be taught by fayth all these to be true so when wanton reasō fayth beyng a shepe goth about by curiositie to empayre any one of these truthes the
in substance agreed with our hauyng al one Christ mediatour whiche they loked for to come we acknowledge to be already coÌ„me Come to come as S. Augustine sayth differeth But Christ is one by whom all was create mans fal repared from whom is all fedyng corporall spirituall in whom al is restored in heauen in earth In this fayth of Christ the fathers were fedde with heauenly spiritual foode whiche was the same with ours in respecte of the restitution by Christ redemption by them hoped whiche is atchieued by the mystery of the body and bloud of Christ by reason wherof I denye not but it may be sayd in a good sence howe they dyd eate the body and bloud of Christ before he was incarnate but as I sayd before scripture speaketh not so and it is no holsome facion of speache at this tyme which furthereth in sounde to the eares of the rude the pestilent heresy wherin Ione of kent obstinately Ione of KeÌ„tes obstinacye dyed that is to say that Christ toke nothyng of the virgyn but brought his body with him froÌ„ aboue beyng a thyng worthy to be noted how the old heresi deniyng the true takyng of the fleshe of Christ in the virgyns woÌ„de at the same tyme to reuiue When the true deliuerance of Christes fleshe in the holy supper be of vs eateÌ„ is also denyed For as it is a mere truth without figure yet an high mistery godsworke in thincarnatioÌ„ of Christ wherin our fleshe was of Christ truly takeÌ„ of the virgyns substance So is it a mere truth without figure yet an high mistery gods worke in the geuyng of the same true fleshe truly to be in the supper eateÌ„ WheÌ„ I exclude figure in the Sacrament I meane not of the visible parte whiche is called a figure of the celestial inuisible parte whiche is truly there without figure wherby to empayre the truth of that preseÌ„ce which I adde to auoyde cauillatioÌ„ And to make an ende of this coÌ„parison this I say that this article declareth waÌ„tones to make a differeÌ„ce in wordes where none is in the sence rightly taken witâ— a noueltie of speache not necessary to be vttred nowe They say that the body of Christ is euery day many The auctor tymes made as often as there be masâ—es sayd and that then and there he is made of breade and wyne we say that Christes body was neuer but ones made and then not of the nature substaunce of bread and wyne but of the substaunce of his blessed mother The body of Christ is by goddes omnipotency The answer who so worketh in his worde made present vnto vs at suche tyme as the churche prayeth it may please him so to do whiche prayour is ordred to be made in the booke of common prayour now set forth Wherin we require of God the creatures of bread and wyne to be sanctified and to be to vs the body and bloud of Christ whiche they can not be onles God worketh it make them so to be In whiche mistery it was neuer taught as this auctor willyngly mysreporteth that Christes most precious body is made of the matter of bread but in that ordre exhibitie made present vnto vs by coÌ„uersion of the substaunce of bread into his precious body not a new body made of a newe matter of bread wyne but a newe presence of the body that is neuer old made preseÌ„t there wher the substaÌ„ce of bread wine was before So as this coÌ„parison of differeÌ„ce is mere wraÌ„glyng so euideÌ„t as it nedeth no further answer but a note â—o how they be not ashamed to trifle in so great a matter without cause by wrong termes to bring the truth in slaunder if it were possible May not this be accompted as a parte of Gods punishement for men of knowlege to wryte to the people such matter seriously as were not tollerable to be by a scoffer diuised in a play to supply when his felowe had forgotten his parte They say that the masse is a sacrifice satisfactory for synne by the deuocion of the priest that offreth The auctor and not by the thyng that is offred But we say that their â—aiyngs a most haynous yea and detestable errour agaynst the glorye of Christ For the satisfaction of our synnes is not the deuotion nor offryng of the priest but thonly host and satisfaction for al the synnes of the world is the death of Christ and thoblation that Christ himselfe offred ones vpon the crosse and neuer but ones nor neuer none but he And therfore that oblation whiche the priestes make dayly in their papisticall masses can not be satisfaction for other mennes synnes by the priestes deuotion but is a mere illusion and subtyll craft of the deuill wherby Antichrist hath many yeres blinded and deceyued the world This comparison is out of the matter of the presence of Christes most precious body The answer in the Sacrament whiche presence this auctor in the first part of his coÌ„parison semeth by implication to graunte when he findeth faulte that the priestes deuotion should be a sacrifice satisfactorie and not the thyng that is offred whiche maner of doctrine I neuer red and I thinke it myselfe it ought to be improued if any such there be to make the deuotioÌ„ of the priest a satisfactioÌ„ For vndoubtedly Christ is our satisfactioÌ„ wholly fully who hath payde our hole debte to god the father for thappesing of his iust wrath against vs and hath caÌ„celled the byll obligatory as S. Paule sayth that was against vs. For further openyng wherof if it be asked howe he satisfyed we aniwere as we be taught by the scriptures by thaccomplishement of the wyl of his father in his innoceÌ„t suffryng his willyng obedieÌ„t suffering the miseryes of this worlde without synne the violent persecution of the worlde euen to the death of the crosse sheddyng of his most precious bloud Wherin was perfited the willyng sacrifice that he made of himselfe to God the father for vs of whom it was writen in the beginnyng of the booke that he should be the body perfyte accoÌ„plishmeÌ„t of al sacrifices as of whom all other sacrifices before were shadowes figures And here is to be coÌ„sidered howe the obedient wyl in Christes sacrifice is specially to be noted who suffred because he would Whiche S. Paule setteth forth in declaratioÌ„ of Christes humilitie And although that willyng obedieÌ„ce was ended perfited on the crosse to the whiche it coÌ„tinued froÌ„ the begining by reasoÌ„ wherof thoblatioÌ„ is in S. Paules speach attribute ther vnto yet as in the sacrifice of abrahaÌ„ wheÌ„ he offred Isaac the ernest wil of offryng was accoÌ„pted for the offryng in dede wherpoÌ„ it is sayd in scripture that AbrahaÌ„ offred Isaac the declaration of the wil of AbrahaÌ„ is called the offryng So the declaration of Christes wil
Christ as maye be in particularitie shewed wherof I make also an issue with the auctor An issue For the other poynte in that thauctor approued the iudgement of Petrus Lombardus in the matter what shoulde I more do but wryte in the wordes of Petrus Lombardus as he hath them which be these in the fourth booke the .xij. Chapter alleaged by thauctor Post haec quaeritur si quod gerit sacerdos pro prie dicatur sacrificium vel immolatio si Christus quotidie immoletur vel semel tantum immolatus sit Ad hoc breuiter dici potest illud quod offertur coÌ„secratur à sacerdote vocari sacrificium oblationem quia memoria est representatio veri sacrificij sanctae immolationis factae in ara crucis semel Christus mortuus in cruce est ibique immolatus est in semetipso quotidie auteÌ„ immo latur in sacramento quia in sacramento recor datio fit illius quod factuÌ„ est semel vnde Augustinus Certum habemus quia Christus resurgens ex mortuis iaÌ„ non moritur c. tamen ne obliuiscamur quod semel factuÌ„ est in memoria nostra omni anno fit scilicet quando pascha celebratur Nunqnid totiens Christus occiditur sed tantum anniuersaria recordatio repraesentat quod olim factum est sic nos facit moueri tanq videamus Dominum in eruce Item semel immolatus est Christus in semetipso tameÌ„ quotidie immolatur in sacramento Quod sic intelligendum est quia in manifestatione corporis distinctione meÌ„ brorum semel tantum in cruce pependit offerens se Deo patri hostiam redemptionis efficacem eorum scilicet quos praedestinauit Item Ambrosius In Christo semel oblata est hostia ad salutem potens quid ergo nos NoÌ„ne per singulos dies offerimus Et si quotidie offeramus ad recordationeÌ„ eius mortis fit vna est hostia non multae quomodovna noÌ„ multae quia semel immolatus est christus hoc autem sacrificium exempluÌ„ est illius idipsum semperidipsum offertur proinde hoc ideÌ„ est sacrificiuÌ„ alioquin dicetur quoniaÌ„ in multis locis offertur multi sunt Christi noÌ„ sed vnus vbique est Christus hîe plenus existeÌ„s illic plenus sicut quod vbique offertur vnuÌ„ est corpus ita vnuÌ„ sacrificiuÌ„ Christus hostiam obtulit ipsam offerimus nuÌ„c sed quod nos agimus recordatio eÌ„st sacrificij Nec causa suae infirmitatis reperitur quia perficit hominem sed nostrae quia quotidie peccamus Exhis colligitur esse sacrificiuÌ„ dici quod agitur in altari ChristuÌ„ semel oblatuÌ„ quotidie offerri sed aliter tuÌ„c aliter nuÌ„c etiaÌ„ quae sitvirtus huius sacramenti ostenditur scilicet remissio peccatoruÌ„ venalium perfectiovirtutis The Englishe hereof is this After this it is asked whether that the priest doth maye be sayde properlie a sacrifice or immolacioÌ„ whether christ be daily iÌ„molate or only ones WheruÌ„to it may be shortly answered that which is offred coÌ„secrate of the priest is called a sacrifice oblacioÌ„ because it is a memorie represeÌ„tacion of the true sacrifice holy immolation done in thalter of the crosse And Christ was ones dede on the Crosse ther was offered in him selfe but he is dayly immolate in the sacrameÌ„t because in the sacrameÌ„t ther is made a memory of that is ones done wherupoÌ„ S. Augustine we ar assured that Christ rysing froÌ„ Rom. 6. death dieth not now c. Yet lest we shuld for get that is ones done iÌ„ our memory euery yere is done viz as ofteÌ„ as the pascha is celebrate is Christ as ofteÌ„ killed only a yerly remeÌ„braÌ„ce repreâ—eÌ„teth that was ones done causeth vs to be moued as though we saue our Lorde on the crosse Also Christ was ones offred in him selfe yet is offred daily iÌ„ the sacrameÌ„t which is thus to be vnderstaÌ„ded that in opeÌ„ shewiÌ„g of his body distinctioÌ„ of his meÌ„bres he dede haÌ„ge only ones vpoÌ„ the crosse offring himself to god the father an host of redeÌ„ptioÌ„ effectual for theÌ„ whoÌ„ he hath predestinate also S. Ambrose in christ the host was ones offred being of power to helth what do we theÌ„ do we not The same wordes hath Chrisostome homel 17. ad hebr offre eueri day if we offre eueri day it is done in the remeÌ„braÌ„ce of the death of him the host is one not many how one not many because christ is ones offred This sacrifice is thexeÌ„ple of that the same alwaies the same is offred therfor this is the same sacrifice or els it may be sayd because it is offered in manye places ther be manye Christes whiche is not so but one Christ is eche where here full and their ful so as that which is offered euery where is one body so also one Sacrifice Christ hath offred the host we do offre the same also now But that we do is a remembraunce of the sacrifice Nor their is no cause fouÌ„d of the owne inuaiy ditie because it perâ—teth the man but of vs because we daylie sinne Hereof it is gathered that to be a sacrifice and to be so called that is done in thaltare and Christ to be ones offered daylie offered but otherwise then otherwise nowe also it is shewed what is the vertue of this SacrameÌ„t that is to saye remissioÌ„ of verâ—al synne perfectioÌ„ of vertue This wryteth Petrus Lombardus whose iudgement because this auctor alloweth he must grant that the visible church hath Priestes in ministery that offre dayly Christs most precius body bloud in mysterie then must it be graunted that Christ so offered him selfe in his supper For otherwise then he did cannot nowe be done And by the iudgement of Petrus Lombardus the same most precious body bloud is offered daylye that ones suffered and was ones 〈…〉 ede And also by the same Petrus iudgment which he confirmeth with the saynges of other this daylie offryng by the priest is daylie offred for synne not for eny imperfectioÌ„ in the first offring but because we dailie fall And by Petrus iudgemeÌ„t appeareth also howe the priest hath a speciall function to make this offerynge by whose mouth god is praied vnto as hesithius saith to make this sacrifice which Emissene notech Homâ—l de cowore et SaÌ„guine domini to be wrought by the power of the inuisible priest By Petrus LoÌ„bardus also if his iudgemeÌ„t be true as it is in dede and thauctor coÌ„fesseth it so to be that is done in th aulter is not onlie called a sacrifice but also is so the same that is offered ones and dailie to be the same but otherwise then offerid otherwise nowe But to the purpose if thauctor will stande to the iudgemeÌ„t of Petrus