Paschasius As this authour agreeth with other aboue named for that he ther saied so for this that he here saieth he agreeth with sainct Augustine For as this man saieth that the bodie and blood which was geuen to the Apostles was euen the same that was to be deliuered to death and to be shed for the remission of sinne and so all one with his owne bodie sitting among them in visible forme so as ye haue heard sainct Augustine saied that Chryst caried himself in his owne handes when he gaue furth his bodie to his disciples and saied Take eate this ys my bodie And so the bodie that did carie and the Aug in Psal 33. conc 1. bodie that was caried was all one bodie of Chryste So nowe to conclude yt ys manifest that as sainct Augustine in that place taught the verie presence of Chrystes bodie in the Sacrament and the woordes of Chryste to be vnderstanded withoute figure in their propre sense so doth this authour also Wherfor this being plain I ende and go to an other coople THE ONE AND SIXTETH CHAP. CONTInueth the exposition of the same woordes by Oecumenius and Anselmus NOwe of the lower house we haue hearde two cooples whiche although they be so placed yet are they both of good antiquitie the yongest of them which ys Paschasius being almost seuen hundreth yeares agon and also soche as aught to be receaued for that they were a good time before Berengarius began the controuersie of the blessed Sacrament These that folowe be soche as were after the controuersie was moued by Berengarius yet soche as haue ben in estimacion price and reuerence both in the greke Church and in the latin Churche and soche whose doctrine the Churche hath approued and receaued Wherfore reason and good order wold notwithstanding the arrogancie of the Aduersaries who haue appointed them selues iudges vpon the Churche to which they aught to be subiectes and so refuse soche as they list that they that loue the Church of Chryst and wish to be or be membres of the same shoulde accept whome the Church accepteth and approue whom the Churche approoueth The testimonie then of these we will heare that to the confutaciō of the enemie yt maie appeare that they are vniustlie reiected of thē whē they teache as the fathers doe And therwithall we shall see the trueth of the Sacrament setfurth and commended vnto vs to the great comfort I trust of soche as loue the catholique faith and the honoure of that blessed Sacrament Oecum in 〈…〉 Prim. Corr. Among these therfore that yet remain Oecumenius one of the greke church who ys accompted to haue liued aboute foure hondreth and seuentie years agon writeth thus vpon Chrystes woordes Erant quoque in veters testamento pocula in quibus libabant vbi etiam postquà m victimas immolassent sangulnem irrationabilium excipientes poculis libabant Pro sanguine igitur irrationabilium Dommus proprium Our Lorde geueth his owne blood in a cuppe sanguinem dat bene in poculo vt ostendat vetus Testamentum anteà hoc delineasse Ther were also in the olde Testament cuppes in the whiche they did sacrifice wherin also after they had offred their sacrifices receauing the bloode of vnreasonable beastes they did sacrifice yt in cuppes Therfore for the bloode of vnreasonable beastes our Lord geueth his owne blood And well in a cuppe that he might shewe the olde Testament to haue delined this before Thus Oecumen Besides the aptacion and applieng of the thing figurated to the figure in the whiche this authour meneth that as verilie as the bloode of vnreasonable beastes was receaued in cuppes so verilie also haue we the bloode of Chryst in cuppes besides this I saie his speache and maner of woordes are to be weighed The figure of Chrystes bloode ys not his owne bloode Wherfore sainge that Chryst geueth vs his owne bloode he remoueth the aduersaries figure For the one importeth proprely the thing yt self the other a figure or token of the same And yet farder to consider the verie woordes of this authour wher geueth Chrystes blood ysnot conteined in cuppes spirituallie Chryst his owne bloode vnto vs He saieth In poculo In the cuppe Yf then yt be geuen vs in the cuppe yt ys not the bloode of Chryst spirituallie for that ys not receaued in cuppes but in the soule of man Being than Chrystes own bloode and receaued in a cuppe yt must nedes be the bloode of Chryst reallie to the which yt well apperteineth for so moche as Chryst hath so appointed yt to be receaued in a reall cuppe for that yt self ys a reall thing Besides this the authour saieth that yt aunswereth the figure verie well that the bloode of Chryst ys in a cuppe bicause the figure had so as yt were foresaied that yt shoulde so be in that that the bloode of beastes was offred in cuppes Then Chryst geuing his own bloode in the cuppe to hys Disciples and saing Drinke ye all of this This ys my blood did speake these woordes in their propre sense And as he did them so did he vndoubtedlie these This ys my bodie And thus by this authour we haue like testimonie as by other before alleaged We shall nowe likewise see what agreable testimonie Anselmus will geue who ys appointed to geue the same for the latin Church as Oecumenius hath Ansel li. de of sic dini doen for the greke church Thus he writeth Sic enim habemus in euangeliis Accepit Iesus panem benedixit fregit deditue Discipulis suis dicens Accipite manducate ex hoc omnes Hoc est enim corpus meum quod pro vobis tradetur Quando in manus accepit panis erat sic enim dixit Accepit panem per illam benedictionem panis factus est corpus Christi non tantùm significatiuè sed etiam substantiuè Neque enim ab hoc sacramento figuram omnino excludimus neque figuram solam admittimns Veritas est quiae corpus Christi est figura est quiae immolatur quod incorruptibile habetur Consideremus ver ba Domini Manducate inquit ex hoc omnes Hoc enim quod vobis trado ad manducandum est corpus meum Et vt certi essent quod reuera esset corpus Christi signa expressit quibus hoc dignoscerent Hoc est inquit corpus meum quod pro vobis tradetur Si hoc corpus corpus Christi non substantiuè sed significatiuè tantùm fieret hoc figura corporis Christi tantùm existeret Nihil ad figuram quod sequitur Quod pro vobis tradetur Nec panem nominauit postquam panem benedixit sed corpus nec vinum nominauit postquam vinum benedixit sed sangumem Igitur sicut fides catholica credit panis qui offertur sacerdoti ad ad consecrandum per sacerdotalem consecrationem fit corpus Christi non significatiuè tantùm sed substantiuè Thus haue we in the Gospells Iesus tooke
For not onelie that ys geueÌ„ that ys seen but also that that ys vnderstanded Then yt ys laufull to cast of the sanctified bread to beastes and to geue of yt to infidels bicause yt doth not sanctifie the receauer But if that which ys taken of the hand of the preist were soche a thing as that that ys eaten of the boorde all wolde eate of the boorde and no man wolde receaue of the preistes hand Wherfor our Lorde also did not onelie blesse the breade in the waie but gaue with his owne hand to Cleophas and his felowe And Paule sailing did not onelie blesse the bread but also with his hand gaue to Luke and his other Disciples Thus farre he In this place of Chrysostome three thinges are as concerning the matter of the Sacrament to be noted The first ys that he saieth that yt that the preist A plin place for reall presence against M. Iuell geueth with his hand ys not onelie a sanctified thing but also sanctificacion yt self that ys both a thing made holie and also the thing yt self that doeth make holie In that he saieth that the thing that the preist geueth with his hand ys yt that sanctifieth other thinges or maketh other thinges holie what ells can be vnderstanded but Chrystes blessed bodie who ys our sanctificacion iustificacion and redemption as saieth S. Paule who being ther sanctifieth the woorthie receruers Forasmoche nowe as Chrysostome saieth that this sanctificacion this thing that maketh other thinges holie ys geuen by the preistes handes and yt can not be vnderstanded of Chryst spirituallie receaued for that ys not geuen by the preistes hand I wolde the Aduersarie wolde answere directlie wher this sanctificacion resteth wher yt ys whether yt be in the bread or in the preist For sith he saieth that yt ys geuen by the hand of the preist yt must be either in the preist that geueth yt or in the thing that ys geuen No man will saie that that great power to sanctifie other ys in the preist for yt ys the propre acte of God as he himself withnesseth Exod. 31. saing Ego Dominus qui sanctifico vos Yt ys I yower Lord whiche doe sanctisie yowe So that the preist doeth not the acte he sanctifieth not but he deliuereth the sanctificacion Yf in the Sacrament were nothing but bread as the aduersarie teacheth this sanctificacion coulde not by his owne doctrine be in yt For the bread beinge a dumbe creature ys not apte to receaue sanctificacion as he saieth Then yt remaineth that the Aduersarie must of force confesse that sith ther ys a thing geuen by the hand of the preist in whiche resteth this sanctificacion and yt ys prooued that yt neither can be the preiste nor the bread yt can be none other but the bodie of Chryst in the Sacrament whiche neuer being separated from the God head ys euen he that sanctifieth vs. And this ys not to be ouerpassed that Chrisostom saieth that that whiche the preist geueth ys both a sanctified thing and the sanctificacion also wherby Bothe partes of the â–ª Sacr. opened he doth fullie open both partes of the Sacrament namely what yt was as bread and wine whiche nowe being sanctified are therby turned into sanctificacion yt self that ys into the bodie and blood of Chryste Of the whiche thing in effect S. Augustine saieth Qui cùm per manus hominum ad illam visibilem speciem perducïtur non sanctificatur vt fiat tam magnum sacramentum nisi in visibiliter operante Spiritu Dei WheÌ„ the bread by the handes of men ys brought to that visibile forme yt ys not sanctified that yt maie be made so great a Sacrament but by the inuisible worke of the holie Gost In that he saieth yt ys sanctified he openeth the first woorde of Chrysostom who calleth yt sanctificatum a thinge made holie In that he saieth that yt ys made so great a Sacrament by the inuisible worke of the holie Gost he openeeh the other woorde of Chrysostome calling yt sanctificacion For by the worke of the holie Gost yt ys sanctified to be the bodie of Chryste who as ys saied ys our sanctificacion that ys he that sanctifieth vs. And for affirmacion of the geuing of this sanctifieng thing by the hand of the But yf yt be laufull for vs to folowe euerie acte of Chryst doen for our example and instruction then we maie receaue vnder both kindes and we maie lausullie receaue vnder one kinde but diuersely For as Chryst when he did institute yt did yt as a solemne action of or for the memoriall of his passion and death whiche by his ministers shoulde be srequented in his Churche vntill he came again and therfor though the nombre that beleued Preistes doing the solemne action of the memoriall of Chrystes passion in their masses aught to receaue vnder both kindes both men and women was great yet he called none to this maner of ministracion but the XII Apostles who were preistes signifieng therby that all preistes that shoulde in his Church doe this solemne action before his people for the memoriall of his passion and death shoulde doe yt vnder both kindes as therby to signifie vnto the faithfull that in the passion of Chryst the blood of that blessed bodie was separated and diuided from that bodie and ran oute plentifull to wash awaie our filthie sinnes Euen so they that be preistes and accordinge to the office of preistes doe this publike ministerie in the setting furth of this memoriall of Chrystes death must according to Chrystes institucion haue and receaue the blessed Sacramentes vnder both kindes Whiche thing the catholique Churche neuer hath nor doeth pretermitte but inuiolablie obserueth hauing ther in as yt ys meit a speciall reâ—arde to Chrystes institucion In the other time of Chrystes ministracion of the Sacrament of his bodie to the twoo disciples as the Gospell maketh no mencion that yt was doen as a solemne action of or for the remembrance of Chrystes passion or death but raither as a mean to woorke them a benefit to remoue the impediment of Sathan whiche letteth them to knowe Chryst and so to open their eies that they might knowe him and therfor receaued the Sacrament but vnder Priuate psons sor their spirituall cosort maie laufullie receaue vnder one kinde as the disciples did in Emans Bishoppes preistes and all of the clergie not doing the publique action receaue vnder one kinde one kinde Euen so priuate persons that for their spirituall coÌ„forte in Chryst for the enkendling of the fire of Gods loue in them for the godlie exercise of their faith for their incorporacion into Chryst for their strenght and defence against the assaultes and temptacions of the enemie or in extreames for their voiage meate the better to walke ther iourneie doe receaue the blessed Sacrament maie verie well according to Chrystes example receaue yt vnder one kinde as those disciples did Wherfor all Bishoppes all preistes and
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
all that by your false doctrine ād sleight haue bē entrapped ād deceaued Yowe promised that yow wolde yelde to him that wolde bringfurth to yowe one scripture or one doctour or one Coūcell c. as yow knowe This being nowe doē by me ād other I wish that yow maie yeld your self prisoner not in warrelike maner to vs but in lowlie maner to Christe ād his dere spouse the catholique Churche by acknowleging their faith and professing their religion to saue your soule which we shal be most ioifull to vnderstād ād for your soch cōuersiō yelde to God most hūble thanks Yf yow doo not yet let me wish yow for some better staie of your self hereafter to haue this olde saing in minde Ante victoriam ne canas triumphum THE PROLOGVE TO THE GENTLE READER THe Phylystynes gentle Reader moued sore and great Haereilques moue Ware against the Churche warre against the Israelites The heretikes against the catholique Chruche of God from whome ys comed furth a newe Golyath mightie in hys owne cōceit with reprochfull woordes to reuyle the hoste of oure lyuyng God and to blaspheme hys holie name to raill at hys holie mysteryes and to comdemne hys holie ordināces who with impudēt mouthe trusting in the strēght of spere and sheilde blustereth oute soche blasphemouse woordes as the like to my knowledge Crā mer hys auncetour onelie excepted neuer dyd phylistyne before hym He alone cometh oute and prouokyng Israēl to battaill maketh proclamation Proclamacion of the newe Goliath thus Yf any learned man of all our Aduersaryes or yf all the learned men that be a lyue be hable to bring anye one suffycyent sentence oute of anye olde catholique Doctour or father or oute of anye olde generall Councell or oute of the holye scriptures of God or anye one example of the primatyue churche wherbye yt may be elerely and playnly proued that ther was anye pryuate masse in the wholl worlde at that tyme for the space of syx hundreth years after Chryste c. and a fewe articles recited he proceadeth thus or that the people were then taught to beleue that Chryste bodye ys reallie substantiallye corporallye carnallye or naturallye in the Sacrament or that hys bodie ys or may be in a thousand places or mo at one tyme and sofurth proceadeng to laye oute hys matters enombreth xv articles all whiche foure onelie excepted be agaynst the holie Sacrament of Christes blessed bodie and bloode And for that he wolde not seem to faynte in hys doyng he saieth that he for hys parte wolde not onelie not call in anye thing that he had then saied but also woldelaie more matter to the same and so addeth he twelue mo artycles to the former all whiche one onelie excepted be also against the blessed Sacramēt and the mynystraciō of the same whiche hys proclamation with the addycion he knytteth vppe thus Yf any one of all oure Aduersaries be able to auouche anye one of all these articles by anye soch suffycient anthorytie of Scriptures Doctours or Councells as I haue required as I saied before so saie I nowe agayn I am content to yelde vnto hym and to subscrybe VVhiche stoute bragge as some of hys likes I suppose myslyked and manye good catholique men I knowe thought yt arrogant So I thynking the same like litle Dauid not in faith might and powre not in vertue and syngular fauour of God but as the least and yongest of my breatheren in the house of my ffather not bearyng thys vyle reproche so arrogantlie and shameleslie made against the hoste of God of a good zeale hauyng sure trust in my lord God whose cause for my powre I wolde gladlie defende hanyng some stones gathered together in my sheperdes bagge I come in the name of God against thys Goliath and for thys tyme putting thys stone oute of my bagge into my slyng I cast yt at hym whiche I trust shall so hytte hym in the forehead wher ys the seat of shamefastnesse yf anye be in the man that he shall be ashamed so to reuyle the wholl churche of God agayn I saie the wholl Churche for theise hys lucyferouse woordes be not spoken onelie against soche as were or be of the catholique Churche in Englōde but to the contumelye of all the wholl catholique Churche of Chrystendome whersoeuer ys or hath ben professed and taught the reall presence of Chrystes blessed bodie and blood in the holie Sacrament And for that hys cheif force ys bent agaynst that Sacrament whyche ys our comforte foode and nutryment to euerlasting life I haue also bent my self therin cheiflie to withstande hym not medling moche with anye other matter Wherunto yet when I prepared my self and consydered one of the Articles of hys proclamaciō wher in effect he saieth that neuer mā was condemned as an herytyke for saynge that the Sacrament was a fygure a pledge a tokē or a remēbrance of Chrystes bodie I began to be abasshed First at his craft ād subletie vsed in so weightie matter of faith wher all symplycitie and playn dealing shoud be vsed for if he referre theise his woordes to the syxe hondreth yeares next after Chryst that in those ther was neuer man cōdemned for ā heretike that saied that the Sacramēt was a figure a pledge a tokē a remēbrāce yt ys true for in all that tyme neuer was ther heretike that so saied in that sense that this proclamer ād his likes doo saye yt wherfor that ys but a craftie toye to bleer the eye of the hearer to make him beleue that mē in those daies were not for so saing cōdemned wher in dede none did so saye and where none did so saie none coulde be condemned for yt Moche like argumēt might a felō make for hym self in these daies saing that Chryste in whō after his resurrectiō was the fullnesse of auctoritie and power as he hym self wittnesseth dyd neuer cōdemne anye of his Apostles or dysciples to deathe for felonye wherfore he being a chrystian man aught not be condemned for felonye This argument hath a trueth for Chryste cōdemned none of them for none of them were felons but yt lacketh force for though they not so offending were not condemned yet thys felon so offending maye iustly be condemned Likewise though none with in those syxe hondreth years for as muche as they so saied not were not condemned yet this proclamer so sainge maye wel be condemned And here I will ioyn issue with hym that if he can bring one within those sixe hondereth yeares that saied as he saieth was not condemned I will subscrybe Secundly I abasshed at hys impudencye for if the man be so impudent as to saie that neuer man was yet hitherto indged and condemned for an heretyke that saied the Sacrament was a figure in that sense that he and hys complyces do take yt namelie to be a figure withoute the verie presence of the bodie of Christ the contrarye whereof ys knowen to all the worlde and
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
my God looke vpon me why hauest thow forsaken me When he Psal 21. Mar. 15. had thus cried one ranne and filled a sponge with vineagre and put yt vppō a Reed and gaue him to drincke Saincte Matthew saieth that they gaue him vineagre mingled with gall which fullie aunswereth the prophecie Math. 27. which saieth Dederunt in escam meam fel in siti mea potauerunt me aceto They gaue me gall to eate and when I was thirstie they gaue me vineagre to Psal 68. drinke Saincte Iohū concludinge here the wholl storie of the passion saieth thus Postea sciens Iesus quia omnia consummata etc. After these thinges Iesus knowing Ioan. 19. that all thinges were nowe perfourmed that the scripture might be fullfilled he saied I thirst Ther stoode a vessell by full of vineagre Therfore they filled a sponge with vineagre and wounde yt aboute with Isope and put yt to his mouth As sooen as Iesus receaued the vineagre he saied Yt ys finished and bowed downe his head and gaue vppe the Goste In this woord Consummatum est yt ys finished Christe who saied that all Ioan. 19. Luc. 24. must nedes be fullfilled which was written of him in the Lawe of Moises and in the prophetes and in the Psalmes perceauing that all those that spake of his incarnacion conuersation and passion the ende of whiche passion was instante were fullfilled in him and by him signified to vs the ende of the same whiche ende was that all thinges be doen in dede as these bookes forespake by woorde in figures and prophecies Nowe the end of these bookes being commed and therfore well finished as one that had doen his worke appoincted at his own pleasure he gaue himself to rest and yelded vppe his most blessed Spirit THE TVVELVETH CHAPITER BRIEFLIE TOVcheth a prophecie or two of Christs Resurrection and Ascension NOwe gentle Reader thowe hauest heard the goodlie storie of the passion of our Sauiour Iesus Christe not according to the woorthinesse of soche a matter treacted of and handled but for the avoiding of tediousnes breiflie and as yt were in a transcourse ouerrunne Wherin yet yf you well note the conference and applicacion of the storie of the Gospell to the prophecies and weigh well howe the one aunswereth the other yt will occasion yowe as I suppose to honour God in his prouident wisedom and foreknowledge and to reuerence his holie mysteries in the scriptures also teaching vs the same Nowe to perfourme my promisse I will bringe furth a prophecie or two of his Resurrection and ascension and so end this matter As the storie of the Gospell hath sufficientlie wittnessed that Christe our Sauiour gaue vppe the gost vppon the crosse and ther to declare himself a Prophecie of Chrystes resurrect and ascēsiō mortall man died So doth yt testifie vnto vs that he was buried and that the third daie he rose again and that as sainct Paule saieth accordinge to the Scriptures And for asmoche as the Gospell was not perchaunce then written or receaued as of autoritie to proue that article to vnbeleuing men 1. Cor. 15. yt ys to be supposed that saincte Paule ment the Scriptures of the Prophetes whiche did prophecie the resurrection of Christe of the whiche matter we read thus in the psalme I haue sett God allwais before me for he ys Psal 15. on my right hand therfor I shall not fall wherfore my hearte was gladde and my tounge reioced my flesh also shall rest in hope for whie Thowe shallt not leaue my sowle in Hell nether shalt thowe suffer thy holie one to see corruption That this prophecie speaketh of the resurrection of Christe saincte Peter in the first sermon that he made after he hadde receaued the holie Goste whiche was euen the same daie of Pentecost dothe alleage the same scripture by the teaching of the same holie Spirit to proue the resurrectiō of Christe wher he saieth thus Ye men of Israell heare these woordes Iesus of Nazareth Acto 2. a man approued of God emong yowe with miracles wonders and signes which God did by him in the middest of yowe as ye your selues knowe him haue ye taken by the handes of vnrighteouse persons after he was deliuered by the determinate counseill and foreknowledge of God and haue crucified and slain him whom God hath raysed vppe and loosed the sorowes of death bycause yt was vnpossible that he shoulde be holden of yt For Dauid speaketh of him before hand I sawe God allwais before me c. as ys before alleadged And proceading in this matter noteth the speciall poinctes of this Prophecie that doo proue the resurrection of Christe and saieth Therfore seing he was a Prophete speking of Dauid and knewe that God had sworne with an othe to him that Christe as concerninge the flesh shoulde come of the fruicte of his loines and shoulde sitte on his seat he knowing this before spake of the resurrection of Christe that his sowle showlde not be lefte in hell neither his flesh shoulde see corruption This Iesus hath God raised vppe wherof all we are wittnesses In the whiche wholl sentence and saieng of saincte Peter two thinges are to this pourpose to be noted First that before the allegacion of the prophete Dauid he saieth thus speaking of Christe whom God hath raised vppe and loosed the sorowes of death Yf ye aske the holie Apostle the cause whie God hath raised him from deathe he aunswereth Bicause yt was vnpossible that he shoulde be holden of yt Yf ye procead to aske him why yt was vnpossible he aunswereth For Dauid speaketh of him Wherin he noteth the immutabilitie of God and the certentie of his woorde As who should saie forsomoch as God hath spoken by his Prophete Dauid that he wolde raise vppe Christe again yt ys vnpossible but he must be raised and therfore he was raised The second thing to be noted in the Apostle ys that he noteth as yt were with his fingar the verie speciall woordes of the prophecie of Dauid that forespake the resurrection of Christe where the Apostle speking of Dauid saied He knowing of this before spake of the resurrection of Christe that his sowle shoulde not be left in Hell nether his flesh shoulde see corruption This sentence ys yt that plainlie proueth the resurrection Wherfore the Apostle to conferre the fullfilling of the prophecie to the prophecie yt self concludeth the sentence thus This Iesus hath God raised vppe wherof we all are wittnesses Albeit the learned Fathers alleage other places also yet for so moche as I haste to the matter principallie entended I will staie my hande in this matter Mindinge with like expedicion to finish the rest that remaineth to be doen by my promesse that ys onelie to declare the ascension of Christ by prophecie as I haue doen by figure Of the Ascension of our Sauiour Christe the Prophete Dauid also in the Psal 67. Prophecie of the Ascēsion psalme dothe Prophecie thus
poinctes of our faith I shall bring in one other place of the same wher he handeleth the same place of Iob to the pourpose before mencioned Medio draconis ventre rupto atque discerpto ex adytis clarissimus euasit radios non ad hoc vsque coelum sed ad ipsum supernum thronum Chrys in 101. Cor. omel 24. dimisit Illuc namque ipsum extulit quod nobis etiam exhibuit vt teneremus et mā ducaremus quod maximum dilectionis signum est Quos enim amamus nonnunquà m etiam morsu petimus Quare Iob vt seruorū in se amorē ostenderet dicebat illos nimio in se amore dixisse Quis det de carnibus eius vt saturemur Ita Christus suam carnē dedit nobis vt ea saturemur Quo nos in plurimum sui amorem allexit The beallie of the dragon being brast and torne in the middle frō the darke place he came furth most bright and clere and sent oute his beames not vnto this heauē but vnto the verie high Throne Thyther hath he caried vppe that which also he hath geuen vnto vs that we shoulde holde and eate yt which ys the greatest token of loue For whome we loue oftentimes we desire to byte Therfor Iob that he might declare the loue of his seruantes towardes him saied that they for the exceading loue that they bare towards him haue oftentimes saied Who will geue vs of his flesh that we maie be filled Euen so Christ hath geuen vs hys flesh that we might be fylled withal wherbie he hath allured vs vnto his great loue In the which sentēce gentle Reader thow seist and perceauest fyrst howe Chrysostome reherseth the storie of Iob and secondlie how he applieth yt vnto Chryst saing Euen so Christ hath geuen vs his flesh to holde and to eate The which his applicacion doth verifie my saing that Iob was in this behalf a figure that Christes flesh shoulde be eaten and that not spirituallie onelie but reallie and substāciallie which Chrysostome signifieth by this woorde Ita euen so as who should saie As the very substanciall flesh of Iob was desired to be eaten Euen so Chryst hath geuen vs his verie substanciall flesh to be eaten Thus am I not onelie moued to vnderstand Chrysostō for the cause now mencioned But I am therunto compelled by that that in him immediatelie foloweth Ad eum igitur cum feruore accedamus dilectione quà m vehementissima ne grauius subeamus supplicium Quanto enim maius beneficium accepimus tanto magis puniemur quando eo indigni apparebimus Let vs therfore come vnto him with feruēt Chrys ibi desire and moste vehement loue leste we suffer more greuouse punishment For the more great benefet we haue receaued the more shall we be punished yf we be fownde vnwoorthie of yt And he addeth Hoc corpus in praesepi reueriti sunt Magi c. This bodie did the wise men reuerence or honour in the maunger Wherby he declareth what bodie of Chryst he moueth vs to come vnto here in this his conclusion Wherbie also we maie vnderstande what flesh of Chryste he ment in the former sentence by the applicacion of the figure to the thing figured But this maie suffice for the sigures in the law of nature THE FIFTENE CHAPITER DECLARETH BY scripturs that the eating of the Paschall lambe was a figure of the eating of Chryst our Paschall Lambe NOwe that I haue spoken of soche scriptures as declare soche thinges to haue ben doen in the law of nature which by other scriptures and holie Fathers are applied and taken as figures of Chrystes preisthood and mysterie I will go forwarde to the figures Four figures of the Sacrament to be treacted of in the time of the lawe of Moyses of the which I will speake and treact of foure whiche be figures of this mysterie Which be The Paschall Lambe Manna The Shewbread and the Stone flowing oute water Of the fyrst that ys of the Paschall Lābe we read thus In the tenth daie of Exod. 12. this moneth euery mā shall take vnto him a lambe accordinge to their houses and families c. And let the lambe of yours be withoute blemish a male of a yeare olde whiche ye shall take oute from emonge the Shepe and ye shall kepe him vntill the xiiij daie of the same moneth And euery man of the multitude of the children of Israell shall kill him at euen And they shall take the bloode and strike yt on the two syde postes and on the vpper doer poste euen in the houses wher they shall eate hym And they shall eate the flesh that same night rosted with fyre and with vnleauened bread and with sowre herbes they shall eate yt See that ye eate not therof rawe nor soddē in water but rosted with fyre the head feet and purtenaūce therof In this declaracion of the maner of eating the Paschall Lambe ther be Two notable thinges in the olde Paschall lā be two principall partes The one ys of the killinge of yt The other of the eatinge of yt The condicion and maner of the lambe and the killing of the same figureth the condicion of Chryste and the crucifyeng of hym And albeit that other beastes being taken to be sacrificed as oxe cowe calf and kilde did figure the passion of Chryste Yet none of these doth so liuelie and expressedlie figure Chryste and hys death as the lambe dothe For the lambe was but younge Chryst was but younge The lambe was withoute Christ and the Paschall lābe compared together blemish Chryste was withoute sinne The lambe was taken from emonge the shepe Chryste from emonge hys Apostles By the offringe of that lambe the people of Israell were deliuered from the seruitute of Aegypte By the offringe of Chryst the people are deliuered from the seruitude of the deuell and sinne Their daile sacrifice was a lambe Owre daile sacrifice ys Chryste And for this consideracion Chryst ys more oftentymes Christ more often called a Lābe then by name of anie other beast called a lambe in the scripture then by the name of other beastes which were sacrificed and figured Chryst the euerlasting sacrifice Wherfore saincte Ihon the Baptist applieng the figure of the lambe as a thing most speciallie and fullie figuring Chryste pointed him with his fyngar sainge Ecce Agnus Dei ecce qui tollit peccata mundi Beholde the Lambe of God beholde him that taketh awaie the sinnes of the Joan. 1. woorlde The Prophet also calleth him a lambe Tanquam ouis ad occisionem ducetur tanquam agnus coram tondente se obmutescit He shall be led awaie Esai 53. like a shepe to be slain and as a lambe before the sherer shall he holde hys peace For like consideracion sainct Ihon being instructed by the reuelacion of the holie Gost dothe so call him after he had fulfilled the figure by suffring of his passion I
sacrifice of the bodie and blood of Chryst. true bread and true wine and deliuered vnto vs these misteries that we haue to vse in the remembrance of him vntill he come to iudgement Wherto yf we adde the exposition of this prophecie of Daniel that in the time of Antichrist the seruice of God shall be by him forbodden what shall we ells vnderstand by the dailie sacrisice but the sacrifice of our Melchisedech left with vs to be vsed as our most high seruice to God Which thing Lyra by verie plain woordes dothe declare expownding this text of Daniell thus Hic Angelus instruit Danielem de termino à quo incipiendi sunt praedicti tres anni cum dimidio dicens A tempore cùm ablatum fuerit iuge sacrificium id est à tempore quo sacrificium altaris cessabit celebrari solemniter Here the Angell teacheth Daniell the tyme from the whiche the three-years and a half shall beginne saing from the time when the dailie Sacrifice shall be taken awaie that ys from the time in the whiche the sacrifice of the Altar shall ceasse solemnelie to be celebrated Thus Lyra. As by the exposition of these Fathers yt doth appeare that the dailie Sacrifice ys the sacrifice of the Altar the Sacrifice of Chrystes bodie and bloode So herunto reason also agreeth and by yt we are also forced thus to vnderstand the prophete For he can not be vnderstanded of the sacrifice of lawde and praise of the which S. Paule speaketh Per ipsum offeramus hostiā laudis semper Deo id est fructum labiorum confitentium nomini eius By him mening Hebr. 13. Chryst let vs offer sacrifice of lawde allwais to God that ys to saie the fruicte of our lippes confessing his name Of the whiche sacrifice the prophet Dauid speaketh saing Immola Deo sacrificium laudis Ofer vppe vnto God Psal 49. the sacrifice of lawde Neither can yt be vnderstande of the sacrifice of the mortificacion or affliction of our bodies to the whiche S. Paule exhorteth vs saing Obsecro vos per misericordiam Dei vt exhibeatis corpora vestrae hostiam viuentem sanctam De◠placentem I besech yowe by the mercie of God that ye geue vppe your bodies as a liuelie and holie sacrifice vnto God and pleasing to him Neither can yt be vnderstanded of the sacrifice of a contrite hearte of the whiche Dauid speaketh Sacrificium Deo spiritus contribulatus A troobled spirit ys a sacrifice vnto God For all theise sacrifices shall be in vse in the time of Psal 50. Antichrist euen in the heat of his persecution For the Angell saied Eligentur dealbabuntur quasi ignis probabuntur multi Many shall be chosen Daniel 12 and purified and shall be tried as yt were fire In soche men ther ys no doubte but they will continuallie withe their humble praiers praise God and confessing his faith magnifie his holie name and fo offer vnto God the sacrifice of lawde and praise as the fruictes of their lippes They will also not onely mortifie and crucifie their bodies with all the lustes and concupiscence but they will also at that time geue vppe their bodies to suffer tormentes yea and very deathe for the name of Chryst and so offer them as pleasaunt sacrifices vnto God Other some ther shall be whiche seing the heauie great and violent persecucion that shall be vsed by Antichryst and Psal 105. his ministres will with Daniell confesse their sinnes and the sinnes of the people and humbly with Dauid saie Peccauimus cum patribus nostris iniustè egimus iniquitatem fecimus We haue sinned with our Fathers we haue don vniustlie we haue committed iniquitie Seing then that Antichrist neither shall nor can put downe or take awaie these sacrifices but that they shall be vsed vnder his swoorde and in the middest of his flammes and other tormentes yt ys most euident that none of these be that dailie sacrifice that shall be put downe For these sacrifices shall be openly offred and that dailie Yt remaineth then that of necessitie this prophecie must be vnderstande of the dailie sacrifice of the bodie and blood of Chryste whiche although Antichrist shall put down the daily sacrifice of the Altar some godlie disposed people maie percase secretlie vse as Lyra saieth vt shal for three years and a half ceasse openly and solemnely to be celebrated And further of congruence yt maie be reasoned yf the Fathers that haue ben in all ages before Chryste did knowe that yt was a thing acceptable and pleasing to God to offer extern sacrifice to him shoulde not the Chrystiā know more who liueth in the clear light wher they liued in the shaddowe Yf those sacrifices were a swete sauour to God as no doubte but they were so for his sake whom they figured howe moche sweter then ys our sacrifice vnto him offringe as we do Chryst him self in sacrifice Yf they gaue to God not onely the sacrifices of lawdes and thankes but also an extern sacrifice of thankes as yt were of an higher thanke for soche befittes as they receaued shall not the chrystian who hathe receaued greater benefittes incomparablie passing thers geue at the leest as great thankes as they Yf we shall offre no other sacrifice then the sacrifice of praise and thankes geuing and sochelike the fathers did so as well as we and ouer and besides that they offred an extern sacrifice of thākes What ingratitude maie yt well be thought then that we receauing manie mo benefittes then they shoulde geue fewer thankes then they Yt ys an euell proporcion the mo and greater benefittes the fewer and lesse thankes the fewer and smaller benefittes the mo and greater thankes O lorde what obcecate and blinde enemies of God were these that coulde Chrystians vsing no external sacrifice are lesse thākfull then the Fathers of the lawe not see these thinges but wolde that we Chrystians hauing clerer knowledge then other shoulde lesse do their duetie then other and receauing mo benesittes shoulde be lesse thankfull And thus God shoulde be robbed of his honoure and the Chrystians withdrawed from doing of ther due seruices And then woulde yt shortly come to vs as yt came to them who knowing God haue not glorified him as God neither were thankfull but waxed full of vanities in their ymaginacions and their foolish hearte was blinded when they cownted them selues wise they became fooles THE THREE AND THIRTITH CHAP. OPENETH the prophecie of Malachie NOt onely the Prophete Daniel as before ys saied doth prophecie that ther shall be a sacrifice but also Malachie who plainlie declareth the reiecting of the sacrifice of the Iewes and the placing of a common vsed sacrifice Non est mibi voluntas in vobis dicit Dominus Malac. 1 exercituum munus non suscipiam de manu vestra Ab ortu enim solis vsque ad occasum magnum est nomen meum in gentibus in omni loco sacrificatur
furth or sacrifice Chrystes reall bodie The churche nowe teacheth that we offer the reall bodie of Chryst on the altar This holy man teacheth that we offre the bodie and blood of Chryst vnto euerlasting life And that we shoulde knowe that this ys a sure doctrine grownded Chryst cōmaunded his bodie and blood to be offred vpon a sure fundacion he endeth hys sentence thus Hoc enim ipse Dominus Iesus iussit nos agere in sui commemorationem Thys saieth he hath our Lorde Iesus commaunded vs to doo in the commemoracion or remembrance of him Weigh this saing with me I besech thee gentle Reader Manie of the wicked teachers haue wounderfullie deceaued the simple people with this sentence A fond obiection of the Aduersaries answered by the holie Martyr Martialis of Chryste which this Father here alleageth saing that Chryst instituted this Sacrament for a memoriall or a remembrance of him But a memoriall saie they ys of a thing that ys absent and not of a thing that ys present wherfore Chryste ys not present in the Sacrament Yf he were what neadeth anie other memoriall but hys presence A more full aunswer shall be made to this by the helpe of Gods grace in the thirde booke wher this matter shall be treacted of more at large But at this present this holy man onely shall aunswer Whose aunswer his grauitie Cap. 41. holinesse and auncientie ys soche that they that flee not from gods grace to their owne singular affection and opinion shall perceaue that in yt ys soche pith and substance that they maie well staie them selues vpon the same For when the holie Father had declared the reall presence of Chryste in the Sacrament and that he ys offred in sacrifice then he added that our Lorde Iesus commaunded vs so to doo Wherby what ells dothe he meen but that as our Lord Iesus did consecrate and sacrifice his own bodie and gaue the same also to hys Apostles to eate in his last Supper as ys allreadie declared So doo we nowe consecrate and offre the same bodie and receaue yt according to his commaundement and that in the remembrancece of his death This I saie maie serue and suffice for an aunswer to a man that ys not contenciouse nor listeth to make euery parte of his faith a doubte and call yt Let master Iuell conferre this with hys priuate glose vpon the same text in his sermō fol. 34. into question Thys man I saie his auncientie in the Parliament house of Chryst considered ys of authoritie more sufficient and better to be beleued then Lutherus Oecolampadius Zuinglius Caluimus or our owne contrie men Cranmer Ridley Latimer or ther complices dead or liuing whose saings hauing no grownde of auncient trueth and so of congruence none authoritie yet haue they ben the more ys the pitie to rashlie beleued to the casting awaie of manie a soule and to then crease of the damnacion of the speakers But further to proceade to learn the enacted trueth of this matter I meen the true vnderstanding of the Prophet Malachie we haue an other auncient elder of the same house Irenaeus the disciple of Polycarpus whiche Polycarpus was disciple of S. Iohn the Euangelist as Eusebius wittnesseth in the ecclesiasticall historie And therfore ys this auncient Father not to be suspected of hys trueth nor distredited Thus he writeth Sed et suis Discipulis dans consilium primitias Deo offerre ex suis creaturis non quasi indigenti sed vt ipsi nec infructuosi nec ingratisint eum qui ex creatura panis est accepit gratias egit dicens Hoc est corpus meum Et Li. 5. ca. 5. Irenaeus Li 4. c. 32. calicem similiter qui est ex ea creatura quae est secundùm nos suum sanguinem confessus est noui testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo ei qui alimenta nobis praestat primitias suorum munerum in nouo testamento de quo in duodecim Prophetis Malachias sic praesignauit Non est mihi voluntas in vobis dicit Dominus omnipotens sacrificium non accipiam de manibus vestris c. But also geuing instruction to hys disciples to offre the first fruites of the creatures to God not as to one hauing nede but that they shoulde neither be vnfruictfull nor vnthankfull he tooke that bread whiche ys a creature and gaue thankes saing Thys ys my bodie And the cuppe likewise whiche ys a creature as we he confessed to be hys bloode And of the newe testament he taught the newe oblacion the whiche the churche receauing of the Apostles Chryst taught the newe sacrifice of the newe Testament the Church receaued yt of the Apostles offreth to God in all the woorlde euen vnto him who geueth vs foode being the first fruictes of his sacrifices in the newe testament Of the whiche emong the twelue Prophetes Malachie did this speake before hand I haue no pleasure in yowe saieth the Lorde omnipotent and I will take no sacrifice of your handes And so furth he reherseth the wholl sentence of the Prophet In the saing of this holie Elder of Chrystes house ye se a goodlie agreement with the other Elder before recited For thys Elder teacheth that Chryst of the creatures of bread and wine made hys bodie and bloode and therwith all instituted and taught the newe sacrifice of the newe testament the whiche sacrifice the Churche receauing of the Apostles doth offre throughoute all the worlde of the whiche the Prophet Malachie saieth he spake before Make nowe then comparison betwen Martialis and Irenaeus Martialis teacheth the presence of Chrystes bodie in the Sacrament Irenaeus teacheth the S. Martialis and Irenaeus cōpared together in their doctrine of the Sacrament same saing that Chryst confessed the bread and cuppe to be hys bodie and bloode The other saied that the bodie and bloode of Chryst were offred in sacrifice Thys man saieth that Chryst confessing his bodie and blood to be present taught a newe oblacion of the newe testament The other saied that Chryst commaunded vs so to doo This man saieth that Chryst taught the newe sacrifice of the newe testament to the Apostles and that the Church receauing the same of the Apostes dothe offre yt to God troughoute all the worlde The other alleaging Malachie treacteth of the sacrifice of Chrystes bodie and bloode This man treating of the bodie and blood of Christ the newe sacrifice of the newe testament offred of the Churche throughout all the worlde alleageth Malachie saing that he spake of the same Aboue these goodlie notes of agreement betwē these two great aunciēt Two notable documentes out of Iren. wherby the gloses of the Aduersaries are reproued ād ouerthrowen Fathers this ys in Irenaeus speciallie to be obserued that in saing that Chryst taught the newe oblacion of the newe Testament he geueth vs two goodly documentes for
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
reall presence of the bodie and bloode of Chryste from the Sacrament but Chrystesbodie ād blood in the Sacr. to be receaued both with heart and mouth that we shoulde receaue the bodie and blood of Chryst and that not onelie with a faithfull heart whiche serueth for the spirituall receipt of Chrystes bodie and blood but also with a faithfull mouthe whiche argueth a corporall receipt of the bodie of Chryst as the Proclamer knoweth right well And therfor I dare saie this saing of saincte Augustine pincheth him euen by the conscience I saie then with Guitmundus let not the Aduersarie triumphe to moche vpon his figuratiue speache as once I heard master Horn do in a sermon by him made in the Vniuersitie of Cambridge wher after the Master Horns signracion maner of soche his likes he abused the figuratiue speache and placed yt ther wher yt shoulde not be placed For saincte Augustine did not so place this figuratiue speache as therby to displace the bodie and blood of Chryste frō the Sacramente whiche we must receaue with a faithfull hearte and mouthe but he placed his figuratiue speache as Guitmundus noted to yow that ys in the swete and dououte remembrance of Chrystes death and passion and in the crucifieng and mortifieng of our flesh with all his lust and concupiscence Yf then the Aduersarie be desierouse to haue figures in the Sacrament let him not diuise soche a figure as neither Chryste nor his holie membres did acknowlege but let him take soche and in soche place as by them be appointed whiche bicause the Aduersarie shall not lacke let him vnderstand that ther be manie This holie Sacrament ys as ys saied a figure of Chrystes death and passion The Sacrament ys a figure in diuerse respectes but not onelie a figure yt ys a figure teaching vs that as Chryste was crucified for our sinnes so shoulde we crucifie sinne in our owne bodies Yt ys a figure of the misticall bodie of Chryst the Churche The formes of bread and wine be figures of Chrystes bodie and blood verilie being vnder the same formes Finallie bicause the woordes of Chryste Except ye eate my flesh and drinke my bloode in grosse vnderstanding after the sownde of the letter as the Iewes did take yt do importe that we shoulde as S. Augustine saieth eate his flesh rawe sodden or rosted by lumpes and peices as we do flesh from the shambles after whiche maner we do not nor maie not eate yt therfore yt ys a figuratiue speache that we must eate yt euen the same flesh and the same bloode in substance after a spirituall maner that ys vnder the formes of the Sacrament inuisiblie and thus yt ys a figure also And bicause one thing ys receaued not in his owne forme in fensible maner but in the forme of an otther thing in this respecte yt ys figuratiuelie eaten Thus ye perceaue howe the sainge of Chryste ys a figuratiue speache and that by conference with S. Augustines own sainge Ye see also that the Sacrament ys a figure of manie thinges and yet so as the reall presence of Chrystes bodie ys not taken awaie from the same But ys so ther that we must as S. Augustine saieth receaue yt with owre mouth whiche can not be but verilie and reallie And nowe I leaue this obiection as fullie aunswered and turne me to the processe of the matter noting this to yowe for the same that where yt ys declared that S. Augustine saieth that the sainge of Chryste ys a figuratiue speache he vnderstandeth this alleaged texte of the Sacrament and of the verie reall presence of the same flesh and bloode as the woordes of Chryste do pourporte spirituallie as ys before saied vnderstanded Yt were not a litle to be meruailed that so famouse a man so highlie learned so constante in faithe who as ye haue alreadie hearde and more shall hath so plainlie so manifestlie withoute all obscuritie taught the verie reall presence of Chrystes blessed bodie and blood in the Sacrament shoulde in this place forgette his faithe forgette his learninge leaue his constancie and teache a contrarie doctrine that Chryste should be there but as in a figugure or signe No God be praised as he ys a strong piller of Chrystes Churche So he will stand constantlie and stronglie in the same and will not be drawen into the companie of the malignaunte Churche whiche God hateth but remain in the catholique Churche whiche God loueth S. Augustine thus being declared for the better vnderstanding of this scripture I will heare one other who shall open vnto vs howe he also vnderstandeth the same This shall be Cyrille whose sainge ys this Non poterat enim aliter corruptiblis haec naetura corporis ad incorruptibilitatem vitam traduci nisi Cyrill in 15. Joan. naturalis vitae corpus ciconiungeretur Non credis mihi haec dicenti Christo te obsecro sidē praebe dicenti Amen amen in quit dico vobis nisi manducaueritis carnem filij hominis biberitis sanguinem eius non habebitis vitam in vobis Audis apertè clamantem non habituros nos vitam nisi sanguinem eius biberimus carnem manducauerimus In vobis ipsis dicit id est in corpore vestro vita autem iure ipsa vitae caro intelligi potest The corruptible nature of this bodie can not otherwise be brought to incorruptibilitie and life excepte the bodie of naturall life should be conioined to yt Doest The receipt of Chrystes bodie maketh oure bodies immortall thowe not beleue me saing these thinges I beseche thee beleue Chryst sainge Verilie verilie I saie vnto yowe excepte ye eate the slesh of the Sonne of man and drinke his bloode ye shall haue no life in yowe Thowe hearest him plainlie sainge that we shall not haue life except we drinke his bloode and eate his flesh He saieth in your selues that ys in your bodie That same flesh of life by right maie be vnderstanded life In this saieng Cyrill nedeth no expositour who so plainlie teacheth that this corruptible bodie coulde not atteign to incorruptibilitie and life except the bodie of naturall life shoulde be conioined to yt what ys the bodie of naturall life he teacheth afterwarde when he saied the flesh of Chryste maie Chrysts slesh called life as being the flesh of God who ys life of right be called life bicause yt ys the flesh of life that ys of God who ys the verie life of his own nature by whom all other thinges in the which he hath putte a liuing soule do liue But he naturally liueth that ys of his owne nature not by life powred into him as by him yt ys powred into vs but of him self Therfore Cyrill calleth the bodie of Chryst the bodie of naturall life bicause yt ys the bodie of God who ys naturall life Nowe note that he saieth that this bodie of naturall lif whiche ys the bodie of Chryste must be ioined to our corruptible nature
bodie of Chryste sacramentallie So also according to their duetie with godlie deuocion holie conuersation and spirituall meditaciō they might receaue him spirituallie withoute the whiche maner of receipt the other was nothing profitable but raither hurtfull and damnable And therfore in the end of the sixt of S. Iohn shewing his pourpose to be as I haue saied and that the people shoulde perceaue that as he knewe that they did beleue well so also they might receaue well he concludeth the wholl matter thus Hoc ergo totum ad hoc nobis valeat dilectissimi vt carnem Christi sanguinem Christi non edamus tantùm in sacramento quod multi mali sed vsque ad spiritus participationem manducemus bibamus vt in Domini corpore tanquam membra maneamus vt eius spiritu vegetemur non scandalizemur etiamsi multi modò nobiscum manducant bibunt temporaliter sacramenta qui habebunt in fine aeterna tormenta All this therfor most wellbeloued let yt auaill to this ende The flesh of Chryst eaten in the Sacr. of euel men that we eate not the flessh and bloode of Chryst onelie in the Sacrament whiche also manie euell men do but let vs eate and drinke to the participacion or partaking of the spirit that we maie abide in the bodie of our Lord as membres that we maie be made lustie and strong by his spirite and not be slaundered though manie do eate and drinke with vs temporallie the Sacramentes whiche in the ende shall haue eternall tormentes Thus S. Augustin Here maie ye clerely perceaue the scope of S. Augustines treatises vpon S. August doth acknowledge both spiritual and corporalreceauing S. Iohn that he wolde the people shoulde not onelie receaue the flesh and blood of Chryste in the Sacrament sacramentallie but also by the partaking of the spirit spirituallie In which his conclusion as ye maie perceaue that he teacheth two maner of receauinges so wolde he both to be vnderstanded in Chrystes woords and neither of them to be banished as a thing not intended or ment by Chryste Wherbye ye maie perceaue the great folie of the Aduersaries that bicause saint Augustine dothe exhorte vs to the spirituall receauing of Chrystes bodie and blood therfore we must contempne the sacramentall receauing therof And yet saincte Augustin wolde we shoulde do bothe and teacheth aswell the one as the other But ther doing herin ys moche like to their doing in the matter of iustificatiō that bicause sainct Paule did so moche extolle faithe to the Romans therfore they contemned the woorkes of charitie sett furth to the Corinthians The effecte wherof hath well appeared in their practise For not onely Luther did cōdemne saincte Iames epistle for the fetting furth of workes but also he and his sequaces haue maliciouslie separated cutt of and diuided Luther cōdemned S. James epist them selues from the vnitie of Chrystes Churche and felowshippe with yt And then being so separated haue withoute all measure and ende blasphemed railed at and reuiled the same and odiblie and cruellie persecuted yt which was towardes them frendlie and blamelesse But God kendle in them that be liuing the fire of his lowe that by yt they maie returne to vnitie whiche by malice haue made lamētable diuision not onelie among the people but betwen God and manie a soule And Reader beholde thow the trueth nowe laied before thy face and see that nowe taught of S. Augustin that before thowe hauest seen taught by Chrysostom and Cyryll Chrysostome saied Vt autem non solùm per dilectionem sed reipsa in ipsam carnem conuertamur per cibum id essicitur quem nobis largitus est That we should not onelie by loue but in verie deed be turned in to that flesh that ys brought to passe by the meate whiche he hathe graunted vs Wher note bothe our turning into Chryst by loue whiche ys the spirituall receauing and our turning into his flesh in verie deed whiche ys by the corporall receauing Cyrill saieth Non negamus nos rectafide charitateue sincera Christo spiritualiter Iu. 15. Joā Corporal receauing auouched aswel as spirituall coniungi Sed nullam nobis coniūctionis rationem secùndū carnem cum illo esse id profectò pernegamus We do not denie that we be conioined to Chryste spirituallie by right faith and sincere charitie But that we hawe no maner of coniunction with him after the flesh that we earnestly denie Note here a spirituall ioininge of vs to Chryste whiche ys by spirituall receauing and a carnall ioininge of vs to his flesh which ys by corporall receauing Nowe compare S. Augustine here to these who saieth that we maie not onely eate the flesh and drinke the blood of Chryst in the Sacramēt whiche ys the corporall receauing but we must eate yt euen vnto the participacion of the spirit which ys the spirituall receauing And thus thow seest an vniforme doctrine that we must bothe receaue Chryst in the Sacrament reallie and also by faithe spirituallie And therfor thowe Chrystian suffer not thy self to be robbed of the one seing that the exceading loue of Chryste as a pledge of the same hath to thy endlesse comforte lefte thee bothe And nowe what S. Cyrill saieth agreablie to S. Augustin vpon this text let vs heare Manet enim immaculata vtraque natura vnus ex vtrisque Christus est sed inefabiliter vltrà quà m possit mens humana intelligere Verbum humanitati In. 15. Ioan. coniunctum totam in seipsum ita reduxit vt indigentia vitae possit vinificare Sic interitum à natura expulit mortem quae peccato plurimum poterat destruxit Quare qui carnem Christi manducat vitam habet aeternam Habet enim haec caro Dei Verbum quod naturaliter vita est Propterea dicit ego resuscitabo eum in nouissimo die Ego enim dixit id est corpus meum quod comedetur resuscitabo eum Non enim alius ipse quà m caro sua Nō id dico quia natura non sit alius sed quia post incarnationem in duos se diuidi filios minimè patitur Ego igitur inquit qui homo factus sum per meam carnem in nouissimo die comedentes resuscitabo Bothe the natures saieth he abide inuiolated and of them both ther ys one Chryst but vnspeakeablie and beionde that mans minde can vnderstande The Sonne of God conioined to the manheade hath so reduced yt whollie into him self that yt ys able to geue life to thinges lacking Chrystes bodie receaued in the Sacr. shall raise our bodies to immortall life life So hath yt expelled destructiō from the nature of man and death whiche by sinne was very strong yt hath destroied Wherfore he that eateth the flesh of Chryste hath euerlasting life For this flesh hath the Sonne of God whiche ys naturallie life Therfore he saiethe and I will raise him vppe in the last
what schoole he was in he was certen that ther was no respondent that presentlie wolde return his argument into his lappe I beleue he wolde not for shame haue made soche argument in a schoole except yt had ben to haue occupied the time while he might haue studied a better or ells for lacke of other kinde of argumentes in the matter that he impugneth as I dare saie he do the here as yt well appeareth in the processe of his disputacion For the next argument ys of like force but of more vntrueth this yt ys S. Paule that tooke the Sacrament at Chrysts hand an as he had taken yt deliuered yt to the Corynthians neuer willed adoracion or godly honour to be geuen to yt Leauing this argument as a thinge of no force to conclude that the Authour The proclamers argumeÌ„t oute of S. Paule faileth for waÌ„t of trueth therof intendeth let vs examen the trueth of yt This Proclamer first alleaging Chrystes institucion wherin he saieth Chryst made no mencion of adoracion ioineth S Paule to yt as one receauing of Chryst no other order then in the ministracion of Chryst was vsed and deliuered also to the Corynthians no other nor no more then Chryst did whiche thing howe false and vntrue yt ys S. Paule him self shall declare S. Paule deliuered to the Corynthians that the vnwoorthie receauer shall be giltie of the bodie and bloode of our Lorde Chryst who to vse the woordes of this Proclamer knewe best what aught to be doen when he instituted this Sacrament gaue no soche lawe Sainct Paule geueth a rule or commaundement that a man must examine him self and so eate of that bread Chryst in the institucion gaue no soche commaundement but raither admitting Iudas to the receipt of the holie mysteries whose wicked intentes and pourposes were not vnknowen neither was he ignorant that he nothing examined himself semed to practise the contrarie of that S. Paule setteth furthe to be obserued Wherfor this disputer referring the maner and all other circumstances of the deliuerie of the Sacrament by Sainct Paule to the Corinthians to the maner and circumstances of the deliuery of the Sacrament by Chryst in his supper ys foulie deceaued in his argument taking therin as yt dothe appeare an vntrueth for a trueth and so deceauing his Auditorie geueth them chaffe for good corne Thus ye maie perceaue that S. Paule deliuered diuerse doctrines to the Corynthians concerning the receipt of the holy Sacrament which Chryst ys not fownde by the testimonie of anie of the Euangelistes to haue deliuered to his Apostles and yet who being a chrystian doubteth that yt ys the doctrine of God and of our Sauiour Chryst In this argument this disputer also saieth that S. Paule neuer willed adoracion or godlie honour to be geuen S. Paule willed adoracion to be geueÌ„ to the SacrameÌ„t to the Sacrament yf he speake of the woorde adoracion I consent vnto him for trueth yt ys that S. Paule hathe not these woordes Adore the Sacrament But yf he speake of the thing I dissent from him For that I iudge to be vntrue Manie thinges are spoken of in verie dede when the propre vocable appropriated to the same thing to signifie yt to a mans vnderstanding ys not spoken or vttered As yf I saie Plato was a reasonable liuing creature Though I applie not the propre vocable of a man to Plato yet to the vnderstandinge I signifie as moche in deed as yf I had called him a man So though S. Paule speake not in the deliuerie of the Sacrament to the Corynthians of these woordes adoracion or honour yet he speaketh of the thing in deed For when he geueth this rule Probet seipsum homo Let a man examen him self and so let him Yt ys great honour to the SacrameÌ„t to examen our selues er we presume to receaue yt eate of that bread and drinke of that cuppe Dothe he not will vs to geue moste singular honour to the Sacrament What more honour can be doen then to fee that our faith towarde the Sacrament be firme and stable voide of all sinistre opinions thinking nothing of so great a mysterie but that that ys semelie Howe great an honour do we to the Sacrament also that to receaue yt we examen and search our consciences and what we finde filthie and fowle we purifie clense and make clean by earnest contricion by pure confession and humble penaunce S. Augustine saieth Placuit enim Spiritui sancto vt in honorem tanti Sacramenti in os Christiani prius Dominicum corpus intraret quam exteri cibi Yt hath pleased the holie Ad Jan. Epist 118. Gost that in the honour of so great a Sacrament the bodie of our Lorde shoulde entre the mouth of a chrystian before worldlie meates Yf the holiÌ„e Gost doeth esteme yt as doen to the honour of the Sacrament to receaue yt Yf corporal abstinence be to Gods honour moch more spirituall abstinence fasting before al meats how moch more ys it to the honour of the SacrameÌ„t that we fasting from all vices from all horrible sinnes and crimes come with pure conscience hongring and thirsting righteousnesse to receaue in the Sacrament the Lorde and geuer of righteousnesse Yf any honour be doen to God by corporall abstinence or fasting howe moche more ys doen by spirituall abstinence from sinne But the Aduersarie will saie that this honour ys not doen to the Sacrament but to God and to his grace receaued in the receipt of the Sacrament Wherunto I saie that the verie woordes of S. Paule ouerthroweth this saing For S. Paule by expresse woordes speaketh of the Sacrament saing Let a man examen himself and so let him eate of that bread and drinke of that cuppe He saieth not Let him examen himself and so he shall receaue the grace of God and the vertue of the meritte of Chrystes passion and deathe whiche ys a matter moche and almost generallie taught thorowoute all the Gospell For what ys more taught then remission of sinnes to true penitentes by the vertue of Chrystes passion But here S. Paule speaketh of the Sacrament by a speciall maner and therfor saieth And so let him eat of that bâ—ead and drinke of that cuppe For more manifest proof of this note that S. Paule referreth the honour or dishonour that ys doen by woorthie or vnwoorthie receauing not 1. Cor. 11. Honour or dishonour doen by the receauer ys referred to the Sacrament by expresse woordes of S. Paule immediately to the grace of God or meritte of Chrystes passion But to the Sacrament and therfor saieth Itaque quicunque manducauerit panem biberit calicem Domini indignè reus erit corporis sanguinis Domini Who soeuer therfore shall eate the bread and drinke the cuppe of our Lorde vnwoorthilie he shall be giltie of the bodie and bloode of our Lorde so that the vnwoorthie receauing ys referred to the bread and the cuppe of our
mare rubrum significat ChristuÌ„ Populus transiens significat fideles Mors Aegyptiorum significat abolitionem pectorum The reade Sea a figure of Baptism The redde sea signifieth Baptisme Moyses the leader through the redde sea signifieth Chryst The people passing through yt signifieth the faithfull The death of the Egiptians signifieth the abolishing of sinnes Thus he In whiche saing of S. Augustin we perceauing the thinges doen in the olde Testament to signifie thinges doen in the newe Testament maie also by applicacion of the one to the other perceaue howe answerable the one ys to the other Whiche yet in some parte S. Augustine more clerely openeth in an other place Rubet mare rubrum Baptismus vtique Christi sangnine consecratus Hostes sequentes à tergo moriuntur peccata praeterita Ducitur populus per desertum CoÌ„t Faust baptisati omnes nondum perfruentes promissa patria sed quod non vident sperando per patientiaÌ„ expectando tanquam in deserto sunt The redde Sea ys redd likewise Baptisme consecrated with the bloode of Chryst The enemies folowing die be hinde their backe the sinnes past are destroied The people ys ledde through the desert all the baptised not yet enioieng the promissed contrie but hopping and through pacience looking for that they see not they are as in the desert Thus moche S. Augustin Chrysostome also most manifestly setteth furth this figure applieng yt to baptisme as to the thinge by yt figured And first he diligentlie noteth howe S. Paule to euery of these figurs whiche the fathers receaued addeth this woorde all saing all our fathers were vnder the cloude and all did passe the Sea and all were baptised vnder Moyses and all did eat of one spiritual meate and all did drink of one spiritual drink In the which he noteth a In dictum Apost Nâ—olo vos ignor great similitude aÌ„d answearablenesse of the things figured to the figures and afterapplieng yt to the pourpose saieth Volens enim declarare quod sicut in EcclesianoÌ„ est discrime serui liberi neque ciuis aduenae neque senis adolescentis neque insipientis saptentis neque priuati principis neque mulieris viri sed omnis aetas omnis dignitas vnaquaeque natura in Baptismum descendit etiam Rex pauper eadem purificatione vtuntur id quod maximum nostrae praesertim nobilitatis est argumentum Nam similiter mendicus purpuram gestans ad mysteria admittuntur neque in sacramentis maior istius quam illius est respectus sic in veteri conuenienter omnes posuit Neque enim dicere potes quòd Moyses per aridaÌ„ Iudaei per mare transierunt neque quòd abundantes per vnam indigi per aliam viam neque mulieres sub sereno viri sub nube fuerunt sed sub mari omnes sub nube omnes in Moysen omnes Nam transitus ille futuri Baptismi tipus erat Oportebat igitur primum figuram illam benè omnia figurare quò omnes ipsam tenerent sicut hic omnes ex aequo participes sunt He willing to declare that as in the Churche ther ys no difference of bond man and free man neither of contrie man and straungerneither of olde man and young man neither of vnwise man and wise man neither of priuate man and prince neither of woman and man but euery age euerie dignitie and euery nature equallie descendeth into the font both king also and poour maÌ„ vse one purificacion The whiche thing ys a great argument cheiflie of our nobilitie Baptisme ys receaued of all in different he both rich and power For bothe the begger and he that weareth purple be in like sorte admitted to the misteries neither in the sacramentes ys ther any more respecte of this then of the other So in the olde he hath conuenientlie vsed the woord al for neither canst thowe saie that Moyses did passe by the drie land and the Iewes by the sea nether that they which were riche passed by one waie and the neady by an other neither the wemen vnder the clere and the men vnder the clowde but that they were all vnder the sea and all vnder the clowde and all vnder Moises for that passage was a figure of Baptisme to come Yt behoued therfor that the figure shoulde figurate all thinges well that all shoulde be vnder the lawe eueÌ„ as here all be equallie partakers Hetherto Chrysostom Whom as ye perceaue to affirme that the passage through the red Sea was a figure of baptisme so haue ye also perceaued the one very liuely applied to the other for that parte and for so moche as they were compared together For whiche afterward coming to the very poincte of the thing he directly applieth the figurs to the things figured in theÌ„selfs Et poterimus te docere quomodò vetus ad nouum Testamentum habeat cognationem ille transitus ad nostrum baptisma Nam ibi aqua hic aqua Lauachrum hic ibi pelagus Omnes hic in aquam ingrediuntur ibi omnes Iuxta hoc similitudo est Postea vis cognoscere colorum veritatem ibi quidem liberati sunt ex AEgipto per mare hic autem ab Idololatria ibi quidem Pharao submersus est hic autem Diabolus Ibi AEgyptii submersi hic autem vètus homo peccatis defoditur And we can teache thee saieth Chrysostom howe the olde Testament agreeth to the newe and that passage with our baptisme For ther was water and here ys water Here a wishing place and Baptisme aÌ„d the read Sea compared together ther the Sea All here entre into the water and all ther. According to this here ys similitude Wilt thowe afterwarde knowe the trueth of the colours Ther they were deliuered oute of Egipt by the Sea here froÌ„ Idolatrie Ther Pharao was drowned here the Deuell Their Egiptians were drowned here the olde man with his sinnes ys buried In this although Chrysostom hath sufficientlie shewed the agreement and similitude of the figure of Baptisme with Baptisme yt self Yet he staieth not but proceadeth by like applicacion to shewe the excellencie of the effecte or operacion of the one aboue the other sainge thus Vide cognationem figurae ad veritatem veritatis excellentiam Vbi igitur est affinitas figurae ad veritatem Omnes ibi hic omnes Per aquam sunt ibi hic per aquam A seruitute liberati sunt illi nos à seruitute liberati sumus sed non ab eadem omnes Nam illi quidem à seruitute Aegytiorum nos vero à seruitnte Daemonum Illi quidem à seruitute Barbarorum nos verò à seruitute peccati ad libertatem venerunt illi nos sed non ad eandem Nam nos ad The goodlie effectes of Baptisme multo clariorem Beholde saieth he the likelihood of the figure to the trueth and the
learn whether they wolde or no to kepe holy daie Thus farre Chrysostome In this he hath declared that Manna was no naturall effect of naturall custome and ordre but by the speciall worke of God who caused yt as yt pleased him to rain down from the clowdes to them He saieth also that vpō the Sabboth daie God rained not Manna to the people signifieng that euery other daie he did For the maner of the gathering of yt he teacheth that they that gathered more then was nede they had no profitte af their couetousnesse whiche ys as the text of Exodus saieth that he that gathered moch to him their remained nothing howe moche so euer through gredie desire he gathered he had no more but his measure As touching the ordre of the keping of yt yf they kept yt as yt shoulde be kept as vpon the Sabboth daie Māna kept vpon the Sabboth daie remained good vpon other dates not they might kepe yt then as Chrysostome saieth Manna did abide Manna But yf anie other daie of couetousnesse they wolde kepe of yt vntill the next daie then Manna wolde not abide Manna but Manna was turned into woormes S. Augustin also to omitte the rest speaketh in one place of one miracle of yt mencioned aboue that ys that yt tasted to them according to their desire In primo populo vnicuique Manna secundùm propriam voluntatem in ore sapiehat August ▪ ad Januar. In the first people Manna tasted in euery mans mouth according to his owne will By this ye perceiue howe manie miracles God wrought in Manna so that yt might verie well be called a merueilouse thing And truly for the great workes that God wrought in yt and for the nombre whiche also ys great as being doen in one thing yt maie well be reputed and esteemed an excellent thing Cōpare nowe our Sacrament with this figure as the Aduersarie doth cal yt a Sacrament whiche then ys but bread taken to signifie or to be a token Manna farre excelleth the Sacramentaries Ceramētal bread or figure of Chrystes bodie and thē what ys yt ys yt anie more then a plain peice of artificall bread made by mans hande ys yt in any respecte wonderfull ys ther anie one miraculouse worke of God in yt like as in Māna ys not Manna by all means more excellent and farre exceadinge this Sacrament Certenly yt farre excelleth and exceadeth yt wher the catholique faith teacheth that the lawe had but shadowes and the Gospell the verie thinges Yf the highest the cheifest the excellentest Sacrament that ys in the Gospell whiche as Sainct Dionyse Areopagita saith ys the Sacrament of the bodie and bloode of Chryst be so base and bare and maie no better compare with his figure than that yt ys a signe or token of Chrystes bodie then must Sainct Paule his doctrine to the Hebrues and the doctrine of the catholique Churche be turned into the contrarie saing that ys that the Gospell hath the shadowes and the lawe the very thinges For as our Sacramēt ys a figure of Chrystes bodie so was Māna As we receauing that peice of bread maie receaue Chryst spirituallie So did the Iewes receauing Manna receaue Chryst also spirituallie And aboue this Manna hath a nōbre of excellences and our bread hath none So that yf we receaue this doctrine of the Aduersarie that our Sacramētes be of no more excellēcie thā the Sacramētes of the olde lawe we also admitte this that the Sacramēts and figures of the olde lawe farre excell owers For the excellencie of a sacrament or a figure stādeth speciallie Thexcellēcie of Sacr. standeth in three poinctes in three poinctes in the excellencie of the thing that yt signifieth or figureth In the fulnesse and liuelinesse of the significacion And in the work of God aboute the same figure As touching the first yt ys very plain that king Pharao was a figure of the Deuel the Egyptians his people were figures of sinnes the seruitude that the children of Israell were in vnder this king and his people was a figure of the seruitude of man vnder the Deuell and sinne These three although they be figures and iustlie do figure the thinges by them figured yet they be not accompted excellent figures bicause the thinges by them figured be not excellent ▪ Contrariwise Melchisedech for that he ys a figure of Chryst as S. Paule declareth to the Hebrues ys accompted and reputed an excellent figure bycause the thing figured ys excellent A figure ys as the image of a thing An image as comon experience teacheth ys regarded and estemed according as the thing ys whose image yt ys As the image of a king of the subiectes of the same King ys moche regarded for that yt ys the image of their King And is they honour and loue their Kinge So will they vse his image So like wise Melchisedech being the figure and image of Chryst ys an excellent figure bicause Chryst ys excellent The second poinct moche commendeth the excellencie of the figure also For although Isaac were a goodlie figure of the passion of Chryst yet the Paschall lambe ys reputed the more excellent figure for that yt more liuelie dothe declare the thing therbie signified then thother did For altho Isaac was the onely Sonne of his Father as Chryst of his Father and bare the wodde to the place of sacrifice as Chryst his crosse to the place of hys death yet the lambe bicause yt was slain in dede and the bloode of yt cast vpon the postes of the doores defended the inhabitantes from the hand of the Angell that strooke the Egyptians and for that vpon the death of the lambe the people departed oute of Egypte and were deliuered from the seruitude of King Pharao and his people which figured the death of Chryst in dede and the effectes of the same For as the innocent lambe died and shedde his blood without gilt or offence so the innocent lambe Chryst died and shedde his bloode without gilt or offence As the blood defended the Israelites from the striker so the blood of Chryst being cast vpon vs defendoth vs from the wrathe of God vnder the whiche we were born ād apeaceth the same that yt striketh vs not to death as the Egyptians were of the Angell As the Israelites vpon the death of the lambe were deliuered from the seruitude of Pharao and his Egyptians so we Chrystians vpon the death of our lambe Chryst were furthwith deliuered from the seruitude of the Deuell and sinne Therfore I saie the lambe so liuely and so fullie signifieng Chryst who suffred for vs and pourchased owre redemption ys more excellent figure than Isaac The thirde poinct also must of necessitie be admitted For where the workes of God be and specially miraculouse workes the mo they be and the more miraculouse the more excellent the thing ys about the which soche workes be doen. Yt was a miraculouse worke that Elisabeth being an olde woman and past childe
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
he did sanctifie and blesse yt The catholique Churche folowing them saieth likewise that he gaue not onelie thankes but also that he blessed yt The Proclamers Church saieth no more but that he gaue thanks and liketh not to saie that Chryst blessed yt or sanctified yt And wote yow whie Bicause they feared that the trueth might be sooner perceaued that by the blessing and sanctificacion of Chryste his verie bodie and blood were consecrated as they were in dede which by all shiftes and meanes they labour to hide But I wishe the wholl woordes of S. Iames Masse not onely to be well noted but also continuallie to be remembred that he saieth that Chryste gaue thankes he sanctified he blessed and fylled the cuppe with the holie Gost For these woordes not onelie impugne the wicked assertion of the Sacramentarie but also commende to vs the excellencie of the B. Sacrament and Woordes of S. James Masse proue the presence of that blessed bloode whiche the catholique Churche teacheth there to be present For who can saie that after these great doings of Chryste of sanctifieng blessing and filling with the holie Gost that ther ys nothing ells made but a bare hungrie figure This godlie acte of Chryste the Apostles and Fathers foloweing as S. Iames in his Masse S. Basill and Chrysostom in their Mases did not onelie make mencion of his blessiing and sanctifieng but did them selues sign and blesse the Sacrament as in their Masses yt ys plain to see Which acte of Chryst of the Apostles ād fathers the catholike church embrancing signeth with the sign of the crosse and blesseth the Sacrament signifieng the sanctificacion their doen to be doen by the power of him that by his crosse sanctified all the faithfull But these wicked bretheren of the late fownd Church geue as fewe termes of excellencie to yt and vse as fewe gestures and actes signifieng blessing and sanctificacion as they maie that the estimacion of that gloriouse Sacrament maie be impaired Thus nowe ye haue seē the conference made ye see the catholique Churche Conference of the catholeque authoritie of preists withe the lacke of authoritie of newe ministers in euerie poinct agreing with Chryste withe Apostles and with the pritiue Churche Contrarie wise ye see the newe fownd Churche allmost in all pointes disagreing Finallie I thinke yt expedient that as I haue here spoken of consecracion and conferred the doing of the catholique Churche and of the newe Churche with the Apostolique and primitiue Churche So to saie a fewe woordes of the preist of the one and of the minister of the other And here not moche to tarie the reader yt ys to be remēbred that Chryste when he had instituted this diuine and noble Sacrament willing yt to be continued gaue his Apostles and in them to all their successours power authoritie and commaundement to doo that that he had doen. By which commaundement euery catholique preist duelie executing this ministracion doth consecrate the verie bodie and blood of Chryste by vertue of Chrystes ordeinance and woordes duelie pronouced The ministres of the newe churche not being of the catholique succession as they haue no soche power authoritie or cōmaundement from Chryste Newe ministres haue no authoritie to consecrate to consecrate his bodie and blood and as their monstrouse heades neither can geue them soche neither mindeth that they shoulde doe anie soche thing but raither as they finde yt bread and wine so to let yt remain and so to receaue yt they do not so rehersing Chrystes woordes consecrate his blessed bodie no more then they doo that read those woordes vpō the booke in their cōmon studies For if the historie of Chrystes supper rehersed of a minister not endewed with laufull authoritie descending to him by catholique ordre did consecrate then shoulde consecracion haue ben doen in manie a querulouse and contenciouse dinner and supper aswell in Tauerns as ells wher wher the like woords haue ben spokē and rehersed of men of as good authoritie for that pourpose as the ministre Be not deceaued therfor gentle readers to thinke that of sochemens hands yowe receaue the bodie of Chryste Yt ys to moche that yowe receaue ther schisinaticall bread yt were lamentable therwith also to committee Idolatrie And now although this might suffice to prooue the Masse to haue benvsed of the Apostles yet for thy better confirmaciō gentle reader I shall adde Addias hist Apost li. 7. the testimonie of Abdias Bishoppe of Babilon and a Disciple of the Apostles who writeth thus of the Masse and death of S. Matthewe Cumue respondissent amen misteria Domini celebrata Missāsuscepisset omnis Ecclesia retinuit se vt iuxta altare vbi corpus ab eo fuerat Christiconfectum illic martyriū Apostolicū exultaret S. Matt hew saied Masse And when all had saied Amen and all the Churche had receaued the Masse and the ministeries that were celebrated he staied him sem self that by the aultar wher the bodie of Chryste was by him cōsecrated ther should his martidom be solemnised Thus ther. In this place ye heare plain menciō made of the Masse doen and celebrated by S. Mathewe whiche if the Aduersarie wil seke to auoid as put in by the translatour yet he can not denie these two thinges whiche be in effect equiualent that ys the aultar and the consecracion of the bodie of Chryste Nowe if he did clerebrate at the aultar and on the aultar did consecrate the bodie of Chryste yt foloweth that he did celebrate the Masse And here I wish these two thinges to be well noted forsomoch as they were written of one that was disciple to the Apostles and did write diuerse bookes of their liues The one ys that S. Matthew did celebrate at the aultar the other that he did consecrate the bodie of Chryste Yf these two were to be writtē as in vse thē yt maie easelie be iudged who doth offēd he that doth vse both in these daies or he that refuseth both And wher the Proclamer as ys of late saied prouoketh so moche to the primitiue Churche iudge nowe again Reader how well yt liketh him to folowe the order of the primitiue Churche whē he abādoneth and flieth frō these two thinges as frō a serpēt and yet both vsed as ye perceaue of the Apostles and the Primitiue Church Hauing nowe saied sufficiētlie for the vse of the Masse in the Apostles time to cōclude this chapter this maie be saied that as yt pleased our Sauiour Christe to cōmend to the worlde the trueth of his holie Gospell principallie by foure Euāgelistes and S. Paule his chosē vessell So yt hath pleased him to cōmēd the trueth of the holie ministracion of his bodie and blood called the Masse by foure Apostles namelie S. Peter S. Andew S. Iames and S. Matthew and also by S. Paule He of his mercie graūt that as by the Euangelistes his Gospell was receaued and beleued so by the testimonie and doinges
marke them that ye maie conferre them with the praier of the catholique Church that now ys declaring the intent and faith of the same The praier of the Church ys thus Facere digneris hanc oblationem tu Deus omnipotens in omnibus quesumus benedictam ascriptam ratam rationabilem acceptabilemue vt nobis corpus sanguis fiat filii tui Do. n. Iesu Christi Vouchsafe we beseche thee o God Almightie to make this oblacion blessed allowed approoued reasonable and acceptable that yt maie be made vnto vs the bodie and blood of thy beloued Sonne oure Lord Iesus Chryste Yf ye note the first part of this praier yt agreeth almost woord for woord The praier in the Masse now vsed agreeth with the Apostolique ād primitiue church with the praier of S. Ambrose yf ye note the second part wher yt saieth and desiereth that yt maie be made the bodie and blood of our Lord Iesus Christ yt agreeth with S. Iames S. Clement S. Basill and Chrysostom all whiche desiered the like So that the praier of the catholique Church declaring the intent and faith of the same agreeth fullie with the Apostolique primitiue and auncient Church euerie one of them desiering that the bread and the wine maie be made the bodie and blood of oure Lord Iesus Chryste But the intencion withoute faith of the newe feigned Church ys sooen perceaued to dissent and disagree from all these princes pillers and Fathers of the Church for soch a countenaunce of praier they make Heare vs o mercifull Father we beseche thee and graunt that we receauing these creatures of bread and wine according to thie Sonne our Sauiour Iesus Christs institucion in remembrance of his death and passion maie be partakers of his most blessed bodie and blood Thus they Here first let vs before we haue of other make conference of this praier with the praiers of the Apostles woordes of the Communion and primitiue Church and then after we shall examen the treuth of yt and of their intent Remembre gentle reader obserue and note that S. Iames S. Clement in remembrance of his death Yf anie place be yt must be the place of the S. Basill S. Chrysostom S. Ambrose and so of all the Churche which they liued in both greks and latines for the space of foure hundreth years immediatlie The praier of the newe Church varieth from all the praiers of the Apostolique ād primitiue Churche after Chryste praied not that they might receaue the creatures of bread and wine but that the creaturs of bread and wine might be made the bodie and blood of Iesus Chryste Wherfor the newe Church making to them selues a newe fownd praier so farre dissenteth here from the Apostolique and primitiue Churche that I can not proprelie make a conference betwene them but raither shewe the great difference of them The Apostolique and primitiue Churche desire the bread and wine maie be made the bodie and bloode of Chryste The newe Churche that the bread and wine maie remain to be receaued and so of consequent contrarie to the other church desiereth that they maie not be made the bodie and blood of Chryste See ye not then howe farre these two praiers are different They are so farre different as two contraries euen as yea and naie I will and I will not so neerlie and iustlie doth this newe fownde Church folowe the primitiue Church of the which this Proclamer so moche braggeth The Apostolique and primitiue Churche desiereth not to receaue the creatures of bread and wine in the B. Sacrament but the verie bodie and blood of Chryste as their plain woordes do plainlie testifie This erring Churche desiereth not by expesse woordes to receaue the verie bodie and blood of Chryste in the Sacrament but the creaturs of bread and wine and then to be made partakers of the bodie and blood of Chryste but howe or whiche waie wher or by what means what maner of bodie spirituall or corporall reall or phantasticall they ourpasse with silence Thus still ye see that they in all these weightie matters alltogether dissent frō the Apostolique and primitiue Churche and do no lesse varie from yt then they do from the catholique Churche nowe being whiche they so feercelie persecute And that they so doo this shall well prooue yt that neuer yet did anie catholique Father or authour greke or latin young or olde vse this phrase The praier of the newe Cōmunion neuer vsed nor heard of before of woordes of theirs either in praier sermon or writing Whiche if yt had ben agreable yt must nedes haue ben fownde in some of them and learned of some of them But this newe praier of this newe churche ys so newe that the like of yt could neuer vntill this newe degeneraciō be seen heard or knowen Yf yt were let the Proclamer and all his complices learned and vnlearned bring furth some president Yf they can I will ioin this issue with them that I will praie and receaue with them Yf they can not as I am sure they can not let them praie and receaue with vs. We haue brought furth presidents for oure praiers let them bring furth presidents for theirs I prouoke them to yt What autoritie hath the Proclame or all the Protestants to shewe that the eating and drinking of bread and wine ys of Chrysts institution Thus moche being saied of the difference of the praier of the newe Churche from the praier of the Apostolique Churche let vs nowe examen the trueth of the same praier Their praier hath these woordes that we receauing these they creaturs of bread and wine according to thy sonne our Lord Iesus Chrysts institucion in remembrance of his deathe c. I wolde learn of the masters of this Churche wher that institucion of Chryste ys that we shoulde eate the creatures of bread and wine in remembrance of his death The proclamer requireth some plain and expresse sentence of the Catholiques to proue what they affirme against his articles I require of him and his companie some plain sentence in the scriptures to prooue that that he and his companie affirme that Chryste by expresse woordes cōmaunded vs to eate bread and drinke wine in remembrance of his death Yf anie place be yt must be the place of the institucion of the Sacrament in whiche place although yt be testified that he tooke bread in his holie hands yet yt testifieth withall that he sanctified and blessed the same bread and when he had so doen yt was so farre chaunged from the nature of bread that Chryst who ys the trueth and in whose mouth was no guile might and did boldlie saie Take and eate not a peice of bread but my bodie euen the same that shal be deliuered for yowe And likewise of the cuppe he said Take ād drinke ye this ys not a cuppe of wine but euē my blood that shall be shedd for yowr sinnes and the sinnes of manie This eate ye and this
of ministres made after the schismaticall maner These men though they wolde vnwiselie haue intencion to consecrate yet laking the laufull authoritie they neither do nor can consecrate but as yt maie be iustlie thought hauing neither autoritie nor due faith and intencion they neither receaue nor distribute to the people anie other thing then bread and wine Whiche their doing and intencion compared to the Apostolique and primitiue Churche sooen sheweth yt self to be nothing like yt to haue nothing to do with yt nor nothing to folowe yt The condicion of this matter being soche what case be those preists in whiche hauing catholique authoritie and catholique faith and thinke but well of the catholique misteries and religion for feare or for liuing sake leaue The miserable state of catholique preists folowing the schisme that they knowe to be good and doo that they knowe to be euell What trembling hearts shall they haue before the terrible iudgement seat of God when their owne consciences shal accuse them saing we were called to serue the aultar we had authoritie geuen vs to confecrate Chrysts bodie and blood according to his holie institucion we might haue offred the same in sacrifice to the memoriall of Chrysts death to the cōfort of our owne soules and releiff of manie We might haue receaued that blessed food to the nutriment of our soules to euerlasting life Thus might we haue spent our time in the seruice of God thus might we haue liued in our calling wher omitting all these we haue ioined with schismatiques and heretiques and ben as yt were in armes against Chrystes ordeinance against his catholique Church and the holie religion of the same wo be to vs wo be to vs what shall we doo This or soche like or moche more bitter and greuouse accusation will yowr consciences make against yowe Awake therfor and looke a bout yowe in time Yt ys yet the time of mercie the time of iustice will come in whiche repentance shall come to late Thus hauing here to speake of intencion and faith for that I see yowe in countenance to decline form the excucion of that intencion and faith that shoulde be seen in yowe and professed of yowe I haue a litle digressed from my principall intencion to ad monish yowe to return to yowr deutifull intencion And here to conclude with yowe as I do with schismatiques and heretiques whiche ys a greif to my heart that I maie so doo I saie that hauing intent to receaue the creatures of bread and wine in the Sacrament ye fullfill not Chrysts institucion neither do ye folowe the intencion and faith of the Apostolique Churche neither of the primitiue and auncient Church THE SEVEN AMD THIRTETH CHAPITER treacteth of the oblacion and sacrifice of the Masse as yt was vsed of the Apostles and Fathers SO moche being all readie spoken of the oblacion and sacrifice of the Masse I should not nede but that the speciall order here taken so requireth to speake anie more of the same I minde therfor no otherwise here to treact of yt but onely as I haue doen in the matters of consecracion and intenciō to shewe furth the practise of the Apostles and fathers vsed in their Masses And here first for the practise vsed among the Apostles we will see what was doen by S. Iames being well assured that he did in this weightie matter of faith no otherwise then all the rest of the Apostles did For what he did all they did and what they did he did Iacob in Miss soche was their conspiracion common consent vnitie and agreement In his Masse immediately after consecracion thus he proceded Memores igitur nos peccatores passionum eius viuificarum crucis salutaris ac mortis sepulchri resurrectionis à mortuis tercio die ascensionis in caelos assessionis eius ad dextram tuam Dei Patris secundi glortosi tremendi eius aduentus cùm veniet cum gloria ad indicandùm S. James of fredsacrifice in the memorial of Chrysts Death viuos mortuos cùm reddet vnicuique secundùm opera euis offerimus tibi Domine hoc sacrificium verendum incruentum orantes ne secundùm peccata nostra nobiscum agas We sinners also therfor mindefull of his liuelie passions of his holsom crosse and death buriall and resurrection from the dead the third daie of his ascension into the heauens and of his sitting at the right hand of God the Father and of his second gloriouse and fearfull coming when he shall with glorie come to iudge the quicke and the dead when he shall geue to euery one according to his workes We offre vnto thee o Lord this dreadfull and vnbloodie sacrifice praing that thowe do not with vs according to our sinnes In this part of S. Iames Masse we maie perceaue three thinges The first that Chrysts bodie ys offred in sacrifice The second that yt ys offred in remembrance Three thīgs notable in S. James Masse of his passion and death resurrection ascension c. The third that yt ys doen for the remission of sinnes For the first yt ys to be noted that immediatelie after consecracion by the which ys wrought the presence of Chrysts bodie as ys saied hauing yt present he furthwith saieth We offre vnto thee o lord this dreadfull and vnbloodie sacrifice This saied S. Iames immediatelie vpon the consecracion when nothing ells was before him to offre but the bodie of Chryste Wherfor he then offred the bodie of Chryste To this vnderstanding manie things do enforce vs in the woords of S. Iames first that he vseth the demonstratiue thus saing this sacrifice whiche spoken at the aultar vpon the consecracion of Chrystes bodie whiche ys the verie true sacrifice signifieth vnto vs that he offreth yt Farder that he calleth the sacrifice whiche he offreth a dreadfull sacrifice What sacrifice that by man can be offred to God ys dreadfull but onelie the bodie of Chryste the bodie of God and man whiche for the maiestie of Godhead wherunto this bodie ys ioined in vnitie of person ys dreadfull other sacrifices what soeuer be not of themselus Wherfor the dreadfull sacrifice that he offred was the bodie of Chryste Lastlie he calleth yt an vnblooddie sacrifice Whiche verie well agreeth with the sacrifice of Chrysts bodie offred on the aultar For that bodie being nowe glorified ys impassible and immortall and neuer shall shedd blood to be sacrificed by death again but ys nowe offred to the Father with remembrance of that passion and death and blood shedding whiche he once suffred and shall neuer suffre again and ys so set before the face of his Father to procure vs mercie of the remission of oure sinnes and to obteign for vs the grace of God and the giftes of his holie Spirit Nowe the oblacion perceaued in this holie Apostle and by him in all the Apostles let vs descend to the Disciple of the cheif Apostle to see in him whether he
faithfull and wise stewardes ād that we maie finde grace and mercie in that fearfull daie of the iust and good rewarde Thus moch S. Iames Masse Not minding to tarie vpon the beginniug of the praier wher ye maie perceaue that like maner of praier ys vsed as in the last chapter ys spokē of namelie that this sacrifice maie be receaued gratefullie acceptably c. Whiche I doe but touche wishing yt to be noted the better to perceaue the malice of the Proclamer who as ye haue heard reproueth and skorneth that in the Church that was vsed of the Apostles I minde not I saie to tarie but to hast me to note these thinges that now we haue to speake of namely that the sacrifice of the Masse ys auailable both to the quicke ād the dead which both be here testified whē the Apostle praieth that this sacrifice maie be pleasing and acceptable vnto the remissiō of sinnes ād to the rest of the soules of thē that sleape before vs. Doe not these woordes teach vs that S. Iames took this for a sacrisice propiciatorie whē he desiereth that the sacrifice maie be accepted to the propiciaciō of our sinnes And did he not thinke yt auailable to the dead whē he praieth that yt maie be to the rest of the sowles of thē that be dead The woordes be so plain that yt can not be deuied And as Caiphas though he were an euel Bishoppe spake one trueth of the S. James Masse ys full of knowlege euē by the iudgement of the Proclamer death of Chryst so the Proclamer though he be an euell mā spake one trueth of S. Iames Masse For he saieth that S. Iames Masse ys full of knowledge Yf yt be full of knowledge by the testimonie of the Aduers thē feare thowe not whether thow be catholike or other to saie that this ys good knowledg that the sacrifice of the Masse ys aualeable to the quick ād the dead For soch ys the knowledge in S. Iames his Masse And that thow maist be farder assured that the Apostles taught praier and the Masse to be profitable to the dead harken first what Dionyse the Disciple to sainct Paule saieth for the one and what Chrysostome testifieth for both S. Dionyse describing the maner Dionys eccles Hier. cap 7. parte prim of the buriall and exequies vsed in his time and before his time in the churche for parte of yt saieth thus Accedens venerandus Antistes precem sacram super mortuum peragit precaturue diuinam clementiam vt cuncta dimittat per infirmitatem humanam admissa peccata defuncto eumue in luce statuat in sinibus Praier for the dead vsed in S. Dionyse time Abrahae Isaac et Iacob in loco vbi aufugit dolor et tristicia et gemitus The reuerēde Bishoppe coming maketh holie praier vpon the dead and praieth the goodnesse of God that he wold forgiue the dead person al hys sinnes which he hath through infirmitie committed and that he will place him in the place of light in the Bosomes of Abraham Isaac and Iacob in the place frō whēce flieth sorowe heauinesse ād morning Thus moch S. Dynise See yowe not praiers here made for the Sinnes of the dead See yowe not peticion made for him that he maie come to the place of light to the place wher he maie feell neither sorowe nor heauinesse Yf this maner of praier was vsed in the time of the Apostles in whose time this Dionyse liued what shall we thinke but that S. Iames being one of them praied for the dead as the other Apostles did Obiection Perchaunce yt maie be saied that yf the Apostles had thought yt necessarie to praie for the dead they wolde haue left yt writtē in some of their epistles To this I saie that yt neaded not For first amōg the Iewes yt was before the coming of Chryst in vse to praie and offre sacrifice for the dead as the secōd booke of the Machabies doeth testisie Which booke although the Aduersarie doeth reiect yet S. Augustin saieth yt ys in the Canon of christē men And August de cura promortu Lib. vniuers fid Indaeorum Antonius Margarita one conuerted frō a Iewe to a Chrystian man in a booke that he made of the faith of the Iewes declareth the praier that they made for the dead which ys not moch vnlike to this praier of S. Dionyse And ouer he saieth that they haue a booke wherin be written the names of them that be dead which thrice in a yeare be redde and so praied for Which order ys yet amongest them so that then neaded not As for the Gētiles although they vsed funerall obsequies yet for that they were vngodlie after the heathē maner the Apostles gaue thē commaundement by tradicion to burie their dead and to praie for thē after the chrystiā maner Of the which cōmaundement S. Clement maketh mēciō how yt was geuē by S. Peter And so doth Chrysostome that yt was doē by the Apostles Clemens epist 1. Hom. 3. Philip. pri For he saieth thus Non frustra ab Apostolis sancitū est vt in celebratione venerandorū mysteriorū memoria fiat corū qui hinc decesserunt Nouerunt illis multū hinc emolumenti fieri multū vtilitatis Stante siquidē vniuerso populo manus in coelos extendente coetu itē sacer dotali verendoque posito sacrificio quomodò Deū non placaremus pro istis orantes Yt was not but to good pourpose decreed of the Apostles that in the celebracion of the honourable mysteries wherby he meneth the Masse a memorie or remē The Apostles decreed that the dead should be praied for in the Masse brance should be made of thē that haue departed hence They knew that moch commoditie shoulde come from thence to thē and moch profit For all the people standing and holding vppe their hāds into heauē the cōpanie also of preistes and the fearfull sacrifice being settfurth how shall we not appease God praing for these Thus Chrysostome As before ye haue seen the praier of the Apostle S. Iames praing for the dead so now ye see yt testified by Chrysostome that the Apostles cōmaūded the dead to be praied for in the celebraciō of the holie mysteries whiche ys the Masse wher the holie and blessed bodie and blood of Sauiour Chryst ys setfurth in the seight of the Father wherby his passiō ād death being liuelie remēbred ād hūble peticiō in the presence therof and for the meritte therof by the preistes ād people being made yt cā not be saieth Chrysost but that God will be appeased ād mercie for the soules obteined For as S. Cypriā saieth In huius praesentiae nō superuacuè mēdicāt lacrimae veniā nec vnquā patitur cōtriti cordis holocaustū repulsam In the presence of this vnderstād sacrifice teares doe adsurediebegge pardō neither doeth the sacrifice of acōtrite heart at anie time suffre repulse Ther for in this sentēce Chrysostome doeth
slears of the neadie be excommunicated What shal I stand longer in so plain a matter sithen the practise declared vnto vs by holie Cyprian doth both teach vs that sacrifice was offred for the dead as to ther releif aÌ„d that to some yt was denied as a pain inflicted Thus in acertain epistle we finde this practise to be reported Episcopi antecessores nostri religiosè coÌ„siderantes salubriter prouideÌ„tes censueruÌ„t ne quis frater excedeÌ„s ad tutelaÌ„ vel curam clericuÌ„ nominaret Ac si quis hoc fecisset non offerretur pro eo nec sacrificium pro dormitione eius celebraretur Neque enim ad altare Dei meretur nominari in sacerdotum Gip. li. epist 9. prece qui ab altari sacerdotes ministros suos leuitas auocare voluit Et ideo Victor cuÌ„m contra formam nuperin concilio aÌ„ sacerdotibus dataÌ„ GeminiuÌ„ Faustinum ausus sit actorem constituere non est quo pro dormitione eius apud vosfiat oblatio aut deprecatio aliquae nomine cius in ecclesia frequentetur vt sacerdotu decretum religiosè necessariè factum seruetur à nobis The Bishoppes our predecessours godlie considering and holsomlie prouiding made a decre that no brother departing this life should appoincte Yf yt be the aultar of God what a wicked de de ys yt to throw them downe anie one of the cleargie to be his GardiaÌ„ And if anie did so neither shoulde oblacion be made for him nor sacrisice celebrated for his death Neither doth he deserue to be named in the praier of the preistes at the Aultar of God that wold call awaie the mynisters the preistes and Deacons from the aultar And therfor sithen Victor contrarie to the order of late geuen oute by the preistes in the counsell hath ben so bolde to coÌ„stitute Geminius Faustinus the preist his Gardian their ought not among yowe anie oblacion to be made for his death or that anie praier should be vsed in the Church in his name that the decree of the preistcs godlie and necessarely made maie be kept of vs. Thus moch S. Cyprian Of whom as we maie learn the decree and practise of the Church before The denial of praier for the dead of fending proueth the vse therof to be good his time that soch as made preistes their Gardians for the punishment of their so doing ther should neither sacrifice nor praier be doen or made for them in the Church after their death so maie we verie well perceaue that for them that died in the obedience of the Church ther was both sacrifice and praier offred and made for them at their burialls and so after their deaths were remembred in the praiers of the preistes Bi the same also are we instructed that as the deniall of oblacion sacrifice and praier was to the pain of them that were dead so was the doing of the same to the emolument releif and profitte of them that were dead What shall I nede after so manie practises of the holie Apostles of the primitiue Church and of the Church in the time of the auncient Fathers to setfurth Amb. ad Faustin the practise of the Church in the time of S. Ambrose who writing an epistle of coÌ„forth to Fustinus for the death of his sister saieth that he thinketh her not so moch to be lamented as with praiers to be releiued not moche Li. 9. CoÌ„fesca 13. to be made sad with tears but raither with oblacions to be commended to God Or of S. Augustine whose mother as before ys saied desiered in her death bedde to be remembred at the Aultar which ys ther to be praied for whiche her doing being recited of S. Augustine to her immortall laude and praise well proueth the thing to be according to the order of the church that then was and also that to desire to be praied for after death ys well doeÌ„ and woorhie of praise And if they be woorthie of praise that so desire what be they that desire not to be praied for or they that deride the praier for the dead or take awaie the order of praing for them yt ys easie to iudge The practise of the churche in this matter being so farre brought furth as to the time of S. Augustine I shall therin nowe no farder encombre the reader August de Verbis Ap. serm 32. but staing vpon a place or two of the same S. Augustin end this chapter In one place thus he saieth Orationibus verò sanctae Ecclesiae sacrificio salutari eleemosinis quae pro eorum spiritibus erogantur non est dubitandum mortuos adiuuari vt cum eis misericordius agatur quam eorum peccata meruerunt Hoc enim à patribus traditum vniuersa obseruat Ecclesia vt pro eis qui in communione corporis sangutnis Christi desuncti sunt cùm adipsum sacrificium loco suo commemorantur oretur ac pro illis quoque id offerri commemoretur Yt ys not to be doubted that the deade Praier sacriâ—ice and almose proâ—itable to the dead decessing in the CoiÌ„on of the bodie aÌ„d blod of Chryste by the praiers of the holie Church and the holsom sacrifice and the almoses whiche are geuen furth for their soules be holpen that they maie be more mercifullie dealt with all then their sinnes haue deserued For this as deliuered of the Fathers the vniuersall Chuhch doeth obserue that for theÌ„ which are dead in the communion of the bodie and bloode of Chryst praiers shoulde be made when at that sacrifice they are remembred in their place and that remembrance be made that that sacrrfice also ys offred for them Thus he In this saing of S. Augustine first note the maner of his speache that yt ys Praier for the dead banished out of Euglond not to be doubted but the dead are holpen with the praiers of the holie Churche with the holsom sacrifice and with almose Yf by the iudgement of S. Augustin yt ys not to be doubted mercifull God whie ys yt called in question at the bare saing of a railing heretique and not onelie called in questioÌ„ but vtterlie denied and almost with skorne hissed oute of the Churche The uniuersal Churche in and before the time of S. August praied for the dead of Inglonde Secondlie note that in the time of S. Augustine the vniuersall Church did receaue this order of praing for the dead For asmoche as the vniuersall churche did accept yt in S. Augustines time and before for they receaued yt of the Fathers and then was the flowrishing Church both in holinesse of life and excellencie of learning howe dothe nowe a peice of the church that ys in holinesse farre vnlike in learning moche inferioure reiect and contemne that that as ys saied the wholl church hath in the auncient time reuerentlie August in Enchi ca. 110. receaued Thirdlie marke what was receaued namely that bothe praier shoulde be made for them that died
denied them as in S. Ambrose yt maie be at large fownde testified So for that these Sermon 91 de inuent corp Geruas Protha miracles commende and coÌ„firme the catholique faith which our heretiques nowe impugn they will with the Pharisies with the Arrians and with Melancthon and Vadian for spite mocke and skorn at them call them feigned miracles or denie â—latlie anie soch to haue ben doen. But consider thowe the reporters Theie be sainct Amphiloch S. Optatus S. Ambrose S. Chrysostom S. Augustine and S. Gregorie whiche all be in time auncient in life famousely holie in learninge with moche commendacion excellent of the Church euer receaued and therfore of a vain man not to be reiected Great ys the difference betwixt the creditte of a nombre exalted to glory and of some yet liuing in sinfull miserie Ther ys great oddes betwixt them whose doctrine hath allwaies ben approued and those whose doctrine ys allwais reproued To be short yt ys more wisdom to beleue an holie sainct reporting then a wicked heretique denieng For that then these miracles be reported of soche as be reputed holie sainctes yt ys verie meet and most saiftie for vs to beleue them THE THREE AND FOVRTETH CHAPT MAketh recapitulacion of the conferences of the Masses of the Apostles and Fathers of the primitiue Church and of the catholique Church that nowe ys with a breif confutacion of the conference made by the Proclamer betwen the Masse of S. Iames and that ys now vsed FOrasmoch as a matter discoursed at large being drawen into a compendiouse and breif forme ys sooner atteigned and better kept in memorie therfore and for that also I wold take iust occasion to open and shewe the folies vanities and shamfull vntrueths of the conference that the Proclamer hath made betweÌ„ the Masse of S. Iames and the Masse nowe vsed of the catholique Church I will as yt were into a breif Summe collect that ys saied and make a shorte recapitulacion of that which of necessitie both for the opening of the matter and for answering of the Proclamer I was compelled more at lenght to setfurth The Proclamer diuided the Masse into foure parts into holie doctrine holie praier holie consecracion and holie Communion Of the first which ys holie doctrine I mene the Epistle and Gospell but that they shoulde be red and vsed in the Masse ther ys no controuersie therfore haue I entred no disputacion therof In the other three ther be by the Proclamer and his likes controuersies moued which ye haue heard by sufficient good authorities discussed and dissolued And here breislie to repete the parts as we haue treacted of them we haue A breif collection of the confereÌ„ces of the Masse now vsed and of the new coÌ„munioÌ„ with the Masse of the Apostles and Fathers first to speake of Consecracion Consecracion as yt ys vsed nowe in the catholique Churche hath ben by me conferred to the consecracion vsed by the Apostles and Fathers and ys fownd in all substanciall parts to agree The schismaticall mynistracion in most of them disagreeth The intencion of the Apostles and Fathers in and vpon consecracion ys shewed wherin they are perceaued to haue beleued that by their due consecracion the verie bodie and blood of Chryste by the almightie power of God and vertue of his woord were made present in that blessed Sacrament Wherun to the faith and intencion of the catholique Church being conferred yt ys fownd fullie to agree The schismaticall Church alltogether dissenteth and disagreed Vpon their consecracion the Apostles and Fathers made in the remembraÌ„ce of Chrysts passion death resurrection and ascension an oblacion or sacrifice Sacrificevsed of the Apostles abhorred of the Sacramentaries of the same bodie to God the Father according to the institucion and ordeinance of Chryst The doing of the catholique Church in this poinct ys conferred and fownd agreable The schismatical church ys so farre wide froÌ„ folowing the Apostles and Fathers that yt can not abide to heare soch sacrifice asmoch as once named or spoken of The catholique Church in the Masse maketh humble supplicacion and peticion for the mercifull acceptacion of their sacrifice which maner of supplicacion the Proclamer most fondlie aÌ„d vndiscretlie derideth and skorneth But by conference yt ys fownde that the catholike Church foloweth therin the phrase of scriptures Apostles and Fathers and dothe altogether as ys fownd to haue ben doen by them so neerlie that yt praieth with the same woordes that the Fathers did The Schismaticall congregacion as yt foloweth not the Apostles and Fathers in making this oblacion or sacrifice so contemneth yt their praier for acceptacion Thus moch being saied of Consecracion intencion oblacion and acceptacion we descended to the praiers in the Masse wherin be two things which Praier for the dead vsed of the Aposts aÌ„d the catholique Church dispised of the Schism the Schismaticall church impugneth that ys praier for the dead and inuocacion of Saincts As for that the catholique Church praieth for the dead the doing therof ys conferred to the doings of the Apostles and Fathers and yt ys fownd that they praied for the dead in their Masses and that they gaue ordre to frequent and vse praier for the dead wherfore yt ys euideÌ„t that the catholique Church in so doing foloweth theÌ„ and obserueth their ordre appoincted The Schismatical Church caÌ„ not wel be coÌ„ferred herin for yt vtterlie abandoneth all praier for the dead so that yt hath not one title for that pourpose and wher nothing ys no comparison can be made Inuocacion of Saincts vsed in the Masse ys also conferred with the doings of the Apostles and Fathers aÌ„d fownd to haue ben doen by theÌ„ in their Masses Jnuocacion of Sainctes likewise The Schismaticall Church as in this yt flieth the doing of the catholique Church so doth yt slie the doing of the Apostolique and primitiue Church whose doctrine and example the catholique Church holdeth and foloweth Finallie we come to holie Communion wher the catholique Churche ys accused and charged in two poinctes heinouslie to offende The one that the preist tarieth not allwais for some nombre of communicants The other that to soche as do communicate at times but one kinde ys mynistred For these two poincts as for the other before the auncient presidents of the primitiue Sole Communion aÌ„d vnder one kinde vsed in the primitiue church and auncient church are sought and laied furth and no commaundement fownde forbidding the preist in his Masse or anie other man sicke or wholl to receaue alone And the practise also of the same Church sheweth that oftentimes one kinde onelie was receaued and none offence therin iudged Whervnto the vse of the catholike Church being coÌ„ferred yt ys fownd to be agreable and to do that that in the primitiue Churche was practised The Schismaticall Church vnder pretence of singular obedience committing great disobedience and vnder the countenance of sincere imitacion vsing a wicked innouacion neither
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
maie be an exemplar or figure of the same bodie after or in an other maner Chryst shewed his bodie to Thomas and other the Apostles with the signes and tokens of his woundes was not that bodie now immortall and impassible an exemplar of the same both mortall and passible Chrysosthom decru Latrone The scripture saieth that the wicked shal in iudgement see Chryst whom they pricked and perced For as Chrysostom saieth he shall appeare with his crosse and woundes in the face of the worlde This ys his saing Sed cur cùm cruce veniat videamus scilicet vt hi qui eum crucifixerunt suae sentiant dementiae caecitatem ideo dementiae eorum signum portatur Ideo Propheta ait Tunc lamentabuntur tribus terrae videntes accusatorem agnoscentes peccatum Et quid mirum est si crucem portans adueniet quando vulnera corporis ipse demonstrat Tunc enim inquit videbunt quem compunxerunt Et sicut post resurrectionem Thomae voluit diffidentiam commutare illi clauorum loca monstrauit laterum vulnera declarauit dixit Mitte manum tuam vide quoniam spiritus carnem ossa non habet sic tunc ostendet vulnera crucemque demostrabit vt istum ostendat illum esse qui fuerat crucifixus But whie he cometh with a crosse let vs see forsooth that they that crucified him maie perceaue the blindenesse of their madnesse And therfor ys the signe of their Chryst shal come to iudgemēt with the signe of the crosse ād the printes of the woondes he suffred madnesse caried Therfore the Prophet saieth Then shall all the tribes of the earth mourne seing the accuser and they acknowleging the sinne And what wonder ys yt yf he come bringing a crosse seing that he himself doeth shewe furth his woundes For then saieth he shall they see whom they haue pricked And as after the resurrection he wolde amende the lacke of beleif in Thomas and did shew him the places of the nailes and opened the woundes of his sides and saied Put furth thy bande and see that a spiritt hath not flesh and bones So then also shall he shewe his woundes and shall openlie setfurth his crosse in seight that he maie shew this man to be him that was crucified Thus Chrysostome Seing then Chryst shall cōme to the generall iudgement with woundes ād crosse representing the state and condicion of himself somtime a passible ād a mortall man he yet now being impassible and immortall and being soche an examplar of himself as he shall cause the faithfull vpon the remembrance of that seight to reioice that they embraced his faith and receaued the benefett of their redemption wrought and doen vpon the crosse and by the suffring of the woundes nowe ther shewed and the wicked contrariwise vpon the same seight to waile and mourne that through their madnesse they contemned him by whom they now perceaue they might haueben saued Why maie not the same bodie in the Sacrament cause the faithfull nowe to their comforte as well to remembre the passion and death and their redemption wrought by yt and so to be a memoriall to them as yt shall be both to the faithfull and wicked at the daie of iudgement At the daie of iudgemēt that same bodie shall be a memoriall and an examplar of yt self yt being the same verie bodie in substance that yt was but chaunged in maner as ys saied why maie not the same bodie be now likewise to vs that be faithful who by faith see yt as certenlie though in a darke maner as then we shall see yt with open face Of these kindes of examples ther be manie in the scriptures but to him that will be satisfied these be sufficient For by these yt ys made euident that that Chryst in one maner of being maie be a figure of himself in an other maner of being Wherfore Chryst in the Sacrament vnder the formes of bread and wine maie right well be and ys a figure of himself hanging vpon the crosse and suffring for our redemption Thus ye see the true vnderstanding of this scripture laied before yowe oute of the holie doctours and the cauills of the Aduersarie solued which be against the same Now to the next scripture THE SIX AND FOVRTETH CHAP. BEGINNETH the exposition of this text Who soeuer therfor shall eate of this bread and drinke of the cuppe c. AS ye haue seen the scripture last handeled recouered from the wresting and wicked abusing of the Aduersarie so by Gods grace shall yowe see this that foloweth Thus ymmediatelie saieth S. Paule Itaque quicunque manducauerit panem hunc biberit calicem Domini indigne reus erit corporis sanguinis Domini Whosoeuer therfor shall eate this bread and shall drink of the cuppe of our Lorde vnwoorthilie shall be giltie of the bodie and bloode of our Lorde After the Apostle had declared the institucion of the honorable Sacrament and ther vnto had added the cause of the same namelie that yt shoulde be doen in the remembrance of Chrystes passion and death that neither the Corinthians to whome he wrote who abused the same Sacrament neither other chrystians shoulde thinke them selues to haue doen to God their high and due seruice if they onelie had receaued the same Sacrament as the memoriall of Chrystes passion and death other circumstances not regarded he goeth aboute to open vnto them two maner of receiptes and the rewardes apperteining vnto them that ys to saie an vnwoorthie receipt and condempnacion for the rewarde of yt and a woorthie receipt and grace ād glorie for the reward of yt Forasmoch thē as their ys soch difference in receauing meet yt ys that the difference be knowē that we maie discerne who ys a woorthie receauer and who ys an vnwoorthie receauer As woorthinesse and vnwoorthinesse be contraries and therfor the one ys knowen by the other So the woorthie receauer being knowen yt shall be easie to knowe the other TWoo thinges are required to a woorthie receauer true faith and perfight charitie For as Ignatius saieth Fides est principium vitae Charitas est consummatio Jgnatius epla ad Ephesios Faith and charitie together make woorthie receauers of the bless Sacr. Hae duae simul iunctae in vnitate factae Hominem Dei persiciunt Faith ys the beginning of life Charitie ys the consummacion These two ioined together and made in one doe perfect a man of God As the one of these withoute the other doth not make a perfect mā in God so the one without the other dothe not make a woorthie receauer But if both be ioined together in the receipt of the Sacrament then ys that man a woorthie receauer Faith here spoken of ys not a peiced or patched faith that beleueth one part of the catholique faith and refuseth and other but yt ys a true and an wholl faith Wherfor heretiques be no woorthie receauers Charitie here
this Vel hunc ad modum intelligere iuxta Diui Cyrilli sententiam Cyrill poteris Perinde ac in corpore immoratur anima immoratur autem ipsi corpori essentialiter indiuisibiliter ac citra mixturam caeterum ipsa quidem anima per mortem à corpore separatur Deus autem Verbum nunquam ab assumpta carne separatus est verum etiam in sepulchro aderat ipsam incorruptibilem seruans animaeque apud inferos praedicans sine donans captiuis remissionem Ye maie also according to the minde of S. Cyrill thus vnderstand yt that as in the bodie dwelleth the soule but yt dwelleth in the bodie essentiallie and indiuisiblie and that withoute the commixtion of the two natures But yet the soule ytself ys separated from the bodie by death But God the Sonne ys neuer separated from the flesh whiche he hath taken but he was with yt bothe in the graue keping yt from corruption And with the Soule declaring or geuinge remissiō of sinnes vnto them that were in captiuitie Thus farre he By all this ys ment that the verie Godhead ys substanciallie in Chryst as the soule ys substāciallie in the bodie so that we cometo that bodie of Chryst in the whiche dwelleth fullie that ys to saie substanciallie the Godhead which Chryst ys God and man And for somoche as we come to so woorthie a person meet yt ys that we compownde ourselues accordinglie In this Father then this maie we learne as in the other allreadie alleadged that S. Paule speaketh of the bodie of Chryst and ys so to be vnderstanded For clls when he moueth vs to prepare our selues as to come to the bodie of Chryst what shoulde yt appertein to the pourpose to alleadge Sainct Paule yf Sainct Paule did not or doe not speake of the same thinge that he ys alleadged for What ys yt to the pourpose to alleadge Sainct Paule speaking of a peice of bread to prooue that we must examine or selues before we receaue Chrystes bodie Betwixt the bodie of Chryst and a peice of bread ther ys no comparison Likewise are we taught here that euell men maie receaue the bodie of Chryst For if they coulde not why shoulde he dehort them from soche receipt Vain yt were to moue a man not to doe a thing whiche Euell men receaue the bodie of Chryste ys vnpossible to be doen. Yt were straung to perswade a man not to pull dowen heauen with his handes He were to beskorned that wolde moue men to eate the starres And whie Bicause he shoulde moue them to doe that that ys vnpossible to be doen. Euen so yf euell men can not receaue the bodie of Chryst as the Aduersarie teacheth what vanitie ys yt for this holie Father and other his likes to make so manie and earnest exhortacions that men shoulde not receaue the bodie of Christe vnwoorthilie Forsomoche then as these graue wise and learned Fathers gaue vs so manie godlie exhortacions so manie vertueouse admonicions that we shoulde not receaue the bodie of Chryste vnwoorthilie yt ys most certen that we maie so receaue yt And yf so then euell men maie receaue the bodie of Chryst To Isichius ys ioined Sedulius who in euery parte affirmeth what the other hath taught For he saieth thus vpon these woordes of Chryst recited of S. Paule Take ye This ys my bodie Qnasi dixisset Paulus Cauete ne illud corpus indignè comedatis dum Corpus Christi est Indignè hoc comedetis si pauperes confundatis siue escam aliquam ante spiritualem Dominicam Caenam comedatis As though the Apostle had saied Beware ye that ye eate not that bodie vnworrhilie forsomoche as yt ys the bodie of Chryst Ye shall eate this bodie vnwoorthilie yf ye confownde the poour yf also ye eate anie other meate before the spiritual meat the Supper of Lorde Thus Sedulius Wher Sainct Paule saieth he that eateth this bread vnwoorthilie c. This man saieth that Sainct Paule in that wholl proceasse spake of the bodie of Chryst And therfor saieth he when S. Paule Sedulius saieth that S. Paule spake of the bodie of Chryst. had recited the woordes of Christ Take ye and eate This ys my bodie yt was as moche as though the Apostle had saied Beware that ye eate not that bodie vnwoorthilie for somoche as yt ys the bodie of Chryst In sewe woordes then yt ys euidēt and plain that the Apostle theer spake of the bodie of Chryst whiche thing that yt sholude be perceaued to be voide of all doubte this Authour not contēted with once speaking of the bodie saieth with an addicion For yt ys the bodie of Chryst. Whiche maner of speache maketh an assurance vnto vs that yt ys so This also ys to be obserued that as he saieth that S. Paule teacheth vs the presence of Chrystes bodie that he also geueth vs an admonicion that we be ware that we receaue not that bodie vnwoorthilie Wherby as before ys noted what ells ys geuen vs to vnderstande but that that bodie maie be receaued The bodie of Chryste maie be receaued of vnwoorthie persons of vnwoorthie receauers Whiche ys as moche to saie as euell men maie receaue the bodie of Chryst Nowe let not the good Christian be brought in doubte with the vain argument of the Sacramentaries who doe reason thus The Spiritt of Chryst ys allwaies with his bodie or ys not We maie not saie that yt ys not for that the spiritte of Chryst ys This argumens was made to me in the Bishop of Elies house bye one yet liuing inseparable from him Yf then yt be allwaies with him then the euell man receauing Chrystes bodie receaueth also his Spiritte And so shall the Spiritte of God be in sinners whiche ys not to be saied This vain argument shall the substanciall and pithie sainge of the holie Martir Ciprian clean dissolue and wipe awaie who saieth thus Sacramenta quidem quantum in se est sine propria esse virtute non possunt Nec vllo modo diuina se absentat maiestas mysterijs Sed quamuis ab indignis se sumi vel contingi Sacramenta permittunt non possunt tamen Spiritus esse participes quorum infidelitas vel Ciprian serm de Caena indignitas tantae sanctitati contradicit Ideoue alijs sunt haec munera odor vitae in vitam alijs odor mortis in mortem quia omnino iustum est vt tanto beneficio priuentur gratiae contemptores nec indignis tantae gratiae puritas sibi faciat mansionem The Sacramentes Solucion of the argument by S. Ciprian trulie formoche as in them ys can not be withthoute their propre vertue Neither doeth the diuine maiestie by anie meanes absent yt self from the misteries But although the Sacramentes suffre them selues to be touched or receaued of the vnwoorthie they for all that whose vnbeleif or vnwoorthinesse doeth withstand so great holinesse can not be partakers of the Spiritt And therfor are
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
34. item lib. 3. cap. 33 Chryste commaunded himself to be offred lib. 3. cap. 16 Chryste offred euerie wher ys but one bodie and sacrifice lib. 2. cap. 10 Chryste gaue his owne bodie to his Apostles cap. 50. 64. he geueth himself to be eaten in the Sacrament lib. 1. cap. 14. Chrystes woordes This ys my bodie be not figuratiue lib. 2. cap. 42. 43. 44. sequent Chryste verīe bodie in the blessed Sacrament not the figure onelie lib. 1. cap. 21. item lib. 2. cap. 7. item lib. 3. cap. 7. 59. Chryste geueth vs the same flesh by whiche he was ioined to vs or tooke of our nature lib. 1. cap. 14. item lib. 2. cap. 5 Chryste ys ioined to vs corporallie lib. 1. cap. 14. Chryste and the Paschall lambe compared lib. 1. cap. 15. Chryst in our passouer verilie perfectlie lib. 1. cap. 16. 19. in the Iewes passouer vnper fectlie cap. 17 Chryste yf he be receaued but spirituallie then ys our passouer all one with the Iewes passouer cap. 19 Chryste first eate and dranke his bodie and blood and then gaue to his Apostles and whie lib. 1. cap. 16. item lib. 2. cap. 55. Chryste gaue inconsumptible meat tho Sacramentaries consumptible meat li. 1. cap. 17. Chryste consecrated his owne bodie lib. 3. cap. 51. and commaundeth the same to be consecrated li. 1. ca. 20. the preist consecrateth Chryste and not the pope made the Sacra-Chrysts bodie ibid. ca. 18 Chryste did three notable things in the institution of the blessed Sacrament lib. 3 cap. 16. Chryste commended to vs his bodie and blood 24 Chryste in the lawe presented in figure represented in the Gospell in veritie lib. 1. cap. 18 Chryste ys nowe receaued in veritie li. 3. ca. 5. 59. Chrystes verie bodie set before vs in earth lib 1. ca. 18. Chryste the onelie begotten Sonne of God receaued in the blessed Sacrament ibid. lib. 3. ca. 25 Chryste verilie vpon the aultar lib. 1. cap. 18. Chryste geueth his owne blood in the cuppe lib. 2. cap. 61 Chryste turned the bread into his bodie and the wine into his blood lib. 1. cap. 20. he made the bread his bodie lib. 2. cap. 49. Chryste saing this ys my bodie with the woorde made the thing cap. 55 Chryste not man doth consecrate lib. cap. 20. 31 Chrystes woordes this do ye be referred to the substance not to the maner lib. 1. cap. 27 Chrystes maner in ministring hath no cōmaundement ca. 26. neuer synce vsed ibid. Chryste left the maner of ministracion to be ordered of his Apostles cap. 26. lib. 3. cap. 34. Chryste in his supper bare himself in his hands lib. 2. cap. 10. 54 Chryste geueth his flesh in substance verilie not in maner grosselie ca. 36 Chryste in his supper the geuer and the gifte ca. 47. 53 Chryste the meat that we all feed on lib. 3 cap. 6. Chryste ys the substance of the blessed Sacrament cap. 10 Chrystes bodie as verilie receaued in the Sacrament as yt ys beleued to haue hanged on the crosse ibid. Chrystes blood in the Sacrament shed vpon the soldiours garments lib. 1. cap. 24 Chrystes bodie receaued with mouth both of bodie and soule li. 1. cap. 20. li. 2. ca. 14. 25. Chrystes flesh ys not disgested as other meates lib. 1. cap. 14. yt turneth vs into yt li. 2. ca. 5. lib. 3. ca. 59. Chryst ys not there receaued spirituallie where he ys not beleued that he maie be receaued reallie li. 1. cap. 31. Chryste doth sanctifie and transmute the bread and wine ibid. See bread Chrystes bodie vpon the crosse called bread li. 2. ca. 6 Chryste doth blesse sanctifie and diuide his holie bodie to the receauers lib. 2. cap 8. Chrysts flesh in the Sacrament geueth life to the woorthie receauers li. 2. cap. 6. li. 3. cap. 7. Chryste in all receauers naturallie in good receauers both naturallie and spirituallie lib. 2. cap. 20. 24. 25. lib. 3. cap. 6. Chryste as verilie in the blessed Sacrament as he was verilie incarnated lib. 2. cap. 24. Chryste by his incarnacion ioined to vs we by the Sacrament ioined to him lib. 2. cap. 14. 28. item lib. 3. cap. 27. 59. Chrystes bodie shall raise our bodies lib. 2. cap. 26. Chryste feadeth vs with a bread whiche ys his flesh ca. 32 Chryste moued the Iewes to beleue in his godhead and to eate the flesh of his manhead li. 2. ca. 2 Chryste by the Sacrament maketh vs one with his bodie and among our selues li. 3. cap. 26. Chryste instructed his Apostles in the faith of the blessed Sacrament before he in stituted yt cap. 56 Chryste spake plentifullie of his bodie and bloode in the sixt of Sainct Iohn lib. 2. cap. 55. Chrystes institucion ys to receaue his bodie and bloode in the remembrance of his death li. 3. cap. 36. Chrysts bodie ys not in the Sacramentall bread of the communion cap. 42 Chryste whie he instituted the Sacrament vnder two kindes lib. 2. ca. 67 Chryste being whollie vnder eche kinde the people be not defrauded receauing but th one ibid. Chryste saied Masse li. 3. cap. 33 Chryste taught the newe sacrifice of the newe Testament lib. 1. cap. 34. 37. item lib. 2. ca. 56. 58. Chryst ment a sacrifice li 1. ca. 31 Chryste must of necessitie be graunted to haue offred sacrifice in his supper ibid. Chryste ceasseth not to excute his perpetuall preisthead and sacrifice cap. 37 Chryste offred euery wher ys but one bodie and one sacrifice li. 2. cap. 10 Chryste both in heauen and earth in veritie ibid. Chrystes being in the Sacrament ys miraculouse contrarie to the rules of philosophie ibid. Chryste bodie vpon the crosse in heauen and on the aultar all one lib. 2. cap. 15. 22. Chryste the Sonue of man howe he was in heauen when he spake in earth lib. 2. cap. 34. Chrysts godhead and manhead distincted as two breades ca. 3. 15. Chryst sitteth in heauen and yet ys dailie sacrificed by the preist ca. 46 Chrystes bodie on the aultar that was in the maunger ca. 45. Chryste why he made mencion of his ascension in the vi of Sainct Iohn cap. 34. 35. Chrystes flesh besides nature ascended into heauen and besides nature geueth life in the blessed Sacrament ca. 34. Chrystes woordes wrested to xvi diuerse senses by protestants ca. 41 Chryste was the spirituall rocke not the materiall and therfor ys ther no figure in Sainct Paules speache lib. 3. cap. 3 Chryste before the consecracion of his bodie lift vppe his eies and gaue thankes to his Father li. 3. ca. 34 Chryste tooke the cuppe of wine mixed with water into his handes and blessed and sanctified them cap. 35 Chrysts blood not onelie in heauen but also in the chalice ca. 25 Chryste entred in to his Apostles the doores being shett li. 2. ca. 11 Chryste shall come to iudgement with the sign of the crosse and prints of his woundes li. 3. ca 45. Chryste howe he ys hath ben and shall be a
2. ca. 44. Honorable titles and great effects of the Sa. li. 2. ca. 5. Hoopers glose li. 3. ca. 60. Hornes figuracion li. 2. ca. 14. How the question of the faithlesse answered li. 1. ca. 20. li. 2. ca. 13. I. Iames and Iohns epistles of few vnderdāded li. 1. ca. 5. S. Iames in his Masse did three notable thinges li. 3. ca. 37. he offred sacrifice ibid. he praied for the quicke and dead ca. 39. he maketh intercession to Saincts ibid. S. Iames in consecracion directed his speche to God the Father ca. 34. S. Iames Masse full of knowledge as the proclamer graunteth ca. 39. Ignorance as bold as blind li. 1. ca. 5. Ignorance of the B. Sa. what yt ys and howe to be remoued li. 2. ca. 54. Immortalitie when and howe yt shal be geuē li. 3. ca. 59. Intencion of the Apostles and fathers in the ministracion of the catholiques now and of the newe ministers ca. 36. Iohn Wicleff and Iohn Husse condemned prolog Ioseph and Chryste compared li. 1. ca. 10 Isaac a figure of Chryste ibid. Isichius acknowlegeth the presence of Christes bodie and blood in the B. Sa. ca. 29. Iewes did eate Manna we oure lordes bodie They dranke water of the rocke we the blood of Chryste li. 3. ca 9. A Iewe by a miracle in the S. Sacrament induced to be a christian li. 2. ca. 42. Issue ioined with the Proclamer for the presence li. 1. ca. 21. li. 2. ca. 54. for reseruacion li. 1. ca. 25. 26. for sacrifice li. 1. ca. 37. for adoracion li. 2. ca. 47. for priuate Masse li. 3. ca. 40. for praier for the dead ca. 39. Iudas receaued the bodie of Chryste which ys oure price cap. 49. Iuell falsifieth li. 3. ca. 46. L Latine church hath and doeth confesse the reall presence prolog Laie men for praier commaunded to abstein from their wieues li. 1. ca. 21. Lawe of Moyses had two offices li. 2. ca. 1. Lent fast commaunded ca. 48. Libertie a bait of the deuell li. 3. ca. 53. Luther condemned prolog Luther contrarie to him self li. 1. ca. 7. his prowd bragges and lies ibid. Luther his straunge doctrin ca. 8. and his pride ibid. Luthers fond opinion of the presence ca. 25. Luther condemned Sainct Iames epistle li. 2. ca. 16. Lutherans doctrine hauing no apparance of scripture ys ouerthrowē euen by their owne argument ca. 53. Luthers prowde contempt of the holie learned fathers ca. 59. Luther wher he learned his faith li. 3. ca. 53. Luther ys contrarie to S. Paule to Chrysostō and the fathers ca. 54. M Mahomets patched religion and the Sacramentaries moche like li. 2. ca. 10. Manna why yt was called a spirituall meat li. 3. ca. 3. 8. Manna a figure of Chryste ca. 4. 5. applied to the Sacr. ca. 11. 12. Manna three kindes ca. 4. Manna had xii wonders ca. 12. Manna what yt ys by interpretacion ca. 11. Manna and the Sacr. compared li. 2. ca. 30. li 3. ca. 10. 11. 12. Manna moche inferiour to the B. Sacr. ca. 5. 14. but more excellent then the sacramentall bread ca. 12. Manna was from the aier Chryste from heauen ca. 4. a creature but Chryste the creatour ca. 14. Manna the figure gaue but temporall life Manna the thing geueth eternall life ibi Manna gathered more then was commaunded corrupted ca. 12. Man eatheth the bodie of Chryste li. 1. ca. 16 Marie Chrysts mother by nature and aboue nature li. 1. ca. 13. Masse taken two waies li. 3. cap. 33. and what yt ys proprelie ibid. cap 34. Masses in the primitiue Church varied in maner from Chrysts doing cap. 27. Masse of S. Iames alowed by the Proclam cap. 34. Masse of the Apostles fathers and of the Churche nowe all one in substance ibid. Masse called a sacrifice in the Councell of Constantinop ca. 35. Masse setteth furth the death of Chryste more liuelie then the newe communion cap. 39. Masse the woorde howe yt cometh cap. 32. and in yse within CCCC hundreth years after Chryste euen by the Proclamers confession ibid Masses mo then one maie be saied in one Church and one daie ibid. three saied on Chryst masse daie fourtene hūdreth years agon ibid. Masters and teachers of the scripture must be had and consulted li. 1. ca. 7. Matters of doubt are to be referred to the preists ca. 6. Matthew and Luke seme to varie in the genealogie of Chryste ca. 3. Meate of Chrystes supper differeth from cōmon meates ca. 17. Melancthon his mutabilitie li. 2. ca. 41. Melchisedech and his sacrifice treacted of and compared to Chryste and his sacrifice li. 1. ca. 30. 31. Membres onelie of Chrystes bodie knowe Chryste li. 2. ca 65. Memories and monumēts of holie and worthie men defaced li. 1. ca. 21. Ministers of the newe church can not consecrate li. 3. ca. 34. Ministers of two sortes ca. 36. Ministerie of Agells aboute men ca. 38. Miracles wrought in the blessed Sa. li. 1. ca. 24. li. 3. ca. 42. Misunderstanding mother of heresie li. 1. ca. 7. Misunderstanding of Chrystes woordes causeth all the heresies of the Sacramentaries li. 2. ca. 64. Mocks and skoffs the onelie arguments of the Proclamer against the Masse li. 3. ca. 38. Mother of Chryste and of Sampson compared li. 1. ca. 10. Mouth receaueth that faith beleueth li. 2. ca. 15. Misteries of religion not common to all mē li. 1. ca. 7. Mysteries of the church wonderfull li. 2. ca. 5. Mysterie what yt ys and howe the B. Sacr. ys called a mysterie li. 3. ca. 57. My flesh ys verilie meate Iohn vi no figuratiue speache li. 2. ca. 20. 21. N Naturall order had no place in manie of Chrysts doings li. 2. ca. 10. 12. Naturall vnitie of Chryste to vs. li. 2. ca. 24. see vnitie Naturs two in Chryste not two persons li. 3 ca. 51. Nature corrupted could not be brought to incorruption but by the incorruptible bodie of Chryste li. 3. ca. 59. Nestorius and Eutiches heresies li. 2. ca. 15. Newe lawe requireth a new presthead li. 1. ca 13. Newe mynisters maner in their comunion li. 3. ca. 34. Newe church chargeth Chryste with an vntreuth ca. 39. Nothing so true but heresie maie impugn yt li. 2. ca. 12. O Obedience to be shewed euen wher corruption of lifeys li. 1. ca. 6 Obedience of the newe church how yt standeth ca. 25. Obiection oute of Tertullian li. 1. ca. 16. oute of S. Austen ca. 19. item ca. 23. oute of S. Clement ca. 24. oute of Chrysostome li. 2. ca. 5. oute of S. Aug. ca. 14 oute of Euseb Emis ca. 19 oute S Gregorie ca. 25 oute of S. Aug. ca. 34 oute of Tertull. ca 49. oute of Leo. ca. 56. oute of Rupert li. 3 ca. 10. Obiction of the Aduersarie solued li. 1. ca. 18. Obiection oute of S. Hierom solued ca. 22. Obiection vpon Melchisedec answered ca. 28 Obiection of Chrysts being in diuersse places li 2. ca. 12. Obiection of the spirituall eating of Chryst ca. 37. Obiections of the
ther ys no soche neither dothe saincte Augustine saye anye soche thinge here But to answere this although the place yt self dothe sufficientlie The answer teache the verie reall presence of Chrystes bodie and bloode in the Sacrament Yet by openinge of the difference of the olde Passeouer and our newe Passeouer and by comparyson of them eche to other yt shall be more plain and easie to perceaue the same For as Chryst verilie and corporallie dienge did aunswere the dienge of the lambe So he being verilie and corporallie eaten as our true Paschall Lambe dothe aunswer the eating of the Iewesh Passeouer whiche was both for the dienge and eatinge the verie figure of Chryst But to ioin nearer with the Aduersarie yf Chryste spirituallie receaued Yf wereceiue Christ but spirituallie as the Iues did our Passeouers be all one onelie ys our Paschall Lambe And the Iewes also as before ys saied did euen so receaue Chryste spirituallie in their Paschall feast How standeth that difference which saincte Augustine here maketh betwen our Paschall Lambe and theirs yf yt be all one that ys receaued in bothe Yf saincte Augustine had saied yt ys an other Passeouer that the Iewes do kepe with a shepe and an other that we do kepe with a peice of bread and wine though we had bothe receaued Chryst spirituallie Yet the difference might haue stand in the outwarde signes But sainge as he doth yt must nedes be that as the Iewes passeouer was a verie shepe in dede So ys our passeouer the very bodie of Christe in dede Christes reall bodie oure Passeouer And althoughe this might suffice for aunswere to the Aduersarie Yet yt shal be by an other sētēce of the same S. Augustin made so plain that he shal not be able to denie but that S. Augustin taught a real presence in the Sacramēt Hys sentēce ys this Hebraei autem in victimis pecorum quas offerebant Deo multis et varijs modis sicut re tanta dignum erat prophetiam celebrabant futurae victimae Cot. Faust Man Li. 20. ca. 18. quam Christus obtulit Vnde iam Christiani peracti eiusdem sacrificij memoriam celebrant sacrosancta oblatione et participatione corporis et sanguinis Christi The Hebrues in the sacrifices of beastes whiche they did offer vnto God manye Sacrifice the Christians in oblacio and participacion and diuerse waies as for so great a thing yt was meet did openlie declare a prophecie of the sacrifice to come whiche Chryste did offer Wherfor nowe the chrystians do celebrate the memorie of the same Sacrifice past by the holie oblacion and participacion of the bodie and blood of Chryste Thus moche sainct Augustine Yf this woorde participacion had ben alone in this sencence he shoulde haue had spirituallie on the backe of him immediatelie and so by violence haue ben wrested to sownde to the euell tuned notes of the Aduersaries But praised be the holie Spirit of God the Spirit of consent and agreement who so kaied thys woorde participacion with the woorde oblacion that yt can not be wrested to sownde any other sounde then the reall presence of Chrystes blessed bodie in the Sacrament Which bodie the Chrystians saieth S. Augustin do offer in sacrifice in the remembrance of the Sacrifice of Chryst don vpon the Crosse By whiche maner of sainge of sainct Augustin all the obiections of the aduersaries whiche are made against the Sacrifice of the Masse are clean wiped awaie as more at large in the third booke by the helpe of Godes grace yt shall be declared Yt ys well knowen to all men bothe true Chrystians and Pseudochrystians that if Chrystes bodie be offred of vs in sacrifice or oblacion as sainct Augustine doth here affime ther must nedes be a reall presence of the same bodie so offred or ells yt must nedes be a mathematicall sacrifice Ye haue nowe heard sainct Augustine reporting soche trueth as was enacted and receaued in Chrystes Parliament house Nowe will we heare an other of the other side of the same house reporte the same trueth whiche Cyrillus comēded of the Authour shall be the holie Father Cyrill a man profowdlie seen in the statutes of the house of Chryste Who for his excellent wourthinesse in holinesse grauitie and learning was president in the great Councell Ephesine whiche was one of the foure principall Councells of the whiche saincte Gregorie speaketh so moch praise wherin the herefie of Nestorius was confownded and condemned Whiche Cyrill also through cōstancie in faithe wrote against the Arrians both learnedlie and godlie as his woorkes do testifie he liued aboute the yeare of our lorde 420. And therfor for his auncientie woorthie to be beleued being after this supputacion 1136. yeares agon This man saieth after this sorte Nec putet ex tarditate mentis suae Iudaeus inaudita nobis li. 4. in 6. Joan. cap. 14. ex cogitata esse mysteria Videbit enim si attentius quaerat hoc ipsum à Moisis temporibus factitatum fuisse Quid enim maiores eorum à morte pernitie Aegyptiaca liberauit quando mors in primogenita Aegypti desaeuiebat Nónne omnibus palam est quia diuina institutione perdocti agni carnes manducauerunt ac postes et superliminaria agni sanguine perunxerunt propterea mortem ab eis diuertisse Pernities namue id est mors huius carnis aduersus humanum genus propter primi hominis transgressionem furebat Terra enim es in terram reuerteris propter peccatum audiuimus Verùm quoniam per carnem suam Christus atrocem hunc euersurus erat Tyrannum proptereà id mysterio apud priscos obumbratur ouinis carnibus sanguine sancti ficati Deo ita volente pernitiem effugiebant Quid igitur Iudaee turbaris praefiguratam iam diu veritatem videns Cur inquam turbaris si Christus dicit Nisi manducaueritis carnem filij hominis biberitis eius sanguinē non habebitis vitā in vobis quum oporteret te Mosaicis legibus institutum priscis vmbris ad credendum perdoctū ad intelligenda haec mysteria paratissimum esse Vmbram figuram nosti disce ergo ipsam rei veritatem Caro inquit mea verè est cibus sanguis meus verè est potus Let not the Iewe by slacknesse of minde thinke that we haue inuented mysteries neuer heard of before He shall see yf he will with better heede seke euen the same often doen from the time of Moises For what did deliuer ther elders from death and destruction of Aegipte when death raiged very sore vpon the first born of Aegipte ys yt not knowen to all men that they being taught by the commaundemet of God did eate the flesh of the lambe and with the bloode of the lambe did anoincte the postes and the vpper dore postes and therfor death diuerted from them Destruction that ys tosaie the deathe of this flesh for the transgression of the first man raiged
sore against mankinde For sinne we hearde Thowe arte earth and into earth thowe shalt retourn But for asmoche as Chryst woolde ouerthrowe by his flesh this cruell Tyranne therfore that was shadowed among the olde Fathers in a misterie and they being sanctified withe the flesh and blood of a shepe God so willing did escape the plague aÌ„d destructioÌ„ Wher for then thowe Iewe art thow troubled seing nowe the trueth long before prefigurated why I saie arte thowe troubled yf Chryste do saie Except ye cate the flesh of the sonne of man and drink his bloode ye shall haue no life in yowe seing yt behoueth thee beinge instructed in Moises lawes aÌ„d taught by the olde shaddowes to beleue to be most readie to vnderstaÌ„d these misteries Thowe haest knowen the shaddowe aÌ„d the figure Learn therfor the veritie of the thing My flesh saieth he ys verilie meat and my blood ys verilie drinke Thus farre Cyrill Whome ye haue hearde at lenght declaring the figuratiue Paschall laÌ„be and the benefit that the Iewes had by the same Likewise ye haue heard him declaring the true Paschall Lambe and the benefite that commeth to vs therbie And when he hath applied the figure to the thing figured whiche ys the trueth of the figure as a matter sufficieÌ„tlie taught ther to be beleued of the Iewes He falleth into a wonder at the incredulitie of theÌ„ and reprouinge them all in the person of one saieth Why arte thowe o Iewe troubled seing nowe the verie veritie long before this prefigurated Yt behoued thee being instructed by Moises Lawes and verie well taught by the olde shadowes to beleue to be most readie to vnderstande these misteries Yf Cyrill did so earnestlie reproue the Iewes for their incredulitie being taught but by Moyses and the figures howe wolde he reproue our men who well instructed not by Moyses but by Chryste not by shaddowes and figures but by the gospell of treuth and veritie not moued as the Iewes semed to be to beleue a straunge noueltie but an aunciente faithe receared of antiquitie Yf the Iewes I saie be woorthie of reproche who knowe not the true faithe whiche they neuer yet had by plain knowledge receaued False Christians worthilie reproued for saking their faith how moche more be our false Chrystians to be reproued which the faithe that they were brought vppe in that they once embraced and receaued that they earnestlie beleued nowe haue maliciouslie not onelie contemned but also Reuiled detested and abiected God that ys the verie light lighten their heartes that they maie see into howe depe damnacion they haue deiected and cast them selues by their forsaking of the catholique faith being nowe bare and void of all excuse forsomoche as they did once knowe the trueth whiche nowe deuelishlie they blaspheme Si non venissem locutus eis fuissem peccatum non haberent nuÌ„c autem excusationem non habent de peccato suo Yf I had not commed saied Chryst Joan 15. and spokeÌ„ to them they shoulde not haue had sinne but nowe they haue none excuse of their sinne God I saie therfore haue mercie vpon them whilest time of mercie for them endureth and geue them grace dailie with the Prophett Dauid to crie and saie Respice exaudi me Domine Deus meus Illumina oculos meos ne vnquam obdormiam in morte ne quando dicat inimicus meus praeualui aduersus eum Consider Psal 12. and heare me o Lorde my God lighten mine eies that I sheape not in death lest mine enemis saie I haue preuailed against him What a preie and Spoill ys yt to our gostlie enemie and howe moche dothe he reioice when he deceaueth one that hath ben in the true faith and beâ—ieueth him of the same and so driueth him from God No doubte he counteth yt a great Spoill and reioiceth moch at yt as the verse of the same psalme immediatelie folowing dothe saie Qui tribulant me exultabunt si motus fuero They that trouble me will reioice at yt yf I becast down Return therfor in time and cleaue hard to the streight and strong piller of trueth For if ye be cast downe ye shall fall verie lowe and sinke depe Chryste sending his Apostles to preache taught them thus Into what cittie soeuer ye shall come enquire who ys worthie in yt and ther abide Math. 10. till ye go thence and whosoeuer shall not receaue yowe nor will heare yowe preachinge when ye departe oute of that house or cittie shake of the dust of yowe feete Verilie I saie vnto yowe yt shall be easier for the lande of Sodom and Gomorre in the daie of Iudgement then for that citte Consider therfore and heauie hand of God vpon Sodom and gomorre which in soche terrible sorte being sonke and destroied with fire and Brimstone from heauen argueth a more terrible damnacion to ensewe and folowe and yet yt shall be more easie to them in the daie of Iudgement then to soche as will not receaue faith Howe moche more greuouse then shall yt be to them which forsake that faith that not onelie they them selues haue receaued but the wholl Churche of Chryst throughoute all Chrystendom whiche faithe although yt hath diuerse times ben impugned as nowe in theise daies yt ys Yet God be praised yt was neuer ouerthowen nor neuer shall be and will cleaue to an heresie whiche hath ben not onelie sundrie and diuerse times ympugned but ouerthrowen condemned cursed and extincted Surelie as their reproche ys moche in this worlde for their so doing So shall yt be moche more before the face of God and his electe in the daie of his terrible iudgement But I will retourn from whence I haue digressed and touche one note more of Cyrill and so passe to other After he had thus rebuked the Iewes for their hardnesse of beleue he saied Vmbram figuram nosti disce ergo ipsam rei veritatem Thow hauest knowen the Shaddow and the figure learn therfore the verie thinge Note here again as before in Chrysostom ys noted that the olde Paschall lambe was a figure and owre Paschall Lambe the verie thinge Then yt ys not a peice of bread a bare sign or figure of Chryst for then these sainges of the learned Fathers were not true whiche saie plainlie that yt ys the verie thinge And this Father when he had willed the Iewes to learn the verie thing he declared furthwith what the verie thing ys Caro mea verè est cibus sanguis meus verè est potus My flesh saieth Chryst ys verilie meat and my bloode ys verilie drinke This saieth Cyrill ys the verie thing of the figure the verie flesh and bloode of Christ whiche be verilie meat and verilie drinke Howe this texte and other apperteining to the same matter in the sixte of S. Iohn haue ben wrested and wried and violentliie drawen by the enemies of gods trueth from their natiue and true sense yt shall be shewed more at large in the second