bodie our true Paschall lambe In nocte quippe inquit agnum comedimus quia in sacramento modò Dominicum corpus accipimus quando adhucinuicem nostras conscientias non videmus In the night saieth he do we eate the lambe forsomoche as we do nowe receaue our lordes bodie in the Sacrament when as yet we doe not see one an others conscience In this his sainge ys not onelie perceaued the applicacion of the figuratiue Paschall Lambe to the verie true Paschall Lambe but to the full agreement with other holie Fathers before alleaged he doth most plainlie testifie the reall presence bothe by his woordes terming yt the bloode of our Redemer and the bodie of our lorde and also by the maner of the receauinge of yt In the whiche note that he teacheth that the bodie and bloode of Chryst ys receaued by two distincted and diuerse maners of receauinge One maner ys with the mouthe of the bodie whiche argueth the reall presence The other maner ys with the mouthe of the hearte and that ys the spirituall maner of receauing So that the learned men in Chrystes faithe doo teache the good Chrystian man to receaue Chrystes bodie both corporallie and spirituallie But the maliciouse learned man against Chrystes faith teacheth that the good Chrystian man receaueth Chryste but onelie spirituallie and so robbeth him of the other the contrarie of the whiche Doctrine ye see here auouched by sainct Gregorie as yt was also by other before alleaged with whom he well agreeth To this sainct Gregorie shall be yoined Damascen one of the other side of the Parliament house of Chryst that ys of the greke church and of the lowe house but one of the first and cheif in that place as ys before saied a man so excellentlie will seen in the statutes of Chrystes Parliament house that ys to saie in the knowledge of the receaued trueth of Chrystes faithe that he did write foure bookes of the same both learnedlie and godlie and in the fourthe booke of his workes emong other explicacions of matters of faith he declareth also the faithe of the Churche in this matter of the Sacrament at large wher as touching the same matter he saieth thus Natiuitas nobis per spiritum donata est per sanctum dico baptismum Cibus verò ipse Li. 4. de orthod sid c. 14. panis vitae Dominus noster Iesus Christus qui de coelo descendit Nam suscepturus voluntariam pro nobis mortem in nocte qua seipsum obtulit testamentum nouum disposuit sanctis Discipulis Apostolis per ipsos omnibus alijs in ipsum credentibus In coenaculo sanctae gloriosae Sion antiquum Pascha cum Discipulis manducans et implens instrumētum antiquum lauit pedes Discipulorum signum sancti baptismatis praebens Deinde frangens panem dedit illis dicens Accipite comedite Hoc est corpus meum quod pro vobis tradetur in remissionem peccatorum Similiter accipiens calicem ex vino aqua tradidit illis dicens Bibite ex eo omnes hic est sanguis meus noui testamenti qui pro vobis effunditur in remissionem peccatorum Hoc facite in meam cōmemorationem Quotiescunque enim manducabitis panem hunc calicem bibetis mortem filij hominis annunciatis resurrectionem eius cōfitemini donec veniat Si igitur verbum dei viuens est efficax omnia quaecunque voluit Deus fecit Si dixit Fiat lux facta est lux Fiat firmamentum factum est Si verbo Dei coeli firmati sunt spiritu oris eius omnis virtus eorum Si coelum terra aqua ignis aer omnis ornatus eorum verbo Dei perfecta sunt homo ipse vbique diuulgatum animal Si volens ipse Deus Verbum factus est homo c. Non potest panem suum ipsius corpus facere vinum cum aqua sanguinem Dixit in principio Deus Producat terra herbam virentem vsque nunc pluuia facta producit germina diuino coädiuta vigorata praecepto Dixit Deus Hoc est corpus meum hic est sanguis meus hoc facite in meam commemorationē omnipotentieius praecepto donec veniat efficitur A newe birth ys geuen to vs by the Spirit and the water I saie by holie Baptisme but the meat ys the verie bread of life our lorde Iesus Christ who descended from heauen For willing to take for vs a willing death in the night in the whiche he offred vppe him self he disposed a newe testamēt to his holie Disciples and Apostles and by them to all other beleuing in him In the parlour Chrystes cuppe cōteined wine ād Water therfore of holie gloriouse Sion eating the olde Passeouer with his disciples and fulfilling the olde lawe he washed the feet of his disciples geuing a sign of holie Baptisme Afterwarde breaking bread he gaue yt to thē saing Take eate This ys my bodie whiche shall be deliuered for yowe in the remission of sinnes Likewise taking the cuppe of wine and water he deliuered yt vnto them saing Drinke ye all of this This ys my bloode of the newe Testament whiche shall be shedde for yowe in the remission of Sinnes This do ye in my remembrāce For as often times as ye shall eate this bread ād drinke this cuppe ye shew furth the death of the Sōne of mā ād acknowledge his resurrectiō vntill he come Yf then the woorde of God be liuing ād mightie in operaciō and al thinges whatsoeuer he hath willed he hath doē Yf he saied The light be made and the light was made The firmament be made and yt was made Yf by the woorde of God the heauens were made and all the power of them with the breath of his mouthe Yf heauen earth water fire and the Ayer and al the furniture of them by the woorde of God were made perfect and man himself being euery where a knowen liuing creature Yf God the Sonne himself being willing was made man c. Can not he make breade his owne bodie and wine and water his bloode God saied at the beginning Let the earth bring furth green herbe And vntill this daie being holpen and made strong with Gods commaundement the rain comming Effect of Chrystes woordes of consecraciō yt bringeth furth fruicts God saied This ys my bodie and this ys my blood and this do ye in the remembrance of me And by hys allmightie commaundement yt ys so made and brought to effecte vntill he come Thus farre Damascen Whose saing ys long but as pithie and weightie as yt ys long In the which he hath not onelie declared hys faith but the faith of Chryst receaued in his Churche which ys the wholl matter and onelie argument of hys worke as the title of the same doth purporte And to the matter which we haue in hande he geueth woorthie testimonie declaring the accomplishment of the olde lawe in
iust cause to mistrust them and flie from them And cleaue to that cōpanie wher ye see the auncient trueth taught by auncient fathers as here ye haue doen And not by prowde arrogant will as the other haue doen flie from the trueth Their doctrine ys to be suspected that flie from the common vnderstanding of the scripture receaued in the Churche as yt ys nowe to be perceaued that these singular men haue doen by their single sigularitie As our Sauiour Chryst saied to the Iewes Si non venissē locutus eis non fuissē peccatū non haberent Nunc autem excusationem non habent de peccato suo Yf I had not Ioan. ca 15. comed and not spoken vnto them they shoulde haue had no sinne but nowe they haue no excuse of their sinne Yf then soche as haue heard the woorde of Chryste teaching thē his promesse of the geuing furth of his verie bodie and bloode and do not beleue yt haue no excuse to saue them frō eternall dānacion moche more when they haue the same woorde expownded and declared by the holie Churche of the whiche the holie Gost ys the master the guide and leader in to all trueth and yet wil persist in peruerting the scriptures and through arrogancie will credit none but them selues they be not onely voide of all excuse but their damnacion ys greatlie encreased Wherfore ye that haue erred staie and looke vppe in time beholde all the chrystiā worlde professing Gods true faith and religiō and come to the same Lurke not in the corners of darkenesse whiche will bring yowe to extreā darknesse but com to the light which Chryst hath lefte in his Churche which shall lighten yowe the waie to that light that euer hath shewed and shined and neuer was darkned nor shadowed THE ONE AND FOVRTETH CHAP. BEGINneth the exposition of these woordes of Chryst This ys my bodie after the minde of the Aduersaries GReate and manifolde are the maliciouse inuencions and deuiseis of the graund enemie of mankind against the same Whiche enemie perceauing man to be in that state to come and enioie the glory and felicitie that he was fallē frō enuied him and subtellie vnder the countenāce or pretēte of a cōmodtie brought him to a most miserable incōmoditie vnder the colour of their aduaūcemēt dignitie and great exaltaciō he wrought vnto thē their deiectiō ouerthrowe and dānacion Ye shall not die saieth the enemie to the womā but God doth knowe that the same daie that ye eate therof yower eies shall be opened and ye shal◠be as Gods knowing good and euel To whiche his perswasiō and false assertiō the womā geuing place by to light Gen. 3. creditte seing also the fruit of the tree to be delectable and pleasaunt to the eies not regarding the certē and most true woorde of her Lorde God who before had saied that in what daie they did eate of the tree of the knowledge of good and Jbid. 2. euell that they shoulde die the death she tooke of the forbidden fruit and did eate therof and gaue to her husbande who did eate of yt also and so not beleuing the woorde of their Lorde God but transgressing his commaundemēt they were not onely expelled oute of that pleasaunt garden of Paradise but also being fallen vnder the heauie burden of gods wrathe and iustice were nowe banished from the eternall felicitie and glorie of heauen and made bonde to hell and euerlasting damnacion Euen so the same enemie seing the chrystiā people redemed with Chrystes most preciouse bloode and restored to that felicitie and ioie whiche by his Temptaciō of our first parentes and of Christians in these daies compared meās he had once caused thē to lose ād that they were nowe quiet ād in godlie order in the eartlie Paradise of Chrysts Church he not bearing their happinesse in the vnitie of faith and godlie cōuersaciō hath vsed his like subtletie and craft to make vs trāsgresse the cōmaundemēt of our lorde God as he did our first Parētes to the entēt he wolde cause vs to be banished frō the inheritāce of the glorie of God wherunto by Chrystes bloode we are made free And will ye see howe like his subtilties be Owre first Parentes had an order appointed to thē what meat they shoolde eate in the Paradise wher they liued The builder of our Paradise hath appoincted vs what the meat shall be that we shall eate saing Take eate this ys my bodie The enemie tempted them to breake their order about their meat and foode he tempteth vs to breake our order about our meat and foode Their meat was the fruit of euerie tree in Paradise sauing the tree of knowledge of good and euell God saing Of euerie tree that ys in the gardē thowe shalt eate but as touching the Gen. 2. tree of knowledg of good and euell thowe shalt not eate of yt Owre meat in the Paradise of Chrystes Churche ys his verie bodie and bloode he him self saing Take eate this ys my bodie Take drinke this my blood The enemie not withstāding gods owne saing to our Paretes In what daie soeuer ye eate of that tree ye shall die the death he directlie cōtrary saied Ye shall not die The same enemie notwithstāding Chrystes owne saing This ys my bodie This ys my blode directlie cōtrarie saieth yt ys not his bodie yt ys not his bloode yt ys but a peice of bread but a cuppe of wine figures signes or tokēs of his bodie and his bloode and to cōpasse that this his perswasion and assertiō maie be receaued as to our first parētes he saied that yf there did eate of that fruict they shoulde be as Gods knowing both good and euell pretēding a great cōmoditie so nowe he saied Esteem this no better thē a peice of bread ād a cuppe of wine and not as the bodie and bloode of Chryst For so foramoch as Chrystes bodie ys in heauen and therfor can not be here ye shall not cōmitte idolatrie whych ys yower great commoditie And as to the furtherance of the temtacion of owre Parētes the pleasing of their senseis in seing the fruict fair and pleasaunt and not regarding the woorde of their Lorde God did moche prouoke thē so in this our tēptaciō he willeth vs not regarding the woorde of Chryst our Lorde God to folowe the pleasant iudgemēt of our sensies And for somoche as we see nothing but bread and wine we tast nothing but bread and wine we feell nothing but bread and wine Therfore we must beleue nothing to be ther but bread and wine By whiche maner of iudgement we are moche prouoked the sooner to assent to his temptacion Nowe if we so assent and eate of the meate which the enemie perswadeth vs to eate of and not of the meat whiche our Lorde and God hath appoincted we shall not onely be expelled oute of this Paradise of Chrystes Church by the Angell of God but also being disherited frō the inheritāce of
of the scripture refuseth tropes and figures and enforceth to accept the propre sense onelie Wherfore chrystian Reader beware of that flattering contenaunce and deceiptfull lieng of the olde serpent Sathan flie the hissing of the vipers be not caried awaie with light creditte as our first parentes were therby to creditte the deuel and discreditte God But knowe the one to be thie enemie and feare him knowe the other to be thy Lorde God thy Sauiour and Redemer and embrace him Of the which matter harke farder to the godlie saing of Rupertus Accipe inquit comedite Hoc est corpus meum Et alibi Qui manducat carnem meam bibit sanguinem meum in me manet ego in eo Cùm haec dicit agnus Dei oportunè nobis ad memoriam recurrit illud quod dixit serpens imo per serpentem Diabolus hostis bumani generis Accipite comedite eritis sicut dij Optimae spectabiles valdè propositiones Ille serpens erat iste agnus est Ille vetus peccator iste antiquut creator Ille spiritu Diaboli falsum sibilans iste spiritu Dei verum euangelizaus Ille de ligno non suo raptor optulit Iste de corpore sanguine suo largitor dedit Ille quod non habebat mendaciter promisit eritis inquiens sicut dij Iste quod habebat quod semper naturaliter habet fideliter dedit vt simus dij dum manet ipse in nobis Illi tandem nephandissimè creditum est plusquam Deo Credatur è contrario buic Deo si non plus at saltem quantum creditum est illi Diabolo Creditum est enim quod illi pomo inesset quod non videbatur scilicet vis deos efficiendi Credatur buic Sacramento inesse quod non videtur videlicet veritas carnis sanguinis valens efficere nos corporales Vnigenito filio Dei. Hoc enim ratio vel ordo iustitiae exposcit Accipite ergo inquit comedite Accipere est fideliter credere cum gratiarum actione diligere compatienti affectu corporis huius traditionem sanguinis huius effusionem respicere Hoc fieri non potest nisi priùs reijciaturid quod ab illo malè acceptum est Illud igitur mendacium execrantes hanc veritatem accipite approbate amplectimini contra cibum mortis panē comedite vitae eternae calicem bibite salutis perpetuae He saieth mening Chryst take Conference of Chrystes woordes and the serpents and eate this ys my bodie and in an other place He that eateth my flesh and drinketh my bloode dwelleth in me and I in him When the lambe of God saieth these thinges yt cometh in due time to our memorie that the serpent saied or raither by the serpent the Deuell the enemie of man kinde Take and eate and ye shall be as Gods Goodlie and verie notable propositions He was a serpent this ys a lambe He an olde offender this an auncient creatour He by the spirit of the Deuel hissing oute an vntrueth this by the spirit of God preaching a trueth He a theeif gaue of the fruit that was not his This a right geuer gaue of his owne bodie and bloode He falsely promised that that he had not ye shall saieth he be as Gods This trulie gaue that he had whiche allwaies naturallie he hathe that ys that we maie be Gods forsomoche as he dwelleth in vs. Vnto him neuer the lesse most wickedly was geuen more credit then to God Vnto this cōtrarie wise let credit be geuen being God yf not more yet at the least as moche creditte as was geuē to the Deuell For yt was beleued that to be in that apple whiche was not sein that ys to saie power to make Gods Let yt be beleued to be in the Sacrament that ys not seen that ys to saie the veritie of the flesh and bloode of Chryst able to incorporate vs to the onely begottē Sonne of God Thus moche reason or ordre of iustice dothe require Take therfore saieth he and eate To take ys faithfully to beleue with thankes geuing To take Chrystes bodie what yt ys to loue with a compatient affection to beholde the deliuerance of this bloode This cā not be doen except that be reiected that of the enemie was euel receaued Detesting therfor that lie receaue approue and ēbrace this trueth and against the meat of death eate ye the bread of euerlasting life and drinke the cuppe of euerlasting saluacion Thus being by this good Father admonished of the true vnderstanding of Chrystes woordes I will nowe make the same plain before thine eyes by the testimonie of a nombre of holie Fathers to the whiche good Reader I praie thee geue good heede THE THREE AND FOVRTETH CHAP. BEGINNETH to prooue the vnderstanding of Chrystes forsaied woordes not to be figuratiue by the anthoritie of the Fathers And first by Alexander and Instinus FOrsomoche as the misunderstanding of the woordes of the supper of Chryst hath and doth maintein great and lamētable contencion among soche as professe Chrystes name and the right vnderstāding of the same ought to be the occasion of the restitucion of peace and concorde Let yt not greiue thee gentle Reader though I tarie somwhat long vpon this text in producing manie holie Fathers of Chrysts schoole who shal teache vs howe these woordes This ys my bodie were ther taught to be vnderstanded and therby shall do vs to witte what ys the enacted trueth of Chrystes Parliament house as touching this matter nowe among chrystian men in controuerfie For the plain declaracion wherof I shall produce manie of the eldest Fathers and fewe I trust that do treact of these woordes being of any fame or authoritie shall be omitted And for a speciall note to discerne the trueth from falsheade the scholers of Chryst from the scholers of Sathan and the graue and constant staied Senatours of Chrystes Parliament house from the light and vauering whisperers of the Conciliables of Sathan Marke and note well that as in the one and fourteth chap. ye haue pceaued the sectes of Sathan are merueillouslie dissected and by great and fowle contencion amōg them selues diuided So shall ye perceaue that Chrystes disciples are vnited all of one minde all of one vnderstanding all speaking one thing in full peace and perfect concorde Remembre that the high scholers and cheif noble men of Chrystes Parliament honse I meen the foure Euāgelistes and S. Paule so agree that among them there ys no one title spoken of the Aduersaries tropes and figures but euery one of them testifie the matrer plainlie leauing the woordes in their propre sense So shall ye see all this noble companie of Fathers doo Let vs then in Chrystes name heare them vtter what ys the enacted trueth of the vnderstanding of Chrystes woordes Although ther are right auncient Fathers that doo verie no tablie declare and testifie the presence of Chrystes bodie and bloode in the Sacrament as Martialis
the misterie of our redemption by these and soche other like figures to the Fathers in their owē persons So did he the like by sundrie and manifolde figures in ceremonies and sacrifices of the lawe of Moises What was the wholl preisthood of Aron with all the sacrifices therto apperteining but a prefiguracion of the sacrifice doen by our Sauiour Christe vpon the Altar of the crosse Wherof sainct Paule being not ignorant doth at large treacte in his epistle to the Hebrues not onelie conferring and comparing the thing figurated to the figure but also therby prouing the excellencie wourthinesse value and force of Christes sacrifice confirmeth and establissheth the placing and continuance of the newe Testament so set furthe by the same newe sacrifice to endure for euer In the ninght chapiter he teacheth that the olde lawe had ordinaunces and seruinges of God and describeth the ordre of the tabernacle and the ordre also of thinges Hebr. 9. therin conteined in a brief maner of whiche he saieth he can not speake particularlie And after that he had in a like compendiouse sorte touched the maner of sacrifices doen as well in the first Tabernacle as in the second into the whiche the high preist alone entred once euery yeare and that not withoute blood whiche thinges were figures of better thinges to come as ther he saieth that the holie Goste by these thinges signified that the waie of holie thinges was not yet opened he descendeth to the thinges signified and figurated But Christ saieth he being an high preist of good things to come came by a greater and a more persect tabernacle not made with handes that ys to saie not of this buildinge neither by the bloode of goates and calues but by his owne blood he entred once into the holie place and fownde eternall redemption In the which saieng yt ys woorthie to be noted howe wounderfullie well he adapted the thinges figurated to the figures and therwith declareth the excellencie of them aboue theise In whiche applicacion this we maie learn that the high preist of the lawe figured Christe our high preist The tabernacle by which he entred into the holie place figured the tabernacle of Christes bodie by whiche he entred into the holie place The blood wherwith the preist entred figured the Chrysost in 9. ad Heb. blood of Christe The entring and sacrificing of the high preist once in the yeare figured the sacrificing of Christ and his entringe into the holy place of heauen once for all The cleinsing and purifieng of the people by vertue of the sacrifice of the high preist whiche as saincte Paule saieth purified the vnclean as touching the purifieng of the flesh figured the clensing and purifieng of the consciences of the beleuers from dead workes and all filthinesse of sinne For Lauit nos à peccatis nostris in sanguine suo he hath washed vs Apoca. 1. from our sinnes in his bloode saieth saincte Ihon As the death and blood shedding of kiddes and calues and soche other ād the sacrifices doen by thē did figure the passiō and bloodshedding of Christ ād the holie sacrifice offred by him for he was sacerdos victima both preist and sacrifice by the whiche the beleuing people in Chryst to come were instructed that the Sauiour of the woorlde shoulde die for the sinnes of the same So by figures also were they taught that he should rise again the third daie As by that figure which Chryst applieth to him self for that pourpose in the Gospell Sicut enim Ionas suit in ventre ceti tribus diebus tribus noctibus sic erit filius hominis in corde terrae c. As Ionas saieth he was three daies and three nightes in the whalls bellie So shal the Sonne of man be thre daies ād three Matth. 12 nightes in the heart of the earth Which figure liuelie declareth not onelie that Chryst shoulde be three nightes in the earth as Ionas was in the belly of the whall But that as Ionas the third daie cā oute of the whalls bellie aliue So Christ the third daie shoulde rise oute of the earth aliue Whiche thing to be verified and so doen in Chryst all the Euangelistes do testifie As his buryall and abode in the graue and his resurrection was figured by Ionas So was his Ascension by the takinge vppe of Elias in a chariett of fyre into heauen Elias went to heauen by the powre of God Chryst ascended into heauen by the power of his Godhead Tediousnes that should moche offende the Reader moueth me to staie to bring in anie mo figures of Chryste at this present to this pourpose Wherfore I will ceasse at this time any farder to procead therin and treact of the like matter by prophecies which ys the third waie by which God vsed in sundrie times and ages to reueill the misterie of our redemption THE ELEVENTH CHAPITER DECLARETH by the Prophetes of what line Messias shoulde come with his conception birth passion and deathe IN the shewing ād opening of the prophecies I wil obserue this ordre before vsed First to set furthe of what line Messias shall come Secondlie of his conception and birth Thirdlie of his passiō and death Fourthlie of his resurrectiō and last of his ascēsiō As cōcerning the first As God promised that the same Messias Sauiour of Prophecie of the line and stock of Christ. the worlde should be of the seede of Abrahā ād of the fruict of the bodie of Dauid So long after their times by his prophet Esaie did he manifestlie speak the same Egredietur virga de radice Iesse et flos de radice eius ascēdet Ther shal come a rodde oute of the kinred of Iesse ād a blossom or flowre shal flowrish oute of his roote Who ys the roote the rodde and the flower S. Ambrose expoūdeth Esay 11. saing Radix familia Iudaeorū virga Maria flos Mariae Christus est qui foetorē mun Ambr. de Benedict Patriach ca. 4. danae colluuionis aboleuit et odorē vitae aeternae infudit The roote ys the familie of the Iewes The rod ys Marie The flower of Marie ys Christ who hath takē awaie the stinke and hath powred in the odoure of euerlasting life That Christ ys that flower that the Prophete speaketh of the scriptures also that do ther immediatelie folowe do euidentlie proue Whiche to auoid prolixitie and in consideracion that I writte not to Iewes but to Christē mē I leaue to induce referring the Reader to the place of the Prophet which he maie easelie peruse supposing yt sufficiēt to shew how Gods woords ād his trueth ys constante vnifourme and permanente in all ages and howe agreable his woorde spoken by his prophete ys to his promissemade to Abraham and Dauid as before ys mencioned Nowe therfor let vs procead to weigh other prophecies howe they will Prophecie of the cōceptiō of Christ Esay 7. aunswer the figures And first the prophecie of the
Christe and the newe Testament and all thinges therin conteyned doo farre excell Melchisedech Moises and the olde Testament and all the ceremonies and sacrifices of the same As first in the first chapiter he declareth the excellencie of the newe Testament aboue the olde for that yt was geuen by Christe the Sonne Heb. 1. of God by whome God spake to vs who excelleth Angels Fathers and Prophetes by the whiche God spake in the olde Testament as ther he proueth Thē after he declareth Christe to be a preist after the ordre of Melchisedech But he proueth him to be farre more excellent then Melchisedech Jbid. 7. This doen he descendeth to the preist of the olde lawe and comparinge Jbid. 8. the officie of Christe to the office of the preist of the lawe and teaching yt to be vnperfecte proueth the office of Christe by all meanes to be preferred Then he maketh mencion in a brief rehersall of the religion and high Ibid. 9. seruice of Gost emong the Iewes teaching that they hadde a fore Tabernacle and what thinges ther were within conteined And also a seconde Tabernacle whiche was called Sanctum sanctorū and what was therin conteined with their Ceremonies seruices and Sacrifices doen in eche of those Which doē he cōpareth the high preist to the high preist Tabernacle to tabernacle Sacrifice to Sacrifice blood to blood effecte of blood to effect of blood clensing ād purifieng to clensing ād purifieng holy place to holie place and allwaies according to his principall entēt and argument proueth all the figured things of the newe Testament to be farre better then their figures in the olde Testament And finalie to conclude and knitte vppe all the wholl disputacion of the olde Testament withe one woorde he saieth Vmbram Heb. 10. The olde lawe had but the shaddowes the newe lawe hath the verie thinges habens Lexfuturorum bonorum non ipsam imaginem rerum c. The Lawe hathe but a shadow of good thinges to cōme and not the verie fashion of the thinges them selues In the whiche woordes as yt were in a brief he describeth the condicion and state of bothe lawes whiche ys that the olde lawe hathe the figures of good thinges and the newe lawe hath the good thinges them selues By the whiche processe yt ys not onelie euident and proued that the thinges figured be better then the figure But also by this last conclusion of saincte Paule yt ys improued that the thinges of the newe Testament shoulde be but bare figures But they are in dede the good thinges as he doth terme thē and the verie thinges of the figures and shadowes whiche haue gon before in the olde Testament Wherbie also I maie conclude that the Sacrament of Christes bodie and blood being according to Christes institution consecrated to be offred and receaued in the memoriall of Christes passion and death being also as Dionysius Dionys Eccle Hierarch Parte 3. Areopagita in his ecclesia sticall Hierarchie saieth Omnium sacramentorum consummatissimum augustissimum of all Sacramentes most perfecte and noblest withoute the whiche no ministracion almost shoulde de doen but that this diuine Sacrament should ende yt ys not a bare figure as the Paschall lābe being the figure of this was but ys the verie good thing in dede that ys the verie bodie and bloode of owre immaculate Paschall Lābe of the newe Testament figured by that Paschall Lambe of the olde Testament For ells the figure shoulde not be a figure of a good thing as saincte Paule saieth but the figure shoulde be the figure of a bare figure whiche ys inconuenient and against saincte Paule and against the worthinesse of the newe Testamente and the excellencie of the same whiche in a great parte consisteth in the Sacramentes whiche haue the verie thinges and trueth of the figures and Shadowes of the olde Testament And albeit I haue as yt semeth to me and so I truste yt appeareth to anie right christian reader sufficientlie proued by the Scriptures that the Paschall Lambe eaten was a figure of owre Paschall Lambe Christe eatē in the Sacrament yet lest anie man malicioustie maie cauille saing that I haue vsed the Scriptures at my owne pleasure and wrested them to my owne phantasie and perchaunce that some weake man maie be better satisfied I will resorte to the Parliament house of Christes Churche and learn of them whiche ys the verie trueth determined and enacted approued and receaued ther. THE SIXTENE CHAPITER TEACHETH THIS matter by Tertullian and Isychius ANd first for the applicacion of the figure of the Pafchall Lambe to the thinge figured I will conferre with Tertullian a man of great learninge Who also ys so anncient that he ys of some accompted the eldest writer of the latin churche He was verie neare to the time of the Apostles aboute the 166. yeare after Christ Whome saincte Cyprian so highlie esteemed that no daie passed in the whiche Tertullian was not in his hande and some parte of him redde This man being a noble man of Christes Parlament house can certifie vs what was enacted and receaued as a truthe through oute all the house of Christe in his tyme. Therfore we will heare what he saieth in this matter Tertu li. 4 cont Marcion He did write against one Marcion an heretike and in that booke he saieth thus Professus itaque se concupiscentia concupiscere edere Pascha vt suum indignū enim vt quid alienum concupisceret Deus acceptum panem distributum discipulis corpus suū illum fecit Therfore when he had openlie saied that with desire he had desiered to eate the passouer as his own passouer for yt was vnmete that God should desire anie straung thing he made that bread that he did take and distribute to his disciples his bodie Remembre gentle Reader what ys before saied that the Paschall Lābe of the olde lawe as touching that that he was offred was a figure of the oblacion of our Lambe Christ whiche ys withoute all controuersie But whether the eating of the lambe reallie and substanciallie did figure that Christe our Paschall Lambe shoulde be eaten reallie and substanciallie in the Sacrament ys the verie controuersie Wherin what this auncient man of Christes Parliament house hath saied yowe haue heard In the whiche his saing yf yowe haue noted yowe maye preceaue that he maketh menciō of two passouers One that was not proprelie his which he did not so earnestlie desire to eate An other that was proprelie his owne whiche he did earnestlie desire to eate Wherbie he toucheth the the figuratiue Passouer and the true passouer What the true Passouer ys he plainlie declareth when he saieth The bread that he did take and distribute to his disciples he made his bodie I can not contein but to breake oute to declare that I do not a litle wonder to see the obstinate blindnesse of the enemies of Gods trueth that Heretiques barck against the trueth as dogges
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
pretence of Gods woorde and his trueth I am lothe to entre any further in the opening of the rebelliouse diuisions sectes and factions that be emonge them And they be so manie as wolde require a iust volume to sette them furth soch ys the consent agreemeÌ„t and obedience emong them selues wiche ys euen the iust plague of God For as man falling from the obedience of God fownde by Gods permission a merueillouse rebellion in his owne bodie and membres So these men falling from the obedience of God in his Church fall to continuall disobedience and implacable rebellion among them selues But ther was a Churche before Luther began his malignant Churche whiche former Churche being fownded vpon Christe continueth for that yt ys builded vpon à surestone And this ys that Churche that must be hearde and obeied Against thys Churche Berengarius as before ys saied began Bâ—reÌ„garius Wicleff Hus. to be disobedient but he humbled him self and desired to be restored again Wiclefand Husse also rebelled and moued warre but they coulde not preuaill And allthough for our sinnes God suffred the Philystines nowe to make warre against Israell as he did against the carnall Israell yet nothing mistrusting his mercie and hauing sure affiance in his promesse that Portae inferi non Math. 16. praeualebunt aduersus eaÌ„ the gates of hell shall not preuaill against his Churche I doubte not but he will at his mercifull pleasure looke vpon yt and send peace to yt And nowe to return to that from which I haue a litle digressed I saie I do regarde the sentence of the Churche for yt ys terrible to be cutte of from that mysticall bodie of Chryst and to be made a dead membre like vnto a rotten or dead sticke meit for no pourpose but to be cast in the fire and burnt Perchaunce the aduersarie will saie he feareth not to dissent from the Churche wher the Church dissenteth from the Scripture as yt doth in this Jssue ioined with the proclamer touching reseruacion matter of reseruacion Yere will I again ioin yssue with the proclamer that if he can bring any plain scripture catholique Doctour or Councell that by expresse woordes forbiddeth reseruacion I will subscribe and come to him Yf he can bringe â— one soche what shamelesse rashnesse ys yt for him to calumniate the Churche for that thing for the whiche he hath no good warrant Ys he so imperiall ouer the Churche that he maie and will haue yt to leaue of reseruacion of the Sacrament at his pleasure which yt hath vsed from the beginning an can shewe no scripture no catholique Doctour no auncient Councel that forbiddeth yt Ys this woorde of the disciples of Pythagoras ipse dixit he saied yt a sufficient warrant for vs Shall we so lightlie cast awaie the orders rites Auncient and godlie customes are not to be left for the bare saing of à ProtestaÌ„t customes and maners of so long time receaued vsed and through all the Churche frequented for soche mens bare woorde Yf he finde any thing amisse let him reforme yt by scriptures Doctours or Councells and we shall heare otherwise yt shall be more easey for the Churche to repell his obiections then yt shall be for him to proue them And methinke nay I do not onelie thynk yt but I saie yt ys a shame for him to enterprise soche prohibition and to crie out vpon the Churche as though she had committed most high treason against God aswell in other thinges as in the vse of reseruacio whiche ye haue hearde to be coÌ„maunded by decrees with in these nine hondreth yeares made to be continued as yt was vsed in the primitiue Churche and by the space of manie yeares after and to bring no peice of lawe to charge her by and iustlie to proue that she hathe offended THE SIXE AND TWENTETH CHApit aunswereth the cheis obiection of the aduersaries YF anie thing maie be obiected against reseruacion of the SacrameÌ„t this ys yt whiche ys Achilles with them and euen ther common argument aswell against reseruacion as other rites and orders of the Churche in the ministration of the Sacraments In the institution of the Sacrament ther ys no mencion made of reseruacion wher for saie they yt aught not to be vsed Will ye see the great force of this argument Ther ys no mencion made ProtestaÌ„ts argumeÌ„t es of negatiues eluded of praier in the institution of the Sacrament of Baptisme when Chryst was baptised Ergo ther aught to be no praier made in the ministration of yt nowe Again ther ys no mencion made of the Baptising of children in the institucioÌ„ of Baptisme Ergo children aught not to be chrystened Ther were no wittnesses as godfathers or godmothers to Chryste Ergo ther aught none to be in the ministracion of Baptisme to children Ther is no mencion made of this terme Sacrament as calling Babtisme or the Supper of our lorde a Sacrament Ergo they ought not so to be called Likwise ther ys no mencion made of praiers in the institucion of the Supper of our lorde Ergo ther aught none to be said at the ministracion ther of Ther is no mencion made that any women were at Chrystes Supper Ergo ther aught no women to come to the communion Ther is no mencion made in the institucion of the The proclaemer vseth the same maner of disputacioÌ„ he denieth all and proueth nothing Sacrament that yt shoulde be done in the daie time Ergo yt ought not so to be doen. And a great nombre of soche might in this wise be inferred wher by yt dothe well appeare howe fonde the argument ys And yet this ys a common and inuincible maner of argument with these people For in other matters they vse yt thus Ther is no mencion of purgatorie in the scripture Ergo ther ys none Ther ys no mencion in the scripture to praie for the dead Ergo they are not to be praied for There ys no mencion in scripture of the inuocacion of sainctes Ergo rhey are not to be praied vnto Ther ys prescribed no daies of fasting in the scripture Ergo we are not bownde to fast This ys the maner of disputacion of that Schoole But to ioine with theÌ„ in the solucioÌ„ of their argumeÌ„t Ther be thre maner Three maner of doinges as touching the Scripture of doinges as concerning the Scripture One ys to do so moche as the Scriture biddeth An other to do against that the Scripture biddeth The thirde ys to do something besides that the Scripture biddeth As concerning the first wher Chryst toke bread and made yt his bodie and wine and made yt his bloode And commaunded them to be eaten and dronken in the remembrance of his passion and death Yf the true chrystian to whom Authoritie ys geuen doth take the like matter of bread and wine and doth consecrate yt according to Chrystes commaundement Hoc facite This daye and so eate yt and drinke yt in the
but must also geue to other So likewise yt proueth aswell that forasmoche as Chryste reserued no parte of the Sacrament no more shoulde the Churche nowe Yt ys a great libertie that this man taketh vnto him self to make soche expositions as liketh him self and vpon his owne exposition to grownd an argument to condemne the practise of the wholl Church as though yt were Locus Topycus a sure grownded argument when yt ys fownded but vpon his owne authoritie I haue not redde this maner of exposition in anie catholike Authour auncient or of the later daies that these woordes of Chryst do this shoulde be a charge and commaundement to celebrate the memoriall of Chrystes death in the same sorte and maner that Chryst did but raither that his bodie and blood shoulde be receaued in the Sacrament as the Substance whervpon the memoriall should be grownded withoute anie charge geuen of the maner and forme So doth Saincte Hierom expownde these woordes referring the commaundement to the doing of the thing and not to the doinge of the maner for the memoriall of Chryste This ys his saing Ideò hoc Saluator tradidit Sacramentum vt per hoc semper commemoremus quia pro nobis est mortuus Nam ideò cùm accipimus à sacerdotibus commonemur In 11. cap. 1. Cor. quia corpus sanguis est Christi vt beneficijs eius non existamus ingrati Therfor our Sauiour deliuered this Sacrament that by this we shoulde allwaies remembre that he died for vs. For therfore also when we receaue we are putte in minde by the preistes that yt ys the bodie and bloode of Chryste that we shoulde not be vnthankfull for the benefittes receaued Thus sainct Hierom. Chrysostom also dissenteth not from this maner of exposition For thus he saieth Deinde de coena illa referens praesentia his quae tunc fuerant copulat vt quemadmodum in illa ipsa vespera mensa dispositi ab ipso Christo hoc acceperunt Jn 11. 1. Co. sacrificium it a nunc disponerentur inquit Quotiescunque comederitis panem hunc sanguinem hunc biberitis mortem Domini annunciabitis donec veniat Quemadmodum Christus in pane in calice in commemorationem hoc facite dixit causam nobis aperiens quare mysterium daret cum alijs hanc esse dicens sufficientem noâ—…s ad pietatem Nam cùm intelliges quid propter te Dominus passus est sapientior efficieris Ita ipse iterum inquit Quotiescunque manducaueritis mortem eius annunciabitis Et haec illa Coena est Afterward speaking of that supper he coopleth thinges present to those that then were that as in the same euentide and table they being disposed did receaue of Chryste him self this sacrifice euen so nowe also they shoulde be disposed and saied As often as ye shall drinke this bloode ye shall declare the death of our Lorde vntill he come For as Chryst both at the bread and at the cuppe saied Do this in my remembrance opening a cause why he wolde geue the mysterie among other saied this to be sufficient to godlinesse For when thowe shalt vnderstande what our Lorde hath suffred for thee thowe shalt be made the wiser Euen so he also saieth again As often as ye shall eate ye shall declare his death and this ys euen the same Supper Thus farre Chrysost In whose woordes as well as in saincte Hieroms we see this commaundement of Chryst Hocfacite do this to be referred to the Substance that Chrystes woordes This do ye c. Be referred to the substaÌ„ce not to the maner ys to the bodie and bloode of Chryste to be receaued for his memoriall and not to the maner of receauing And by the waie gentle reader note and beare awaie these woordes of saincte Hierom that he saieth that when we receaue we are admonished of the preistes that yt ys the bodie and bloode of Chryste wherby we are taught both wherunto tendeth the commaundement of Chryste and also what we receaue in that holie and honorable Sacrament I wishe also that Chrysostome might be noted howe he vttereth the woordes of saincte Paule Sainct Paule saieth thus As often as ye shall eate What S. Paule calleth the cuppe Chrysost calleth yt to bloode this bread and drinke this cuppe Chrysostom thus As often as ye shall eate this bread and drinke this bloode not reporting euery wher the verie woordes of saincte Paule but raither the sense and vnderstanding So wher saincte Paule calleth yt the cuppe of our Lorde this maÌ„ expownding S. Paule calleth yt the blood of Chryst wherby we are taught what ys in the cuppe of our Lorde eueÌ„ the bloode of Chryste and not bare wine yf yt be so in that parte of the SacrameÌ„t theÌ„ in the other ys the bodie of Chryst and not bare bread But to return to our pourpose Euthymius also expowndinge the saied woordes of Chryst vnderstandeth them not of the maner but of the SubstaÌ„ce These be his woordes Ait autem Lucas hoc quoque dixisse Christum Hoc Euth in 26 Matth. sacite in mei recordationem hoc inquit nouum mysterium non illud vetus illud mysterium in recordationem inductum est salutis Hebraeorum primogenitorum in Aegypto ac libertatis Hebraeorum hoc autem in recordatiouem Domini Per tale enim sacrificium reminiscimur quòd corpus suum in mortem tradiderit sanguinem suum effuderit ac ita continuitate memoriam renouamus Luke saieth that our Lorde also saied Do ye this in my remembrance This newe mystery saieth he and not that olde For trulie that olde mysterie was instituted in the remembrance of the sauing of the first born of the Hebrues and of the deliuerance of the Hebrues But this ys in the remembrance of our Lorde By soche a sacrifice we remembre that he deliuered his bodie to death and shed furth his bloode and so by continuance we renewe memorie Thus moche Euthymius Who as the other Fathers aboue alleaged vnderstandeth Chrystes commaundement of the substance of the Sacrament no mencion made of the maner After these to see some of the later writers howe they vnderstood these woordes yt shall not be amisse that hauing the mindes of men of diuerse ages what the true vnderstanding ys yt maie the better appeare Sainct Thomas among learned and holie men that haue ben with in these foure hundreth yeares a man right famouse saieth thus Hoc facite c. Iniungit vsum huius Sacramenti dicens Hoc facite quotiescunque sumetis in meam Tho. Aqui. in 11. 1. Co. commemorationem id est in memoriam meae passionis Do this c. He commaundeth the vse of the SacrameÌ„t saing This do ye as often as ye shall receaue in my commemoracion that ys in the memorie of my passion And again he saieth Mortem Domini annunciabitis repraesentando eam per hoc Sacramentum Ye shall shewe furth the death of our
corruption and controuersie taught beleued and folowed I claime also creditte to be geuen to the holie aunciēt Fathers whom I haue alleaged who being in that pure time when faith was purely taught do cōmunicate to vs soche doctrine as the Churche of God then had whose doctrine howe moche yt ys different from the doctrine of this wicked teacher that hathe thus exclamed and howe repugnāte his doctrine ys to the teaching of these Fathers yt ys as easie to discerne as darknesse frō light or white frō blacke Wherfore gentle Reader nowe being by me aduertised after soche sorte as yt hath pleased my lorde God to imparte his grace vnto me yf thowe hauest not erred reioice in God and be confirmed Yf thowe hauest erred repent before God and be reduced And thus moche of the scriptures of the olde Testament THE SEVEN AND THIRTITH CHAP. MAKETH a breif Recapitulacion of thinges before written with thapplicacion of them to the Proclamacion of the aduersarie and so concludeth this first booke ALthough I am not ignorante gentle Reader that in the Psalmes be diuerse other prophecies whiche according to the minde of saincte Hierom do speake of this blessed Sacrament and sacrifice of Chrystes bodie and bloode that shoulde be offred in the Churche of Chryst and of the whiche the poour in spiritte shoulde eate and be satisfied as in the xxi xxij lxxj cx psalmes Yet for that the figures of this Sacrament be allreadie aunswered by prophecies to them aunswerable And these that be lefte maie by iust occasion be spoken of hereafter I shall for the Readers ease disauauntage my self of the allegacion of them to the setting furth of the matter here taken in hand by me to be defended and so cōclude this booke with a breif recapitulacion of some thinghes bfore saied to the entent they maie be applied to aunswere some one or mo mēbres of the Aduersaries proclamacion not yet spoken of I did of pourpose omitte to applie that ys saied as aunswer to that parte of his wicked proclamacion whiche yt doth fullie confute by cause I wolde not to moche trouble my processe but thought yt best to reserue yt to this place as in other matters I haue also doen the like in this booke Wherfor that yt maie well be perceaued that this that ys saied doth clean ouerthrowe this mans doctrine vnderstand first what ys his doctrine Thus in his proclamacion he crieth Yf any one of all our Aduersaries be able plainlie and clerely to proue by soch authoritie of the scriptures the old Doctours and Councells as ys before saied that the preist had then authoritie to offre vpp Chryst vnto his Father c. In which his proclamaciō he denieth the Sacrifice of the Churhe which ys the bodie and blood of our sauiour Chryst which he saieth the Churche hath none authoritie to offre to God in sacrifice Against this his false doctrine call to minde what ys in this booke saied speciallie in the setting furthe of the prophecies of the preisthood of Chryst The deuell hath bewitched the Proclamer after the ordre of Melchisedech of the prophecies of Daniel and Malachie wher but that the deuell hath bewitched this man and to his perdition hath cast a mist before his eies that he shoulde not see the trueth he coulde not ells but see that the bodie and blood of Chryste were of him self offred in his last supper and ther and then instituted and ordeined to be offred and continued in his Church as the memoriall of his passion and death S. Ciprian as yt ys alleaged saieth that our Lorde Iesus offred the same Cyprian that Melchisedech offred that ys bread and wine that ys to saie saieth he his bodie and blood Isychius saieth that we haue the sacrifice of Chryst the intelligible Melchisedech Isychius whiche sacrifice was perfectlie doen in bread and wine when Chryste saied This ys my bloode that shal be shedd for yowe S. Hierom saieth that as Melchisedech offred bread and wine so shall Chryste Hieron offred his bodie and blood the true bread and true wine S. Augustin saieth Chryst did institute the sacrifice of his bodie and blood according to the ordre of Melchisedech to succeade the sacrifice after Augustin the ordre of Aaron Wher note that he saieth Chryst did institute the sacrifice of his bodie and bloode after the ordre of Melchisedech Yf he did institute the sacrifice then ys ther authoritie by the same institution geuen to the Church to offre the same Whiche well appeareth by the saing of Origen whiche foloweth in this processe We saith Origen being obedient to the Creatour of thinges when we Origen haue geuen thankes we receaue the breades that were offred whiche be turned into a certain holier bodie whiche bodie trulie maketh them holier that with a sownde and pure minde vse yt Note then that our obedience standeth not onely to eate the bread but to eate the bread that ys offred and therforre we must both offre and eate The church must both offre and eate yf we will be obedient Yf yt be our obedience to offer then ther ys commaundement geuen to offre Yf commaundement be geuen then Authoritie also Theophilact saieth that the oblacion conteining Chryste our Lorde Bishoppe and Sacrifice ys continuallie offred by the ministres of God Seing that Chryste ys offred Theophila as Theophilact saieth by the ministres of God yt ys euident that yt ys doen with authoritie For withoute authoritie can none offre him Martialis one of the disciples of Chryste saieth that we for our health offre that vpon the holie Altar that the Iewes did offre vpon the Crosse for enuie And yf ye S. Martia We offre ou the altar that the Iewes offred on the crosse Irenaeus require by what authoritie we do it he saieth that our Lord cōmaunded vs so to doo in the remembrance of him And yf ye will vnderstande howe the authoritie cometh ordrely to vs to offre the bodie of Chryste to God the Father Irenaeus will teache you For he saieth that Chryste geuing instructions to his Apostles to offre sacrifice to God tooke the creature of bread and gaue thankes and saied this ys my body And the cuppe also he tooke and confessed yt to be his bloode and so of the newe Testament taught the newe oblacion whiche the Churche taking of the Apostles offreth yt yn all the worlde to God according to the prophecie of Malachie Can not nowe this Proclamer or raither Blasphemer see or perceaue what authoritie the preist hath to offre Chryst to God the Father Yt ys deriued from Chryst to the Apostles from the Apostles to the Church and so vsed through out all the worlde S. Augustine saieth that the pure and clean sacrifice that Malachie speaketh of that shall be offred in euery place ys the sacrifice after Augustin the ordre of Melchisedech What the sacrifice after the ordre of Melchisedech ys by the minde of S.
vt imago in nobis regia storeat Hic sanguis pulchritudinem atque nobilitatem animae quam semper irrigat Chrisost ibid. nutrit languescere non sinit Sanguis enim à eibo non fitâ— repentè sed prius aliud quiddam Hic quà m primùm irrigat animam eamue vi quadam magna râ—buit Hic mysticus sanguis Daemones procul pellit Angelos Angelorum Dominum ad nos allicit Daemones enim cùm Dominicum sanguinem in nobis vident in fugam vertuntur Angeli auteÌ„ procurrunt Hic sanguis effusus vniuersum abluâ—e orbem terrarum de quo multa Paulus ad Hebraeos prosecutus est Hic sanguis abdita sancta sanctorum purgabat Quòd si eius figura tantam habuit vim in templo Hebraeorum in medio Aegypto limmibus aspersus longe magis veritas Hic sanguis aureum altare significauit Sine hoc Princeps sacerdotum in penetralia ingredi non audebat Hic sanguis sacerdotes faciebat Hic sanguis in figura peccata purgabat in qua si tantam habuit vim si vmbram ita mors horruit quantoperè quaeso ipsam formidabit veritatem Hic animarum nostrarum salus est hoc lauatur hoc ornatur hoc incenditur Hic igne clariorem nostram mentem reddit auro spleÌ„ didiorem Huius sanguinis effusio coelum peruium fecit Admiranda sanè Ecclesiae mysteria admirabile sacrarium Ex Paradiso fons scaturiit à quo sensibiles stuuij emanarent A meÌ„sa hac prodiit fons qui flunios spirituales diffundit This blood maketh that the kinges The great excellencie of the blood of Chryst in the Sacrament image dothe florish in vs. This bloode dothe neuer suffer the beautie and nobilitie of the soule whiche it dothe allwais water and nourishe to fade or waxe fainte Bloode ys not made of meate furth with but first yt ys some other thing This bloode at the first do the water the soule and indewe yt with a certain great strenght This bloode driueth Deuells a farre of and allureth vnto vs Angells and the Lorde of Angells When the Deuells see the blood of our Lorde in vs they are turned to fleight but the Angells runne furth to vs. This bloode bing shedde did washe all the wholl worlde of the whiche Paule hath made a great processe to the Hebrues This bloode did pourge the secrete places and the most holie place of all Yf then the figure of yt had so great power in the temple of the Hebrues and in Aegipte being sprinkeled vppon the vpper postes of the dores moche more the veritie This bloode did signifie the golden Altar Withoute this bloode the cheif preist durst not go into the inwarde secrete places This bloode made the preistes This bloode in the figure pourged sinnes in the whiche if yt had so great might and power yf deathe so feared the shadow how moche I praie thee wil yt feare the veritie it self This blood ys the health of our soules With this bloode our soule ys wasshed with yt she ys decked with yt she ys kindled This bloode maketh our minde clerer then the fire more shining then golde The effusion of this bloode made heauen open Trulie the misteries of the Churche are wonderfull the holie treasour house ys wonderfull From The misteries of the Churche be wonderfull Paradise a spring did runne from thence sensible waters did flowe from this table commeth oute a spring whiche diffundeth and powreth oute spirituall floudes Hether to Chrysostom In the whiche processe ye maie perceaue how moche this holic man estemed the blessed Sacrament Euen so moche did he esteeme yt so moche did he regard yt so moche he reuerenced it that after so moche praise and magnifieng of it as a man beholding the vnspeakable highnesse of it he brake oute and saied Admiranda Ecclesiae mysteria wonderfull be the misteries of the Churche Obiection But perchaunce the aduersarie will gladlie here seke a starting hole as commonlie he dothe when he is charged with the ineuitable trueth and will saie that all these great praises be not of the blood of Chryste whiche we saie ys in the Sacrament but of the blood of Chryste that was shed vpoÌ„ the crosse Answere To the whiche I aunswer that trueth yt ys that all this praise ys of the blood of Chryst whiche was shed vpon the Crosse Bloode of Chryst on the crosse and in the Sacrament all one For I vnderstand the blood of Chryste in the Sacrament to be the same and none other that did flowe oute of Chrystes side vpon the Crosse For as in the Sacrament ys the veraie same bodie in substance that was crucified vpon the Crosse so ys ther the self same blood in substance that was shed vppon the Crosse But in maner diuerse Ther the bodie and blood of a man mortall Here of Chryst immortall Ther passible here impassible Ther visible here inuisible Ther sensiblie perceaued Here faithfullie beleued Neuerthelesse I saie that Chrysostom spake all these praises of the blood of Chryste in the Sacrament the praise of which ys the praise of the other for that they be all one But that my bare saing shall not be sufficient authoritie to answere the vntreu saing of the Aduersarie and that I seke raither to satisfie then to contende Chrysostom him self shal sufficiently aunswer this by his authoritie And that both by that that ys alleaged of him allreadie and also by that that foloweth the same Call therfore to remembrance the sentence of ChrysostoÌ„ To proue that he spake of the Sacrament immediately preceading this long saing nowe last alleaged and let them be ioined together and then by the dependance of the one to the other ye shall perceaue whether all this praise was directed The sentence going before was this I wolde be yowre brother and for yowr sakes I tooke flesh and bloode with yowe And by what thinges I was conioined to yowe those same again haue I exhibited And theÌ„ entreth into this long praise wherby when he speaking of the geuing to vs of his flesh and blood of the whiche also he made a long disputacion before and of the whiche the wholl homelie treacted ioined this saing to it wherof shoulde he speake but of that blood in this sentence that he spake of before in the other and in the wholl homelie And also when he had so greatlie and highly magnified the bloode of Chryst Yet he declareth wherto he looked when he exclamed and saied Admiranda Ecclesiae mysteria The misteries of the Church are wonderfull and then proceading declareth him self manifestlie to speake of the Sacrament by a similitude saing From Paridise runneth a spring from the which floweth sensible riuers from this table goeth oute a wellspring whiche diffundeth spirituall riuers all whiche woordes do clerely showe that all this his processe tendeth to the blood of Chryste as being in the Sacrament And although this aboue saied dothe sufficientlie proue this
to be spoken of the Sacrament yet this that foloweth doth more proue yt and maketh it so clere that yt can not be gainst said Vt enim homo seruos suos emit ornat ita nos sangume suo Christus Qui huius sanguinis sunt participei cum Angelis ArchaÌ„gelis supernis virtutibus commorantur ipsam regiam stolam Christi induti spiritualibus armis muniti Sed nihil dixi ipsum induti sunt regem Sed sunt purum est admirabile ita si purè accesseris ad salutem accessisti siue praua conscientia ad poenam supplicium Partakers of the blood of Chryst dwell with Angells Qui enim manducat bibit indignè SANGVINEM Domini indicium sibi manducat bibit As a man saieth Chrysostom dothe both buie his seruauntes and deck them euen so dothe Chryst vs with his bloode They that be partakers of this bloode they dwell with Angells and Archaungells and with the powers aboue being cloathed with the kinglie garment of Chryste are defended with spirituall armour But I haue saied nothing They haue putte on the King himself But as yt ys a great thing and a wonderfull eueÌ„ Note here that he speaketh of the Sacrament so if thowe come to it purelie thowe hauest comed to health or saluacion But if with an euell conscience thowe hauest commed to pain and punishment For he that eateth and drinked the blood of our Lorde vnwourthelie eateth and drinketh his owne damnation Thus Chrysostom What can the enemie nowe saie hath not nowe Chrysostome opened him self and fullie and plainly certified vs that all this his communicacion was of the blessed Sacrament Dothe not his allegacion of saincte Paule invinciblie proue yt yf sainct Paule in the place alleaged spake of the Sacrament then Chrysostom that alleaged him spake of the Sacrament and vndoubtedlie he did so Wherfore chrystian Reader observe here and note that Chrysostom dothe not onely vnderstand the text of saincte Iohn of the Sacrament But also that therwith both by plain opening of the woordes of S. Paule by moste goodlie and high praise he teacheth vs that in the same Sacrament ys the verie presence of Chrystes bodie and bloode And in his so doinge teacheth God plagueth vs for abuse of the Sacrament also all good chrystian men highlie to esteme and greatlie to reuerence and magnifie this wonderfull misterie of Chrystes blessed bodie and bloode coÌ„sidering and by faithe perceauing verie Chryste God and man ther to be present And not so lightlie so irreuerentlie so vndeuoutlie to vse it as heretofore euen before the time of heresie yt was vsed or raither abused For the whiche abuse I assure yowe I earnestlie beleue that as in yt we did sore offende So by it God hath sore plagued vs. Let vs therfor be admonished and learn to amend our selues And the like I wolde wish the Aduersarie to do that wher he in this wicked time hath forsaken his faith and with defiled mouthe hath railed in blaspheming this most holie Sacrament and hath called the faitfull Chrystians Idolaters and robbers of God robbing him of his honour and geuing yt to a peice of bread he wolde nowe learn that he hath gon astraie and that not the Catholique Chrystians but he and soche like haue ben Idolaters and robbers of God his honour not honouring him wher he was present but with all vile means dishonouring him whiche he and they maie repent Wolde this famouse and noble clerke holie Chrysostom haue so extolled Honourable titles and great effectes of the Sacrament proue the presence of Chryst therin and magnified this Sacrament so oftentimes calling it blood and atributing to yt goddes power in fearing and driuing awaie of Deuells in wasshing our sowles in geuing remission of sinnes in putting death to flight in being our health and saluacion with a nombre of soche effectes as ye haue heard yf it were but wine Can a cuppe of wine woorke soche wonderfull workes and effectes ys yt of soch force and strength if yt so be the chamberlain of king Darius that tooke vpon him to proue that forte est vinum wine ys strong wold not haue omitted so great praises of yt in his oracion for it wolde haue made moche for his pourpose But surelie this ys spoken by Chrysostome of the verie blood of Chryste whiche in dede hath this great might and power or ells this great Father wold neuer so haue magnified yt And nowe thow that wast once in Chrystes faith and hauest runne astraic return again and magnifie this diuine Sacrament with Chrysostom and all other faithfull in Chryste Return I saie while the time serueth thee and while yt ys daie for Venit nox quando nemo potest operari The night will come when no man can woorke Therfore I do aduertise thee with sainct Paule Cum metu et tremore saluteÌ„â—nam operare with feare and trembling woork thy saluacion Return and saie with the Prophet Dauid Erraui sicut ouis quae Philip. 2. Psal 118. periit quaere seruum tuum Domine I haue erred like the shepe that hath perished seke thy seruannt o Lorde And nowe although I haue a litle digressed froÌ„ the right line of the proofe of the sixt chapiter of saincte Iohn to be vnderstanded of the Sacrament Yet I haue not digressed from charitie nether from the principall pourpose of this booke whiche ys to laboure to reduce them that haue erred to the trueth and to confirme and comforth them that be in yt THE SIXT CHAPITER PROCEADETH IN THE opening of the vnderstaÌ„ding of the same texte of saincte Iohn by Beda and Cyrillus THe trueth of this matter ys soch that ytys testifiedaÌ„d auouched by manie mo fathers of the which we will heare first Beda and Beda in 6. Ioan. Cirille Beda expowndeth the forsaid text of S. Iohn thus Hunc paneÌ„ Dominus dedit quaÌ„do mysteriuÌ„ corporis et saÌ„guinis suis Discipulis tradidit et quaÌ„do semetipsum Deo patriobtulit in ara crucis Quòd verò dicit pro muÌ„di vita noÌ„ debemus intelligere pro elemeÌ„tis sed pro hominibus qui muÌ„di nomine designaÌ„tur This bread saieth Beda our lord gaue when he deliuered the misterie of his bodie and blood to his disciples and when he offered him self on the Altar of the Crosse to God the Father And wher he saieth for the life of the worlde we maie not vnderstaÌ„d it for the ElemeÌ„tes but for meÌ„ whiche by the name of the worlde are signified Thus haue ye Bedes expositioÌ„ whiche al thoug yt be breif and shorte yet it ys plain and clere As he text saeth that Chryst wolde geue twice a bread that shoulde be his flesh So Bede declareth two sundrie maners and times for the geuing of the same First wher Chryste saied the bread which I shall geue that saied Bede our Lorde gaue wheÌ„ he deliuered vnto his Disciples the misterie of his bodie aÌ„d blood 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
cibus est Aqua etiam illa è petra ad momentum sitim corporalem leuabat nec quicquam adferebat pretereà Non erat ergo potus ille verus sed verus potus est sanguis Christi quo radicitus mors euertitur destruitur Non enim hominis simpliciter sanguis est sed eius qui naturali vitae coniunctus vita effectus est Hauest thowe knowen the shadowe and the figure Learn the verie trueth of the thing My flesh saieth he ys meat in dede and my bloode ys drinke in dede He doth again make a distinction betwixt the misticall benediction and Manna the streames of waters oute of the rocke and the partaking of the holy cuppe leaste they shoulde more esteem the miracle of Manna but Figures of the olde Lawe and veritie of the newe be as the shadow ād the thing shadowed raither shoulde receaue him the whiche ys the heauenly bread and the geuer of eternall life For the foode Manna did not bringe eternall life but a short remedie of hungar but the holie boodie of Chryste ys a meat nourishinge to immortalitie and eternall life That water also oute of the stone did for a litle while ease the bodilie thrist but the trae drinke ys the bloode of Iesus Chryst by the whiche death ys turned vppe by the rootes and destroied Yt ys not the blood of a bare man but of him who beinge conioined to the naturall life ys made life Thus farre sainct Cyrill Do ye not perceaue in these woordes that he speaketh as moch and the very same in sense though not in woordes that Chrysostom did He had treacted before of the paschall lambe and therby moued the Iewes to consider the Shadowes of Moyses lawe wherby being instructed they shoulde be the readier to vnderstande these misteries of the newe testament and therfor saieth Hauest thowe knowen the figure learn also the very trueth of the thing what ys that My flesh ys meat in dede and my bloode ys drinke in dede Marke then Reader the figures were the Paschall lambe Manna and the water flowing oute of the stone The veritie saieth he that these figures did prefigurate ys that trueth that Chryst vttered saing My flesh ys meat in dede Yf this be the veritie then yt ys not a figure yf yt be no figure then Chryst speaking yt spake neither parabole nor figure as the last coople hath also taught And in this ye perceaue again the confutacion of the Aduersaries that this ys spokē of Chrystes very flesh in the Sacramēt and that yt ys no figuratiue speache as they wolde feign yt to be but a speache teaching the thinge to be reallie and verilie present But that I be not to tediouse in tarieng to long vpō euery authour I will saie no more of this mans testimonie at this present both for the cause alleged and also that through all the sixt chapiter of saincte Iohn and allmost through all the gospell of saincte Iohn he ys not onely plentifull inmaking mencion of this matter but also as plain as he ys plentifull And that knowe the aduersaries right well Therfor we will heare what Dionise who ys ioined to him doth saie Thus I teade ther Caro mea verè est cibus sanguis meus verè est potus Hoc ait Saluator ne putaretur parabolicè loqui Dionys Carthus in Ioan. 6. solito more ita quòd carnem suam diceret panem quia significaretur per panem esset sub forma panis solùm sicut in signo vel propter aliquam proprietatem cum pane cibus diceretur quomodò dicit Apostolus Petra erat Christus quoniam figurauit Christum Et Esaias Verè foenum est populus propter conuenientiam quandam Et infrà ait de seipso Saluator Ego sum vitis vera Ad insinuandum ergo quòd caro sua sit verè substantialiter sub specie panis veraciterue sumatur à communicante Sanguis quoque ipsius verè sub specie vini contineatur recipiatur adiecit Caro mea id est corpus sumitur enim nunc earo non prout ossa excludit pro toto corpore neruos venas ossa habente verè est cibus animae non corporis quia non visibiliter nec corporaliter sumitur quamuis verum corpus sumatur My flesh ys verily meat and my blood ys verilie drinke Thus saied our Sauiour leest he shoulde be thought after his customable maner to speake parabolicallie so that he shoulde call his flesh bread bicause yt shoulde be signified by the bread and shoulde be vnder the forme of bread onelie as in a signe Or that yt should be called meat for some propretie that yt hath with bread Euen as the Apostle doth saie The stone was Chryst bicause yt figured Chryst And Esaie Truly the people The verie flesh of Chryst vnder the forme of bread and his verie blood vnder the forme of vine ys grasse for a certain agrement to the same And in the gospell our Sauiour saieth of him self I am the true vine To insinuate therfor vnto vs that his flesh ys verilie and substāciallie vnder the forme of bread and that yt ys truly receaued of the cōmunicant and his bloode also ys conteined in dede vnder the forme of wine and ys receaued he added My flesh that ys to saie my bodie For flesh ys nowe here taken not as yt doth exclude the bones but for the wholl dodie hauing sinewes vaines and bones ys verilie meat of the soule not of the bodie For yt ys not taken or receaued visiblie nor corporallie although the verie bodie be receiued Thus moche Dionise Although I nede not here to note anie thing wher euery sentēce and peice of the same ys so plainly laied furth to our vnderstanding yet I haue thought yt good not to ouerpasse to aduertise thee reader that this authour though he speake thus plain yet he dissenteth not frō the aunciētes before alleaged namelie Chrysostom and Cyrill For as they saied that this saing of Chryst ys no parable nor figure nor darke speache but conteining the veritie and the very thing in deed that by figurs was perfigurated So this authour drawing by the same line saieth that wher Chryst was accustomed to speake parabolicallie yet to geue vs to vnderstand that yt was neither figure nor parabole that he spake of here but that yt was his flesh verilie and substanciallie that ys vnder the forme of bread and his bloode in verie dede that ys vnder the forme of wine He saied my flesh whiche ys here taken for the wholl bodie this wholl bodie ys verilie meate Secondarely where some of them saied yt was verie meat bicause yt saued the soule Some other saied yt was the meat of the soule bicause yt brought to the soule immortalitie and euerlasting life so this Authour also saieth that yt ys the meate of the soule not of the bodie Thus in these pointes ye see no dissencion betwixt the Authours
but still closed and shett howe coulde that bodie hauing as ys saied flesh and bones enter into the disciples the doores still being shett So doth yt also saie Howe can a man receaue the wholl bodie of Chryst with his mouth But as these two former thinges be made possible to thee by faith let this third so be also For yf thowe beleue them bicause the scripture teacheth thee beleue the scripture and the holie Fathers also which teache thee that this bodie of Chryst ys so present and so receaued And yf yt be present yt must nedes be that same bodie that was born that was crucified But not as yt was born and crucified That same bodie in substance not the same in qualitie and condicion But yet the verie same wholl bodie So did Chrystome teache that we shoulde take In 10. 1 Co. Hom. 24. yt saing thus Et quando id propositum videris dic tecum propter hoc corpus non amplius terra cinis ego sum hoc corpus crucifixum verberatum morte victum non est Hoc idem corpus cruentatum lancea vulneratum fontes sanguinis aquae vniuerso orbisalutares scaturiuit When thowe saieth Chrysostom speaking of the Sacrament seist that thing sett furth saie with thy self for this bodie I am no more earth and ashes This bodie crucified and beaten was not ouercomed with death This same verie bodie bloodied and wounded with a speare hath lett runne oute fountains of water and bloode holsome to all the worlde Thus he Note Reader that Chrysostom willeth yowe when ye see the Sacrament The same bodie ys in the Sacr. that was crucisied sett furth to saie with your self This bodie being crucified was not ouercomed with death This same verie bodie wounded with a speare sent holsom streanies of water and bloode to the worlde Wherby ye are taught that the same bodie ys in the Sacrament that was crucified And therfor are ye not willed to saie at the seight of the Sacrament This ys a signe figure or token of the bodie that was crucified but this ys the self same bodie and none other For Chryste hath but one bodie and that same one bodie ys in the Sacrament substanciallie whollie and perfectlie And therfor as that Chryste was incarnate we knowe and by whose worke yt was doen we knowe but the maner howe that flesh was wrought we knowe not That Chryst did rise from deathe and that his soule was in Hell we knowe but howe yt came to his bodie again we knowe not yet by whom yt was doen we knowe So that Chrystes bodie ys in the Sacrament we knowe and by whom yt ys wrought that yt ys ther we knowe but howe yt ys ther more then ys saied we knowe not Nowe yf ye will not beleue his bodie to be in the Sacrament bicause ye knowe not howe yt ys ther howe will ye beleue that Chrystes soule returned to his bodie seing ye knowe not howe yt came ther. Chryst made the water wine in Cana Galilaeae But howe we knowe not Joan. 2. For he spake no extern woord neither did anie extern facte toward the turning of yt appeare more thē that he did bid the ministers to drawe and geue the stewarde The fiue loanes and two fishes the seuen loanes and the fewe fishes we knowe to be multiplied and by whom but howe whether by Ibid. 6. Matt. 15. putting to of an other substance or they thē selues were encreased or otherwise we knowe not That Lazarus was dead and so certēlie that he being foure Joan. 11. daies in the graue did stinke we knowe but howe the soule came to that putrisieng bodie and from whence and howe that stinkinge bodie was made hole and swete we knowe not but by whome yt was doen we knowe Therfor the maner of these and manie mo being wrought by the diuine power for somoche as the scripture saieth that they were doen though the maner of the doinge be vnknowen we beleue them So forasmoche as the scripture saieth that the slesh of Chryst ys meate in deed and that we must eate yt yf we will haue life Let vs beleue yt though we knowe not howe yt ys so made nor can comprehende howe soche a bodie shoulde entre into a VVe maie not be curiouse in the workes of God mans mouth Let vs not be curiouse in searching the wonderfull workes of God Yf he did saie yt yt ys knowledge enough for a Chrystian man to beleue that yt ys so I tarie to long here but the chrystian charitie I beare to them that haue erred that they maie be reduced and staied hath thus caried me THE THREE AND TWENTETH CHAPITER endeth the exposition of this text by Theophilact and Beda THe last coople whiche shall be brought furth for the expownding and vnderstanding of this text of S. Iohn shall be Theophilact and Beda Whome I will breiflie alleage bicause I wolde be gone from this to other in same chapiter Theophilacte saieth thus Non enim nudi hominis caro est quae manducatur sed Dei quae deificare valet vtpote contemperata Deitati Ista etia vere est cibus eò quòd non ad paruum tēpus duret neque corrumpatur sicut corruptibilis cibus sed aeternae vitae sit subsidium Similiter et potus sanguinis Domini verè est potus quiae Jn 6. Joan. non ad tempus sufficit siti sed semper absque siti conseruat nec indigere permittit bibentem sicut et ad Samaritanam dicebat Qui bibit ex aqua quam ego dabo non sitiet Nam quisquis grattam sancti Spiritus per sumptionem diuinorum mysteriorum susceperit neque famem spiritualem neque sitim patietur qualem incredult Yt ys not the flesh of a bare man whiche ys eaten but of God and whiche ys able to make vs as yt were Goddes as contemperated to the Godhead This flesh also ys meat in very dede bicause yt endureth not for a litle while neither ys yt corrupted as the corruptible meat but yt ys the helpe of eternall life likwise also the drinke of the bloode of our Lorde ys drinke in dede bicause yt sufficeth the thirst not for a time but allwaies yt conserueth from thrist and suffreth not the drinker to lacke as he saied to the Samaritane He that drinketh of the water whiche I shall geue him he shall not thirst so as do the vnbeleuers Thus moche Theophilacte I shall not nede to trauaill here to shewe that he vnderstandeth this text of the Sacrament For that ys all readie made so manifest that yt can not be denied And for the presence I will not trouble the reader to make any farther proofe or declaracion here seing yt maie be well perceaued by that that ys allreadie saied what this Authours meening ys in this matter I will therfor passe him thus ouer and come to Beda who breiflie writeth thus Dixerat superiùs Qui manducat
when ye see yt broken remembre that Chrystes bodie was broken vpon the Crosse for yowe And likewise take thys wine as a sign or token of Chrystes bloode shedde for yowe vpon the Crosse But vnderstande that yt ys not in verie dede the bodie and blood of Chryst but signes and tokens of them Thys were a maner of speache mete to teache yong ones yf the trueth of the thing were agreable but bicause the trueth ys not so therfore S. Augustin taught them by soche plain speache as the truth wolde beare that ys that they wolde take in the Sacrament that bodie that hanged vpon the Crosse and in the cuppe that blood that was shedde oute of Chrystes side Yea and that they shoulde so take he addeth a cōminaciō that they should Chryst ys made a liar when his woord ys not beleued take death and not life which think Chryst a lyar Why What saied Chryst Take eate thys ys my bodie He then that dothe not beleue Chryst herin but saieth yt ys not his bodie but a figure of hys bodie he ys the Aduersarie of Chryst the reprouer of Chryst And he maketh Chryst a lyar as S. Augustin saieth and therfor shall haue death and not life In time therfor take hede yf thow beest in errour thow cannest not make Chryst a lyar but thow thy self shalt be fownde a lyar And therfore thowe shalt not be admitted to the blessed companie of the master of the trueth but to the cursed and damnable companie of the Father of lyes Repēt thee therfore of thine heresie and embrace the trueth that by yt thowe maist atteign to the true life Nowe to this learned Father shall be ioined S. Cyrill who saieth thus Ca. 22. sup 6. Ioann Ex imperitia multi qui Christum sequebantur verba ipsius non capientes pertur babantur Nam cùm audissent Amen amen dico vobis Nisi comederitis carnem filij hominis biberitis eius sanguinem non habebitis vitam in vobis Ad immanes ferarum mores vocari se à Christo arbitrabantur incitariue vt vellent crudas hominis carnes manducare sanguinem bibere quae vel auditu horribilia sunt nondum enim mysterij huius formam dispensationem pulcherrimam cognouerant Illud etiam adhoc cogitabant Quomodò caro huius hominis aternā nobis vitam largietur aut quomodò ad immortalitatē adducere poterit Quae cùm intelligeret is cuius oculis omnia nuda sunt atque aperta alia eos re mirabili ad fidem impellit Frustra inquit o vos propter verba mea conturbamini Quòd si credere non vultis vitam vobis à meo corpore dari quid facietis quando in coelum me volare conspicietis Non enim ascensurum me solummodò profiteon ne rursus quomodò id fieri possit quaeratis sed oculis etiam ita fieri vestris cernetis Quid ergo hoc videntes dicetis Annon erit hoc magnum Capharnaites howe thei vnderstood Chryst. Joan. 6. vestrae dementiae argumentum Si enim putatis carnem meam vitam vobis afferre non posse quomodò tanquam volucris in coelum ascendet quomodò per aëra volabit hoc enim similiter generi humano impossibile est Quod si praeter naturam caro mea in coelum conscendet quid probibet ne similiter praeter naturam viuificet For lacke of knowledg manie that did folowe Chryst not vnderstanding his woordes were troobled For whē they heard verily verelye Except ye eate the flesh of the Sonne of man and drinke hys blood ye shall not haue life in yowe They thought themselues to be called of Chryst to the cruell maners of wilde beastes and to be moued that they shoulde eate the rawe flesh of a man and drinke hys bloode whiche thinges are horrible euen to heare They had not yet knowen the goodly forme and dispensacion of this mystery Moreouer also they thought Howe should the flesh of this man graunt vs eternall life or howe can yt bring vs to immortalitie Whiche thinges when he did vnderstand vnto whose eyes all thinges are naked and open with an other merueilouse thing he driueth them to the faith O yowe saieth he vainlie are ye troobled for my woordes For yf ye will Chrystes flesh besiae nature ascendedin to heauen beside nature yt geueth life in the Sacra not beleue life to be geuen yow of my bodie what will ye do when ye shall see me flie vppe into heauen I do not saie that I will onely ascende into heauen least yow aske again howe that maie be doen but ye shall euen so see yt with yowr eyes What therfore wil ye saie seing this shal yt not be a great argument of yowr madnesse Yf ye thinke that my flesh can not bring life vnto yow how shall yt as a slieng thing ascende into heauen howe shall yt flie by the ayer for this likewise ys vnpossible to mankinde Then yf my flesh shall go vppe into heauen beside nature what dothe let that yt likewise beside nature maie not geue life Thus moche S. Cyrill Yow maie in this goodlie and liuely expositiō perceaue two vain thoughtes that the grosse Disciples had one that they shoulde after the cruel maner of wildes beastes eate the rawe flesh of Chryst as yt were tearing yt or cutting Two vain thoughtes of the Capharn yt oute by peices and so Chrystes blessed flesh as other thinges that be eaten to be consumed The other vain thought was how that flesh which they accompted but as the flesh of a naturall man onely and not as the flesh of God ioined to the Godhead in vnitie of person and therfor supposed yt to be a mortall and a corruptible flesh howe I saie that mortal and corruptible flesh coulde geue vnto them immortalitie and incorruption Nowe to answer bothe these vain thoughtes and to reforme thē Chryst saied what yfye see the Sonne of man ascende vppe wher he was before By which one saing he answereth bothe their thoughtes and teacheth as concerning the first that wher they thought that his bodie shoulde be cutte or torne in peices that they had an euell vnderstanding For yt shoulde ascende vppe into heauen and that wholl as S. Augustine saied And that they might the better beleue yt they shoulde see yt as S. Cyrill here saieth The other vain thought ys also answered in that he saieth his bodie shall ascend vppe to heauen which ascension ys aboue the order of nature Therby instructing them that as his bodie aboue the course of nature shoulde ascende So yt aboue the course of nature shoulde geue life How the flesh of Chryst shoulde geue life S. Cyrill heretofore hathe declared vpon the sainges of Chryst that yt ys by the eating of Chrystes flesh And therfor he saied of the power of Chrystes flesh Non verbo solùm verumetiam tactu mortuos excitabat vt ostenderet corpus quoque suum viuificare posse Quodsi
astruant si haec vniuersalis Ecclesiae fides vera ad salutem non extitit aut nunquam catholica fuit aut perijt Sed aut non fuisse aut perijsse Ecclesiam nemo catholicus consenserit Nam cùm Ecclesia Prophetia Euangelijs instituta sit vbi est quod Abrahe veritas promisit In semine tuo benedicentur omnes gentes Itemue vbi est quòd eadem veritas Apostolis ait Docete omnes gentes qui crediderit saluus erit Cùm enim onmes gentes ita se credere glorientur si salutis benedictione carent vtrobique veritas Dei in prophena in Euangelio perichtatur Euen the same that Chryst did testifie of the veritie of his bodie did Peter testifie also and hicause he spake for the other Apostles the other Apostles testifie with him What then can more assuredlie be saied of the veritie of the bodie and bloode of Chryst in the Sacrament except we wolde see the verie same flesh with our eies In whiche thing yet our Lorde hath not left vs but hath in all poinctes holpen our litle faith For although by the testimonies of Chryst him self and so manie holie men and also by the catholique faith of the vninersall Churche which from the beginning of her conuersion hath so beleued and ys so saued yt be sufficiently taught or auouched that the verie flesh of Chryst and his verie bloode be sacrificed in our Lordes table The vniuersal Church from the beginning of her conuersion hathe euer beleued the presence and sacrisice leest yet anie ouerwhart man shoulde otherwise vnderstande or expownde yt ther haue ben doen of God certain miracles agreable to this our faith when or wher or to whom he hath vouchesaif to reuele the mysterie Which truly to be doen no man shall be ignorant that shall read the workes of the holie Fathers whiche do testifie that the Sacrament of the bodie and bloode of Chryst the formes of bread and wine taken awaie to haue shewed yt self flesh and blood in his naturall forme as yt ys wont to be Seing then the faithfull that be past and goen and they also that be nowe liuing in euery place of the worlde do this beleue and this teache Yf this faith of the vniuersall Churche be not a true faithe to saluacion then either the Church was neuer catholique or ells yt hath or ys perished But that the Church hath not ben or that yt hath decaied or perished no man that ys The church neuer yet perished catholique will consent For forsomoche as the Churche was sette vppe bothe with Prophecies and Gospells wher ys that that the trueth promised to Abraham In thy seed shall all nacrons be blessed Likewise also wher ys that that the same trueth saieth to the Apostles Teach all nacions he that shall beleue shall be saued Forasmoch then as all nacions glorie that they so beleue yf they arteign not the blessing of saluacion the trueth of God in both partes both in prophecie and in the Gospell ys in daunger Thus farre Algerus By whose testimonie ye see that the vniuersall Church professed this faithe of the presence of Chrystes bodie and bloode in the Sacrament which faith was good to saluacion or ells we must saie that ther was neuer anie catholique Church or ells yf ther were anie that yt ys decaied perished and goen Which maie not be saied For Chrystes Churche abideth for euer And as all the Churche beleued Chryst in the Sacrament to be present so no doubte they adored him ther whom they knewe ther to be present Before this Authour was Paschasius more then twoo hundreth yeares Who reporteth the same faith vniuersallie to be professed in the Churche of Chryst vntill his time of all that trulie beleued in Chryst Thus he writeth Discant diuinis verbis in omnibus acquiescere in nullo de ijs dubitare quia vsque in praesens nemo in â—ijs errasse legitur nisi qui de Christo errauerit Quin potiùs admiremur profundissimum Dei consilium quòd magni consilij Argelus instituit qui vult omnes saluos fieri homines Admiremur saudemus atque mâ—elligamus in his quòd beatus Hilarius intellexit quo artificio vt ita loquar nos Christus in se collegit vel quo mysterio vnum in se nos esse naturaliter voluit non per concordiam solummodò voluntatis sed per naturam carnis suae sanguinis Ideo verum est quod Ambrosius ait sanctissimus Quia ipsa eademue caro est sanguis quam accipimus communicamus quae nata est de Maria quae pro nobis pependit in cruce Vnde si quis negat hoc ita esse quia Sacramentum vocatur erit ei sicut sanclus Augustmus testatur mors non vita qui mendacem putauerit vitam Et quia Christus suum dicit esse corpus suumue sangumem non oportet etsi carneis non videmus oculis quod credimus mente dubitare in aliquo Audiuimus quid sanctus Cyrillus cum vniuersis coepiscopis in Epheso congregatis sentiat Quid Graecia cum ijsdem quid Aegyptus sanctus Hieronymus presbiter Et ideo quamuis ex hoc quidam ex ignorantia errent nemo tamen adhuc est in aperto qui hoc ita esse contradicat quòd totus orbis credit confitetur Quapropter charissime nihil in hoc dubites mysterio quod veritas-Christus de se largitus est nohis quia etsi sedet in dextra Patris in caelis non dedignatur suo sacramento quotidiè per manus sacerdotis vt vera hostia non infidèliter sed fideliter immolari Let them learn to agree to the woorde of God in all thinges and in no one poinct to doubte For vnto this present no man ys redde to haue erred but he that hath erred aboute the person of Chryste But raither let vs reuerence the depe secrettes of God whiche the Angell of great secret hath instituted who will all men to be saued Let vs honoure and praise and also vnderstand in these thinges that Sainct Hilarie hath vnderstanded by what workmanshippe or cunning yf I maie so spcake Chryst hath gathered vs into him or by whatmysterie he wolde vs naturally to be one in him not onely by concorde of will but also by the nature of his flesh and bloode Therfor yt ys true that the most holie Ambrose saied that yt ys the same Notable proues of the reall presence verie flesh and bloode whiche we receaue and communicate whiche was born of Marie and which hanged for vs vpon the Crosse Wherfore who soeuer denieth this so to be bicause yt ys called a Sacrament yt shall be to him as Sainct Augustine dothe testifie death and not life that will thinke life to be a liar And bicause Chryst doth saie yt to be his bodie and bloode although we doe not see yt with our fleshlie eies that we beleue with
of Chryst This Proclamer with mocking and taunting derideth and dispraiseth them that do so honoure Chryst Sainct Gregorie by all mens iudgementes as he was auncient so ys he iudged to be catholique and to fauoure Chryste and the catholique Churche This Proclamer as he ys of these daies and but younge of age so dissentinge from this holie Father maie well be iudgd the enemie of Chryst and his catholique Churche And as we haue saied of Sainct Gregorie So maie we saie of Sainct Ambrose who commendeth in his brother the great faith affiance and trust that he had in the holie Sacrament For what more honour what higher honour can we do to God then to setle our faith our hope and our trust in God acknowledging him one not onely able and of power to helpe vs to deliuer and saue vs from all perills and daungers that maie happen to vs but also assuredly trust that he will so doe Thus Sainct Ambrose to the praise of his brother reporteth that he did to the Sacrament as before ys at large declared Seinge then this Proclamer dispraiseth that that holy Ambrose did praise yt ys easie to perceaue what ys to be thought of him and which of their doctrins ys to be embraced and whiche of them ys to be folowed euerie good chrystian will soen determine In this matter also ys Eusebius Emisenus a goodlie witnesse writing thus Quia corpus assumptum ablaturus erat ab oculis nostris sideribus illaturus necessarium Eus Emis Hom. pas erat vt nobis in hoc die Sacramentum corporis sanguinis consecraret vt coleretur iugiter per mysterium quod semel offerebatur in precium For that he wolde take awaie his assumpted bodie from our eyes and carie yt into the heauens yt was necessarie that in this daie he shoulde consecrate the Sacrament of his bodie and bloode that yt might continuallie be honoured by mysterie that once was offred for our price Thus he Nowe wher the Proclamer saieth that Chryst did institute the Sacrament onely that yt shoulde be receaued in the remembrance of his death Eusâ—b Em. directlie against the Proclamer This Authour saieth that bicause the visible presence of his bodie shoulde be taken from vs he did institute the Sacrament that the same his bodie might continuallie be honoured by mysterie And forsomoch as yt ys so he exhorteth vs so to doe sainge Cùm reuerendo altari caelestibus cibis satiandus accedis sacrum Dei tui corpus sanguinem fide respice honora mirare mente continge cordis manu suscipe maximè haustu interiori assume When thowe comest Euseb ibi to the reuerend aultar to be satisfied with heauenly meates looke with faith vpon the bodie and bloode of thy God Honoure yt woonder at yt touche yt with thy minde receaue yt with the hand of thy heart and cheiflie receaue Euseb biddeth vs honour the Sacrament yt with the inwarde draught This Authour in this his exhortacion first teacheth vs what we shall beholde by faithe when we come to the reuerende aultar the bodie saieth he of our God Wherby he teacheth the presence of our Lordes bodie in the Sacrament whiche in dede by faith onely ys ther to be seen and not by senseis except yt please God by miracle to some so to reuele yt as we reade that sundrie times he hath so doen. But let not the Proclamer walkinge in his darke mistes of his figures saie that Chryst ys in the Sacrament as in a figure bicause this Authour saieth that we by faith must beholde him and thervpon triumphe that this Authour ys on his side For this cauille ys auoided by the woordes that shortlie after folowe whiche be these Sicut autem quicunque ad fidem Christi veniens ante verba Baptismi adhuc est in vinculo veteris debiti ijs verò memoratis mox exuitur omni fece peccati ita quando benedicendae verbis caelestibus creaturae sacris a taribus imponuntur antequam inuocatione summi nominis consecrentur substantia est illic panis vini pòst verba autem Christi corpus sanguis Christi As anie man cominge to the faith of Chryst before the wooordes of Baptisme ys yet in the bands of the olde debte but when the woordes be spoken ys furthwith deliuered from all the dregges of sinne Euen so when the creatures that are to be blessed with the heauenly woordes are putte vpon the holie aultars before they be consecrated by the inuocacion A plain place for M. Juell of the most high name ther ys the substance of bread and wine but after the woordes of Chryst the bodie and bloode of Chryste Thus Eusebius This his sainge clean dissolueth the cauill of the Aduersarie For though before the woordes of Chryste yt be bread and wine yet after the woordes yt ys the bodie and bloode of Chryste Thus the minde of Eusebius being declared that Chrystes bodie and bloode be in the Sacrament after the consecracion yt foloweth in his exhortacion Reall presence and adoracion plainlie auouched by Euso Emis as meit ys we shoulde doe Honora honoure yt When by soche an auncient holie Father we be moued and aduertised to honour the bodie of our God and that not onelie in heauen but when we come to the reuerende aultar wher after the woords of Chryste ys the bodie and bloode of Chryst ys yt meit suppose ye to leaue so auncient doctrine and to cleaue to the newfangled inuencion of this Proclamer After this he saieth mirare that ys merueill or woonder As who might saie that the bodie of thy Lorde God ys in the Sacrament the senseis of man can not perceaue yt his imaginacion can not compasse yt his might and power can not woorke yt his reason can not comprehende yt therfore with reuerence and honour merueill and wonder at yt Remembre that to God nothing ys vnpossiblie Remembre the workes of God be merueillouse And therfor reuerentlie woonder and saie Tu es Deus qui facis mirabilia Thowe arte the God whiche doest merueillouse thinges Nowe yf ther were but a figure but bread and wine signes and tokens of Figures of thinges be not merueillouse but the blessed Sacram. ys merueilouse the bodie of Chryst what neaded this Authour to aduertise euery chrystian man and saie Mirare merueill Ther was neuer man that bidde the Iewes merueill at the Paschall lambe bycause yt was a figure of Chryste ther was neuer man bidde wonder at Isaac at Ioseph at Ionas at the brasen serpent and soche other bicause they were figures of Chryste but the merueill ys here at the ineffable and vnspeakeable worke of God who aboue all mans deuise maketh present by his allmightie power the bodie and bloode of his Sonne our Sauiour Chryst This therfore toucheth the wicked saing of Oecolampadius who thinking verie basely of this Sacrament denieth anie miracle to be wrought in yt whose saing howe false yt
damnacion but not to the hurte of the people if they knewe yt not And here also to saie I beleue that if any catholique preist had ben knowen to this man so to haue doen as he saieth he wolde without all dowbte to the helpe of his cause wher vnto he hath none haue named him But forasmoche as he speaketh yt of him self and his conspired complices which secretly Conuenerunt in vnum adnersus Dominum aduersus Christum eius haue conspired against our Lorde and against his annoincted when they durst not vtter what they had wickedly conceaued he ys a shamed to name him self to haue committed so heinouse a facte Yf yt be not so yt ys like to be a feigned matter to supplie when certen and true matter lacketh But to returne to the matter and to moue the same scruple to him that he moueth against the catholique Churche What if some that ministre the communion after the sorte that ys nowe receaued do neither speake the woordes of Chryst vpon the bread For Richerus a Caluinist reiecteth the woordes of consecracion as not nedefull to be spoken or munbled as his terme ys vpon insensible creatures neither entende to make anie sacramentall bread what then do your people receaue Yf they receaue no sacramēt as yt ys none if bothe woordes and intencion be lacking then they receaue no promisse they receaue no remission of sinnes nor soch other benefittes for the promisses be annexed to the sacramentes howe are they then deceaued Howe then ys the Sacrament of Chrystes bodie and bloode in due forme ministred Howe ys the death of Chryst shewed furthe according to Chrystes minde whiche must be shewed furth when we eate that bread and drinke that cuppe as S. Paule teacheth vs As often as ye shall eate of this breade and drinke of the cuppe he saieth not bread generallie but this breade mening the bread of the Sacrament Thus if men shall improue the great matters of religion withe why what and howe and inuented daungers and abuses your owne religion whiche yowe magnifie as most sure and good maie be proued vnsure and weake To be short all his argumentes grownded vpon if and and are to no pourpose For if maketh no certen argument Wherfore leauing them as sufficiently touched I shall reuert to matter of more substance and proceade in the allegacion of the fathers for the exposition of Chrystes woordes nowe in hande THE NINE AND FOVRTETH CHAP. PROCEAdeth in the vnderstanding of Chrystes woordes by Irenaeus and Tertullian ALlthough betwen Iustine and Irenaeus ther were some holy Fathers that haue left behinde them goodly testimonies for the proofe of Chrystes very presence in the Sacrament Yet I finde Irenaeus li. 4. cap. 32. cont heres none that doe alleage Chrystes woordes and therby geue vs light to vnderstand them vntill we come to Ireneus who writeth thus Sed Discipulis suis dans consilium primitias Deo offerre ex suis creaturis non quasi indigenti sed vt nec ipsi infructuosi nec ingrati sint eum qui ex creatura panis est accepit gratias egit dicens Hoc est corpus meum Et calicem similiter qui est ex ea creatura quae est secundum nos suum sanguinem confessus est noui testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo Geuing also instruction to his disciples the authour speakethe of Chryste Sacrifice of the new Testament instituted ād taught by Chryst in consecraciō of his bodie and blood to offre to God the first fruictes of his creatures not as to one hauing nede but that they shoulde be neither vnfruictfull neither vnthankfull he tooke that breade whiche ys a creature and gaue thankes saing This ys my bodie And the cuppe likewise whiche ys a creature as we be he confessed to be his bloode and of the newe Testament taught a newe oblacion whiche the Churche receauing of the Apostles offreth to God in all the worlde Thus Irenaeus who when he had declared howe allmightie God instituted and appoincted sacrifices and oblacions in the olde testament as thinges to be geuen to him not as to one that neaded soche thinges or giftes but for the exercising of their obedience and faithe in the whiche God ys delighted not yet that God had anie profitt or aduantage therbie but that they doing these thinges profitt and aduantaie might ensewe to them from God for whose commodities sake God did institute them So he declareth that in the newe Testament also the people of the same might exercise their faith and obedience New sacrifice of the new Testament what yt ys and therbie pourchase gain and profitte and for benefittes receaued be fownde thankfull Chryst also taught his Apostles to offre sacrifice And what the sacrifice ys he teacheth saing that yt ys his bodie made of the creature of bread and his bloode made of the creature of wine Howe this thinge ys brought to passe he sheweth when he saieth that Chryst tooke the bread whiche ys a creature and gaue thankes saing This ys my bodie And likewise the cuppe which also ys a creature and confessed yt to be his bloode In whiche woordes wher he hath expressedly saied that Chryst confessed yt to be his bloode and the like ys ment of the bread to be his bodie what more plain speache wolde we desire of anie authoure Yf Chryst confessed yt to be his bodie Li. 4. de Sacramēt c. 6 and his confession ys allwaies true howe then standeth the sainge of the Aduersarie that yt ys not his bodie Shall we doubte of the trueth of Chryste as S. Ambrose saieth Ipse Dominus Iesus testificatur nobis quod corpus suum accipiamus sanguinem Nunquid debemus de eius fide testificatione dubitare Owre Lorde Iesus testifieth vnto vs that we receaue his bodie and bloode ought we to doubte of his treuth and testimonie Seing then this authour saieth that Chryst confessed his bodie and bloode Jrenaeus auoucheth both reall presence ād sacrifice to be present and that by these woordes This ys my bodie This ys my bloode yt ys plain that he vnderstandeth them in their propre sense withoute figure or trope and so acknowledgeth the very reall presence of Chrystes bodie ād blood in the Sacramēt For farder proof wherof the woordes that immediately in the same authour doe folowe do make very moch wher he saieth Et noui Testamenti nouam docuit oblacionem And of the newe Testament he taught a newe oblacion This newe oblacion of the newe Testament ys the bodie and bloode of Chryste as before in the first booke ys declared and prooued And here to the pourpose farder to saie yf the sacrifice that Chryst instituted to be the newe oblacion of the newe testament were but a peice of Sacramentall breade yt were no newe oblacion For then yt were the same that Melchisedech offred who offred bread
flesh appeareth not causes of the goodnesse of God towarde vs and shewed in this Sacrament the one ys that though yt be flesh in dede yet as Euthymius and Theophilact also doe saie God considering or condescending to our infirmities maketh yt not to appeare vnto vs that that yt ys in dede but yt appeareth still to vs as yt was before as bread and wine The other cause whie we receaue the verie flesh of Chryst though not in the forme of flesh ys saieth Cyrill that the bodie of Chryst whiche in an other place he calleth the bodie of life might be in our bodies as the seede of life to communicate life vnto vs and so make vs by vertue therof to liue euerlastinglie Nowe if the Sacrament were but a figure and not the bodie of Chryst as the Aduersarie saieth howe coulde Cyrills saing be true that God turneth the offred thinges into his flesh Again if in the Sacrament we receaue The flesh of Chryst receaued in the Sacr. ys the seed of euerlasting life not the bodie of Chryste howe then standeth Cyrills sainge that the bodie of Chryst to the intent yt maie be the seed of life ys fownde in vs Yt maie then well be perceaued that the doctrine of the Aduersarie teaching that Chrystes bodie and bloode be not in the Sacrament ys pestilent perniciouse and vntrue not onely in that yt ys repugnant to the doctrine of this holie Father and others before alleadged but also to the verie woorde of Chryst who plainlie saieth This ys my bodie and the Aduersarie saieth yt ys not his bodie But a figure of his bodie But yt ys time that we heare S. Grogorie whom we haue appoincted to ioin with S. Cyrill to declare what was the faith of the latin church in his daies Thus he writeth Debemus itaque praesens seculum vel quia iam conspicimus de fluxisse tota mente contemnere quotidiana Deo lachrimarum sacrisicia quotidianas carnis Grog li. 4 dialog ca. 58. sanguinis eius hostias immolare Haec namque singulariter victima ab aeterno interitu animam saluat quae illam nobis mortem Vnigeniti per mysterium reparat Qui licet resurgeÌ„s ex mortuis iam non moritur mors ei vltrà non dominabitur tamen in seipso immortaliter atque incorruptibiliter viuens pro nobis iterum in boc mysterio sacrae oblationis immolatur Eius quippe ibi corpus sumitur eius caro in populi salutem partitur eius sanguis non iam in manus infidelium sed in ora fidelium funditur Hinc ergo pensemus quale sit pro nobis hoc sacrificium quod pro absolutionè nostra passionem Vnigeniti filii sui imitatur Quis enim fidelium haberè dubium possit in ipsa immolationis hora ad sacerdotis vocem caelos aperiri Dailie sacrifice of Chrystes bodie and blode ys to be ofred in illo Iesu Christi mysterio Angelorum Choros adesse summis ima sociari terrena coele stibus iungi vnum quoque ex visibilibus inuisibilibus fieri We aught therfor forasmoche as we see this present worlde to haue comed to nothing with all owre minde to contemne yt and to offre vnto God the dailie sacrifices of teares the dailie sacrifices of his flesh and bloode This singular sacrifice saueth the soule from euerlasting destruction whiche reneweth vnto vs by misterie the death of the onelie begotten Sonne Who allthough rising from death dieth no more and death shall neuer more haue lord shippe ouer him yet in himself liuing immortallie and in corruptiblie he ys offred again in this misterie of the holie oblacion for vs. Ther trulie his bodie ys receaued his flesh to the health of the people ys geuen abroede his not bloode ys nowe shedde not into the handes of the vnfaithfull but into the mouthes of the faithfull By this theÌ„ let vs weigh what maner of sacrifice this ys for vs whiche for our deliuerance dothe allwais folowe the passion of the onely begotten Sonne What faith full man can doubte in the time of that sacrificing at the woorde of the preist the heauens to be opened in that misterie of Iesus Chryste companies of Angells to be present vnto high thinges lowe thinges to be coopled to heauenlie thinges earthlie thinges to be ioined one thing also of inuisible and visible thinges to be made Thus moche S. Gregorie Yt maie perchaunce be saied that though this place of S. Gregorie doeth moche prooue the verie presence of Chrystes bodie in the Sacrament yet yt teacheth not the vnderstanding of Chrystes woordes This ys my body whiche ys the matter that I nowe take in hande to declare Trueth yt ys that the woordes of Chryst be not here recited by expresse woordes but they are heare vnderstanded and the true vnderstanding of them ys also here settfurth for the vnderstanding wherof I first note vnto yowe this sentence of Gregories authoritie What faithfull man saieth he can doubte in that time of immolacion at the voice of the preist the heauens to be opened c. what voice of the preist yt ys at whiche the heauens be opened the companies of angells be present high thinges are coopled to lowe thinges but that voice of the woordes of Chryst spoken by the preist in the person of Chryst This ys my bodie This ys my blood For vnto that time saieth S. Ambrose the preist vseth The heaueÌ„lie bodie of Christ ys ioâ—ned to the earthlie formes of bread and wire at the pronouincing of the woordes of Chryst his owne woordes but then he vseth not his owne woordes but the woordes of Chryst at the whiche voice all these wonderfull thinges are doen. S. Gregorie then by this voice of the preist vnderstandeth these woordes of Chryst vttered by the preist The true vnderstanding of whiche woordes he teacheth when he saieth that at the speaking and pronunciacion of them vnto high thinges lowe thinges are coopled vnto heauenly thinges earthlie thinges are ioined What be these high thinges and heauenly thinges coopled and ioined to lowe thinges and eartlie thinges but the heauenly and gloriouse hodie and bloode of our Sauiour Chryst whiche by his diuine power turning the substances of bread and wine into the substance of the same his bodie and bloode and being in the Sacrament vnder the earthlie formes of bread and wine he being high and heauenly ys ioined and coopled to lowe and earth lie thinges Jrenaeus li. 4. ca. 34. After this maner the holie martir Irenaeus did settfurth the holie SacrameÌ„t for he saieth Qui est à terra panis precipiens vocationem Dei iam non communis panis est sed Eucharistia ex duabus constans rebus terrena coelesti The bread whiche ys of the earth receauing the vocacion of God that ys the woordes of consecracion ys nowe not common bread but Eucharistia a good grace of God being Amb. ora prepar ad Missam compact of two thinges
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
all other of the cleargie whensoeuer they receaue as priuate persons that ys when they doe not that publique ministracion and solemne action of Chrystes memoriall for and before the Churche then doe they as all other doe receaue vnder one kinde contenting them selues in their so doinge by the example of Chryste as ys afore saied As Chryst by his doinges hath left vs an example what we maie laufullie doe as concerninge the receipt of the blessed Sacrament by whiche the Proclamer ys answered for that part of his obiection that obiecteth Chrystes institucion So shall we nowe answere for that he obiected of Sainct Paule He saieth that the woordes of Sainct Paule are sufficient also to prooue that the Sacrament aught to be receaued of all men vnder both kindes Yt ys a plain matter that Sainct Paule maketh no speciall institucion of the Sacrament but onely maketh a Proclamers 〈…〉 of S. Paule for receauing vnder both kindes anuswered rehersall of Chrystes institucion then this parte of his obiection maie be aunswered with that that ys saied to his obiection of Chrystes institucion forsomoche as this ys but a rehersall of that But yet shal we to the furtherance of the trueth make a farder aunswere Wherfor vnderstand that although S. Paule did deliuer to the Corynthians the institucion of Chryst as then deliuered vnder both kindes yet S. Paule teacheth not that of necessitie yt must allwaies be vsed in both kindes and no other For yf he had taught yt with an exclusiue excluding all other maner but this yt had some force But so he doeth not The scope of S. Paules doctrine resteth in these two poinctes that the Sacrament be receaued The scope of S. Paule touching the Sacra 1. Cor. 11. in the remembrance of Chrystes death And that yt be receaued woorthilie Wherfor I saie that so farre wide yt was from the minde of S. Paule by his doctrine there taught to forbidde the receipt of the Sacrament vnder one kinde that as Chryst did to his two disciples in Emaus so did S. Paule to Luke and his felowes in the shippe as Chrysostome witnesseth geue the Sacrament vnder the one kinde of bread Although these actes of Chryst and Sainct Paule are sufficient to prooue that the receipt of the Sacrament vnder one kinde ys laufull and good in maner aboue saied yet the same maie also appeare by the other place of the actes alleaged in the last chapiter Wher also mencion ys made that the Sacrament was ministred vnder one kinde namely of bread no title of mencion made of the other kinde And beside the good catholique men that doe vnderstand this place of the Sacrament the Waldenses also did so vnderstand yt Then sith the multitude of the faithfull euen immediatelie after the coming Acto 2. of the holie Gost did receaue the Sacrament vnder one kinde yt ys manifest that yt maie without offence be doen and vsed nowe in Chrystes Churche and maie not be reputed as yt ys of the Proclamer for an vnlaufull facte For he that impugneth the Churche for doing of that that the scripture sheweth the example and saieth that the acte of the Churche ys vnlaufull impugneth the scriptures and importeth that they be vnlaufull These actes of Chryst and Sainct Paule and the doinge of the multitude in the seconde of the actes doe not abbridge the first institucion of Chryst or take yt awaie as his seconde ordeinance in sending his Apostles to preache Acto 2. taketh awaie the first but they doe raither teache that oute of the solemne action of Chrystes memoriall whiche must be doen vnder both kindes of him that doeth that action other maie verie well receaue the Sacrament vnder one kinde And as yt maie be doen bycause the scriptures saie yt hath ben doen so shall yt appeare to euerie faithfull man that yt ys well doen yf he trulie conceaue and vnderstand what ys doen. In the catholique faith yt ys taught that after the consecracion as by manie yt ys allreadie testified in the Sacrament vnder the forme of bread ys the verie bodie of Chryst and vnder the forme of wine the verie bloode of Chryst not in this bloode withoute a bodie nor in that a bodie withoute bloode For Chryst as Sainct Paule saieth rising from the dead nowe dieth not death shall no more haue lordshippe ouer him Nowe yf the bodie were withoute bloode yt coulde not be liuinge and so shoulde death be in the bodie of Chryst again wherfor yt ys a bodie with bloode and so a liuing and a perfight bodie as the holie Martyr Cyprian testisieth yt to be sainge Panis iste communis in carnem sanguinem Domini mutatus procurat vitam This Cypr. de coena Dom Vnder forme of bread both fleshe and bloode of Chryst. Iren lib. 5. Vnder forme of wine the bodie of Chryste comon bread chaunged into the flesh and blood of our Lorde procureth life The bread then chaunged into the flesh and blood of Chryst teacheth vs that yt ys not flesh alone but yt ys both flesh and bloode So likewise vnder the forme of wine ys not the bloode of Chryst onelie but the bodie also Wherof we haue the testimonie of the auncient Martyr Irenaeus who saieth thus Calicem qui est creatura suum corpus consirmauit He affirmed the cuppe whiche ys a creature to be his bodie So that vnder eche of the kindes ys verilie and substanciallie the bodie and bloode of Chryste For where a liuelie bodie ys ther must be bloode also And where bloode ys ther must be slesh and veines also as Irenaeus saieth Sanguis non est nisi a venis carnibus à reliqua quae est secundum hominem substantia Bloode ys not but of the veines and slesh and the other substance whiche ys as man Wherfor I saie that Iren. ihid vnder eche of these kindes ys the bodie of Chryst Whiche thing also S. Bernarde teacheth by expresse woordes in his sermon of the supper of our Lorde sainge Idipsum o Christiane de vino sentias id Bern. serm de coen honores in vino quod scilicet de panis specie sensisti in ea honorasti Vnderstande euen the same o chrystian of the wine honour that in the wine that thowe didest vnderstand of the forme of bread and didest honoure in yt And wher Melancton saieth that this necessitie that where the bodie ys there must be bloode and where the blood ys ther of necessitie must be the bodie ys but mens inuencions and tradicions hauing a contenance of trueth but not the thing Thowe seest Reader that we stand not vpon phantasies but we stande and staie vpon the authoritie of the great auncient Fathers and holie Martyrs Sainct Irenaeus S. Cyprian and S. Bernarde who teache what in this poinct ys to be saied And therfor Melancton and his likes sainge that the one kinde ys but half the Sacrament and diuiding Chryste confesse him not to be whollie vnder
the tables and the cōmunion of the sacramentes there to be in a darke maner set furth yf thowe do not again aske all of me but so requirest those thinges that be doen as yt ys mete in the shadowing and figures to see Therfor bicause he had saied of the Sea and of the clowde and of moyses he added fardermore And all haue eaten one spirituall meate as thowe saieth he ascending from the bathe or washing of waters doest runne to the table So they also going vppe from the sea came to a newe and a merueilouse table I speake of Māna and again as thow hauest a wonderfull drinke the wholsome bloode so they also had a wonderfull nature of drinke Hitherto Chrysostome Who hath declared euery part of these matters that here are to be sett furth In the beginning of his saing he confowndeth the Aduersarie in that he so plainlie saieth that the veritie must haue a certain excellencie aboue the figure Thē forasmoche as Baptisme ys the veritie and the sea the figure Baptisme ys more excellent then the sea Likewise Manna and the water being the figure of the Sacrament of the bodie of Chryst and of his bloode then the Sacrament of the bodie and blood of Chryste ys more excellent then Manna for the veritie ys more excellent then the figure That Manna and the water be figures of the Sacrament he dothe most manifestlie declare when he Oure drinke the wholsome blood of Chryste saieth I will shewe thee the tables and the cōmunion of the Sacramentes ther to be in figurs sett furth And proceading to shewe what Sacramentes be settfurth there he dothe applie the one to the other saing As thowe coming vppe saieth he from the fonte of baptisme runnest to the table So they from the sea to Manna As thowe hauest a wonderfull drinke whiche ys the wholsom bloode of Chryst so they the water of the stone In this ys plainly taught whiche be the figures whiche be the verities The Sea Manna and the waters be the figures Baptisme Chrystes bodie and Chrystes bloode be the verities For although Chrysostom in the applicacion of Manna doth but put the table as the veritie what he ment by the table he well declareth in the applicacion of the water to the veritie where he saieth As thowe drinkest wonderfull drinke the wholsome bloode So they the water Wherby as in this by expresse woordes he declareth the bloode to be the veritie of the water being the figure so by the table wherin that holie Sacrament ys ministred he ment the bodie of Chryst whiche after a fewe lines he opēly speaketh saing Sicut autem dixit quòd omnes per mare transierunt Sic nobilitatem Ecclesiae praefigurauit cùm dixit Eundem cibum spiritualem comederunt Hoc idem rursus insinuauit Sic enim in Ecclesia nou aliud corpus diues aliud verò pauper neque alium quidem sanguinem ille alium autem iste Sic Itunc non aliud quidem accipiebat Riche and poore eate all one bodie and drinke all one blood diues Manna alium verò pauper neque alterius fontis iste particeps erat alterius verò in digentioris ille As he hath saied that all haue goen through the sea so he hath perfigurated the nobilitie of the churche when he saied They haue eaten all one spirituall meat he hath insinuated the same again for so yt ys in the Church For the riche man receaueth not one bodie and the poore man an other neither he one maner of blood and this an other So also then the riche mā did not take of one Manna and the poore man of an other neither was this man partaker of one fountain and he of a woorse In this saing Chrysostome making an other comparison betwixt the figure and the veritie he sheweth what he ment by the table in the place first alleaged For here he calleth yt the bodie saing that the riche man doth not receaue one bodie and the poore man an other no more then the riche man did receaue one Manna and the poore man an other but as all eate one Manna in the figure So all indifferentlie eate one bodie in veritie For the poore lazar receaueth that same bodie of Chryst that the kinge dothe Whiche by the waie to note I wish all men of power and honour to remēbre and consider that God contemneth not the miserable and wretched but receaueth all and dispiseth none but the wicked And as he ys no acceptour of persons in the receipt of his Sacramentes no more ys he in the receauing to his glorie For poour Lazarus was in the bosom of Abraham when the great riche man was in tormentes But to return to our matter Chrysostome yet in the same homelie declaring why S. Paule maketh mencion of these thinges saieth Sed cuius gratia horum memoriam adsert beatus Paulus Ob causam quam principio Chry. Jbid. vobis dixi vt discas quòd neque Baptisma neque peccatorum remissio neque scientia neque sacramentorum Communio neque sacra mensa neque fruitio corporis neque participatio fanguinis neque aliud horum prodesse nobis poterit nisi vitam rectam admirabilem omni peccato liberam habeamus Neither the fruitiō of Chrystes bodie nor the partaking of hys blood auaileth without good lif But wherfor doeth S. Paule make mencion of these thinges for the cause whiche I tolde yowe in the beginninge that thowe shouldest learn that neither Baptisme neither remission of sinnes neither knowledge neither the cōmunion of the sacramentes neither the holie table neither the fruicion of the bodie neither the partaking of the blood neither anie thing of these can auaill vs except we haue a life right and comēdable and free from all sinne Thus Chrysostom In whiche his saing ye perceaue how plainlie he teacheth the receipt of the bodie and bloode of Chryst in the Sacrament reallie and in very dede and not figuratiuelie or spirituallie And this ys the proofe of yt Chrystes bodie maie be 〈…〉 For he saieth that the receipt of the bodie and blood of Chryst profiteth nothing except we haue a godlie life withal Nowe the spirituall receauing of Chryst includeth a godlie life with all For to receaue Chryst spirituallie ys hauing the remembrance of Chrystes passion and death to receaue him by faith and charitie whiche can not be withoute a godlie life For where perfect faith and perfecte charitie ys ther ys a man of perfecte and holie life and he that ys of that sorte receaueth Chryst spirituallie But here Chrysostom speaketh of the receipt of the bodie of Chryst withoute holie life whiche must nedes be spoken and ment of the bodie of Chryst in the Sacrament Whiche as yt was receaued by Iudas he being then a wicked man so maie yt be receaued of other that be wicked and not of holie life but then as Chrysostome saieth yt profiteth nothing but yt raither hurteth
flesh not being chaunged into flesh but by taking flesh vpon him So bread and As rightlie as we cōfesse Chryste to haue ben crucified so rightlie we cōfesse him to be in the Sacr. wine both lifte vppe from the lowest ys made the bodie and bloode of Chryste not chaunged into the taste of flesh or into the horriblenesse of bloode but inuisiblie taking the veritie of bothe the immortall substances whiche be in Chryst that ys to saie both of God and man Therfor as we rightly and catholikely confesse the man whiche being born of the Virgen hanged on the crosse to be God So this that we receaue at the holie aultar we trulie saie to be Chryst we openly confesse yt to be the lambe of God Thus Rupertus This saing nedeth no commentarie Wherfor breifly note gentle Reader that he saieth that the bread and wine be made the bodie and bloode of Chryst Note that the bread and wine haue the veritie of the substances of both natures of Chryst Note that as catholikely as we confesse Chryst to be God So catholikely do we confesse yt that we receaue at the Aultars holie holy aultar to be Chryst and the lambe of God Also yf the aultars be holie as this Authour saieth they be Yt can be no holie dede to pull them down with despite as Germanie and Englond haue doen. This I trust sufficeth to open this Authours faith as concerning the presence of Chryst in the holie Sacrament Wherfor nowe leauing him his folowe shall be hearde who ys Holkot an english man who writing vpon the booke of wisdom saieth thus Per Manna in sacra scriptura figuratur signanter Holkot in li sap cap. 16 Eucharistiae Sacramentum Sicut enim filij Israel transeuntes per desertum versus terram à Domino promissam cibi refocillabantur alimento ita nos per mundum ad coelum pergentes corporis sanguinis Christi quotidiano viatico recreamur By Manna in the holie scripture the Sacrament ys notablie figured For as the Manna a notable figure of the Sacrament children of Israell going through the desert towarde the land promised vnto them of God they were recreated with the foode of that meat Euen so we going through the worlde to heauen are recreated with the dailie iourneing meat of the bodie and bloode of Chryst Of this Authour though he be of the later daies we learn no other thing in this matter but euen the verie same that the great auncientes haue before taught and auouched So that I can not perceaue why the masters of wickednesse shoulde reiect him and soche other but onely of malice for there plain testimonie As all that before be alleaged haue taught Manna to be a figure of the Sacrament So doth this Authour likewise As they haue auouched the presence of Chrystes bodie in the Sacrament So doth this Authour also For he saieththat we are fedde in this worlde in our iourneie to heauen warde with the bodie and bloode of Chryst. Nowe ye haue hadde these matters reported and testified to yowe by twelue witnesses whiche be sufficient by the lawes yf were in matter of life and death as in dede this ys for they that beleue this as they haue testified maie haue life but they whiche do not shall die the death They haue testified that Manna ys a figure of the Sacrament they haue testified that in the same Sacrament ys Chryst verilie and therwithall some of them by expresse woordes haue testified the excellencie of this Sacrament aboue the Sacramentes of the olde lawe and in effecte so haue they euery one For sainge that we haue the veritie wher they hadde but the figure yt declareth as moch excellencie in owres ahoue theirs as ys of the bodie aboue the shadowe These be not twelue bare witnesses but they are substanciall witnesses all being of Chrystes Parliament house and most of them of the higher house I meen of them that were aboue nine hundreth yeares agon who testific vnto vs no other but that trueth and faithe whiche then was receaued as an enacted trueth Wherfor Reader contemne not their testimonie contemne not their aunciencie and with all neclect not thy saluacion but yf thowe will yt obtein heare these witnesses reuerently beleue them faithfullie abide in that beleif constantly and yf all other poinctes of life and faith be in thee agreablie thowe shalt no doubte liue perpetually Nowe finallie to conclude and shet vppe the exposition of this text I haue thought good to adde the thirtenth witnesse who shall be Gagneius a mān of the later daies but not to be contemned but woorthilie for his learning to be receaued Whom for that he breiflie expowndeth the wholl text of Sainct Paule here treacted of I haue placed him in the last place for the Readers better remembrance Thus he writeth Admonet hoc capite Paulus Corinthios ne de donis à Deo perceptis efferantur Futurum enim vt per elationem Gagneius in Paulum 1. Cor. 10. hanc atque alia peccata ijs donis excidant à Christo eijciantur idue exemplo Iudaeorum docet Quos licet in figura similibus tamen donis ab eo affectos probat sed hinc tamen ob sua delicta excidisse Sicut enim Corinthij in spiritu sanclo aqua baptisati veri Pharaonis seruitutem excusserunt Christi carne pasti eius sanguine potati sunt It a patres Iudaei excussa Pharaonis seruitute transgresso marirubro quodam modo in mari nube baptisati sunt similitudinariè scilicet Quod enim illis nubes protegens conducens ac refrigerans id nobis spiritus sanctus actionum nostrarum dux ptotector libidinumue moderator extinctor Quod illis mare hoc Corinthijs aquae Baptismatis Corinthij Christi carnem manducabant illi figuram eius Manna quam spiritualem vocat escam quod miraculosè coelitus descenderit Corinthij Christi sanguinem bibebant Iudaei spiritualem potum quem miraculosè petra sudit biberunt neque tame ntot affecti beneficijs praeter duos tantùm in terram promissionis peruenerunt sed in deserto prostrati sunt ac mortui Qua in re sigura nostri fuere vi scilicet à vitijs illorum abstineamus alioquin in deserto perpetuae vastitudinis perituri neque veram promissionis terram ingressuri Paule doth admonish the Corynthians in this chapiter that they be not prowde of the giftes whiche they haue receaued of God For yt maie come that by this pride and other sinnes they maie fall from these giftes and be cast oute from Chryst And that he teacheth by the A notable conference of the figures and the thirges figured and of the benefittes of bothe example of the lewes whom he proueth to haue had the like benefittes although in figure and yet by their sinnes to haue fallen from them For as the Corynthians baptised in the holie Gost and water brake of the seruitude of
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
enim naturae vitis palmites sunt Ita spiritualiter corporaliter nos palmites Christus vitis est Maie not the manheade of Chryst be very wel called the vine and we the braunches for that we be all of one nature for the vine and the braunches be of one nature So both spirituallie and corporallie Chryst ys the vine and we be the braunches Thus Cyrill Wherfore Isidore to proue that that ys in the cuppe to be the bloode of Chryste as the wine or iuice whiche shoulde be receaued of vs the naturall braunches of Chryst the true vine did very well alleadge the sainge of Chryst I am the true vine And by this also yowe maie perceaue the minde of S. Cyrill that we be not onely of one Spirit with Chryst by faith but we be also of one nature with him not onely that he hath taken our nature vpon him wherby he ys one with vs but that we receaue his naturall flesh and bloode wherby we are of one nature with him This his natural flesh and bloode we receaue not but in the Sacrament Wherfor the Sacrament conteineth the naturall flesh and bloode of Chryste And nowe that we haue hearde Isidore who was of the latin churche so breifly and plainly expownde this text we will also heare Oecumenius who was of the greke churche howe he breifly expowndeth the same He saieth In. decins 1 Cor. Poculum voeat benedictionis poculum sanguinis Christi quod benedicimus quod prae manibus habentes benedicimus eum qui gratiosè sanguinem suum nobis largitus est He calleth the cuppe of the bloode of Chryst the cuppe of blessing whiche we blesse whiche hauing before vs we blesse him who hath graunted vs his bloode The cuppe of blessing ys the cuppe of the blood of Chryste Is not this as plain an exposition as yt ys breif ys yt not wonderfull that anie man wolde open his mouth against a trueth so plainlie vttered as this ys Here maie ye see what maner of cuppe yt ys that S. Paule calleth the cuppe of blessing Yt ys saieth this authour the cuppe of the bloode of Chryste And when he hath expownded to yowe what yt ys than he geueth yowe a cause why yt ys called of S. Paule the cuppe of blessinge being in dede the cuppe of Chrystes bloode Yt ys so called saieth he because hauing yt before vs we blesse and geue thankes to him that hath graunted vs his bloode ▪ and woorthily we blesse him both for that he hath commaunded vs that as oftē as we eate of that breade and drinke of that cuppe we shoulde shewe furth his death vntill he come and also for that besides an infinite nombre of benefittes whiche he hath pourchased vnto vs by his passion and bloode shedding ther ys graunted vnto vs as a pledge of his vnspeakable loue towardes vs as this authour saieth his bloode For asmoche then as the cuppe of bloode conteineth his bloode who hath wrought vs so great mercie and quickneth in vs the liuelie remembrance of the same we are prouoked to The cuppe of the blood why yt ys called the cuppe of blessing lawde praise and blesse him by whom these mercies were wrought and therfor yt ys very well called the cuppe of blessing that ys to saie the cuppe that moueth stirreth and prouoketh to blesse Chryst our Sauiour whose bloode yt ys And here Reader to commend this trueth better to thee I meen that the cuppe which S. Paule calleth the cuppe of blessing that yt ys as this authour saieth the cuppe of Chrystes bloode call to thy remembrance the saing of Chrysostome what he saied expownding this text dothe not he saie this ys the meening of S. Paule that that ys in the cuppe ys yt that flowed oute of the side Nowe this ys a cōmon maner of speache that the vessell ys named by the thing that yt conteineth as a cuppe conteining wine ys called a cuppe of wine a cuppe conteining water ys called a cuppe of water Nowe whē Chrysostom saieth that the bloode that flowed oute of the side of Chryst ys in the cuppe and Oecumenius saieth that yt ys the cuppe of bloode what difference ys ther in the thinge that they speake of ▪ ys yt not all one Therfor thowe maist see that these authours agree and haue consent bitwixt thē For this authour though he differ in maner of speach from Chrysostom yet in the thing that they speake he saieth euen the same that he dothe And nowe as for these two wittnesses Isidorus and Oecumenius let not the Aduersarie attempt to corrupt them with his wicked glose for they be allreadie alleadged and again shall be withe soch euident and strong sentence declaring their faith that they can not be altered THE TVENTETH CHAP. PROCEADETH vpon the same text by Haymo and Theophilacte THis being true that our Sauiour Chryst saieth In the mouth of two or three wittnesses standeth all trueth these that be alleaged might suffice to testifie this trueth that I haue taken in hand to settfurthe Neuerthelesse for that yt hath pleased him who ys the verie trueth him self who neded no testimonie to call twelue and when one of them the childe of perdicion perished to haue an oiher chosen that the nombre of twelue might be continued yt shall like me tofolowe his example and as I haue doen in the exposition of the first text of S. Paule wher I haue produced twelue wittnesses to do the like here in the exposition of this text And allthough the trueth of this matter ys soche that being spoken of him that ys the trueth him self as ys saied yt nedeth no other commendacion yet to the confusion of the enemie and the comforte of the fauourer and louer of gods catholique faithe twelue be and shall be cauled that yt maie beseen howe largely this trueth hath ben spred and receaued and in what diuersitie of times yt hath ben euer cōtinued as I do not hing doubte but yt shall be continued to the worldes ende But to go a boute that that here ys entended that the rest of this nombre which remain maie geue also their testimonie and shewe their mindes in the vnderstanding of S. Paule we shall first heare Theophilacte whose exposition Theoph. in to prioris ad Corin. of this text ys this Calix benedictionis hoc est gratiarum actionis In manibus namque habentes gratias ei haud dubiè agimus qui nostri gratia sanguinem sum effuderit dignatutue nos sit bonis ineffabilibus Non enim participatio dixit sed vt plus alialiquid exprimat summam scilicet coniunctionem Quod autem dixit tale est Sanguis enim iste qui calice continetur ille est qui Christi è latere profluit Hunc ipsi cùm sumimus participamus Cōmunication vsed of S. Paule to expresse a nearer coniūction betwen Chryste and vs then participacion cā signifie hoc est Christo coniungimur The cuppe
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
time of Alexander who went next before him Nowe Reader thowe seist substanciall proofe against the Aduersarie wherby ys prooued this to be the saing of Alexander as some accompt the fifte Bishoppe of Rome after Sainct Peter whom the Aduersarie wolde reiect by cause he so planlie impugneth his heresie But this being thus prooued the trueth appeareth that the name of Misse hath bē in the Churche assuredlie withoute all double more then fourtene hondreth years And yf vaingloriouse pride did not to moche preuaill in the Aduersarie soche reuerence shoulde be geuen to antiquitie and speciallie to so holy a Martir as he was that that ys saied of him with the approbacion of the wholl Churche shoulde be embraced and humblie receaued and not arrogantlie and contemptuoslie reiected and despised And yet this ys to be thought of so holy and auncient a Martir that he himself wolde not inuent a noueltie of himself but raither that he tooke yt of his Fathers as the maner of his writing doth in good parte prooue And nowe that we haue driuen the matter thus farre let vs here rest with S. Augustins rule and counsell whiche ys this Illa quae per orbem vniuersa obseruat Ecclesia datur intelligi vel ab ipsis Apostolis vel à plenarijs Concilijs quorum Ad Ianua epus ◠18 est in Ecclesia saluberima authoritas statuta retineri Soche thinges as the wholl Churche through the worlde dothe obserue we maie vnderstand that they are retined as ordeined either of the Apostles them selues or ells of generall councells whose authoritie ys in the Churche most holsome or profitable Then forasmoche as the name of Masse ys reteined through This his false assurance declareth both vntreuth and arrogancie vntreuth for yt was in vse before foure hondreth yeare arrogancie that confessing the vse for Mc. years he dothe nowe reiect yt all the Churche For that which the Grekes call Liturgia the Latines call Missa and in the english tounge both be called Masse and that name was not appointed by anie generall councell but was in vse before the first generall councell that was holden we maie saie by S. Augustines rule that yt cometh from the Apostles And nowe wher ys the great assurance that this Proclamer made vnto yowe wen he saied I assure yowe Bretheren that the name of Masse was neuer named vntill foure hondreth years after Chryste And among vs english men I wolde see what other name either the Proclamer or anie other learned or vnlearned man can shewe to haue ben in this realme generallie vsed since yt receaued the faithe but onelie this name Yf thei haue none other name but this and this name they receaued when they first receaued the faithe as inglish men and haue from that time till within these fewe late yeares continued the same What nowe moueth the english man to reiecte that name that he receaued withe his faithe With the greif of my heart I tell the cause The cause ys that he reiecteth the faithe that was first receaued And therfor I feare that the english man reiecting the faith wherby he was first made a christian man and the names of thinges to that faithe apperteyning he will also reiect Chryst and the name also of a christian man But God of his mercie turne his face from our sinnes and turne vs home again to him that we perish not in our vnfaithfullnesse but by his grace acknowledging our offence we maie euerie one of vs determe with the prodigall Sonne and saie Surgam ibo ad patrem meum dicam ei Luc. 15. Pater peccaut in coelum coram te iam non sum dignus vocari filius tuus c. I will arise and go to my Father and I will saie to him Father I haue sinned against heauen and before thee I am not woorthye to be called thy Sonne Whiche determinacion God graunt shortely to come to passe THE THREE AND THIRTETH CHApiter treacteth of the Masse yt self FOrasmoche as Masse hath a larger and straiter acception or significacion Masse hath two significations meet yt ys that both be declared that yt maie be discerned whiche of them yt ys that proprely ys called Masse Of Masse in his large signification the Proclamer though more like a Sicophant then a man of true and sincere reporte saieth that yt consisteth in foure partes Yf he had added the fifte or if in the holie consecracion he also vnderstandeth holy oblacion he hath declared what Masse ys in the large signification For the holie praiers that go before consecracion oblacion and receauing and that folowe them holie doctrine also as the epistle the Gospell and other scriptures ther placed and readde with all the Ceremonies therunto apperteining added and putto of diuerse holy Fathers to encrease nourish and conserue the deuocion of the people for the more reuerend vse of the Sacrement to the honour and glorie of God whose honour ys moche mainteined by the reuerend handling of his misteries are not proprelie called Masse but largelie forasmoch as they be annexed and ioined to that that proprely ys called Masse and be not the Masse yt self For the Masse yt self ys the holie consecration of the bodie Masse prophelie what yt ys and bloode of Chryst the holie oblacion and offringe of the same in the memoriall and remembrance of his passion and death with humble and lowlie thankes lawdes and praises for the same and holie receauing of that bodie and bloode so consecrated This ys yt that proprely ys called the Masse bicause thus moche ys instituted of Chryst him self For he in his last Supper when he had consecrated and offred his blessed bodie and bloode he saied Accipite comedite Hoc in mei memoriam facite Take and eate do this in remembrance of me So that consecracion oblacion with thankfull remembrance of Chrystes deathe and holie receauing of his blessed bodie be the thinges that proprely be called the Masse Nam per reliqua Ambr. de Sar. lib. 4. cap. 4. omnia quae dicuntur Laus Deo defertur oratione petitur pro populo pro Regibus pro caeteris Vbi venitur vt conficiatur venerabile Sacramentum iam non suis sermonibus sacerdos sed vtitur sermonibus Christi For by all the other thinges that be saied saieth Sainct Ambrose lawde and praise ys geuen to God praier ys made for the people for kinges and for other but when the honorable Sacrament shall be consecrated then the preist vseth not his owne woordes but the woordes of Christ So moche then as ys of Chrystes institucion ys properly called the Masse by the propre signification And the rest that of godlie men ys added for consideracions before mencioned ys generaly called the Masse by a general significacion As baptisme proprely ys no more nor proprelie extendeth yt selfe anie farder then to the washing of the bodie in the name of the Father and Baptisme vsed in
two significacions of the Sonne and of the holie Gost and to the washing of the Soule from sinne by grace geuen in the ministracion of the same Sacrament yet the wholl ministracion and praiers aswell before batisme as after vsed in the same by a generall significacion ys called Baptisme So ys the consecracion and oblacion of the bodie of Chryst with all praiers and Ceremonies either going before or folowing the same by generall significacion called Masse This breif description of the Masse being made let vs examin the partes of yt whiche of them or howe manie of thē be against the woorde of God and the example or practise of the primatiue Church as yt ys pretended that yt maie be perceaued what iust cause the Proclamer hath so moche to exclame against the Masse The first parte ys consecracion This parte for that by yt ys taught the Parts of the Masse presence of Chrystes bodie and bloode whiche the Proclamer can not abide ys one cause why he reiecteth the Masse But howe iustly he doth it yt maie be perceaued through oute all this booke in which ys prooued the presence whiche the catholique Church teacheth and the figure ys improued whiche the Aduersary mainteineth An other parte ys oblacion or sacrifice wherin the Churche offreth Chryst to God the Father according to the commaundement of the same owne maister Chryst in the memoriall of his passion and deathe That this parte ys not against the scriptures and the holy Fathers yt ys allready proued in the declaracion of the prophecies of Melchisedech Daniel and Malachie in the first booke wherunto ys made an addicion whiche thowe shalt finde in the xxxvij chapiter of that same booke sufficient I trust to aunswere and satisfie anie reasonable man An other parte ys receauing of the Sacrament In the whiche twoo thinges do offend the Proclamer The one ys that the people do receaue vnder one kinde The other that the preist receaueth alone Whether the receauing vnder one kinde be against the Scriptures or the practise of the Primitiue Churche yt ys disputed and the trueth declared in the seconde booke from the lxiiij chap. to the. end of lxvijchap As for the receauing whiche the Proclamer termeth priuate yt shall be hereafter treacted of In doctrine which ys an other parte I knowe not what fault he can finde In praier the first and last parte of the Masse he findeth two faultes The one that praier ys made to sainctes The other that praier ys made for the dead for these two we shal haue recourse to the primitiue Churche and there make triall whether the Church doth well in so doing or the Aduersarie euell in denieng the same to be laufull and good Nowe for the first parte of the Masse whiche ys consecracion I will not moche otherwise here treact of yt but onelie laing furth the practise of the Apostolique and primitiue Churche therin compare the doinges of the catholique Churche nowe therwith that yt maie be perceaued howe iustlie yt foloweth the example therof As for the effect of consecracion whiche ys the presence of Chrystes bodie ther neadeth here no speciall treactice for that the woll booke treateth therof so fullie that yf the Proclamer will finde fault in the Masse forthat the presence ys taught ther to be he maie in other places of this worke finde sufficiēt matter for the proofe of the presence whiche yf yt will not satisfie him neither maie a fewe woordes here spoken moche helpe him As for the seconde parte whiche ys the oblacion or sacrifice of Chrystes bodie as before yt ys declared that yt ys offred according to the will and commaundement or Chryst himself and that by the testimonie of the Scripturs as they be vnderstāded of a nombre of the most auncient Fathers and by diuerse other graue authorities So shall yt be nowe set furth and cōmended to yowe by the practise of the Primitiue Churche Whiche we haue differred to this place And forasmoche as the Proclamer to extenuate and abase the honorable estimacion of the Masse whiche yt ought to haue in the heartes of the people doth for shame and with shame conceale the names of soche auncient Authours as do testifie that both Sainct Peter and Sainct Iames saied Masse the one at Rome the other at Hierusalem and doth also to Whē truth and learning serueth not mocking and skorning be their best argumētes bring the matter in contempt aske by waie of skorn whie raither we saie not that Chryste him self saied Masse for that were the neerer waie to bring the Masse in creditte I shall by good and sufficient authoritie shewe that not onelie Sainct Peter and Sainct Iames but also Chryste him self did saie Masse And so beginning at Chryst descende to three or foure hundreth yeares after Chryst and shewe the practise of the Churche And for this time I will ouerpasse the farder mocke and skorn that he maketh against the blessed Masse asking whie we doe not raither saie that Aaron and his chapleins saied Masse For in dede saieth he as yt hath ben vsed the Churche hath had moch more of the Robes of the Ceremonies and of the sacrifices of Aaron then of the institucion or ordeinance of Chryste For ys I shoulde touche him for that I shoulde cause Arons garment worne for a Bishopporke and the Cōmunion ministred in a cope him to be perceaued to impugne and in that behalf to skorne the ministracion of the Communion For that ys ministred in coapes and other soche garmentes as before were vsed in the Churche and he himself refuseth not to weare Aarons garment for a Bishoppericke So well agreeth his doing and his preaching together And thus scoffing at the garmentes that be nowe yet vsed he seemeth to me not to like this order of Religion that he liueth in but raither to reprooue this as he doth the other For in this poinct by his iudgement they holde both of Aaron But letting this passe I will returne to my matter and wish the Reader to remembre what this woorde Masse doth signifie as yt ys declared in the last chapiter and therwith to haue in minde as yt ys saied in this chapiter Chryste saied Masse that Masse ys the action of the consecracion oblacion and receauing of the bodie and bloode of Chryst and so vnderstanding Masse I saie that Chryst did saie Masse For he in his last Supper did institute Masse and did ther consecrate his bodie and bloode and offred them in sacrifice and gaue them to his Apostes to be receaued and commaunded that so yt shoulde be doen in the remembrance of his passion and death In this matter who listeth to be satisfied forsomoche as one auncient Authour maie satisfie a man let him reade the Epistle of Sainct Ciprian to Cecilius Epist li. 2. Epist. 3. and he shall ther sinde euery parte of the Masse here reckned to be doen by Chryst First for the consecracion he saieth thus Vt in Genesi
S. Paule said Masse be remembred that Masse as yt ys taken in the propre significacion ys no more but the consecracion oblacion and receauing of Chrystes blessed bodie and bloode Masse largelie taken ys both the consecracion oblacion receauing and also a certain ordre of rites ceremonies praiers and reading of scripturs added therunto Nowe that S. Paule did consecrate the bodie of Chryst and sacrificed the same his doctrin in the x. and xi of his epistle to the Corinth hath and shal so declare the same that the Proclamer by no honest mean shall denie yt this being presupposed that he did as moche as he taught But he taught the bodie and blood of Chryst to be consecrated and sacrificed Wherfor he did the same yf he did that then saied he Masse as of Chryst yt was instituted But to this institucion S. Paule also as S. Peter added a certain maner and ordre of praiers and ceremonies and therfore yt maie be saied that he saied Masse in the large maner of the acceptiō of Masse 1. Cor. 11. That he made a certain ordre his own woordes will proue yt For when he had trauailed to reduce the Corinthiās to the right instituciō of Chryst that ys to the honourable maner of the mynistracion of his bodie and blood which ys the consecraciō oblaciō and godlie receauing of the same in the ende of all he saieth Caetera cùm venero disponā Other things I shal sett in ordre when I come As who might saie I haue now geuē instructiōs as touching the substancial parts of the Masse aboute the well doing of the whiche lieth the great weight I haue put yow in mind of the verie instituciō of Chryst I haue taught yow how ye aught to examin yower selues before ye come to receaue that blessed bread the bodie of Chryste I haue let yowe vnderstand what horrible daunger abideth thē that vnwoorthilie receaue that bodie ād drinke that blood and that ye might perceaue some foreshewe and feel as yt were a foretaste of the wrath and displeasure of God vpon them that vnwoorthilie receaue the bodie and blood of Chryste I haue certified yowe that for soche vnwoorthie receauing God hath plagued manie with diuerse diseases and sicknesses yea and manie with death Thus haue I instructed yowe in the weightie pointes of this honorable mynistracion As for the extern maner of ceremonies and praiers to be vsed therat after the maner of some other Churches to bring yowe to one forme when I come I shall make that ordre for yowe That thus S. Paule did meen the expositours of the scriptures beare witnesse Hugo Cardinalis saieth thus Caetera necessaria ad sumptionem Eucharistiae et ad ordinationem ecclesiasticam cùm venero disponam Other thinges necessarie for the receipt of the Sacrament and the ordeinance of the Church I shall dispose Hugo in 11 1. Cor. and set in ordre when I come But though this exposition maie like the quiett man Yet yt ys like not to please the contentiouse Sacramentarie Wherfore we will heare S. Hierom who breiflie saieth thus Caetera de ipsius mysterii sacramento cùm venero disponam Other thinges as concerning the sacrament Hierō ibid of that mysterie when I come I shall take ordre for them Thus S. Hierom. The necessarie substanciall and weightie parts of the Sacrament being spoken of in the x. and xi chapters yt ys easie to gather and perceaue that here he speaketh of the ordeinance of the rites ceremonies and praiers tobe doen aboute the mynistracion But that all cauille of the Aduersarie maie vtterlie Aug. ad Ianuar. be remoued the plain exposition and sentence of S. Augustine shall be heard vpon this place who saieth thus Vnde datur intelligi quia multum erat vt in epistola totum agendi ordinem insinuaret quem vniuersa per orbem obseruat Ecclesia ab ipso ordinatum esse quòd nulla morum diuersitate variatur Wherbie yt ys geuen tobe vnderstanded that yt was to moche that in an epistle he shoulde declare all that ordre of mynistracion which the vniuersall Churche throughout the worlde taketh to be ordeined of him forasmoch as yt ys not by anie diuersitie of maners varied or altered Yf then S. Paule deliuered to the Corinthians both the substanciall parts of the Masse as ys saied and also by this testimonie of S. Augustine deliuered vnto them the ceremonial part that ys the ordre and maner of celebracion and mynistracion what can we ells saie but that he deliuered and taught thē the ordre of Masse And that he did so S. Augustines wordes prooue inuinciblie For he saieth that he speaketh of that ordre which the vniuersal Church Ad Januar epist 118. obserueth But the vniuersall Church obserueth the ordre of Masse Wherfor yt ys the ordre of Masse that S. Paule speaketh of And what should we think but that these two cheif Apostles ād the other also should setfurth the ordre of the mynistracion of the Sacrament the ordre of the Masse sith that Christ instituting the thing left the ordre and maner of the mynistracion to them Chryst himself instituted the substanciall parts of the Masse but left the order of mynistracion to the Apostles as S. Augustine ys a strong and a plain wittnesse saing Non praecepit quo deinceps ordine sumeretur vt Apostolis per quos ecclesias erat dispositurus seruaret hunc locum Chryste gaue no commaundement after what ordre yt shoulde afterwarde be receaued bicause he wolde leaue that place to his Apostles by whom he wolde sett his Church in ordre In this saing of S. Augustin note that Chryst instituting the holie mynistracion did as ys saied onelie institute the substanciall parts of the Masse the thing yt self and not the ordre and maner how yt should be doen. Wherbie maie be perceaued the vanitie of the railing of the Aduersarie against Chryst catholique Churche for the rites and ceremonies vsed in the Masse For saieth he Chryste commaunded no crouching no kneelinge nor no soche dumbe ceremonies as the Papistes doo vse Yt ys true he commaūded none soche but he left the ordre of them to his Apostles that they in those matters should take ordre Wherfor the Aduersarie maie not drawe the Church to do nothing more in the holie mynistracion then Chryste did For so as by S. Augustine yt maie be perceaued Chryste himself wolde not but he wolde haue an ordre and maner therin whiche he wolde shoulde be made by hys Apostles and Churche wherfore let not the Aduersarie vse anie more his vain argumēt Chryst did not this or Chryst did not that therfor we should not doo yt For soch doings he lefte to the ordre of his Church And forasmoch as he so did we must with reuerent obedience accept and regard that by her ys ordeined And now seing that Chryste hath lefte soch ordre by other then by himself to be
drinke in the remembrance of me What should they eate That that he tooke vnto them what did he take vnto them The Euangelists do testifie Take eate this my bodie They shoulde drinke in the remēbrance of him What shoulde they drinke ▪ That also that he did take them What did he take them The Euangelists likewise declare Drinke ye all of this saieth Chryste for this ys my blood of the newe testament c. Here be the woordes of the institucion Here ys instituted that the bodie and bloode of Chryste should be receaued in By Chrysts institucion we shoulde receaue his bodie and bloode in 〈◊〉 c. the remembrance of his passion and death that bread and wine shoulde be so receaued here ys not one title Chryste saied not eate this bread and drinke this wine in my remembrance Wher then be we commaunded to receaue the creaturs of bread and wine according to the institucion of Chryste yf yt be not commaunded here As touching the institucion of Chryste yt ys at the full treacted of in the second booke wher be produced xii cooples of the higher house of Chrystes Parliament and vi cooples of the lower house of the which a great nombre declare the verie substance of Chrystes bodie and blood to be verilie dispensed and geuen in the Blessed Sacrament The newe church chargeth Chryst with an vntrueth and a good nombre of them denie the same Sacrament to be a figure onelie Yf yt be not a figure then ys yt not bread and wine Yf yt be not then we eate not bread and wine as they saie according to Chrysts institucion Beholde thē the impudencie of these mē see their notable vntrueth that fear not before mē onelie which in so weightie a matter were to moche but also as yt were euen to the face of God to make a stoute lie against his onelie begotten sonne charging him with that that they be not hable to prooue But that this their vntrueth wher with they charge our Sauiour Chryst maie more fullie appeare and the trueth of the catholique Churche clerelie be seen ye shall not onelie when ye come to the next chapter note what ys doen according to Chrysts institucion but also here the practise of the Apostolique and primitiue Churche shall teache yowe what Chryste instituted to be receaued for the remembrance of his death S. Iames praied thus in his Masse Misericors Deus dignum me fac gratia tua vt citra condemnationem particeps fiam sancti corporis preciosi sanguinis in remissionem peccatorum c. O mercifull God make me by thie grace wourthie that withoute my condemnacion I maie be made partaker of thie holie bodie and preciouse blood to the remission of sinnes S. Basill thus Nullum nostrum ad iudicium aut condemnationem facias accipere sanctum corpus sanguinem Christi tui Make none of vs to iudgement or condemnacion to receaue the holie bodie and bloode of thie Chryste S. Chrysostom praied thus dignare potenti manu tua tribuere nobis immaculatum corpus tuum preciosum sanguinem per nos omni populo Vouchsafe with thy mightie hand to giue vnto vs thie vndifiled bodie and thie preciouse blood and by vs to all the people Thus they Yt ys not to be doubted but that all these and the Churche that they liued in receaued the sacrament according to Chrystes institucion But these creaturs of beead and wine omitted they shewe thē felues by expresse woordes to receaue the bodie and bloode of Chryste Wherfor Chrysts instituciō ys to receaue his bodie and blood and not the creaturs of bread and wine And that they speake not of the spirituall bodie onelie but of the reall bodie in the blessed Sacramēt two thinges in these fathers prooue yt in uinciblie The one ys in S. Iames and S. Basill They both desire that thoy not to cōdēnaciō maie receaue the holie bodie ād preciouse blood of Chryst That 〈…〉 bodie thē ys here receaued that maie be receaued both to saluaciō and damnacion The spirituall bodie can be receaued but to saluacion the reall bodie both to saluacion and damnacion wherfor they receaue the reall bodie of Chryste that maie be receaued to condemnacion The other ys in Chrysostom who desiereth Chryste that he wold vouchsafe both to imparte vnto him his bodie and blood and also by him and the preists to the people Wher vpon we maie thus reason That bodie was receaued of Chrysostom and the preistes which by them also might be deliuered to the people But thereall bodie of Chryste and not the spirituall might by them be deliuered to the people Wherfore Chrysostom and the preists receaued the reall bodie of Chryste That the spirituall bodie of Chryste or Chryste spirituallie cā not by the preists be deliuered to the people yt ys so manifest that yt nedeth no probacion yt standeth thē certē and sure that Chrysostome receaued the verie reall bodie of Chryste To conclude then this disputacion vpon the principall part of that that here ys intended S. Iames S. Basill S. Chrysostom receaued that that was according to Chrysts institucion to be receaued in the remembrance of his death But they receaued not the creaturs of bread and wine but the verie reall bodie of Chryste Wherfor they receaued according to Chrysts institucion his verie reall bodie in the remembrance of his passion and death Yt ys euident then that yt ys not Chrysts institucion to receaue the creaturs of bread and wine in the remembrance of his death wherfor we maie conclude that the pretensed praier of the lare erected Churche hath a foule and a wicked vntrueth in yt and for the maintenance of an abhominable heresie doth vntruely report and saie of our Sauiour Chryste and that not onelie Of intēciō of the newe ministres to the world but euen as yt were to the face of God Nowe remaineth the last thing appointed here in this chapter to be spoken of which ys the intencion and faith of the ministers of this newe Churche in the whiche a sewe woordes maie and shall suffice The intencion and faith of this Church ys not onelie perceaued by their cōmon professiō Two sortes of ministres of the Communion but also by this their praier Their common profession denieth the presence of Chrysts bodie in the Sacrament their praier confirmeth the same For desiering to receaue the creaturs of bread and wine they exclude the bodie and blood of Chryste into whose substance as Euseb Emis saieth the inuisible creaturs are turned Vnderstand that in this newe fownded Church be two sorts of ministres that doo minister this Communion One sorte ys of preists whiche lausullie consecrated in the catholique Churche haue fallen to heresie who although they haue authoritie by their holie orders to consecrate the bodie and bloode of Chryste yet nowe hauing neither right intencion nor faith of the catholique Churche they consecrate not The other sort ys
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
this pure and vndefiled sacrifice to be the holie bread on the aultar liēg before the preist in that he saieth hunc panem sanctum this holie bread and that he tearmeth the cuppe to be the cupp of euerlasting health For as the bread ys holie and the fountain of holinesse from whence to vs floweth all holinesse so ys the cuppe the cuppe of euerlasting health For sanguis Iesu Christi emundat nos ab omni delicto The blood of Iesus Chryst doth clense vs from all sinne and so pourging the grosse and filthie humoures of sinne which make the soule sicke geueth vs euerlasting health and wher euerlasting health ys ther ys euerlasting life And so cometh to passe that Chryst saieth Qui manducat meam carnem et bibit meum sanguinem habet vitam aternā He that eateth my flesh and drinketh my blood hath euerlasting life Thus then maie yt be perceaued that this holie bread and cuppe of life euerlasting Chrysts bodie in the Sacr ys the vnbloodie sacrifice of the Church ys the holie vndefiled and vnbloodie sacrifice which S. Ambrose testifieth to be offred in the Church which as ys saied well considered and weighed and these tearms the vndefiled and vnbloodie sacrifice and the holie bread and cuppe of life euerlasting compared and ioined together as meening one thing as they doo in dede cā signifie no other thing to vs but the verie bodie and blood of oure Lord and Sauiour Iesus Chryst offred as the vndefiled and vnbloodie sacrifice of his Church And Reader in case the Aduersarie wold bleer thine eie expownding thys woord of S. Ambrose Masse panem sanctum holie bread to be the sacramētall bread and the bread of their holie cōmunion so to delude thee and to elude the argument and to auoide the presence of Chrysts blessed bodie in the Sacramēt yet the woords adioined which be that the cuppe ys called the cuppe of euerlasting life do ād shal so streict him that he cā not but vnderstand thē of the bodie ād blood of Chryst ād not his sacramētal bread and cuppe For the one bi the cōfession of Oecolāp ād Crāmer cā receaue no holines being a dumbe creature and the other wil be confessed of all men yf yt be but a cuppe of wine that yt ys not the cuppe of euerlasting life Yt remaineth then that they are vnderstanded of the bodie and blood of Chryst which be the holie bread and cuppe of euerlasting life and the vndefiled and vnbloodie sacrifice of the Church Hitherto ye haue perceaued that S. Ambrose agreeth with S. Iames S. Clement S. Basill and S. Chrysostome in this poinct namelie in the oblacion of sacrifice And now that by S. Ambrose yt ys perceaued that he and the Church that he liued in did offre sacrifice and that that sacrifice was the bodie and blood of Chryst ther remaineth now that we conferre with him and the rest the doing of the catholique Church now in their Masse and of the hereticall Woords of the Canon in the Masse cōgregacion in the Cōmunion as they vntruelie tearm yt The catholique Churche as in the practise of all the Fathers yt was vsed immediatelie after the consecracion ys doen proceadeth thus saing Vnde memores nos Domine serui tui sed plebs iua sancta eiusdem Christi Filii tui tam beate passionis necnon ab inferis resurrectionis sed in caelos gloriosae ascensionis offerimus praeclarae maiestati tuae de tuis donis ac datis hostiam puram hostiam sanctam hostiam immaculatam panem sanctum vitae aeternae calicem salutis perpetuae Wherfore o Lord we thie seruantes and the holie people also being mindeful of the blessed passion of the same Chryste thie Sonne and of his resurrection and also of his gloriouse ascensiō into heauē we offre to thie excellēt maiestie of thie gifts and graunts a pure sacrifice and holie sacrifice an vndefiled sacrifice the holie bread of euerlasting life and the cuppe of euerlasting saluacion Thus the Church Wher ye perceaue that as S. Iames. S. Clement S. Basill and other did offre sacrifice and that in the remembrance of Chrysts passion resurrection c. So dothe the catholique Church now likewise offre in this praier which forasmoch as yt dependeth of somthing going before vnderstand that as in the Masse of S. Iames and the other so in this Masse rehersal ys made of this cōmaundement of Chryst Do ye this in remēbrance of me Wherupō this praier wherin in euerie of these Masses oblaciō ys made of the sacrifice of Chrystes bodie and blood ys furthwith added as the fulfilling of that cōmaundemēt and therfore saieth Wherfor we mindeful o Lord of the blessed passion c. Whiche ys asmoch to saie forasmoch as thie Sonne our Lord and Sauiour hath commaunded vs to offre in sacrifice his blessed bodie and blood in the remēbrāce of that death which he did once suffre in that bodie ād of other his great and wōderfull actes that he did in the same as his resurrectiō ascension c. Therfor o Lord according to this thy Sonne his cōmaundemēt being mind full of those great ād wonderful actes we offre vnto thee this holy sacrifice And here by the waie let the Proclamer note that wher he wold be certified wher we be commaunded to offre Chryst in sacrifice he maie by all these Masses be taught that we are so cōmaunded by Chrysts owne woord we be commaunded to offre Chryst in sacrifice wherupō if he wil see he maie perceaue that oblaciō ys made of the bodie ād blood of Chryst in eche of thē euen by his cōmaūdemēt as ys allreadie saied That the bodie and blood of Chryst ys the sacrifice that ys here offred yt maie suffice to repete a fewe words of S. Same 's our first witnesse ād of S. Ambrose our last witnesse for the profe of the same this being oute of all doubte Sacrifice of fred by S. James that the Fathers betwē thē dissented not frō thē S. Iames saied Offerimus tibi Domine sacrificiū verendū et incruentū We offre vnto thee o Lord this dreadful ād vnbloodie sacrifice This sacrifice being dreadfull and vnbloodie cā be none other as ther yt ys proued but the bodie of Christ And in that he calleth yt an vnbloodie sacrifice he beateth downe the grosse hereticall obiection of the enemies of Chrysts euerlasting sacrifice saing that if he be offred in sacrisice he must be slain again and his blood as often shedd as he ys offred wher the faith of all holie Fathers acknowlegeth yt to be an vnbloodie sacrifice for that no violence ys now wrought to the shedding of Chrysts blood S. Ambrose saieth Offerimus tibi hanc immaculatā rationabilē incruentā hostiā We offre vnto thee this pure reasonable and vnbloodie sacrifice And determining what this sacrifice ys he addeth Hunc panē sanctum calicē vitae aeternae This holie Sacrisice was
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
not these dūbe gestures and ceremonies This ys not onely an vntrueth For he knoweth that ther be learned Fathers that haue written bookes of the ceremonies of the Masse and farder haue declared what euerie p cercell or peice of the garmētes that the preist doeth weare in mynistracion doe signifie and haue fullie ād plainlie expounded euerie part of the Masse and the canon of the same as Isidorus Rabanus Hugo de Sancto Victore Gabriel Hoiffmister ād Garetius with other But yt ys also arrogantlie slaunderouse For he generallieaccuseth the wholl Church of ignorāce therbie seking to winne to himself the praise of singular knowledge and to blott all other before him with the grosnesse of ignorance to make himself to be seen wise and all other to be reputed as fooles but dicentes seesse sapientes stulti facti sunt The thirde which ys so manifest an vntrueth that euen a plain mā wolde by plain woorde call yt a lie as he maie doe the rest before mencioned ys that the Masse maketh no maner of mencion of Chrystes death Who wolde hauing knowledge so saie except he were so farre past shame that he regarded not what he saied Who wolde so saie that were not forced by Deuellish malice The Masse setfurth the death of Chryste more liuelie thē the new Communiō that wittinglie he wolde impugne the trueth and saie that not to be that ys and that to be that ys not What ys he that knoweth not that the Masse ys the memoriall of Chrystes passion and death Why ys the consecracion and oblacion of the bodie of Chryst doē but to the remēbrance of his passiō ād death Farder whē the preist saieth that the daie before our Lord Iesus suffred he tooke bread into his holie bādes and gaue thankes and saied take eate this ys my bodie which shall be geuen for yowe maketh he no mencion of Chrystes death When he saieth also This ys my bloode of the new testament which shall be shedde for yowe and for manie ys ther no mencion made of Chrystes passion and deth what hath the newe Communion to settfurth the death of Chryst more thē this but in the Masse besides this when the bodie and blood of Chryst be lifted vppe as once that same his bodie was vpon the crosse ys ther not a liuelie mencion made of his exaltacion vpon the crosse and of his death whē the preist in doing of this speaketh the woords of Chryst As often as ye doe this ye shall doe yt in the remembrance of me ys ther not good occasiō geuē to remembre Chrystes passiō and death by the rehersall of his owne cōmaundemēt After all this the preist immediatelie praieth and saieth Wherfore we Lorde being mindefull of the passion resurrection and ascension of oure Lorde offre vnto thie noble maiestie this pure sacrifice and be these woordes spoken without anie menciō of Chrystes death wher his passion resurrection and ascencion be called to minde and spokē by expresse woordes Ys not the prophecie of S. Peter fulfilled in this man and his likes when he saieth Erunt in vobis magistri mendaces qui 2. Peter 2. introducent sectas perditionis c. Ther shall be among yowe liēg masters which shall bring in sectes of perdiciō denieng the God that bought thē bringing vpon thē selues hastie perdiciō But leauing his vntrueths ād slaūders to him self and wishing this onelie here to be noted that soch vntrueths come not frō a good spirit I will returne to holie Basill of whose spirit ther ys no doubte and remembre that he in his Masse doeth both make intercession to Sainctes and doeth also praie for the soules of them that be departed Chrysostome also in his Masse praieth likewise in this maner Offerimus tibi MissaChrisost rationabile hoc obsequiū pro fideliter dormientibus pro patribus pro auis nostris interuenientibus Patriarchis Prophetis Apostolis Martyribus confessoribus et omnibus sanctis We offre vnto the this reasonable seruice for thē that sleape in faith for our Fathers and great graundfathers the holie Patriarches Prophetes Apostles Martyrs and confessors ād all saincts praing for vs. And shortlie after he praieth thus again Sancti Ioannis Baptistae prophetae praecursoris sanctorū nominatis simorū Apostolorū et sanctihuius cuius memoriā agimus et omniū sanctorū supplicationibus visita nos Deus et memor esto omniū in Domino dormientiū in spe resurrectionis vitae aeternae Chrysostō desurethin tercessiō of Sainctes ād praieth for the dead ac requiem praestaeis vbi lumen vultus tui superintendit By the supplicaciō or praiers of S. Iohn the Baptiste the prophet and forerunner ād of the holie ād most famouse Apostles ād of this Sainct whose memorie we make o God viset vs ād be mindfull of all that sleape in our Lord in hope of the resurrectiō of euerlasting life ād geue thē rest wher the light of thy coūtenance ouerlooketh all As in the other so in Chrysostōs Masse yowe see oblaciō made for the dead yowe see praier made for thē to obtein thē rest ād that also by the intercessiō of Sainctes By this then ye maie perceaue the maliciouse and slaunderouse railing of the Aduers against the Church who saieth that the Papistes haue made the Masse a sacrifice for the quicke ād the dead to the entēt they might make their merchandise therwith and so robbing the people fill their Aug. li. de heres Aerius accōpted an heretike deniengthe sacrifice of the Masse to auail the dead purseis with soule pence But ye see yt not inuēted of the Papistes as the Aduersarie termeth the catholike Chrystiās but ye see yt vsed ād practised of the Apostles and the holie Fathers in their Masses and so deliuered to vs. Now as we haue seen the practise of the aunciēt Church for the doing ād affirming the thing so let vs see the practise of the same for deniēg ād refusing the thing S. Augustine and before him Ephiphanius declare that ther was one called Aerius who as our newe masters doe nowe a daies denied the sacrifice of the Masse to be profitable to the dead for the whiche and certain other doctrines he was of the holie learned Fathers nombred amōg heretiques and of the Church so esteemed and reputed The practise of the Church then vpon them that denied the sacrifice of the Masse to be auailable to the dead was to esteem them and repute them as heretiques and this estimacion and reputacion was before the time of Epyphanius ād S. Aug. Concil Cartha 4. Let vs now proceade and see yet a litle farder In the fourth Councell of Cartage in the which S. Augustine was one soch a decree was made Qui oblationes defunctorum aut negant ecclestis aut cum difficultate reddunt tanquam egentium necatores excommunicētur they which denie vnto the church the oblacions of the dead or ells doe slacklie paie thē let them as the
shewe of woordes and no proofe in dede of that that he alleadged yt for As for the ninthe Canon of the Apostles yt also after the right vnderstanding proceadeth not of necessitie but of condicion For if they or anie of them that attend vpon the Bishoppe in the time of ministracion haue reasonable cause to saie whie they abstein they maie abstein And possible yt might be that when the Bishoppe had but three attendante vpon him or soche like small nōbre they might all haue cause to abstein And so yt ys plain that this Canon geueth vs to vnderstand that wher a nombre ys assembled at the ministracion if all the nombre haue iust cause to astein from the receaving of the Sacrament that the Bishoppe or preist shall neuer the lesse proceade to receaue alone For the sacrifice must be receaued And so by this Canon the preist alone maie receaue though in that place ther be none to communicate with him But whether all or no certen yt ys that some of the attendantes might abstein and so yt foloweth ineuitablie that some might be present and not receaue Priuate Masse vsed in the time of Chrysost And thus ye maie perceaue that wher the Proclamer saieth that he wolde make yt plain to yowe by the most auncient writers that were in and after the Apostles time and by the order of the first and primitiue church that then ther coulde be no priuate Masse yt was a saing more full of ostentacion and bragge then of trueth For though he hath heaped a sorte of places yet ther ys no one sentence in anie of them that prooueth that ther coulde be Jssue ioined with the Proclamer for priuate Masse no priuate Masse And so farre from trueth ys this his saing that in the auncient Churche was no priuate Masse I mene a Masse with sole receauing that in the Masse of Chrysostom ys a plain rule geuen what was to be doen whē the preist receaued alone and what whē the people receaued with the preist But yt ys like the Proclamer had not learned so farre as to knowe this And here to knitte vppe all that he hath saied or can saie in this matter whiche he tearmeth priuate Masses This I saie that if he can bring furthe anie one scripture auncient councell or catholique doctour that saieth that that Masse that ys saied withoute a nombre of Communicantes in the same place ys naught or that yt ought not to be saied except ther be mo then the preist to receaue or that ther ys prohibition for the preist to receaue alone or anie penaltie in anie catholique lawe assigned for the preist that doeth receaue alone or anie like decree forbidding a sicke man to receaue the Sacrament except some receaue with him Let him I saie prooue these or some one of them by expresse woordes in maner aboue saied and I will not onelie subscribe but I will agnise myself his scholer during our two naturall liues TAE ONE AND FOVRTETHT CHAP. PROOueth that the Masse maie be saied and the Sacrament receaued withoute a nombre of communicantes at one time in one place AS yt ys not sufficient for a man to decline from euell but also to doe good the scripture so ioining them together and saing Declina à malo fac bonum decline from euell and doe good So Psal 33. yt ys not sufficient for a man onelie to flie heresie but he must also professe the trueth Wher then I haue in this last chapiter opened the craftie falshed of the Proclamer and solued his argumētes which in dede be not woorthie to be called argumētes for that they haue no force to impugn that that they are forged for and therby geuen occasion as I myself doe flie that wicked doctrine that other men maie doe the like so will Rom. 10. Soche ther be maie nowe in Englond I nowe professe the tueth of that matter that other men maie doe the same Manie in this time of temptacion embrace parte of the saing of S. Paule Corde creditur ad iusticiam but the greater nōbre the more ys the pitie stādeth not to the other part Ore confessio fit ad salutem Thei beleue well in heart but they feare with mouth to confesse the same to saluacion They turne the admonicion of Chryst vppe side downe Chryst saieth Nolite timere eos qui occidant corpus animam autem non possunt occidere sed illum potius timete qui potest Math. 10. animam corpus mittere in gehenuam Feare not them that sleie the bodie but can not sleie the soule But raither feare him who can cast both bodie and soule into hell fire But they saie in their dedes feare him that killeth the bodie and regarde not him that hath power to kill both bodie and soule For lamentable yt ys to saie soche ys the loue of manie to the life of the bodie and to worldlie honour and wourshippe and to the transitorie baggage of this worlde that for the conseruacion of these man ys feared and God the lorde of all power and maiestie neclected God graunt vs to heare the voice of the caller that calleth and saieth Venite filti audite me timorem Domini docebo vos Come ye children and heare me I will teach yowe the feare of our Psal 33. Lorde Yf we feare him and loue him as to our duetie apperteineth we shall neither feare nor be ashamed to confesse him and his holie faith before men S. Paule thought all thinges in the worlde as filth or dunge so that he Worldlie cares kepemen from God might winne Chryst but we are contented to lese Chryst so that we maie wine the worldlie mucke and filth for sauegarde of the which wher Chryst in his last supper instituting the sacrifice of his bodie and bloode to be offred and frequented of his faithfull in the remembrance and for the high and solempn memoriall of his passion and death and we haue heretofore so receaued yt and in heart still receaue yt yet nowe we ioin with them that hate yt we go with them that raill at yt and abandoning yt with them we doe as they doe But mans folie shall come to an ende and the trueth of our Lorde abideth for euer To take awaie this trueh of Chrystes sacrifice Sathan hath taught his Disciples that the Sacrament was instituted to none other ende and pourpose but onelie to be receaued and not to be offred And to make that apparante all their and his endeuoure ys to prooue that yt must be receaued of manie And that that receipt maie be compassed and the sacrifice defaced they exclame against the Masse But when they haue all saied and doen the Masse shall be holie and good and this shall be a trueth that a preist saing Masse or anie other Man godlie disposed sicke or holle maie receaue the holie Sacrament alone For proofe of this first I vse this reason All thinges
of Chryste which the preist beareth on his back going to the aultar in significacion that Chryste bare his crosse vpon his backe to the place of execution And as Chryste was there lifted vpon the crosse so hys bodie and blood consecrated on the aultar are ther to the liuelie remembrance of the same his eleuacion eleuated speaking as yt were to vs this As ye see this bodie and blood here lifted vppe distinctlie and sunderlie apart so was this bodie once lifted vppe for yowe vpon the crosse wher the side of the same bodie being peirced the blood for your redemption ran oute and was diuided apart from the bodie as here ye see yt apart For the like admonicion the preist eleuating the blood of Chryste saieth As often as ye dooe this ye shall doo yt in the remembrance of me That the Proclamer then saieth that the Masse maketh no maner of mencion of Chrysts death ys soch and impudent vntrueth that a plain man will tearme yt a shamefull false lie This place suffreth me not to answere euerie of his comparisons full Wherfor I staie my self here where moche more might be saied and will breiflie touche the rest of his comparisons His sixt comparison ys this S. Iames Masse was full of knowlege Their Masse ys full of ignorance As vain gloriouse men hauing not plentie of victualls in their larders for their glories sake will inuent some toie to supplie a dish and furnish the seruice so this man ys nowe fain to runne to his Rethorike to make vppe a shewe of comparisons But remembre gentle reader that in the conferences and comparisons whiche I haue made at large I haue declared the same knowlege that was in S Iames Masse to be in the Masse of the catholique Churche that ys nowe forasmoche as in substance they be all one S. Iames Masse hath the knowlege of the consecracion of the bodie and blood of Chryste so hath the Masse of the Churche nowe the consecracion of the bodie and blood of Chryste In S. Iames Masse the oblacion of them was made in the memoriall of Chrysts death In the Masse nowe the oblacion of them ys made in the remembrance of his death In S. Iames Masse was knowledge to offre the bodie and blood of Chryste and to make praier for the liuing and dead in owre Masse ys the like In S. Iames Masse was the knowlege of the receipt of the same bodie and blood in our Masse ys the same bodie and bloode receaued Howe then saieth this man that our Masse ys full of ignorance Let him shewe if he can what knowledge was in S. Iames Masse that ys not in the Masse of the Churche Be well assured Reader that he can not For as the Masses are in substance one and not diuerse so be they in knowlege one and not diuerse But this dishe he deuised for yowe oute of his Rethorike of the same confection ys the next whiche ys his seuenth comparison and saieth thus S. Iames Masse was full of consolacion their Masse ys full of superstition Here ye maie see his gifte of amplificacion For he hath made a large shewe in tearmes and done nothing in dede I praie yowe what consolacion was ther in Sainct Iames Masse that ys not in the Masse nowe and what superstition ys in this that was not in that When yowe haue declared these two and proued that yowe haue declared then yowr amplificacion shall be somwhat in dede In the mean while yt shall stand for a fume of vain woordes to helpe to fill vppe yowr vain sermon As for yowr eight comparison doth yowe small honestie yt sheweth yowe were nere driuen when yowe bring that in for a newe comparison that was brought in before For what difference betwixt yowr third comparison wher yowe saied that S. Iames ministred the Communion in his Masse to the people and this which with certein alteracion of woordes yowe make to appeare an other comparison when yowe saie When S. Iames saied Masse the people resorted to receaue the Communion wher in effect yt ys all one But particularlie to saie to this comparison what ys this against the goodnesse of the Masse that the people resorte not to receaue yowr comparison ys altogether against the people that come not to receaue as they did in the time of S. Iames and not against the Masse although yowe wolde haue yt sownde against the Masse so furiouse ys the rage of yowre heresie to impugne the same that yt forceth yowe blindlie to hitte other when yowe thinke to sticke at yt Yf yowe had saied that when S. Iames saied Masse the people resorted to receaue the bodie and blood of Chryste but now when the Communion ys saied they come to receaue a bare morsell of bread and a sippe of wine yowe had made a newe comparison and a true Finallie he concludeth his comparisons thus And to conclude S. Iames in his Masse had Chrysts institucion They in their Masse haue wellneer nothing ells but mans inuencion This comparison semeth couertly to denie the institucion of Chryste to be in the Masse but plainlie yt doth yt not fearing that then yt shoulde be reiected as a plain lie For yt ys allreadie proued that in the Masse ys the institucion of Chryste Wher he saieth that yt hath wellneer nothing but mans inuencion yf he tearme all things that the holie Gost hath appointed to be sett furth by men the inuencions of men I can not skill of his inuencions For certen I am that of the Masse as yt hath ben receaued no more but consecracion oblacion and communion ys of the institucion of Chryste The order of the Masse was left to be disposed by the Apostles the rest by the institucion of the holie Gost was added by the Apostles and holie men For as S. Augustine saieth Chryste did not institute or appoinct after what maner his supper shoulde be celebrated but he left that to his Apostles by whom he wold set his Churche in order Wherfor the maner of the Masse being ordeined and appoincted at the instruction and mocion of the holie Gost and the appoinctment of Chryste yt becometh not the Proclamer so to abuse yt and discredit yt with soche tearmes calling the contents therof the inuencions of men A man in whom were regarde of God and his holie Church wolde not so irreuerentlie and so contemptuouslie speake of thinges that yf they had not ben ordeind by the Apostles and men Apostolique but had ben onelie made by godlie and vertueouse Bishoppes and had continued in estimacion and reuerence more then a thousand years might yt not haue be comed the proclamer reuerentlie also to haue receaued them and so haue tearmed them accordinglie Yf his Cōmunion had but one hundreth years of reuerend estimacion he wolde not a litle triumphe of yt But letting that passe as yt ys he endeth his comparisons thus Soche differēce yowe maie see betwen S. Iames Masse and their Masse Soche ys
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
ys a memoriall of Chryst that ys absent and not present For saie they what neadeth a thinge present anie memoriall yt will cause yt self to be remembred The Sacrament then being a memoriall of Chryst argueth Chryst not to be present in the Sacrament but to be absent The other argument ys that S. Paule calleth the Sacrament not the bodie of Chryst but calleth yt bread For he saieth that as often as ye shall eate of this bread and saieth not as often as ye shall eate the bodie of Chryst in the Sacrament wherfor saie they the Sacrament ys but breade and not the bodie of Chryst As touching the first yt ys not true that Chryst did institute this Sacrament Solucions of the same argu as a memoriall of him self or of his bodie but of his passion and death suffred in his bodies which thing S. Paule here by expresse woordes doeth teache saing As often as ye shall eate this bread and drinke this cuppe ye shall declare or setfurth the death of our Lorde So that the eating and drinking of this Sacrament ys not for a remembrāce or a memoriall of the bodie of Chryste in yt self as the Aduersare falselie pretendeth but ys as ys saied a memorial of the passion and death suffred as ys saied in that bodie which passion and Receipt of the B. Sac. ys not a memoriall of Chrysts bodie but of his passion and death death be once doen actuallie ād neuer shall so be again in that gloriouse bodie but onely in mysterie Wherfor the passion and death whose memoriall ys celebrated in that solemne instituciō of Chrystes Sacrament ys and euer shall be absent and neuer present And so ys the Sacrament the memoriall of a thing absent and not present which thing ys the passion and death of Chryste As touching their second argument true yt ys that S. Paule calleth the Sacrament bread but will the Aduersarie therupon induce that S. Paule meneth materiall bread euen bakers bread Though he wolde so induce yet he neither doth nor can so prooue yt nor neuer shall Bread he calleth yt but Joan 6. S. Paulecalleth the Bl. Sacr. bread but he addeth withal the article this to signifie a speciall bread what bread euen soch as Chryst the institutour of the Sacrament called yt whē he saied Panis quē ego dabo caro mea est quam dabo pro mundi vita The bread that I will geue ys my flesh which I will geue for the life of the world Wherfor S. Paule did not barelie call yt bread but with an article saing This bread As who might saie As often as ye shall eate of this bread which ys no common bread but the bread of the flesh of Chryst which as he gaue yt for the life of the worlde So he did according to his promisse geue yt vs to eate in the Sacrament that we shoulde alwaies haue that his passion and death in minde Therfore so often as ye eate of this bread be ye mindefull of Chrystes passion and remembre his death suffred for yowr redemption Wherfor the wholl Chrystian church aswell the greke church as the latin immediatelie Woords of the Canōin the Masse after the consecracion as before ys declared doe saie this in effect Were therfor o Lorde being mindefull of the passion of thy Sonne our Lord Iesus Chryst doe offre vnto thee c. The wholl catholique Church by open profession of their duetie in the holie mynistracion declareth their obedience and the fulfilling of Chrystes commaundement in that they offring and receauing the blessed sacrifice of Chrystes bodie and bloode be mindefull of the passion and death suffred in that same bodie at the effusion of that preciouse blood Thus ye see howe they abuse this scripture For both S. Paules owne woordes and also the practise of the wholl Church doth declare that the holie Sacrament was instituted as a memoriall of Chrystes death and that yt ys not cōmon bread by S. Paules owne woords but yt ys as ys saied a speciall and singular bread noted with an article But that this trueth maie be proued and therby their falshead the more confuted I will also as I haue vpon other textes produce the expositions ād vnderstanding of holie Fathers and doctours that yt maie be fullie perceaued Hieron in 11. 1. Cor. how this scripture ys to be vnderstanded not by phantasie but by their sownde doctrines And first we will heare sainct Hierom vpon the same text who saieth thus Ideo hoc saluator tradididit Sacramentum vt per hoc semper commemoremus quia pro nobis est mortuus Nam ideo cùm accipimus à sacerdotibus commonemur quia corpus sanguis est Christi vt beneficiis eius non existimemur ingrati Therfor our sauiour deliuered this Sacrament that by this we shoulde allwaies remembre that he died for vs. For therfore also when we receaue yt What S. Paule calleth bread S. Hieron calleth yt the bodie of Chryste we are warned of the preistes that yt ys the bodie and blood of Chryst that we be not thought to be vnthankfull for his benefittes If this saing of S. Hierom be well noted those two thinges which I before taught shall be fownde to be taught of him also I taught according to sainct Paule that the Sacrament was instituted for the memoriall of Chrystes passion and death sainct Hierom saieth that Chryst therfore gaue furth the Sacrament that we should allwaies remembre that he died forvs so that yt ys the death of Chryst that ys to be remembred I saied that though sainct Paule in this text vseth this woord bread yet he meneth not materiall bread but the heauenly bread the bodie of Chryst so ys he vnderstanded of sainct Hierom. For he saieth that when we receaue the Sacrament we are admonished that yt ys the bodie and blood of Chryst So what sainct Paule in the text calleth bread that S. Hierom in the exposition calleth the bodie and bloode of Chryste Nowe who doubteth but the expositions of holie doctours be to explain that that semeth in the text not to be plain and so plainlie and clerely to open the trueth and the true meaning of the text Forsomoch then as sainct Hierom doeth so here we must nedes saie that by this woorde bread in this text of S. Paule ys vnderstand the blessed bread of Chrystes bodie To S. Hierom we shall ioin Thcophilact to declare howe this scripture was vnderstanded in the greke Church Thus he writeth Hoc facite quottes biberitis in meam commemorationem Per poculum isthuc inquit memoriam facis Dominicae passionis Theoph. in 11. 1. Cor. Quid tu ig tur solus bibis mebriaris tremendo isto calice omnibus ex aequo tradito This doe as often as ye shall drinke in the remembrance of me By this cuppe saieth he thowe makest a memoriall of our Lordes death why thē doest thow alone drinke ād arte dronkē seeing
that this fearfull cuppe ys equallie deliuered to all Thus Theophilact Se ye not that the cuppe of our Lordes table ys receaued in the remembrance of his death But yt shall not be without profit to learn of him whie Cuppe of our Lorde a fearfull cuppe he calleth our Lordes cuppe a fearfull cuppe Yf yt be but a cuppe of wine as the Aduersarie saieth yt ys not fearfull but pleasaunt Why yt ys a fearfull cuppe yt ys declared of the same Theophilact expownding the text immediatelie going before which ys this Likewise when he had supped be tooke the cuppe saing This cuppe ys the newe testament in my bloode vpon this text he saieth thus Fuerunt in veteri Testamento calices siue pocula quibus sanguinem brutorum post victimam oblatam libarent Pro sanguine itaque brutorum qui vetus Testamentum veluti sigillo consignabat meum ego nunc sanguinem pono nouum Testamentum eo seu sigillo muniens Ne turberis igitur sanguinem audiens Nam si irrationabilium sanguinem pecorum accepisti in veteri Testamento quanto potius nunc diuinum Ther were in the olde Testament also cuppes or pottes in the which after the sacrifice they should offre the bloode of brute beastes Therfor for the blood of brute beastes whiche did signe the olde Testament as with a seale I nowe setfurth before yowe my bloode signing therwith the newe testament as with a seale For yf thowe hauest receaued the blood of vnreasonable beastes in the olde Testament howe moch raither maist thowe now receaue the blood of God In this exposition I wish yt to be noted howe the authour in the person of Chryst speaketh saing For the bloode of brute beastes I put before thee my bloode Seist thowe then whie he calleth the cuppe of our Lorde a fearfull A plain place for the Proclamer cuppe Yt ys bicause owre Lorde in that cuppe putteth before thee hys owne bloode And what blood ys yt Ys yt the blood of a pure or onelie man Naie saieth Theophilact yt ys the bloode of God For saieth he yf in the olde testament the blood of vnreasonable beastes was receaued moch more nowe receaue thowe the blood of God Perceaue thē that yt ys the blood of God that ys in the cuppe of our Lord. Wilt thowe fullie perceaue whie yt ys fearful Cōsider ād vnderstād that soch is the coniunctiō of the Godhead with the manhead in Chryst that wher the māhead ys or any part of yt if now yt maie beparted ther ys also the Godhead In the death of Chryst the soule was parted from the bodie the soule descended into hell the bodie laie in the graue the Godhead was whollie with the Soule descended into hell yt was also whollie with the bodie lieng in the graue Euen so wher the blood of Chryst ys forsomoch as Chryst ys both God ād mā that blood ys the blood of God also ād so ther ys the blood of God ād mā which now being inseparable both from the manhead and the Godhead of Chryst wher the blood of God ys ther ys also God himself Nowe then forasmoch as in the cuppe of our Loord ther ys the blood of God as Theophilact saieth and where the bloode of God ys ther of consequence ys also God doth not Theophilact well in calling yt a fearfull cuppe who maie not well feare to approche so near vnto hys Lorde God and the more that he knoweth his owne filthinesse and ther by his vnwoorthinesse As nowe yowe knowe whie the cuppe of oure Lorde ys fearfull so what so euer the Aduersarie bableth to the contrarie ye haue learned that in owre Lordes cuppe ys not bare wine but the blessed blood of God What shall I neede to alleadge anie mo of the sainges of Theophilact seing he hath allreadie opened the trueth that we seke for namelie that the Sacrament ys a memoriall of Chrystes passion and death and ys also the same bodie Theoph. Ibid. and blood of Chryst that suffred Yf any man will desyre anie other place let the same vnderstande that Theophilact expownding this place as often as ye shall eate this bread and drinke of this cuppe ye shall shewe furth the death of our Lorde What we aught to thinke inreceauing the Bl. Sacr. vntill he come saieth thus Eo affectu debetis esse imbuti perinde quasi in illa ipsa esse tis Christicaena ab ipso Christo acciperetis sacrum istuc Illa enim ipsa coena est illam ipsam mortem annunciamus Ye should be of the same minde or so be haue yowrselues as though ye were in the selfsame supper of Chryst and shoulde take of Chryst himself this holie thing Yt ys euen the same verie supper and we shewe furth the verie same death Yf ye will learn of Theophilact what Chryst gaue in his last supper expownding Chrystes woordes rehersed by S. Paule What Chryst deliuered in his last supper he saieth thus Ille verò in cōmune generatim omnibus dixit Accipite edite idue corpus suum quod pro omnibus ex equo fregit in mortem tradens But he in cōmon and generallie saied to all Take and eate yea and that his bodie which he brake equallie for all deliuering yt to suffer death Thus Theophilact Here ye perceaue by him that Chryst gaue his bodie in his last supper And if this doe not satisfie yowe know that this Theophilact as before ys shewed in the second booke and ells wher wher he expowndeth S. Matthewe Marke Luke and Iohn saieth that Chryst gaue in his last supper his verie bodie ād not an onely a figure of his bodie By all this then yt ys euident that Theophilact vnderstandeth by the woorde bread in S. Paule the bodie of Chryst and not materiall bread and that that bread and cuppe are to be eaten and dronken of not in the remembrance of that bodie in yt self but in the remembrance of the passion and death suffred in the same bodie THE FIVE AND FOVRTETH CHAP. ABIDETH in the exposition of the same text by sainct Basill and Rupert I Wolde haue staied my self ād ceassed to haue produced aniemoauthours for the exposition of this text but well knowinge that manie as is saied haue abused it and deceaued manie I thought yt expedient and necessarie for the helpe of the vnlearned somwhat more to saie vpon yt by the expositions of S. Basill and Rupertus And whether we take a peice of bread in the remembrance of Christ or whether we receaue the bodie and blood of Chryst in the remembrance that he suffred for vs in that bodie and shedde that preciouse blood we will Basilius de Baptismo first heare S. Basill who writeth thus Oportet accedentem ad corpus sanguinem Domini ad rememorationem eius qui pro nobis est mortuus ac resurrexit non solùm purum esse ab omni inquinamento carnis ac spiritus ne ad
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
these Sacramentes vnto some the sauoure of life vnto life and vnto other the sauour of death vnto death For yt ys allwaies meet that the contemners of grace shoulde be destituted of so great benefitte and that so excellent grace shoulde not dwell in vnwoorthie persons Thus S. Ciprian Of whome we learn that allthough the diuine maiestie absenteth not yt self from the Sacrament yet the vnwoorthie receauers be not partakers of the grace of the Spiritte bicause yt ys vnmeet that the coÌ„tempners of grace shoulde haue grace abiding in them For the more full vnderstanding of God and his Spirit in his creatures two waies this note that God and his holie Spiritt be in creatures two sondrie waies that ys by presence and by grace By presence God ys in manie places and creatures where he ys not by grace God by presence ys in hell among the damned soules but he ys not among them by grace Chryst was in the house of Zachaeus by grace But he was in the house of Caiphas and Pilate by presence and not by grace Chryste was in the middest of the Iewes by presence but he was in the middest of his Apostles also by grace The Apostles receaued the presence of Chryst with his grace in his last supper Iudas receaued the presence of Chryst withoute his grace in the same Supper And so yt cometh to passe that the same Chryste who was sett to be a fall and an vprising of manie in Israell ys by the receipt Luc. 2. of his bodie in the Sacrament as Sainct Ciprian saieth to some a sauoure of life to life and to other some a sauoure of death to deathe For the same flesh and blood whiche ys to some receauers as Chryst saieth euerlasting life ys to other some as Sainct Paule saieth euerlasting deathe Of the whiche saieth Sainct Augustine Quid de ipso corpore sangume Domini Aug. cont GesconiuÌ„ vnico sacrificio pro salute nostra Quamuis ipse Dominus dicat Nisi quis manducauerit carnem meam biberit sanguinem meum non habebit in se vitam Nonne idem Apostolus docet etiam hoc perniciosum malè vtentihus fieri Ait enim Quicumque manducauerit panem vel biberit calicem domini indignè reus erit corporis sanguinis Domini What shall we saie of the verie bodie and bloode of our Lorde the onely sacrifice for our Saluacion of the whiche although our Lorde himself doeth Saie Except a man doe eate my flesh and drinke my bloode he shall not haue life in himself Dothe not the Apostle teache that the same also ys hurtfull to them that doe vse yt euell For he saieth Whosoeuer shall eat the bread or drinke the cuppe of our Lorde vnwoorthilie shall be giltie of the bodie and blood of our Lorde By this then I trust yt be made manifest and plain that Chryst and his Spiritt maie of euell receauers be receaued as touching his presence but of soche by grace he ys not receaued bicause they be not meet vessells for grace forsomoche as they doe contemptuouslie reiect yt and by sinfull life withstande yt But yet the same receaue the verie presence of Christ The good receaue Chryst outwardlie in the Sacrament and inwardlie by grace and so the fruict which ys life The euell receaue him outwardlie in the Sacrament but not inwardlie by grace and so forgoinge life they for their abuse gett death whiche ys euerlasting damnacion THE FIFTETH CHAP. SHEVVETH THE vnderstanding of the same text by Esfrem and Primasius AS the mercifull goodnesse of God whiche by the testimonie of the Prophete Dauid endureth for euer and euer vpon theÌ„ that feare him ys declared by innumerable his workes wrought in the creacion redemption and conseruacion of man So the trueth of God Whiche by the testimonie of the same Prophete abideth for euer and resteth vpon soche as be humble searchers of the same ys testified by nombers of wittnesses Wherfor the nombre of wittnesses beinge manie that maie be produced for the true vnderstanding of Sainct Paule in this text I coulde not contein but oute of so manie yet bring some moe Of the whiche I minde here to bring Esfrem and Primasius men of great antiquitie And for that they were of Chrystes Parliament house and therfor well knowing the enacted trueth of the vnderstanding of S. Paule in their times they are the better to be beleued This holie Father Esfrem writing of the daie of iudgement and speakinge of the woorthie and vnwoorthie receauinge of the Sacrament maketh relacion to Sainct Paule sainge the vnpure receauer to receaue the same to his confusion in the daie of iudgement as the pure receauer to his comfort and glorie Thus he writeth Si procul est à nobis Siloë quo missus est caecus sed D. Esfrem tract de die Judic preciosus calix sanguinis tui plenus vita lumine nobis in proximo est tanto propinqutor quanto qui accesserit sucrit purior Hoc igitur nobis restat misericors Christe vt pleni gratia illuminatione scientiae tuae cum fide sanctificatione accedamus ad calicem tuuÌ„ vt proficiat nobis ad remisstonem peccatorum non ad confusionem in die iudicij Quta quicumque mysterijs tuis indignus accesserit suaÌ„ animam ipse condemnat non se castificans vt cae lestem regem atque immortalem Sponsum in sui pectoris purissimum suscipiat Thalamum Nam aâ—…ma nostra sponsa est immortalis sponsi Copula autem nuptiarum caelestia SacrameÌ„ta sunt quia cùm manducamus corpus eius sanguinem bibimus ipse in nobis est et nos in eo Attende ergo tibimet ipsi frater festina thalamuÌ„ cordis tui iugiter virtutibus exornare vt mansionem cum benedicto Patre suo faciat apud te Et tunc coram Angelis Archangeits erit tibi laus gloria gloriatio et cum magna exultatione gaudio ingredieris in Paradisum Yf Siloe whether the blinde man was sent be farre from vs Yet A. plain saing of holie Esfrem for the Proclamer the preciouse cuppe of thie bloode being full of life and light ys neare to vs yea so moche the nearer as he that cometh to yt ys the purer This then o mercifull Christ remaineth vnto vs that we being full of grace and the illuminacion of thie knowledge come vnto thy cuppe with faith and holinesse of life that yt maie auaill vs to the remissioÌ„ of simes ' and not to our confusion in the daie of iudgement For whosoeuer being vnwoorthie cometh to the misteries he condemneth his ownesoule not purisieng himself that he might into the most pure or clean chambre of his breast receaue the heuenlie kinge and immortall Spouse For our soule ys the Spouse of the immortall husbaÌ„d The cooplinge of the Marriage be the heauenly Sacramentes For when we doe eate his We eate the bodie and drinke the blood
flessh And as our pain neclectinge this preparacion ys the losse of euerlasting life whiche aboue all measure passeth the losse of this tansitorie life Euen so must yt nedes be that the thinge that we prepare for must aboue all measure passe and exceade in woorthinesse the figures and sacrifices that they in the olde lawe made preparacion for But they will saie that we by faithe make Chryst who substanciallie sitteth ObiectioÌ„ of spirituall presence by faith at the right hand of his Father as verilie present at the receipt of the Sacramentall breade and wine and so we receaue Chrystes bodie and blood verilie but yet spirituallie In dede they saie yt but they prooue yt not But how soeuer they saie yt and howe soeuer they painct and coolour their euell sainges with goodlie glosinge woordes certen yt ys that this they saie that the fathers of the Theanswer olde Testament receaued Chryste as well as we and that there ys no more in our Sacramentes then was in theirs but that their Sacramentes were figures of Chryste to come and owers be figures of Chryste as nowe comed But to them I saie yf we haue no more in our Sacramentes then they had why are we required to make anie other preparacion then they did Whie preparare we so diligently our consciences wher they were required but to purifie their flesh Again as touching the punishmeÌ„t they make God vniust For if the thinge receaued of the fathers and vs hath no difference in value whie hathe yt a difference in pain yt standeth not with the iustice of God the offence beinge all one to punishe to offenders one with euerlasting deathe the other but with temporall death And yet so must yt nedes be yf the sainges of the Sacramentaries were true But thowe maist see Reader into what inconueniences their dreames and phantasies bring them Wherfore I shall wisshe the reader to consider that thys our preparacion being so farre aboue the preparacion of the olde lawe teacheth vs that we receaue a thing farre aboue that that they receaued in that lawe And forasmoche as the punishment of our presumption ys euerlasting deathe that yt argueth that we presume to abuse the euerlasting Maiestie of our Lord God and Sauiour Iesus Chryst bicause as sainct Paule saieth we make no difference of our Lords bodie In dede if we examine not our selues before we receaue but go to yt with filthie coÌ„sciences theÌ„ go we to yt as to other meates and so make we no difference betwixt our Lordes bodie and other meates And for this our irreuerencie we woorthilie suffre the pain testified by sainct Paule that ys we eate and drinke our owne damnacion yea so great ys the offence of vnwoorthie receauing that God doeth not onelie punish yt eternallie but also by diuerse means temporallie as thow shalt see yt plainly testified in the text that foloweth THE SEVEN AND FIFTETH CHAP. EXPOVNdeth this text For this cause manie are weake and sicke c. By Origen and sainct Ambrose YT foloweth in the text of S. Paule Ideo inter vos multi imbecilles infirmi dormiunt multi For this cause manie are weak and sick among yowe and manie do die S. Paule rebuking the vncharitable the vngodlie and vndeuoute maner of the Corinthians in cominge to the receipt of the holie Sacrament of the which somwhat ys before saied did plainlie teache them and assure them that soch vnwoorthie receauers should be eternallie coÌ„demned as they that vilanouslie and cruellie putte Chryst to death For as they did with all spite spitte vpoÌ„ him pietifullie araie him mocke him skorn him aÌ„d as they thought with all shame and reproache diswoorshippe aÌ„d dishonour him aÌ„d repute him but as a vile abiect and a castawaie amoÌ„g the childreÌ„ of meÌ„ Euen so they that come to receaue his blessed bodie aÌ„d blood as thei wold come to receaue a peice of the carkasse of an oxe laÌ„be calf orshepe hauing no regarde to the cleannesse and puritie of their coÌ„sciences they doe as moch and as wickedlie abuse diswoorshippe and dishonour that his blessed bodie as the Iewes of whome we spake of before For what more contumelie what more inurie can be doen to the bodie of Chryst then to be cast into a sinfull stinking bodie more filthie or lothsome in his seight then anie donghill or sinke The grauitie than of the offence with the greuouse pain of condemnacion due to the same declared to make theÌ„ better creditt the same he indueeth them by present examples of the punishment of soche persons in this present life sainge For this cause many amonge yowe are weake and seke and manie doe die As who might saie think not that I dallie with yowe behold and see euen amonge yowr selues howe God sheweth a preamble or image of his fearfull iudgement which I haue spoken of For euen for this vnwoorthie receauing of the bodie and blood of hys Sonne our Lorde Iesus Chryste he hath stricken manie with weaknesse manie with sekenesse and manie with death The literall exposition being thus breiflie touched as wherby yt maie be perceaued howe this text doeth depende of the other aÌ„d ys ioined with the same we wil as heretofore ys doeÌ„ heare the Fathers of Chrystes ParliameÌ„t house therby also to trie whether the catholike Church that now ys coÌ„sent with theÌ„ or dissent froÌ„ theÌ„ or the ProclaÌ„ aÌ„d his coÌ„panie agree or disagree Of these Fathers the first coople shall be Origen and sainct Ambrose Origen saieth thus Iudicium Dei paruipendis commonentem te Ecclesiam despicis Communicare non times corpus Christi accedens ad Eucharistiam quasi mundus purus quasi in te Origen in Psalm 37. nihil sit indignum in us omnibus putas quod effugies iudicium Dei. Non recordaris illud quod scriptum est quòd propterea in vobis infirmi aegri dormiunt multi Quare multi infirmi Quoniam non seipsos diâ—udicant neque seipsos examinant neque intelligunt quid communicare Ecclesiae vel quid est accedere ad tanta tam eximia Sacramenta Patiuntur hoc quod febricitantes pati solent quum sanorum cibos praesumunt sibimetipsis inferentes exitium Settest thow litle by the iudgement of God And despicest thow the Church admonishing thee Thow arte not a feard to communicate the bodie Origen in plain words calleth the bless Sacr. the bodie of Chryst of Chryste coming to the Eucharist as a clean and a pure man as though ther were no vnwoorthie thing in thee and in all these thow thinkest that thow shalt eschape the iudgement of God Thowe doest not remembre that which ys written that for these thinges ther be manie among yowe weake and sicke and manie doe die Whie be ther manie sicke Bicause they iudge not themselues neither examin themselues neither doe they vnderstande what yt ys to communicate with the Church or what yt ys to come to so great and
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
figure of himself ibid. Chryst what he deliuered in his supper ca. 44. Chrystians eate the flesh of Chryste as the Iewes did Manna li. 3. ca 6 Chrystians vsing no external sacrifice are lesse thankfull then the Iewes lib. 1. ca. 32. Chrystians receauing but a figure as the Iewes wher ys then the veritie lib. 3. cap. 6 Chrystians come to a greater thing in the Sacrament then the Iewes did in Manna li. 2. ca. 39 Chrysostome calleth that blood whiche Sainct Paule calleth the cuppe lib. 2. cap. 27. he beleued the bread and wine by sanctificacion to be made the bodie and bloode of Chryste lib. 3. ca. 36. Chrysostome offred sacrifice in Masse cap. 37. desiered intercession of Saincts and praied for the dead ca. 39 Chrysostom impugneth Luther denieng preparacion to be nedefull before the receipt of the blessed Sacrament ca. 54 Churche offring sacrifice in the Masse foloweth Chryste his Apostles and the primitiue Churche ca. 37 Church must both offre and receaue lib. 1. cap. 37 Churche vseth ministracion for reseruacion as Sainct Clement ordeined cap. 24. Church falselie charged with erroure by M. Iuell ibid. Church reseruing the blessed Sacrament for the sicke offendeth not cap. 27 Churches vniuersall obseruacion to be obeied and be kept ibid. Churche teaching the scripturs to be scripturs teacheth the vnderstanding of them also cap. 20 Churche of Afrik vnderstood the vi of S. Iohn of the Sacrament lib. 2. cap. 15 Sainct Clements saing opened lib. 1. cap. 24. Clement offred Chrysts bodie and bloode in sacrifice lib. 3. cap. 37. he beleued the bread and wine by the holie Gost to be made the bodie and bloode of Chryste cap. 36 Cloude a figure of the holie Goste cap. 2 Communion with Chryste two waies ca. 23 see vnitie Communion spirituall by Baptisme corporall by the Sacrament cap. 23. 26 Communion vnder one kinde lib. 2. cap. 67. Communion with heretikes maie not be lib. 3. cap. 25 Communion in praier ca. 40 Communion bread of the newe Church ho we yt ys vsed 47. the bodie of Chryste ys not there * 2 Communicacion ys a nearer coniunction them participacion cap. 17. 20. Communicacion what yt ys ibid. item ca. 22 Comon praier of the Churche ys for the wholl Church ca. 40. Comfort small wher consciēce ys confownded prol Conference of Chrystes woordes and the serpents li. 2. ca. 42. Confession hath three commodities li. 3. cap. 55. yt ys to be made truly ibid. Consecracion what yt ys lib. 3. cap. 9. how yt ys done li. 1. ca. 20. 31. li. 2. ca. 8. what ys the force li. 3. ca. 14. Consecracion the woorde vsed by S. Ambrose lib. 2. cap. 52. by Tertullian lib. 3. cap. 33. Consecracion vsed by the Apost and that ys vsed nowe in the Church all one ca. 34 35. Consecracion and sacrifice auouched by S. Cyprian li. 1. ca. 29. Consecracion and sacrifice abolished in the Church that the ministers maie more frelie kepe wemen ca. 22. Councells of more force then Parliaments cap. 25. Cranmers gloseth without warrant vpon Chrysost lib. 1. ca. 18. Cranmers sensuall sentence of faith cap. 16. Cranmer gloriouse woordes to cloake euel mening cap. 21. Cranmer falsifieth the scripture li. 2. ca. 11. he falsifieth Iustine ca. 44. Cranmer vseth two false sleights in alleaging of Iustine ibid. Cranmers heresie improued li. 2. ca. 62. Cranmers generall rule refuted lib. 3. cap. 30. Creature earthlie can not be chaunged in to a spirituall vertue cap. 20. Cuppe of blessing what yt ys ād why yt ys called ca. 19. Cyprian and Origen teache that euell men receaue the bodie of Chryste cap. 46. Cyril denieth that we receaue Chrysts bodie onelie spiritually lib. 2. cap. 16. 26. D. Damasus pope disdenied not to learn of S. Hierom. li. 1. ca. 8. Damascen vnderstanded S. Paule to speake of the verie bodie of Chryst Cor. 11. li. 3. cap. 51. Dailie sacrifice of Chrystes bodie and bloode to be offred li. 2. ca. 57. Dailie sacrifice shall ceasse by Antichryst li. 1. cap. 32. Daunger of vnwoorthie receauers lib. 3. cap. 54. Death to him that will not heate the preist lib. 1. cap. 6. Decaie of deuociō cause of shortning of the Masse li. 3. cap. 34 Dcrees made against preists Mariages lib. 2. cap. 28 Desire of the eating of the flesh of Iob applied to the eating of Chrysts flesh lib. 1. cap. 14. Difference betwen the bodie of Chryste and shewe bread ca. 22 Difference of being of the holie Gost with vs and of Chryst lib. 2. ca. 63. Difference betwen the primitiue Church and the catholique Church nowe in the vse of the B. Sacrament lib. 3. cap. 57. Diuerse histories of scripture prouoke to sinne being not godlie vnderstanded and vsed li. 1. ca. 2. Diuine things are with reuerence and diligence to be handled li. 3. ca. 1. Doctrine of the primitiue Churche conferred with the Churche nowe lib. 2. cap. 43. Doctrine of the Sacramentaries conferred with the Fathers lib. 1. cap. 21. contrarie to the Fathers li. 2. ca. 59. Doctrine of the reall presence howe yt ys called newe lib. 2. cap. 50. and that yt ys not inuencion of the papists Doctrine flieng the common receaued vnderstanding of the scripture ys to be suspected ca. 40 Dogges cruellie vourowed their Masters that vnreuerentlie had cast the B. Sacrament vnto them li. 3. ca. 43 Doubtes in the lawe of God wher to be dissolued lib. 1. cap. 6. item lib. 3. cap. 1. Disciples in Emaus knewe not Chryst before the eating of the bread lib. 2. cap. 65. Drinke whiche we drinke in the B. Sacrament flowed oute of the syde of Chryste lib. 3. cap. 7. E. Effecte of chrysts blessing of the bread and of the woordes of consecracion lib. 1. cap. 26. li. 2. cap. 61. 62. Effect of the B. Sacrament euerlast life lib. 2 cap. 6. 30. lib. 3. cap. 7. Effects of the bl Sacrament prouing the excellencie therof and meanes to atteing the same lib. 3. cap. 6. 14. li. 2. cap. 5. Effectual causes two cap. 15 Epistle to the Romaines full of obscure places li. 1. ca. 4 Ephesine Councell vnderstood the vi of S Iohn of the Sacrament lib. 2. cap. 15. Erasmus calleth the errour of Berengarius impudent prolog errour of the Proclamer therfor arrogant ibid. Erasmus his iudgement of the blessed Sacrament ibid. Errour of Origen li. 2. ca. 55 Errour in the Sacrament bringeth manie other errours li. 2. ca. 1 Eucharist called the holie bodie of our Lorde by S. Cyprian ca. 13 Eutiches his heresie ca. 68. Euthymius denieth that which the Sacramen taries affirme ād affirmeth that they denie li. 2. ca. 15. Euery chrystian maie not dispute of God li. 1. cap. 7. Euell men eate and drinke the bodie and bloode of Chryste li. 2. cap. 16. 24. lib. 3. cap. 46. 49. 52. 54. 57. Euell receauers three sorts cap. 52 Euells two committed by purting awaie of confess cap. 55. Examinacion of our selues what yt ys and howe to be doen. ca. 53.