liue for euer And thus I haue declared the sence of Christes wordes brought forth out of the Gospell of Sainct Iohn Wherby appeareth how euidentely they set forth the doctrine of the mysterie of the eatyng of Christes fleshe drinkyng his bloud in the Sacrament whiche must nedes be vnderstanded of a corporall eatyng as Christ did after ordre in thinstitucion of the sayd Sacrament accordyng to his promise and doctrine here declared Now where thauctor to exclude the mysterie of corporall manducacion bryngeth forth of Sainct Augustine suche wordes as entreat of theffect and operacion of the worthy receauyng of the Sacrament the handelyng is not so syncere as this matter requireth For as hereafter shal be intreated that is not worthely and well done may because the principall entent fayleth be called nor done as so Sainct Augustine sayth Let him not thinke to eat the bodie of Christ that dwelleth not in Christ not because the body of Christ is not receaued whiche by Sainct Augustines mynde euill men do to their condempnacion but because theffecie of life fayleth And so thauctor by sleight to exclud the corporall manducacion of Christes most precious bodie vttreth suche wordes as myght sounde Christ to haue taught the dwellyng in Christ to be an eatyng whiche dwellyng may be without this corporal manducacion in him that can not attaine the vse of it and dwellyng in Christ is an effecte of the worthy manducacion and not the manducacion it selfe whiche Christ doth ordre to be practised in the moost precious Sacrament institute in his supper Here thou reader mayst see how this doctrine of Christ as I haue declared it openeth the corporall manducacion of his moost holie fleshe and drinkyng of his moost precious bloud whiche he gaue in his supper vnder the formes of bread and wyne Nowe let vs considre the textes of the Euangelistes and Sainct Paule whiche be brought in by thauctor as foloweth Whē they wee catyng Iesus toke bread Mat. 26 and when he had geuē thankes he brake it gaue it to his disciples and sayd Take eat this is my bodie And he toke the cup and when he had geuen thankes he gaue it to them saiyng drinke ye all of this for this is my bloud of the new testament that is shed for many for the remission of synnes But I say vnto you I wyll not drinke henceforth of this frute of the vine vntill that daye when I shall drinke it new with you in my fathers kingdome As they did eat Iesus toke bread and Mar. 14 when he had blessed he brake it and gaue it to them sayd Take eat This is my bodie taking the cup whē he had geuē thankes he gaue it to them and they dranke of it And he said to them This is my bloud of the new Testament whiche is shed for many Uerely I say vnto you I will drinke no more of the frute of the vine vntill that daye that I drinke it newe in the kyngdome of God When the houre was come he sat doune Luc. 22. and the .xij. Apostels with him And he sayd vnto them I haue greatly desired to eat this Pascha with you before I suffre For I say vnto you henceforth I will not eat of it any more vntill it be fulfylled in the kyngdome of God And he toke the cup and gaue thankes and sayd Take this and deuide it among you For I say vnto you I will not drinke of the frute of the vine vntill the kyngdome of God come And he toke bread and whē he had geuen thankes he brake it and gaue it vnto them saiynge This is my bodie whiche is geuen for you This do in remēbrance of me Likewise also when he had supped he toke the cup saiyng This cup is the new Testamēt in my bloud which is shed for you Is not the cuppe of blessyng whiche we 1. Cor. 10 blesse a communion of the bloud of Christ Is not the bread whiche we breake a communion of the bodie of Christ We beyng many are one bread and one bodie for we are all partakers of one bread and of one cuppe That whiche I deliuered vnto you I 1. Cor. 11 receaued of the Lord. For the Lorde Iesus the same night in the whiche he was betrayed toke bread and when he had geuen thankes he brake it and sayd Take eate this is my bodie whiche is broken for you do this in remembraunce of me Likewise also he toke the cup when supper was done saiyng This cup is the new Testament in my bloud do this as often as ye drinke it in remembraunce of me For as often as you shall eate this bread drinke of this cup ye shew forth the Lordes death till he come wherfore whosoeuer shall eat of this bread or drinke of this cuppe vnworthely shal be giltie of the bodie and bloud of the Lorde But let a man examine him selfe and so eat of the bread and drinke of the cup for he that eateth drynketh vnworthely eateth and drynketh his owne damnacion because he maketh no difference of the Lordes bodie For this cause many are weake and sycke among you and many do slepe After these textes brought in thauctor doth in the fourth chapter begyn to trauers Christes intent that he intēded not by these wordes This is my bodie to make the bread his body but to signify that suche as receiue that worthely be membres of Christes bodie The Catholique church acknowlegyng Christ to be verie God and verie man hath frō the beginnyng of these textes of scripture cōfessed truely Christes intent and effectual myraculous woorke to make the bread his body and the wyne his bloud to be verely meate verely drinke vsyng therin his humanitie wherwith to fead vs as he vsed the same wherwith to redeame vs as he doth sanctify vs by his holy spirite so to sanctify vs by his holy diuine fleshe and bloud and as life is renewed in vs by the gift of Christs holy spirite so life to be encreased in vs by the gift of his holy fleshe So as he that beleueth in Christ and receaueth the Sacrament of beleif whiche is baptisme receiueth really Christes spirite So he that hauyng Christs spirite receaueth also the Sacrament of Christes bodie and bloud doth really receaue in the same and also effectually Christes verie bodie and bloud And therfore Christ in thinstitucion of this Sacramēt sayd deliueryng that he consecrated This is my bodie c. And likewise of the cuppe This is my bloud And although to mans reason it semeth straunge that Christ standyng or sittyng at the table should deliuer them his bodie to be eaten yet when we remembre Christ to be verie God we muste graunt him omnipotent and by reason therof represse in oure thoughtes all imaginacions how it might be and considre Christes intent by his will preached vnto vs by scriptures and beleued vniuersally in his church But if it may now be thought semely for
chayne is broken the lynkes sparkle abroade and all is brought in daungier to be scattered and scambled at Truthes haue been abused but yet they be true as they were before For no man can make that is true false abuse is mannes faulte not the thynges Scripture in speache geueth to man as gods ministre the name of that actiō which God specially worketh in that ministery So it pleaseth God to honor the ministery of man in his churche by whom it also pleaseth him to worke effectually And Christ sayd they that beleue in me shall do the workes that I do and greater When all this honour is geuen to man as spiritually to regenerate when the ministre sayth I Baptize the and to remitte synne to suche as fall after to be also a ministre in consecration of Christes most precious body wyth the ministration of other sacramentes benedictions prayour If man should then waxe proude glorye as of himselfe and extolle his owne deuotion in these ministeries suche men should bewraye their owne noughtie hypocrisye yet therby empayre not the very dignitie of the ministery ne the very true frute effecte therof And therfore when the church by the ministre prayeth that the creatures of bread and wyne set on thaultare as the booke of commen prayour in this realme hath ordred may be vnto vs the body bloud of our sauior Christ we require then the celebration of the same supper whiche Christ made to his Apostels for to be the continual memory of his death with all frute and effecte suche as the same had in the first institutiō Wherfore when the ministre pronounseth Christes wordes as spoken of his mouth it is to be beleued that Christ doth nowe as he did then And it is to be noted that although in the sacramēt of baptisme the ministre saith I baptize the yet in the celebratiō of this supper the wordes be spoken in Christs person as saiyng himselfe This is my body that is broken for you which is not to vs only a memory but an effectuall memory with the very presence of Christes body bloud our very sacrifice who doyng now as he did then offreth himselfe to his father as he did thē not to renewe that offryng as though it wer imperfite but continually to refreshe vs that dayly fall and decay And as S. Iohn sayth Christ is our aduocate entreateth for vs or 1. Ioā 2. pleadeth for vs not to supplye any wante on gods behalfe but to releaue our wantes in edificatiō wherin the ministery of the church trauayleth to brynge manne to perfection in Christ whiche Christ himselfe dothe assiste and absolutely perfourme in his churche his mystical body Nowe whē we haue Christes body thus presente in the celebration of the holy supper and by Christes mouth present vnto vs saying This is my body whiche is betrayed for you Then haue we Christs body recommended vnto vs as oure sacrifice and a sacrifice propiciatory for al the synnes of the worlde beynge the onely sacrifice of Christes church the pure and cleane sacrifice whereof the prophete Malachie spake and Malach. wherof the fathers in Christes churche haue synce the beginnyng contynually writen the very true presence wherof most constantely beleued hath encreased from tyme to tyme suche ceremonyes as haue been vsed in the celebration of that supper in which by Christes owne mouth we be ascertayned of his most glorious death and passion and the selfe same body that suffred deliuered vnto vs in mysterye to be eaten of vs therfore so to be worshipped acknowledged of vs as our very only sacrifice in whom by whom and for whom our other priuate giftes sacrifices be acceptable and none otherwise And therfore as Christ declareth in the supper himselfe an offryng sacrifice for our synne offryng himself to his father as our mediatour so therwith recommendeth to his father the church his body for which he suffreth so the churche at the same supper in their offryng of laudes and thankes with suche other giftes as they haue receyued frō God ioyne thē selfe with their head Christ presentyng offryng him as one by whom for whom in whom all that by gods grace man can do wel is auaylable acceptable without whom nothing by vs done can be pleasaunce in the sight of God wherupon this persuasion hath been truely conceyued whiche is also in the booke of commen prayour in the celebration of the holy supper retayned that it is very profitable at that tyme when the memory of Christs death is solempnized to remēbre with prayour all astates of the church to recommende thē to God which S. Paule to Timothe semeth 1. Tim. 2. to require At whiche tyme as Christ signifyeth vnto vs the certayntie of his death geueth vs to be eaten as it were in pledge the same his precious body that suffred So we for declaratiō of our cōstdēce in that death sacrifice do kindely remembre with thākes his special giftes charitably remembre the rest of the membres of Christes churche with prayour as we are able shoulde with our bodely goods remēbre at that tyme specially to releaue such as haue nede by pouertie And agayne as Christ putteth vs in remēbraunce of his great benefite so we should throughly remēbre him for our parte with the true confessiō of this mystery wherin is recapitulate a memorial of al giftes misteryes that God in Christ hath wrought for vs. In the cōside ratiō estimatiō wherof as there hath been a faulte in the securite of suche as so their names wer remēbred in this holy time of memory they cared not how muche they forgat themselfe so there may be a faulte in such as neglectyng it care not whither they be remēbred there at al therfore would haue it nothyng but a plaine eatyng drinkyng How much the remēbrance in prayour may auayle no mā mā prescribe but that it auayleth euery christē mā must cōfesse Mā may nothing and gate to his deuotiō But s Iames sayd truly Iaco. 5. multum valet oratio iusti assidua It is to be abhorred to haue hypocrites that counterfecte deuotion but true deuotion is to be wisshed of God and prayed for whiche is Gods gifte not to obscure his glorye but to set it forth not that we should then trust in mens merites prayers but laud glorify God in thē Qui talem potestatem dedit hominibus one to be iudged able to releue an other with his prayour referryng all to procede from God by the mediation of our sauiour redemer Iesus Christ I haue taryed long in this matter to declare that for theffect of al celestial or worldly giftes to be obteined of God in the celebratiō of Christs holy supper whē we call it the cōmunion is now prayed for to be present is present with Gods fauour shal be obteyned if we
vs to be so boulde in so high a mysterie to begynne to discusse Christes intent what should moue vs to thinke that Christ would vse so many wordes without effectuall and reall significacion as be rehersed touchyng the mysterie of this Sacrament First in the .vi. of Iohn whan Christ had taught of the eatyng of him beyng the bread descended from heauen and declaring that eating to signify beleuing wherat was no murmuryng that then he should entre to speake of geuyng of his fleshe to be eaten and his bloud to be dronken and to say he would geue a bread that is his fleshe whiche he would geue for the life of the worlde In whiche wordes Christ maketh mention of two giftes and therfore as he is truth must needes intend to fulfill them both And therfore as we beleue the gift of his fleshe to the Iewes to bee crucified So we must beleue the gift of his fleshe to be eaten of that gift lyuerie and seisme as we say to be made of him that is in his ê“mises faithful as Christ is to be made in both And therfore whan he sayd in his supper Take eat This is my bodie he must nedes intend plainely as his wordes of promise required these woordes in his supper purport to geue as really then his bodie to be eaten of vs as he gaue his bodie in dede to be crucified for vs aptely neuerthelesse and conueniently for eche effect and therfore in maner of geuyng diuersely but in the substaunce of the same geuen to be as his wordes beare wytnes the same and therfore sayd This is my bodie that shal be berrayed for you expressyng also the vse wheÌ„ he sayd Take eat which wordes in deliueryng of materiall bread had been superfluous For what should men do with bread when they take it but eat it specially when it is broken But as Cyrill saith Christe opened there vnto theÌ„ the practise of that doctrine he spake of in the .vi. of Sainct Iohn because he sayd he would geue his fleshe for foode whiche he would geue for the life of the worlde he for fulfillyng of his promise sayd Take eate this is my bodie whiche wordes haue been taught beleued to be of effecte and operatorie and Christe vnder the forme of bread to haue been his verie bodie Accordyng wherunto S. Paule noreth the receauer to be giltie when he doth not esteme it our Lordes bodie wherwith it pleaseth Christ to fede such as be in him regenerate to thintente that as man was redemed by Christ sufferyng in the nature of his humanitie so to purchace for man the kingdome of heauen ioste by Adams fall Euen likewise in the nature of the same humanitic giuyng it to be eaten to norishe man make him strong to walke and continue his iorney to emoye that kingdome And therfore to set forth liuely vnto vs the communication of the substance of Christes most precious bodie in the Sacrament and the same to be in dede deliuered Christ vsed plaine wordes testified by the EuaÌ„gelistes S. Paule also rehersed the same wordes in the same plain termes in the .xi. to the Corinthians and in the tenth geuyng as it were an exposion of theffecte vseth the same propre wordes declaryng theffecte to be the coÌ„municatioÌ„ of Christes bodie and bloud And one thing is notable touching the scripture that in suche notable speaches vttered by Christ as might haue an ambiguitie the Euangelistes by some circumstaunce declared it or some tyme opened it by plaine interpretacion as when Christ sayd he would dissolue the temple and within three daies buylde it againe The EuaÌ„gtlistes by and by addeth for interpretacioÌ„ This he said of the temple of his bodie And when Christe sayd he is Helias and I am the true vine the circumstaunce of the text openeth the ambiguitie But to shew that Christ should not meane of his verie bodie when he so spake Neither S. Paule after ne the EuaÌ„gtlistes in the place adde any wordes or circumstauÌ„ces wherby to take away the propre significacion of the wordes bodie and bloud so as the same might same not in dede geueÌ„ as the Catholique faith reacheth but in significacion as thauctor would haue it For as for the wordes of Christ The spirit geueth life the fleshe profiteth nothing be to declare the two natures in Christ eche in their propertie apart considered but not as they be in Christes persoÌ„ vnited the mysterie of which vnioÌ„ suche as beleued not Christ to be God could not consider and yet to insinuate that vnto them Christ made mention of his descension from heauen and after of his ascension thither againe wherby they might vnderstand him verie God whose fleshe taken in the virgyns wombe and so geuen spiritually to be eaten of vs as I haue before opened viuisike and geueth life And this shall suffice here to shew how Christes inteÌ„t was to geue verely as he did in dede his precious bodie and bloud to be eaten and drunken accordyng as he taught theÌ„ to be verely meat and drinke and yet gaue and geueth them so vnder fourme of visible creatures to vs as we may conueniently and without horror of our nature receaue theÌ„ Christ therin condiscendyng to our infirmitie As for such other wranglyng as is made in the vnderstandyng of the wordes of Christ shall after be spoken of by further occasion The auctor vttereth a great meny wordes from the .viii. to the .xvii. chapter of the first booke declaryng spirituall hungre and thurst and the releuyng of the same by spirituall feadyng in Christ and of Christ as we constantly beleue in him to the confirmacioÌ„ of which beleif the auctor would haue the Sacramentes of Baptisme and of the bodie and bloud of Christ to be adminicles as it were and that we by them be preched vnto as in water bread and wyne and by them all our sences as it were spoken vnto or proprely touched whiche matter in the grosse although ther be some wordes by the way not tollerable yet if those wordes set apart the same were in the summe graunted to be good teachyng and holesome exhorcacion it conteyneth so no more but good matter not well applyed For the Catholique churche that professeth the truth of the presence of Christes bodie in the Sacrament would therewith vse that declaration of hungre of Christ and that spirituall refreshyng in Christe with the effect of Christes passion and death and the same to be thonely meane of mans regeneracion and feadyng also with the differences of that feadyng froÌ„ bodiely feadyng for continuyng this yearthly life But this toucheth not the principal point that should be entreated Whether Christ so ordered to fede suche as be regenerate in him to geue to them in the Sacrament the same his bodie that he gaue to be crucified for vs. The good man is fedde by faith and by the merites of Christes passion beyng the meane of the gift of that faith other giftes also and by
called Eucharistia hauyng the visible forme of bread wyne coÌ„teinyng inuisibly the verie body bloud of our sauiour Christ which was not wont to be reserued other wise but to be ready for such as in danger of death call for it the same so loÌ„g as it may be vsed is still the same sacrameÌ„t which only tyme altereth not wherof Cyril wrote to this sence Cyrillê° ad Calo syriuÌ„ epi scopum Hesichiê° in leuit li. 2. ca. 8 many hundred yeres past Hesichius also what ought to be done when by negligeÌ„ce of the ministre it wer reserued ouerlong Mary where it liketh thauctor of these differeÌ„ces to saye the church teacheth Christ to flye vp froÌ„ the receauer vnto heaueÌ„ so sone as the bread is chawed in the mouth or chaunged it rite stomake this maner of speache implyeth as though Christ lefte the seate of his maiestie in heauen to be present in the Sacrament which is most vntrue The churche acknowledgeth beleueth and teacheth truely that Christ sytteth on the right haÌ„de of his father in glory from whence he shall come to iudge the world also teacheth Christes very body bloud Christ himselfe God man to be present in the Sacrament not by shifryng of place but by the determinatioÌ„ of his will declared in scriptures beleued of the Catholique church which articles be to reason impossible but possible to God omnipotent So as beyng taught of his wil we should huÌ„bly submitte al our sences reason to the faith of his wil worke declared in his scriptures In the beleif of which mysteries is great benefit consolacion in the vnreuerent serche curious discussioÌ„ of theÌ„ presumptuous boldnes wicked temerite I knowe by fayth Christ to be present but the particularite how he is present more then I am assured he is truely present therfore in substaunce present I caÌ„not tell but present he is truely is verely is and so in dede that is to say really is and vnfaynedly is and therfore in substaunce is and as we terme it substancially is present For all these aduerbes really substancially with the rest be conteyned in the one worde is spoken out of his mouthe that speaketh as he meaneth truely certaynely as Christ did saiyng This is my body that shal be betrayed for you who then caryed himselfe in his handes after a certayne maner as sainet Augustine sayth whiche neuer man besides August Psal 33. him could do who in that his last super gaue himselfe to be eaten without coÌ„sumyng The wayes meanes wherof no man can tell but humble spirites as they be taught must constantly beleue it without thinkyng or talkyng of fliyng or sliyng of Christ agayne vnto heauen where Christ is in the glory of his father continually and is neuerthelesse because he will so be present in the SacrameÌ„t whole God and man and dwelleth corporally in him that receyueth him worthely Wherfore reader when thou shalt agayne well consider this coÌ„parison thou shalt finde true howe the first parte is disguised with vntrue reporte of the commen teachynge of the churche howsoeuer some glose or some priuate teacher might speake of it and the secoÌ„d part suche as hath been euer so taught One thyng I thinke good to admonishe the reader that whatsoeuer I affirme or precisely denye I meane within the compasse of my knowlege which I speake not because I am in any suspicioÌ„ or dout of that I affirme or deny but to auoyde the temerite of deniyng as neuer or affirmyng as euer which he extremities And I mean also of publike doctrin by consent receyued so taught beleued and not that any one man might blindely write as vtteryng his fansye as this auctor dothe for his pleasure There foloweth in the auctor thus They say that in the Sacrament the corporall The auctor membres of Christ be not distante in place on from an other but that whersoeuer the hede is there be the feeâ—e whersoeuer the armes be ther be the legges so that in euery parte of the bread and wyne is all together whole hede whole feete whole fleshe whole bloud whole hearte whole longes whole breaste whole backe and al togither whole confused and mixte without distinction or diuersite O what a folishe and an abhominable inuentioÌ„ is this to make of the most pure and persite bodye of Christ suche a confuse and monstrouse bodye And yet can the Papistes imagyne nothyng so folishe but al christeÌ„ people must receyue the same as an oracle of God as a most certayne article of theyr fayth without whisperyng to the contrarye This is merueylous Rhetorique suche The answer as thauctor hath ouersene himselfe in the vtteraunce of it coÌ„fesseth himself pretely abused to the latter ende of his yeres to haue beleued that he now calleth so folishe But to the purpose In the booke of commen prayor now at this tyme set forthe in this realme At is ordred to teache the people that in eche parte of the bread consecrate broken is the hole body of our sauior Christ which is agreable to the Catholique doctrine UpoÌ„ accasioÌ„ hereof it liketh this auctor to multiply language by enumeracioÌ„ of partes and because reason without fay the directeth the bodely eye to so litle a visible quaÌ„titie in the hooste This auctor beareth in hand the Catholique churche to say and teache al that fonde reason diuiseth where as the churche in the doctrine of this mistery denyeth al that reason without fayth diuiseth And therfore when we acknowledge by faythe Christes body present although we say it is preseÌ„t truely really substancially yet we say our senses be not priuy to that presence ne the maner of it but by instruction of fayth and therfore we saye Christes body to be not locally present not by maner of quantite but inuisibly and in no sensible maner but meruelously in a SacrameÌ„t and mistery truely and in suche a spiritual maner as we can not defyne and determyne yet by faith we know his body present the partes of whiche be in them self distincte one froÌ„ an other in their swne substance but not by circumscription of seuerall places to be comprehended of our capacitie which partes we can not by demonstracion place nor by imaginacioÌ„ displace diminishe altre or coÌ„found as this auctor for his pleasure reporteth who writeth moÌ„st rously in so high a mistery impudeÌ„tly beareth in hand the Catholique churche to teache that he lysteth to beare in haÌ„d may by wanton reasoÌ„ be deduced of their teachyng wher as altrue christiaÌ„ men beleue simply Christes wordes trouble not their heades with suche consequeÌ„ces as seme to stryue with reasoÌ„ This is in th auctor no whisperyng but plainly raylyng wherin if he had remembred himselfe wel he would not haue spokeÌ„ of all christian men in the receypt of that he enteÌ„deth to disproue And if he would say he
Lōbardus al his sift bookee of this 〈◊〉 is cler 〈…〉 defaced And if he wil nowe cal back that againe he might more cōpendionsiye do the same in the hoole treatice beynge so far ouerseene as he is therin The Catholike doctrine reacheth not the dailie sacrifice of Christes most precious body and bloud to be an iteration of the ones perfited sacrifice on the crosse but a sacrifice that representeth that sacrifice sheweth it also before the faythful eyes refreshyth the effectual memorie of it so as in the dailie sacrifice withowt weddyng of bloud we may see with the eye of faith the very body bloud of Christ by gods mightie power without dinision distinctly exhibite the same body bloud that suffered was shed for vs whiche is a liuely memorial to stir vppe our faith to cōsider brefly therin the great charitie of God towardes vs declared in Christ The Catholique doctrine teacheth the dailye sacrifice to be the same in essence that was of fered on the Crosse ones assured thereof by Christes wordes whē he saide This is my body that shal be betrayed for you The offring on the Crosse was is propiciatorye satisfactorie for our redēption remissiō of sinne wherby to destroye the tyrāny of sinne theffect wherof is geuen and dispēsed in the sacramēt of Baptisme ones likewise ministred neuer to be it erate no more thē Christ can be crucified again yet by vertue of the same offering such as fal be reieued in the sacramēt of penance The daylie offering is propitiatorie also but not in that degre of propitiatiō as for redēption regeneraciō or remission of deadlye sinne which was ones purchassed by force therof is in the sacramērs ministred but for the encrease of gods fauor the mitigaciō of gods displeasure prouoked by our infirmities the subduyng of tēptacions the perfectiō of vertue in vs. All good workes good thoughtes good meditacions may be called sacrifices the same be called sacrifices propitiatorie also for so much as in ther degre god accepteth and taketh them throughe the effecte and strenghte of the verye Sacrifice of Christes death whiche is the reconciliacion betwene God and man ministred dispensed particularlye as God hath appoynted in suche measure as he knoweth But Saincte Paul to the Hebrues exortyng men to charitable Hebr. 13. deades saith with suche sacrifices God is made fauorable or God is propitiate if we shall make new Englishe Wherupon it foloweth because the Prieste in the daylye Sacrifice doth as Christ hath ordered to be done for shewynge forthe and remembraunce of Christes death that acte of the Priest done accordynge to goddes commauudement must nedes be propitiatorye and prouoke goddes fauour and ought to be trusted one to haue a propitiatorye effecte with God to the membres of Christes bodye particularly beynge the same done for the whole bodye in suche wise as God knoweth the dispensacion to be mette and conuenient accordynge to whiche measure God worketh most iustlye and most mercyfullye otherwise then man can by his iudgement discusse and determine To cal the daylye offeryng a Sacrifice satisfactory must haue an vnderstāding that signifieth not the actiō of the Priest but the presence of Christs most precious body bloud the verye Sacrifice of the worlde ones perfytely offered being propiciatorie satisfactorie for al the world Or elles the worde satisfactorie must haue a significaciō meanyng as it hath sometyme that declareth thacceptiō of the thynge done not the propre contreuaile of thactiō after which sorte man maye satisfie God that is so mercifull as he will take in good worthe for Christes sake mannes imperfite endeuor so the dailie offeryng may be called a sacrifice satisfactorie because God is pleased with it beynge a maner of worshipping of Christes passiō accordyng to Christes institutiō But otherwise the dailie sacrifice in respect of the actiō of the priest can not be called satisfactorye and it is a worde in dede that soundeth not well so placed althowgh it might be saued by a signification therfore thinke that worde rather to be well expounded thē by captius vnderstādyng brought in slander whē it is vsed and this speache to be frequentide that thonlie immolaciō of Christ in him selfe vpon th aulter of the Crosse is the very satisfactorye Sacrifice for reconciliacion of man kynde to the fauor of God And I haue not red the daylye sacrifice of Christes most precious body to be called a sacrifice satisfactorye but this speache hath in dede bene vsed that the Priest shoulde synge satisfactorye whiche they vnderstande in the satisfaction of the Priestes duetye to attend the prayer he was required to make and for a distinctiō thereof they had prayer sometime required without speciall limitacion that was called to praye not satisfactorye Finally man by eny his action to presume to satisfie God by waye of counteruail is a verye mad furiouse blasphemie Where the auctor citynge S. Paul englisheth him thus that Christes Hebr. 7. Priesthode cannot passe frō him to an other This wordes thus framed be not the simple sincere expression of the trueth of the texte Whiche sayth that Christ hath a perpetuall Prieasthode and the greke hathe a worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche the greke scholes expresse exponde by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifiyng the Priesthode of Christe endeth not in him to go to an other by succession as in the tribe of leui where was among mortall men succession in thoffice of Priesthode but Christe lyueth euer therfore is a perpetuall euerlastyng Priest by whose auctoritie Priesthode is now in this visible Churche as S. Paule 1. Tim. 4. et ad Titū 1. ordred to Timothe Tite and other places also confirme whiche Priestes visible ministers to our inuisible Prieste offer the daylye Sacrifice in Christes churche that is to saye with the very presence by goddes omnipotēcye wrought of the most precious bodye and bloud of our sauiour Christ shewynge forth Christes death celebratyng the memory of his supper and death accordinge to Christes institucion so with daylie oblacion sacrifice of the selfe same Sacrifice to kendle in vs a thankfull remembrance of all Christes benefittes vnto vs. And where thauctor woulde auoyde all the testimonye of the fathers by presence yt should be but a maner of speach the Canon of the Councell of Nice before rehersed and the wordes of it where mysteries be spoken of in propre termes for doctrine auoydeth all that shifte and it hath no absurditie to confesse that Christ in his supper did institute for a remēbrance of the only sacrifice the presence of the most precious substāce to be as the Canon of the concell in propre termes teacheth sacrificed by the Priestes to be the pure sacrifice of the church ther offred for the effect of thencrease of life in vs as it was offered on the Crosse to atcheue life vnto vs.
And S. Cyrill who for his doctrine was in Epistola ad Nestor greate auctoritie with the counsell Ephesme wryteth the very body and bloud of Christ to be the liuely and vnbloudy Sacrifice of the churche as likewise in tholde churche other commenly termed the same and among other Chrisostome whō thauctor would now haue 1◠hom ad Heb. seme to vse it but for a maner of speach which in dede Chrisostome doth not but doth truly open thunderstanding of that is done in the church wherin by this sacrifice done after the ordre of Melchisedech Christes death is not iterate but a memorie daylie renewed of that death so as Christes offerynge on the Crosse ones done cōsummate to finish all sacrifices after thordre of Aaron is now only remembred accordyng to Christes instituciō but in such wise as the same bodie is offred dailie on thalter that was ones offred on thalter of the Crosse but the same maner of offeryng is not daylie that was on th aulter of the crosse for the dayly offeryng is without bloudshed is termed so to signifie that bloud sheding ones done to be sufficiēt And as Chryyostome openeth it by declaracion of what maner our sacrifice is that is to say this daylie offering to be a remēbrāce of the other maner of sacrifice ones done therfore sayth rather we make a remēbrance of it This sayng of Chrysostome doth not empayre his former words wher he saith the host is the same offred on the crosse and on thalter therfore by him the body of Christ that dyed but ones is daylie present in dede as the Concel of Nice saith sacrificed not after the maner of other Sacrifices as Chrisostom saith offred but the death of that preciouse body onely dayly remēbred not againe iterate And wher thauctor saith thold fathers callyng the supper of our Lorde a sacrifice ment a Sacrifice of laude thākes geuyng Hippinus of Hambrough no Papist in his boke dedicate to the kynges Maiestye that now is saith otherwise and noteth how the olde fathers called it a Sacrifice propiciatorye for the very presence of Christes moost precious body ther thus saith he which presence all Christen men muste saye requireth on oure parte laudes and thankes geuynge whiche maye be and is called in Scripture by the name of Sacrifice but that Sacrifice of our laudes and thankes geuynge cannot be a Sacrifice geuyng life as it is noted by Cyril the sacrifice of the church to do when he saith it is viuificū which can be onely sayde of the verye bodye and bloud of Christ Nor oure Sacrifice of laudes and thankes geuynge cannot be sayde a pure and cleane Sacrifice wherby to fulfill the prophecie of Malachie Malac. 3. and therfore the same prophecie was in the begynning of the Churche vnderstanded to be spoken of the daylye offeryng of the bodye and bloud of Christ for the memorye of Christes death accordyng to Christes ordinaunce in his supper as maye at more lenght be opened declared Thinkyng to theffecte of this booke sufficient to haue encountred the chefe poyntes of thauctors doctrine with such contradiction to them as the Catholique doctrine doth of necessitie require the more particulare confutacion of that is vntrue of thaduersarie parte and confirm aciō of that is true in the Catholique doctrine requiryng more time and ley sure then I haue nowe and therfore offerynge my selfe readye by mouth or wryte to say further in this matter as inalbe required I shall here ende for this tyme with prayour to almightye God to graunte his truth to be acknowledged confessed and vnisormely to be preached and beleued of al so as all contencion for vnderstandyng of religion auoyded whiche hyndreth Charitie we maye geue suche light abrode as men may see our good workes and glorifie our father who is in heauē with the sonne and holy gost in one vnitie of godhed reignyng without ende Amen