â–ª of lesse value and efficacie In the olde lawe and also in S. Paule it is sayd Hic est sanguis Testamenti quod uobis cum pepigit Deus This is the bloude of the Testament that god hath couenauÌ„t with you he sayeth not This is the bloude of the newe TestameÌ„t But yf these woordes Thys is my bloude of the newe Testament the Euangelist had meant that it had bene the figure of the bloude of the new Testament what had he sayd more then Moyses sayde before for the bloude of calues gotes was the figure of thys bloude of Christe And then were the Iewes and the olde lawe of more dignity then we Christen men of the new law because beside we both 〈◊〉 but vnder figures as these men saye yet their figure was of more estimaâ—ion 〈◊〉 ours is beyng as they saye but â—are breade and wyne wherefore seyng these wordes of Christ. this is my bloude be y â— â—rme of our Sacrament the effect wherof is the confirmation of the newe Testament it foloweth wel that the cause muste be of lyke or more dignity so by no meanes can be y e material creature of wine but must nedes be the innocent and preciouse bloude of our immaculate and vndefyled lambe of God Iesus Christ. An other effect of this Sacrament is taughte vs in S. Luke the .24 chapiter of his Gospell where oure sauioure Christe sate downe with his two Disciples that wente to Emaus and takynge breade blessed it and brake it gaue it to them and then their eyes were opened and they knewe him S. Augustyne in his booke De consensu Euangelistarum teacheth vs to vnderstand this place of the blessed bread which is the sacrameÌ„t of the aultare sayth the effect of it is to open oure eyes that we may know god And Theophilactus vpon thys place of saynt Luke wryteth thys Insinuatur et aliud quiddam nempe quòd oculi eorum qui benedictuÌ„ panem assumunt aperiuntur ut agnoscant illum magnam enim indicibilem uim habet caro Domini By thys scripture an other thing is giuen vs to vnderstande that the eyes of them whyche receaue thys blessed bread be opened that thei might know hym for the fleshe of our Lord hath a great vnspeakeable vertue Here we may perceaue both by the scripture and also by y e holy Doctours and Fathers that the effect of this Sacrament is the openynge of oure eyes to knowe God and that the cause of that is the fleshe of Christ whych is our sacrament and in no wyse can be eyther breade or wyne An other effect is the immortalitye of our bodyes and soules the resurrection of our fleshe to euerlastyng lyfe to haue lyfe eternall dwellynge in vs. Thys effect is declared in the syxt of S. Iohn He that eateth me shall lyue for me he that eateth my fleshe and drinketh my bloude â–ª hath euerlastyng lyfe and I shall rayse hym vp in the last daye Upon thys place Cirillus sayth Ego enin dixit id est corpus meum quod comedetur resuscitabo eum ego igitur inquit qui homo factus sum per meam carnem in nouissimo die comedentes resuscitabo Christ saith I that is to saye my bodye whych shalbe eaten shal rayse hym vp I that am made man by my fleshe shall rayse vp theÌ„ that eate it in the last daye And in hys 10. booke he sayeth more playnly Non potest aliter corruptibilis haec natura corporis ad incorruptibili tatem uitam traduci nisi naturalis uitae corpus ei coniâ—ngeretur Thys corruptible nature of oure bodies can not otherwyse be broughte to immortalitye and life except the body of natural lyfe be ioyned to it By these aucthorities we learne that the effect of Christes body in the sacrament is the raysyng vp of our bodyes to eternall lyfe And also we learne that the eatyng of christes body is not only spiritually by fayth as the sacramentaries saye but also corporally by the seruice of our bodyes when Christes body in the sacrament is eaten and receaued of our bodyes as our spirituall foode and because it is of infinite power it is not conuerted into the substaunce of our flesh as other corruptible meates be but it doth chauÌ„ge conuert our fleshe into hys propertye makyng it of mortall and deade immortall and lyuely As the same Cyrillus writeth in his .4 booke Recordare quamuis naturaliter aqua frigidior sit aduentu tamen ignis frigiditatis suae oblita aestuat Hoc sanè modo etiam nos quaÌ„uis propter naturam carnis corruptibiles sumus participatione tamen uitae ab imbecillitate nostra reuocati ad proprietatem illius ad uitam reformamur Oportuit enim certe ut non soluÌ„ anima per spiritum sanctum in beatam uitam ascenderet ueruÌ„ etiam ut rude atque terrestre hoc corpus cognato sibi gustu tactu cibo ad immortalitatem reduceretur The Englysh is thys Remembre how water although it be colde by nature yet by reason of fyre put to it it forgetteth the colde waxeth hoate euen so do we although we be corruptible by reason of the nature of oure fleshe yet by participation of Christes fleshe whych is life we are brought froÌ„ our weakenes and refourmed to his proprietye that is to saye to lyfe for it is necessary that not only our soule should ascende to an happy and spirituall lyfe by receauyng the holy ghoste but also y t this rude earthly body should be reduced to immortalitie by taâ—ynge touching and corporall meat like to it selfe This place is verye playne declarynge vnto vs that lyke as our soules are reuiued froÌ„ the death of synne to the lyfe of grace and glorye by the receauynge of Gods sprite the holye ghost in baptisme euen so our bodyes beyng corruptible by nature and dead by reason of the general sentence of death are restored agayne to lyfe eternal and celestial by the receauynge of Christes liuely fleshe into them after the maner of meate in this sacrament of the aultare And in hys eleuenth boke he sayth that it is not possible for the corruptible nature of man to ascende to immortalitye excepte the immortall nature of Christ do reforme and promote it from mortalitye to lyfe eternall by participation of hys immortall fleshe Here perchaunce some men wyl stumble consideryng that we beleue the bodyes of yong innocentes shall ryse to euerlastyng lyfe whych we knowe neuer receaued Christes flesh in the sacrament But their dout in this poynt may soone be resolued yf they coÌ„sidre that scripture and the olde fathers speake after the ordinary workyng of GOD making no preiudice to the absolute power of God who oftentymes giueth the propre grace of the sacramentes before the outward receauynge of the same As for example Wythout Baptysme in water and the holy ghost no man can entre into the kingedome
and as he writeth in an other place howe can we shedde oure bloude for Christe that be ashamed to drynke Christes bloude Thys bloude beyng receaued of vs as Chrysostome sayeth driueth the deuyls away and doth allure the aungels the Lord of aungels vnto vs for after the meat of our Lord receaued he forsaketh vs and flieth awaye swifter then anye winde and dare not approche neare because all entraunce for hys temptations is shutte vppe As S. Ambrose wryteth Cùm hospitium tuum aduersarius uiderit occupatum coelestis fulgore praesentiae intelligens locum tentamentis suis interclusum esse per Christum fugiet acrecedet c. When thy aduersary shall see thy house and lodgyng of body and soule occupyed wyth the bryghtnesse of Christes heauenlye presence perceauyng euery place to be shutte vp from hys temptations he wylll flye and runne awaye Wherfore as Gregorye Nazianzene wryteth Mensa haec praeparatur contra tribulantes me qua omnem passionum rebellionem sedo Thys table is prapared of God agaynst them that vexe and trouble me by the whych I quenche and pacifye all rebellion of my naughtye affections And as Cyrill sayeth Non mortem solum sed etiam morbos omnes depellit sed at saeuientē membrorum legem pietatem corroborat perturbationes animi extinguit nec in quibus sumus peccatis considerat aegrotos curat collisos redintegrat abomni nos casu erigit It dryueth away not only death but also al sycknes it stylleth and pacifyeth the ragynge lawe of oure membres it strengthneth deuotion it quencheth the frowarde affections of the mind and those small synnes we be in it regardeth not it healeth the sycke it restoreth the brussed and from al fallynge it lyfteth vs vp O what wonderfull effectes be these which by this blessed Sacrament be wroughte in y e worthy receauer agaynst the deuyll and his temptations agaynst the fleshe and hir illusions agaynst the viciouse affections of oure corrupte mynde What conscience had these men our late teachers pastors destroyers of Christes flocke to robbe vs of thys treasure whych is the cause of so great benefytes and in the place of that to plante amonges vs a bare ceremonye of breade and wyne to put vs in remembraunce of Christe in heauen as they sayd whyche neyther by their own nature nor yet by anye institution eyther of God or man be able to bryng to passe in vs these effectes I haue spoken of What meante they that toke awaye this armoure of Christes flesh and bloude from vs but to leaue vs naked and vnarmed agaynste the deuyll that he shuld preuayle agaynste vs in all temptations and that the kingdome of synne shulde be erected and the kyngdome of grace destroyed to teache that this blessed Sacrament is nothynge els but breade and wine what is it els but to take away thys armoure and harnesse of Christes fleshe and bloude from vs For bread be it neuer so muche appoynted to signifie thinges absente is not able to defende vs frō the deuyll Well one other effecte I shal note vnto you make an ende of that matter Thys effect is wrytten in the nexte verse of the same Psalme Et calix tuus inebrians quà m praeclarus est thy chalice or cuppe that maketh vs dronke how goodly and excellēt is it There be two cuppes one worldly of wyne the other heauenlye of Christes bloude both make men dronken but after diuerse sortes the one is sometimes the instrument of sinne the other at all tymes the instrumente of grace forasmuche as perteyneth to his owne nature Of thys wryteth Saynte Cyprian Sed quia ebrietas dominici calicis sanguinis non est talis qualis est ebrietas uini secularis cùm diceret spiritus sanctus in Psalmo Calix tuus inebrians addidit perquà m optimus quòd scilicet calix dominicus sic bibentes inebriat ut sobrios faciat ut mentes ad spiritalem sapientiā redigat ut à sopore isto seculari ad intellectū Dei unus quisque resipiscat But because the dronkenes of our lordes cuppe and bloude is not suche as is the dronkenes of worldlye wine when the holy ghoste in the Psalme sayd Thy cuppe that maketh men dronke he added is very godly and excellent because the cuppe of our Lord doth so make the drinkers dronke y t it maketh them sobre that it bryngeth their mindes to spirituall wisedome that euerye man may bring him selfe from thys drowsines of the worlde to the vnderstandyng knowledge of God To this intent saynt Ambrose wryteth in diuerse places as vpon the firste Psalme At uerò Dominus Iesus aquam de petra effudit omnes biberunt and so forth The place is long for auoydinge of tediousnes I shall faythfullye rehearse it in Englyshe But oure Lorde Iesus brought water oute of the stone and all dranke of it They that dranke in figure were satiate they that dronke in trueth were made dronke y e dronkennes is good whiche bringeth in mirth and no confusion that dronkennesse is good that stayeth in sobrenes the motions of the mind And he speaketh more play ner in these wordes Eate the meate of the Apostles preaching before that thou mayste afterward come to the meate of Christ to the meate of oure Lordes body to the deynties of the sacramēt to that cuppe wherwithall the affection of the faythfull is made dronke that it mighte conceaue gladnes for remission of synne and putte awaye the thoughtes of this world the feare of death and all troublesome carefulnes for by this dronkennes y e body doth not stumble and fal but riseth to grace and glory the soule is not confounded but is consecrate and made holye These scriptures and these effectes broughte oute of the scriptures and confirmed by many manifest aucthorities of the holye fathers doo proue euidently to any man that hath but common witte and anye sparkle of grace and is not forsaken of almighty god that y e substaunce of this sacramente is neyther breade nor wyne but only the body and bloude of our Lord Iesus Christ vnited to gods sonne in vnitye of person whiche is a sufficiente cause able to worke in the worthy receauer these heauenlye and gloriouse effectes whych I haue spoken of already Wherby appeareth what moueth me to continue styll in that fayth whych is so expresly taughte in holye scripture whiche scripture also draweth and pulleth me from the contrary false opinion In diuerse places it moueth me and all christen men to beware take hede of false prophetes ▪ that come in the apparel of shepe but within they be rauenouse wolfes that in their mouthes haue the word of god the trueth the gospell and suche gaye woordes but the pitte and effect of their teaching is olde rotten heresyes confuted and condemned of al Christendome before and not Gods word the name wherof they abuse to y e mayntenaunce of all vice errour
that lacketh in me I supplye of thee O moost sweateste reconciliation See howe Saynte Bernarde ioyneth the offeryng of oure bodyes and of Christes bodye together that yf the oblation of our bodyes be imperfecte suffise not the oblation of christes body may fulfyll and supplye that lacketh in vs And to what ende that we might be reconciled that the body of synne myghte be destroyed that it reygne not in oure bodyes ¶ Here the Prayer was made NOw entryng to speake of y e sacrifice of the churche I pre suppose one thyng whych is the foundation of the same to be most certaynlye and constantly beloued of all vs that be here present which is that in the most blessed SacrameÌ„t of the aultare is presente the true bodye and bloude of oure Sauiour Christe the price of our redemption not in figure only but in trueth and verye dede whiche the learned men call really and essentially that is to saye that thynge that substaunce that was vpon the crosse is nowe verely presente in the blessed Sacrament before we receaue it the cause of whych real presence is the omnipotente power and wyll of God assistyng the due administration of the Priest the whiche body and bloude we christen men receaue by the seruice of our bodyes and senses though not by the iudgement of our senses but onely by the iudgement of fayth because it is gyuen not in the outwarde fourme of the selfe same bodye and bloude as it was slayne shedde vpon the crosse but in the fourmes of our dayly and speciall nutrimentes of breade and wyne and that for sondry weyghtye and necessary causes foresene by our Sauioure Christ. For â–ª seyng the substaunce of our sacrifice of the newe Testament is the verye reall and naturall bodye of Christe as may be proued by many auctorities Saynte Cypriane sayeth In sacrificio quòd Christus est non nisi Christus sequendus est In that sacrifice that is Christ no manne is to be folowed but Christe Here he sayeth that Christ is that sacrifice that we offer to almyghtye God Also Saynte Basyl wryteth in hys forme of Masse Tu es qui offers offerris qui suscipis et impartis Christe Deus noster O Christ our God thou art he that both doest offer is offered that bothe giuest the offeryng and receaueth Saynt Basyl by this meaneth that the sacrifice whyche the churche offered to GOD is Christ hym selfe who in that he is the heade of hys body the churche is one offerer with y e churche and so is bothe offerer and offered as Basyl sayeth Lykewyse Saynte Ambrose wrytynge of the inuention of the bodyes of two gloriouse martyrs Geruasius and Prothasius and of the burying of them vnder the aultare sayeth thus Succedant uictimae triumphales in locum ubi Christus hostia est sed ille super altare qui pro omnibus passus est â—sti sub altari qui illius redempti sunt passione Let these triumphynge sacrifices meanynge the bodyes of the martyrs go into y t place where Christe is a sacrifice But Christe is a sacrifyce aboue the aultare who suffred for all men these two vnder y e aultare that were redemed by his passion Of this place I note my purpose whiche is that the sacrifice of the Churche and newe Testament is the verye reall bodye and bloude of our Sauiour Christ which is also testified by Chrysostome in his homelye he wryteth of the praise of GOD in these woordes Vereamini mensam quaue desuper uictima illa iacet Christus scilicet qui nostri causa occisus est feare and reuerence that table aboue y t which lieth that sacrifice that is to saye Christ whyche for oure cause was slayne By which wordes Chrysostome declareth his faythe that the sacrifice of y e churche is Christ and also that christ is not onely in heauen as some men damnably beareth you in hand but is placed lyinge aboue y e table of the aultare as y e substaunce of our sacrifice And in an other homely he writeth Mensa mysterijs instructa est et agnus dei pro te immolatur The table is furnished with mysteries and the lambe of god for the is offered teachinge vs that the holye mysteryes wherewith the table of our aultare is furnyshed be the body bloude of Christ that is to saye the lambe of god which is also then offered for vs. Saint Augustyne is full of such saynges as writinge of his mothers deathe howe that he wepte nothinge for her all the tyme the Masse was sayde for her soule which he expresseth by these wordes Cum offerrâ—tur pro ea sacrificium praecij nostri When the sacrifice of our pryce was offered for hyr I leaue out all the rest of the sentence contented to alledge onely this that proueth the sacryfice whiche is offered by the priest for the deade to be our pryce which is and can be nothinge else but the bodye bloude of Christ which he gaue vpon the crosse as the pryce of our redemption But playnest of al he writeth in a booke intituled Liber Sententiarum Prosperi which booke is alledged of Gratian in the decrees in these wordes Hoc est quod dicimus quòd modis omnibus approbare contendimus sacrificiuÌ„ Ecclesiae duobus confici duobus constare uisibili elementorum specie inuisibili Domini nostri Iesu Christi corpore sanguine Sacramento re Sacramenti id est corpore Christi This is that we saye that we labour to proue by al meanes that the sacrifice of the church is made and consisteth of two thinges of the visible fourme of the elementes and of the invisible bodye bloude of our Lorde Iesus Christ bothe the outwarde Sacrament and y e thinge or substaunce of y e Sacrament that is the bodye of Christ. These wordes nede no declaringe but poyntinge and for that cause why shoulde I tarye in this point any longer seing that our bokes be full of suche like aucthorities Therfore as I began seinge the substaunce of our Sacryfyce of the new Testament is the very reall and naturall bodye of Christe if this bodye be not present in the SacrameÌ„t as the enemyes of Christes crosse the destroyers of our faythe falsely pretend then be we christen men lefte all together desolate without any sacrifyce priuaâ—e vnto vs for bothe the sacrifice of Christe vpon the crosse and also the inwarde sacrifice of mans hearte be not priuate but common to vs to all faythfull men from the beginning of the worlde to the last end And furthermore seinge a sacrifice is an outwarde protestation of our inward faithe deuotion if we christen men now haue no sacrifice priuate vnto vs then be we the moost miserable men that euer were beinge without any kynde of religion For take awaye our sacrifice and take awaye our religion as S. Cyprian confutinge the carnall
of heauen as S. Ihon writeth Yet we reade that the theâ—e on the ryght hand of Christe was saued and neuer baptyzed and many conuerted sodenly to our fayth were made martyrs before they coulde come to baptisme in water And saynt Ambrose thynketh Vâ—lentinian the Emperoure to be saued whych dyed in his iourneye before saynt Ambrose which he sent for could come vnto hym And therfore though baptisme be necessary and the ordinary doore to saluation yet the propre grace of baptisme is sometimes gyuen by Gods extraordinarye and absolute power to suche as wythoute contempt of the sacrament by theyr wyll and earneste desire receaue the sacrament of baptisme though not in dede eueÌ„ so they that be baptized and haue an earnest desyre and longyng to receaue Christes body and bloude in the sacrameÌ„t and by some violence or impediment are letted to receaue it in dede or suche children as by baptisme haue fayth infused into theyr heartes and are preueÌ„ted by death before they can proue and trye theÌ„ selfes whych probation saynt Paule semeth too require before the receypte oâ— Christes body hauyng no contempt nor refusal of the same but departe in the fayth of christ These I say receaue the grace of the sacrament whych is the immortality of theyr bodyes and lyfe eternall by Gods extraordinary workyng wythout the receypte of the sacramente in dede By this litle ye may perceaue what maye be further sayd to thys obiection yf the tyme and my principal matter wold suffre me Thys effect is commonlye taught of many auncient aucthors with one consent For Ignatius one of the oldest calleth this sacrament medicamentum immortalitatis antidotum non moriendi a medicine of immortalitye a preseruatiue agaynst death And the great general counsel at Nice wryteth that they beleued these sacramentes of the body and bloude of Christ to be Symbola resurrectionis nostrae the pledges or causes of our resurrection And Athanasius who was one of the chiefe men in that counsell calleth it Conseruatorium ad immortalitatem uitae aeternae A conserue or a thing that preserueth our bodyes to the immortalitie of eternall lyfe Ireneus that was a great deale older writyng agaynst the heretikes that denyed the resurrection of the fleshe proueth it and confuteth them by the effect of this sacrament sayinge thus Quomodò dicunt carnem in corruptionem deuenire quae à corpore sanguine Domini alitur By what reason do thei saye that our flesh goeth wholy to corruption seyng that it is nouryshed wyth the bodye and bloude of our Lord and in hys fyfte booke he sayeth Quomodò carnem negant capacem esse donationis Dei quae est uita aeterna quae sanguine corpore Christi nutritur Howe do they denye our fleshe to be able to receaue the gyft of god which is eternal lyfe whych is nouryshed wyth the body and bloude of Christ The greateste argumente that Ireneus could bring to proue the resurrection of our flesh to lyfe eternall was to alledge the cause of that resurrection whych was the nouryshynge of our fleshe wyth the lyueâ—ye fleshe of Christ in the sacrameÌ„t not to this temperal lyfe as other earthly meates do but to eternal lyfe as onely Christes flesh doth and this cause was beleued and coÌ„fessed of al men at that tyme both catholykes heretikes Insomuche that these heretikes of oure tyme that denye this cause that is to saye Christes fleshe to be really gyuen in the sacrament eaten of our flesh do giue occasioÌ„ yea I am affrayed do gyue more then occasion for vs to thynke of them that they denye also the resurrectioÌ„ of our fleshe whych is the propre effect of it although as yet they dare not impudentlye burste out wyth it in playne wordes though they expresse the same euidently to all mens eyes in their carnall beastly lyues To proue this effect further I could bring in many mo aucthorities as the saying of Hilalarius Haec uero uitae nostrae causa est quòd in nobis carnalibus manenteÌ„ per carneÌ„ Christum habemus Thys is the very cause of our life y â— we haue Christ by his fleshe dwellynge in oure fleshe But I wyl not in so playne a matter through my curiosity seme to mistrust the credite of you that be faythfull men Therfore to conclude knowing the greatnes and thexcellencye of thys effecte shall we ascribe it to so basse creatures as be bread wyne whiche be not able to worke suche an effect God forbidde The principal effect of all is to make vs one bodye wyth Christ whyche is declared in saynt Paule in these wordes Panis quem frangimus nonne communicatio corporis Christi est The breade whyche we breake is it not the communion of Christes body that is to say doth it not ioyne knitte vs in the vnitye of one body of Christ Upon the whyche place of saynt Paule Chrysostome noteth that he sayd not it is the participation but it is the coÌ„munion of one bodye Declarynge therby the higheste and greatest coniunction that can be sauyng the vnitye of person for the breade whych we breake that is to saye the natural body of Christe vnder the forme of breade whyche we breake and diuide amonges vs not takyng euerye man a sondrye part but euerye man takynge the whole and the same And as Cyrill sayth Gods sonne going into euery man as it were by diuision of hym selfe yet remayneth whole wythout any diuision in euery manne thys breade I saye is the communion of Christes body that is to saye maketh vs that be diuerse in our owne substaunce to be all one misticall bodye in Christ indued all wyth one holye spirite wherby y e influence of Christes grace that is oure head is deriued and deduced vnto vs that be membres of his body fleshe of his fleshe bones of his bones Thus doeth Chrysostome expounde y e wordes of S. Paul Quid enim appello inquit communicationem idem ipsum corpus sumus quidnam est panis corpus Christi quid auteÌ„ fiunt qui accipiunt corpus Christi noÌ„ multa sed unum corpus What meaneth S. Paule when he sayeth the coÌ„munion he meaneth that we be all one bodye What meaneth he by thys word bread the body of christ What are they made that receaue the body of Christ they are made not manye bodyes but one bodye And therefore S. Paul sayeth by by after unus panis unum corpus multi sumus omnes enim de uno pane participamus We that be many are made one bread one bodye forbecause all we do receaue and eate of one bread Here he telleth playne why we that be manye in numbre are all made one breade one misticall body because sayeth he all we eate of one breade whych is one naturall bodye And this worde breade here must nedes be taken for Christes naturall body and not for materiall bread
the degrees and specialties of sanctification whyche be many for some thinges be holy not for any holines that is in them but for that they be brought to the churche and dedicate to some holy vse as is the temple of God the vestures about the aultare and other thinges vsed in Gods seruice whyche thynges too steale and conuey is sacrilege and amonges those thynges there be degrees of holynes as saynt Augustyne sayeth Quod accipiunt Catechumeni quamuis non sit corpus Christi sanctum est tamen sanctius quà m cibi quibus alimur Holye breade whyche those that be learners receaue although it be not the body of Christe yet it is holy and more holye then the meate with which we are fedde dayly which also is sanctified by the word prayer There is also holines a qualitie a vertue and gift of God makynge him in whome it is acceptable in the sight of god The soule of man is likewyse sanctified and holye because it is that substaunce and subiect wherin holines consisteth and dwelleth beyng a vessell created to gods ymage and prepared to receaue gods gift of saÌ„ctification and holines And the bodye of a godlye man is also sanctified and holy because it is the membre of Christ the temple of the holye ghost and the house and tabernacle of the soule replenyshed with gods grace and sanctification and for this reason we haue in reuerence and estimation the reliques and bodyes of holy martyrs and coÌ„fessors whyche beynge members of Christ were also pleasinge sacrifices to almightie god eyther for austeritie of lyfe or for sufferynge of vndeserued deathe for the fayth or in the quarell of Iesus Christe oure Lord. The sacramentes of Gods churche be iustly called holye because they be the instrumentes wherby God doth worke holines in the soule of manne and be as causes of the same by Christes owne ordinaunce and institution But aboue all other this Sacrament of the aultare is holy beyng as Chrysostome sayde not only a thyng sanctified but the very sanctification it selfe for in that it is the body of Christ by consecration wherevnto is annexed y e godheade by vnitie of person it must nedes be holines it self not in qualitie but in substance seing whatsoeuer thinge is in God is also God who for hys simplicitie receaueth no qualitye into him selfe but is the author and principal cause of all good qualities and graces giuen to manne Wherfore thys place of Chrysostome that calleth it sanctification it selfe â–ª can not be auoyded by no figuratyue speaches nor suche lyke cauillations The same Chrysostome in hys epystle to Innocentius Bysshoppe of Rome wryteth of the maner of the persecution in hys time not vnlyke to thys of ours Nam sanctuarium ingressi sunt milites quorum aliquos scimus nullis initiatos mysterijs uiderunt omnia quae intus erant quin sanctissimus Christi saâ—guis sicut in tali tumultu contingit in praedictorum militum uestes eflusus est The souldiers came violentlye into the holye place of whome we knowe that some were not baptized and there they sawe all thynges that were within and the most holy bloude of Christ as chauncheth often in suche a tumult was shedde vpon the garmentes of those souldiers Here I marke that he sayth not the figure or signe of christes bloude but the most holy bloude an other inferiour creature can not be moste holye Also I marke that thys most holye bloude was reserued there in the holye temple and was not onlye in heauen to be receaued by fayth of the faythful but also was in the temple and violently handeled of the vnfaythfull beinge there contemned abused and spilt vpon their garmentes Doeth not this barbaricall violence and externall situation of the most holy bloude of Christ proue a reall presence of the same in the Sacrament Gregorye Nazianzene speaketh after the like maner howe that the Arianes would not suffre the Catholikes to praye in theyr temples but troubled them and killed theÌ„ and mingled Christes mystical bloude wyth the bloude of the catholike priestes whych they slew and so forth whereby we vnderstande a reall presence of Christes bloude by that violence that was shewed vnto it of the heretikes part though Christe were there after that sort that he could suffre no violence of his part We reade in saynte Hyerome and in diuerse other Ipse conuiua conuiuium comedens et qui comeditur that Christe is both the eater of the feast and the feast it selfe both the eater and the meate that is eaten Wherby we vnderstand that Christ gyuyng hys bodye and hys bloude to hys discyples dyd receaue the same him selfe before And as Chrysostome wryteth that lest hys disciples shoulde haue bene troubled and offended hearyng hym saye This is my bloude dryncke ye all of thys as y e Caparnaites were before â–ª and so shuld abhorre to haue droncke of the same Christ dyd fyrst drynke of the same cuppe before them that he myght by hys example induce hys disciples to drynke lykewyse And Hesichius sayeth Ipse dominus primus in coena mystica intelligibilem accepit sanguineÌ„ atque deinde calicem Apostolis dedit Our Lorde hym selfe in the mistical supper first drank hys owne bloude that was not sene but vnderstanded then gaue the cuppe to hys Apostels By thys facte of Christ we maye learne that in the cuppe was verely and reallye Christes owne bloude for yf christ did eate hys body drank his bloude but in figure then he dyd eate and drynke it before after that maner in the typical and legall supper then how can thys mysticall supper be the trueth and the other the fygure yf thys be but a figure likewise And then why shuld the Apostle be affrayed to do that nowe they were wont to do alwayes before It was no newe thing worthy the newe Testamente to eate drynke Christe in a fygure and therfore it is certayne that Christ in hys mysticall supper dydde not eate and drynke his body and bloude onlye fyguratiuely And yf ye wyll saye that he eate it and dranke it spiritually onlye then ye must say that Chryst dyd eate it by fayth for spirituall eatyng is beleuyng And yf ye saye Christ dyd beleue then it foloweth y t Christ was not God Who hath perfyte knowledge of all thinges by syghte and not vnperfecte knowledge by fayth as we haue seing as through a glasse in a darke rydle And surelye they harpe muche vpon thys string for this heresy agaynst the presence of Christ in the sacrament is an hygh way leadyng to the other heresy that Christ is not God as is proued by diuerse wayes and argumentes into which pitte diuerse be fallyng by thys meanes yf God do not put vnder hys hande to staye them betimes for yf they continue long in this they wyll fall into the other no remedye whereof we haue already seene experience Then yf
putte to thy hand knowynge that thou must prepare such lyke thinges agayne S. Augustyne vpon saynt Iohn and Chrysostome vpon the Psalme and Hesichius and other moo whose wordes it were to longe to reherse in Latyne do expounde this place of the prouerbes thus Who is this great man but Iesus Christ our lord gods sonne and what is the table of this great maÌ„ but where is receaued his bodye and his bloude that hath giuen hys life for vs And what is to sytte at that table but to come to it humbly and deuoutly what is to considre and vnderstande wisely what thinges be sette before thee but to discerne the body bloude of Christe to be set there verelye in trueth and to knowe the grace vertue and dignitie of theÌ„ and the daunger for the misusyng of them and what is to put to thy hande knowynge that thou muste prepare suche like agayne but to eate of them knowynge that christen men in the cause of Christ and defence of the trueth are bounden to shedde theyr bloude and spend their lyues for their brethren as christ hath done the same for vs before that lyke as we haue receaued at Christes table hys bodye and his bloude so oughte we to giue for our brethren our bodyes and bloude Thys comparyson of taking giuing the like agayne auoydeth all the triflynge cauillations of these figuratiue speaches that the simple peoples heades be combred wythal Here is no place for eatyng only by fayth for the martyrs dyd not only beleue in Christe but also in very dede gaue theyr bodyes and shedde their bloude really for Christ. I nede not stande longer in so playne a matter although I could alledge muche more oute of al the auncient fathers yea more playner then these I haue touched yf any can be playner If I did but tel the bare names of the Sacrament whyche the authors gyue it I shuld proue manifestlye that it were the very body and bloude of Christ not breade and wyne Ignatius calleth it Medicamentum immortacitatis antidotum non moriendi a medicine of immortalitye a preseruatiue agaynste deathe Dionisius Ariopagita S. Paules scholer calleth it hostia salutaris the sacrifice of our saluation Iustinus martyr sayeth it is caro sanguis incarnati Iesu the fleshe bloud of Iesus incarnate whyche names be gyuen to it of the scripture and all other wryters Origen calleth it Panis uitae dapes saluatoris epulum incorruptum Dominus the breade of lyfe the deynties of oure sauioure the meate that is neuer corrupted yea our Lorde hym selfe Cyprian calleth it SanctuÌ„ domini the holy one of God gratia salutaris the sauyng grace Cibus inconsumptibilis the meate that can neuer be coÌ„sumed Alimonia immortalitatis the foode of immortalitye Portio uitae aeternae the portion of eternal lyfe Sacrificium perpes holocaustum permanens a coÌ„tinual sacrifice an offerynge alwayes remaynynge Christus yea he calleth it Christ The greate general counsell at Nice calleth it Agnus Dei qui tollit â—eccatum mundi the lambe of God that taketh awaye the synnes of the world Optatus an olde author gyueth it diuerse names as in this sentence Quid tam sacrileguÌ„ quà m altaria Dei frangere radere remouere in quibus uota populi membra Christi portata sunt unde à multis pignus salutis aeternae tutela fidei spes resurrectionis accepta est What is more sacrilege then to breake the aultares of God as the Donatiâ—tes dyd or to scrape them or to remoue them vpon the whych aultares the vowes of the people y t is to saye the members of Christ are borne from whych aultares also the pledge of eternall saluation the defence and buckeler of fayth and the hope of resurrection be receaued Hilarius calleth it cibus dominicus our Lordes meate uerbum caro the worde made fleshe S. Basyll in hys Masse calleth them sancta diuina impolluta immortalia supercelestia uiuifica sacramenta Holy Sacramentes godly pure vndefyled immortall heauenly and gyuyng lyfe What wyttelesse and vngodlye man woulde gyue these names to breade and wyne S. Ambrose calleth it gratia dei the grace of God not an accidental grace receaued of God into mans soule but the very reall Sacrament he calleth the grace of God the whych hys brother Satyrus being vpon the sea and hys shippe broken sekyng for none other ayde but onelye the remedy of fayth and the defence of that Sacrament toke thys grace of God of the priestes and caused it to be bounde in a stole whych he tied about his necke and so trusting in that committed hym selfe to the waters by vertue whereof he escaped drownyng and afterward of a catholike Bysshop he receaued that same grace of God wyth hys mouth Chrysostome O wyth what eloquence doth he vtter thys matter heare but thys one place Ipsa namque mensa animae nostrae uis est nerui mentis fiduciae uinculum fundamentum spes salus lux uita nostra The very table sayeth he meanynge the meate of the table is the strengthe of our soule the synewes of oure mynde the knotte of our trust the foundation oure hope oure health oure lyght and our life What names what effectes be these and in an other Homelye he calleth it Rex coeli Deus Christus The kyng of heauen God hym selfe Christ which he sayth goeth into vs by these gates dores of our mouthes Cyrillus calleth it sanctificatio uiuifica The very sanctification that gyueth lyfe And S. Augustyne calleth it Praetium nostrum The pryce of our redemption whych Iudas receaued What shuld I trouble you any longer in so playn a matter Why shoulde these holye fathers deceaue vs by callinge this Sacramente w t so gloriouse and highe names yf they meante not so but that it was but breade and wyne they lacked no grace that had so muche grace as to shedde their bloud for christes fayth they lacked no wytte nor eloquence to expresse what they meant Thus dyd they wiâ—h one consent after one maner alwayes speake and wryte by whose playne preachynge and wrytinge the whole worlde of Christendome hathe bene perswaded and establyshed in this fayth of the real presence these fiftene hundreth yeres If they haue seduced vs meaning otherwise then they wrote then may we iustly say that they were not martirs confessors in dede but very deuyls errynge them selues and bringynge other also in erroure But good people the truth is they erred not but taught vs as they beleued the very truthe confirmyng and testifyinge that faythe whyche their bloud y t they had taught with their mouthe And yf there be anye errour it is in vs that for the vnlearned talkinge and wytlesse sophistical reasonyng of a fewe men will headlinges destroye our soules forsaking not coÌ„tinuing in that faythe whyche was taught by the mouth of christ â–ª sealed with his
bloud testified by the bloude of martyrs and hathe preuayled from the begynnyng agaynst the whych hell gates can not preuayle Nowe there remayneth some thyng to be sayd concernyng the thirde parte whyche is the consent of y e catholyke church in this poynte but I am sory the tyme is so past that I can not nowe say any thinge of it in my nexte day god willinge I shal touche it also procede in the matter of the sacrifice whych I hope to god to make so playne y t it shall appeare to theÌ„ y t will see be not blinded forsaken of god to be a thinge most euideÌ„t most profitable to be vsed frequeÌ„ted in christes churche and that such sclaunders and blasphemies as be shotte agaynst it shal rebound I hope vpon their onwe heades that shotte them to the glorye of almightye GOD who by hys heauenlye prouidence can so dyspose the malice of a fewe that it turne to the staye and commoditye of the whole that the electe by suche conflictes maye be awaked from their slepe maye be more confirmed in all trueth and may be more vigilant and ware in learnynge and obseruynge the lawe of God to whome be all glory and prayse world without ende Amen ¶ The seconde Sermon Roma 12. ¶ Obsecro uos fratres per misericordiam Dei ut exhibeatis corpora uestra hostiam sanctam c. AMonges other thynges y e laste time I was admitted to speake in this place I brought forthe this sentence of S. Bernarde wrytten in a sermon de Epiphania Pauperes sumus paruÌ„ dare possumus c. The Englyshe is thys We be poore lytle maye we gyue yet for that lytle we maye be reconciled yf we wyll Al that euer I am able to giue is this wretched body of mine yf I gyue that it is sufficient yf not then I adde his bodye for that is myne and of myne owne for a lytle one is borne vnto vs â–ª and the sonne is giueÌ„ to vs. O Lord that lacketh in me I supplye in thee O moste swetest reconciliation Here I noted a great benefite of the oblation of Christes body to consiste in supplyinge that lacketh in the oblation of our bodyes that whereas we be exhorted of saynt Paule to offre vp our bodyes a sacrifice to almightye God and also do vnderstand by other scriptures that it is our dueties so to do whych maye be done three wayes By voluntarye sufferynge the deathe for Christes fayth yf case so require by paynefull and penall workes as by abstinence and other corporall exercises for the castigation and mortifyinge of the outward manne or else by the seruice of righteousnes in that we vse the membres partes of our bodye as instrumentes of all vertue and godlinesse coÌ„siderynge agayne howe there is great imperfection in al our workes and that the beste of vs all cometh shorte of that marke whych is prefixed of God to serue hym wyth al our heart wyth all our strength that eyther in the worke it self or in thintente or in the cause or tyme or in some other degree circumstaunce for thys cause and consideration saynte Bernarde doth hym selfe and moueth vs to ioyne the oblation of Christes bodye wyth ours wherewithal we are sure god is well pleased sayinge This is my sonne in whome I am wel pleased by whose merites our oblation and other workes do please God and not otherwyse And therfore I purposed to make one sermon of the sacrifice of Christ not of y â— which he hym selfe made vpon the crosse for our redemption but of that which the churche hys spouse maketh vpon the aultare whych purpose beinge also before promised remayneth now to be fulfylled And entering the last time to speake of it I â—ayde thys foundation that is to saye the veritye of the blessed Sacrament the body bloude of our sauiour Christ to be verelye really present in it by the omnipotent power of almightye God and the operation of his holy spirite assistynge the due administration of the priest so to be there not only as oure meate whych God giueth vnto vs to nouryshe vs in spiritual lyfe but also as oure sacrifice whych we gyue and offre vnto God to please hym and purge vs from suche thinges as maye destroye or hynder that spirituall lyfe seyng that Christe hym selfe is the substaunce of the sacrifice of the newe Testamente as I haue partly shewed before and besyde hym we haue none that is only propre to vs Christen men This foundation of the reall presence I presupposed to haue bene beleued of vs all yet I dyd not so rawlye leaue it but declared vnto you suche reasons as moued me to continue styll in that fayth I was borne in whych were the euident and playne scriptures of God opened wyth the circumstaunces of the places in suche wyse as the vayne cauillations of the Sacramentaries can not delude them and also the effectes of this Sacrament whych be so greate and so wonderful that they can be asscribed to no other cause but only to almightie God and to suche creatures as gods sonne hath ioyned vnto hym in vnitie of person as be the body bloude of our sauioure Christ. I alledged also the sayinges of the holy fathers not in such numbre as I wold haue done but choosed out a fewe whych not only declared the authors fayth but conteyned a necessary argument to proue our conmon fayth in this matter Concernynge the third poynt whych is the consent of the catholike church neyther the tyme then suffered to speake as behoued nor yet suffereth nowe yf I shuld performe my promise as I intende GOD wylling And for that cause I shall but moue you to consydre certeyne thinges wherby the consent may appeare Fyrst the possession of the churche in this doctrine so many yeares in suche quietnesse wythoute contradiction that no reason nor yet iniunction nor no newe deuice that the deuyll or hys dearlynges can inuent to the contrary eyther can or oughte to remoue vs oute of possession excepte we wyll wylfullye loose oure owne ryght and clayme seing that we that lyue nowe vniuersally throughout all Christendome haue receaued thys fayth of our fathers and they of theirs and so forthe euen to the Apostels and oure sauiour Christe hym selfe by whose mouthe thys doctryne as S. Cyprian sayeth was first taught to the worlde that Christen men in the newe law be commaunded to dryncke bloude whych the Iewes in the olde lawe were forbidde to do And so from hym and hys Apostels it hathe bene by succession deduced and broughte throughout all ages euen to this our tyme and beleued as Gods worde whyche can not be chaunged not as mans worde subiecte to alteration as probabilitye can persuade Secondlye thys consente in thys matter maye aypeare by that the holye fathers and pastors of Christes Churche haue wrytten of it whome God hath placed and planted in his church
for the buylding and vpholdyng of it in truth that hys flocke be not seduced and caried about wyth euery blaste of newe doctrine by the craftines of men to the destruction of their soules Of thys I haue spoken somethyng alreadye Thirdly we may know the consent of the churche by the determination of the general councels where the presidentes of Gods churches the rulers and learned priestes of christendome assembled in the name of our lord Iesus christ representyng the holy church of God militaunt being ledde not with priuate affection but by Gods holye spirite to hys glorye instant in prayer feruent in deuotion purely diligently and freely haue intreated determined those thynges that perteyne to y e fayth of Christ and the purgyng of hys churche to whose determination as to Goddes ordinaunces we are bounde to obeye Wherein appeareth manifestlye the consente of the churche The fyrst general councell both for the callyng and also for the cause was holden at Nice in Bithinia by .318 bisshops in the tyme of Constantinus Magnus twelue hundreth and thirtye yeares agoo where it was determined and publyshed to y ◠worlde in these wordes Exal altata mente fide consideremus situm esse in sancta illa mensa agnum Dei qui tollit peccatum mundi qui à sacerdotibus sacrificatur sine cruoris effusione et nos uerè preciosum illius corpus sanguinem sumentes credere haec esse resurrectionis nostrae symbola c ▪ Let vs lyfte vp our myndes vnderstandynge and considering by fayth that the lambe of God whyche taketh awaye the synnes of the worlde is situate and lyeth vpon that holy table whych is offered of the priestes wythoute the sheddyng of bloude that we receauynge verelye hys preciouse bodye bloude do beleue them to be the pledges or causes of our resurrection Thys aucthoritye serueth me very wel to declare the cōsent of the churche both in the matter of the reall presence also of the sacrifice whych we haue in hande For the wordes be couched meruelouslye euery one seruyng to expresse the trueth and to auoyde all doubtes For fyrst he byddeth vs lift vp our myndes and considre by faythe wyllynge vs not to stycke only to our senses thinkyng nothyng els to be there but that we see outwardlye teachynge vs that the iudgemente of thys matter perteyneth not to oure senses but to our fayth only as Eusebius Emesenus sayeth Verè unica perfecta hostia fide aestimanda nō specie nec exterioris cēsenda est uisu hominis sed interioris affectu Thys hoste and sacrifice is verely one and perfect to be estemed by fayth and not by forme and apperaunce to be iudged not by the syghte of the outward man but wyth y e affection and persuasion of the inward man for to fayth only and not to senses perteyneth the knowledge and iudgemēt of Gods mysteries and sacramentes Then the councell declareth what fayth teacheth that is to saye that the lambe of GOD not materiall breade wyne nor the figure of the lābe but the lambe that taketh awaye the synne of the worlde is placed lying vpon the holye table of the aulter whych externall situation proueth a reall presence of Christe to be there before we receaue it and not a phantasticall or an intellectual receauyng of Christe by fayth in the tyme of the receauinge only as these men contende Further it teacheth that this lambe of God is offered to almightye God by the priestes whiche is a distincte offeryng from that Christe made vpon the crosse for there he offered hym selfe by sheddyng hys bloude whiche he did but ones and neuer shall do it agayne any more Here is he offered of the priestes not by sheddynge of bloude but as the councell sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not after a bloudy maner whych is not a new kyllynge of Christe but a solempne representation of hys deathe as hym selfe hathe ordeyned After this it declareth the receauing of it saying that we verelye receaue his preciouse body and bloude which word verelye is as muche as that we call reallye and declareth the vse of the sacrament in the receypte of it wyth the seruice of our mouth as Christe commaunded sayinge Take eate whyche is a corporall eatinge not a spirituall beleuyng And last of al it sheweth the effect of the sacrament whych is the resurrection of oure bodyes to eternal life for because Christes body being the body of very life is ioyned to our bodies as our foode it bryngeth oure bodies that be deade by sentence of deathe to hys propertye which is life wherof in my laste sermon I spake more at large O Lord what hard hartes haue these men to doubte thē selfes or to denye or to bryng in question that manifest open trueth in so highe and necessarye a matter whiche in moost playne woordes hathe bene taught of our sauiour Christe his Apostels and euangelistes declared so to be vnderstand by the holye ghoste oute of the mouthes of all these holye fathers whome the holy ghoste dyd assemble and inspire wyth the spirite of truth to the confusion of the greate heretyke Arius that troubled the worlde then and also did inspire their hartes to declare so playnlye the mystery of thys blessed sacramente whyche then was wythout al contention beleued of all Christen men onlye to preuente these heretikes y e aryse and sprynge vp nowe in these latter dayes that the worlde maye see howe they stryue agaynste the knowen trueth their owne conscience and the determination of the whole churche being enemies of God breakyng hys peace diuiding them selfes from the churche whose ende is eternal confusion Lykewise the next general councell holden at Ephesus in the tyme of Theodosius the Emperor eleuen hundreth and twentye yeares agoo dothe determine this trueth lykewyse in these wordes Necessario igitur hoc adijcimus Annunciantes enim sicut secundum carnē mortem unigeniti filij Dei id est Iesu Christi resurrrectionem cius in coelis ascensionem pariter confitentes incruentum ce lebramus in Ecclesijs sacrificij cultum sic etiam ad mysticas benedictiones accedimus sanctificamur participes sancti corporis et preciosi sanguinis Christi omnium nostrum redemptoris effecti non ut communē carnem percipientes quod absit nec ut uiri sanctificati uerbo coniuncti secundum dignitatis unitatem aut sicut diuinam possidentis habitationem sed uerè uiuificatricem ipsius uerbi propriam factā We adde this also necessarely We shewynge and declarynge the corporall death of Gods only begotten sonne Iesus Christ and lykewise confessing his resurrection and ascension vnto heauen do celebrate the vnbloudy oblatiō and sacrifice in our churches for so we come to the mysticall benedictions are sanctified being made partakers of the holy body and preciouse bloude of Christ all our redemer not receauyng it as common fleshe God forbidde nor as
be cōsecrate but by a priest there was an heretike called Zacheus condemned as Epiphanius wryteth because he would praye with no man but alone and therefore without reuerence and authoritye did handle the holy mysteries and beyng a laye man did impudently ordre and vse them Also certeyne heretikes called Anthropomorphitae denyed the reseruation of the sacramente saying that Christes body remayned there no longer then it was in receauyng of whom Cyrillus writeth thus Dicunt mysticam benedictionē si ex e a remanserint in sequentem diem reliquiae ad sanctificationem inutilem esse sed in saniunt haec dicentes non enim mutatur Christus neque sanctū eius corpus discedit sed benedictionis uirtus et uiuifica gratia continuo manet in illis They saye that the mysticall benediction whyche is the sacrament is not profitable to the sanctification of the receauer yf there remayne anye thyng of the sacrament to the next daye But they be starke madde that saye so for Christ is not chaunged nor yet his holy body doth not departe away but the vertue of the benediction and the grace of giuyng life do continually abide and remayne in that that leaueth Thys heresy is newe reuiued agayne by Martyn Luther and his sect but it can not stande beynge condemned of olde time and now also by the catholike churche Many moo heresies there be cōdemned concernyng the sacrament besyde the heresye of Berengarius that twyse dyd recant it in two prouincial councels and at hys death tooke great penaunce for his damnable opinion as the stories tell and also besyde the cōdemnation of Iohn Wycleffe in y e general councel at Constance but I wyll not hyndre my purpose wyth a longe rehersall of them These be sufficient to shew the consente of the churche by the condemnation of heretykes he that wold know mo argumentes to proue the consent in thys or any other matter let hym reade a booke called Vincentius Lirinensis contra prophanas haeresum nouitates he may bye it for lesse then syxe pence find there a great treasure of good learnyng Now to oure purpose of the sacrifice ¶ Here thye prayer was made AGaynste the blessed Masse which is the sacrifice of y ◠church many wordes of manye men haue bene sayde but sufficient reprofe of it hath not yet bene hearde Scripture neuer one was yet alledged against it sauing one out of the epistle to the Hebrewes where S. Paule writeth that Christ entered into heauen by hys owne bloude ones and afterward he sayth Christe was ones offered vp to take away the sinnes of many and al the argumente consisteth in this woorde ones whych I shall God willinge discusse hereafter But in very dede that same scripture that they brynge agaynste the Masse to no purpose is the verye foundation of the Masse wherevpon the Masse is buylded establyshed after what sort I shal declare as time will serue Lyke as there is one God the father one Christ our redemer one body and churche whych is redemed so there is but one only sacrifice wherby we be redemed whyche was ones neuer but ones made vpon the aultare of the crosse for the sinnes of all men Thys sacrifice is propitiatorye and a sufficient pryce raunsome of the whole world as S. Iohn sayeth he is the propitiation for our synnes not for our synnes onelye but for the synnes of the whole worlde and in his Gospell he wryteth Behold the lambe of God that taketh away the sinnes of the world The vertue of this sacrifice beganne when God promised that the seede of Adam shuld brusse and breake the serpents heade without the merite of thys sacrifice there is no saluation for God was in Christ reconcilyng the worlde to hym selfe Thys sacrifice is common to both the testamentes wher of both take their effect whose vertue is extended from the begynnynge of the worlde to the laste ende for the lābe was slayne from the begynnyng of the world as S. Iohn sayth It is also a bloudy and passible sacrifice extendinge to the death of him that offered him selfe it was promised to the fathers and performed in the fulnesse of tyme the merites wherof receaueth no augmentation because it is perfect nor yet diminution because it is eternal And although this sacrifice be sufficiente to saue all men yet it is not effectuall to the saluation of al men it is able to saue al but yet all be not saued for what doth it profite the Turkes Saracenes vnfaythfull gentiles counterfeyte Christians The faulte is no◠in god beinge mercifull to al his workes who created vs without vs but the faulte is in our selfes Therfore y t this sacrifice of Christe as it is sufficiente for all so it maye be effectuall and profitable for all God hath ordeyned certeyne meanes whereby we maye be made able to receaue the merite of it ▪ and wherby the vertue of it is brought and applied vnto vs in the newe Testamente after his passion as it was to the fathers in the olde testament before his passion Of these meanes some be inward some be outward the inwarde be cōmon to both the testamentes of which the first principall is fayth for withoute fayth it is not possible to please God and as S. Iohn sayeth he that beleueth not is now already iudged to hym therefore that is an infidell Christ hath dyed in vayne Charity also is a meane for he that loueth not remayneth in death he that hateth hys brother is in darkenes walketh in darkenes and can not tell whether he goeth and yf I haue all fayth and haue no charitye I am nothyng He is not therfore partaker of Christes merites in the remission of synne that lacketh charitye And so may we saye of hope wythout the whyche no man receaueth mercye at Christes hande Amonges the inward meanes there be other spirituall sacrifices as the sacrifice of a contrite heart whych GOD doth muche regard the sacrifice of oure lyppes whyche is prayer prayse of God wherby we atteyne remissiō of sinne hauyng a playne promise that whatsoeuer we aske of god in the name of Christ we shal obteyne it And the sacrifices of almose beneuolence whiche Saynt Paule wold not haue vs to forgette ▪ because God is gotten and wonne by such sacrifices All these and other suche like do not fully deserue grace and remission of synne but be meanes that the vertue and merite of christes passion may be deriued and applyed vnto vs as he hath ordeyned There be also other outwarde meanes ▪ as sacramentes and sacrifices Of Sacramentes some be propre to the olde Testament some propre to the newe without the whiche ordinarely there is no remission of synne nor collation of grace As circumcision was to the fathers so baptisme is to vs without the whych this bloudye sacrifyce
aunswere that Christ was neuer offered to the death for our redemption but ones and yet otherwise was he offered many times both of him selfe and of his creatures We reade in the Prophete Daniel that Aungels offered him in the syght of hys father And also y t the blessed virgine his mother offered him at hir purificatiō of whych offeryng S. Bernard saith Ista oblatio fratres satis delicata uidetur ubi tantum sistitur domino redimitur auibus ilico reportatur Thys oblation brethren is very delicate where he is onely presented to our Lorde redemed with birdes and by and by brought home agayne And therfore we aunswere them that their argumente is of no strength to confute one truth by an other when bothe may be true as to reasō christ was but ones offered vpon y e crosse ergo he was not offered in the sacrament And we tell them that they do not considre howe Christe is offered three wayes of hym selfe and also three wayes of man First he offered him selfe vpō the crosse really and corporallye as Isaias sayeth oblatus est quia uoluit Thys is manifest ynoughe And here their exclamacions of ones ones hath very good place Secondly he offered hym selfe figuratyuelye in the paschall lambe For the scripture saythe the lambe was slayne from the begynninge of the worlde and the fathers in the olde lawe in all their sacrifices dyd offre Christe not in substaunce but in figure and so Christe offeryng the paschall lambe at hys supper offered him selfe in figure Thirdly Christ offereth him selfe in heauen reallye and so continually as the same chapiter which they bryng agaynst the Masse doth testifye Non in manufacta sancta Iesus intro iuit exemplaria uerorum sed in ipsum coelum ut appareat nunc uultui Dei pro nobis Iesus entered not into a temple made wyth mans hande a figure of the trueth but into heauen that he myghte appeare now to the countenaunce of God for vs. What is this appearyng in the syght of GOD for vs but an offerynge of hym selfe for vs to pacifye the angre of god with vs to represente hys woundes and all that he suffered for vs that we mighte be reconciled to God by hym Thys is the true and perpetuall oblation of Christ in cōparison of thys in heauen the bloudye oblation vpon the crosse is but an ymage as S. Ambrose sayeth Hic umbra hic imago illic ueritas umbra in lege imago in Euangelio ueritas in coelestibus antè agnus offerebatur uitulus nunc Christus of fertur sed offertur quasi homo quasi recipiens passionem offert se ipse quasi Sacerdos ut peccata nostra dimittat hic in imagine ibi in ueritate ubi apud patrem pro nobis quasi aduocatus interuenit Here in thys worlde there is a shadowe here there is an ymage there in heauen is trueth the shadowe in the law the ymage in the gospell the trueth in heauen Before a lambe and calfe were offered nowe Christ is offered but he is offered as manne and receauynge passion and he offereth hym selfe as being a priest to take our synnes away here in ymage there in truethe where wyth the father as an aduocate he maketh intercession for vs The same thynge he wryteth also vpon the .38 Psalme So that it is verye playne wythout all controuersy that Christe dothe offre hym selfe nowe moste perfectly in heauen for vs beynge our aduocate to the father face to face and as S. Iohn sayeth Ipse est propitiatio pro peccatis nostris He is a sacrifice propitiatorye for our synnes he sayth not he was but is and after the most perfytest maner that can be in respecte whereof the verye true and reall oblation for oure redemption vpon the crosse is an ymage So that by thys we see by the playne Scrypture that Christe offered hym selfe thre wayes besyde the oblation of hym selfe in hys supper which is the poynte we be aboute to declare And euen so is he offered of manne three wayes lykewyse Fyrste fyguratiuelye in the oblation of the olde Testament When Abraham beynge aboute to offre hys owne deare sonne and by GODS prouision offered in hys stede a ramme and when Melchisedech offered breade and wine and the Iewes the Paschall lambe and their burnte offerynges what dyd they offre but Christe in fygure whose passion those offerynges dyd sygnifye Whyche offerynges dydde of them selfe worke nothynge inwardlye and therfore were called Iustitia carnis the ryghtewesnes of the flesh ▪ but by them they dydde proteste their synne and declared their fayth of whome they looked to haue remission Secondly we offre Christe mysticallye in oure daylye sacrifice of the Masse where Christe is by hys omnipotent power presented to vs in the Sacramente and of vs agayne represented to his and our father and his passion renewed not by sufferynge of death agayne but after an vnbloudye maner not for thys ende that we shoulde thereby deserue remission of oure synnes but that by our fayth deuotion and thys representation of hys passion we moste humblye praye almyghtye GOD to applye vnto vs by Christe that remission whych was purchased and deserued by his passion before The hoste of these two sacrifices vpon the crosse and vpon the aultare is all one in substaunce but the maner is diuers and the ende is diuerse that by this meanes as christe him selfe hathe instituted we myght celebrate and make commemoration of his passion This is onely the sacrifice of the prieste by publycke ministracion but verely and in affection it is the sacrifice of the whole churche whiche euery membre of the Churche dothe vse and frequente and no man dothe impugne it but he that professeth open warre agaynste the churche Thirdely christe is offered by man spiritually onely by y e meditation of our mynde when we thynke and remembre his passion and in our deuoute prayer beseche god to showe vs mercy for it Thus euerye Christen manne and womanne in all places and tymes vpon the aultare of hys owne hearte oughte to offre Christe too the father after whiche sorte of spirituall oblation we be all both menne and women Priestes and kinges beinge as Saynte Peter sayeth Sacerdotium sanctum offerentes spirituales hostias acceptabiles Deo per Iesum Christum An holye Priesthoode offerynge spirituall Sacryfices acceptable to God by Iesus Christ. Nowe considerynge these thre wayes shal it be a good argument to inculcate one waye and to reiecte the rest To alledge one membre of a diuision to the reiection of the other This is the peculiar maner of the heritikes the enemies of Christ as thei dyd in the matter of the Sacrament by the spiritual eatynge of Christ to confute reiect the reall and corporall eatynge of christes bodye in the Sacrament Suche shiftes and fonde argumentes they haue to seduce the vnlearned wythall whiche when they be espied and detected they appeare as they be
causa fit uitae Christ out of this fountayne of the chalyce geueth vnto vs not water but lyuelye bloude which although it be receyued for the testimonye of Christes death yet to vs it is made a cause of lyfe Is not this to haue fruite of Christes passioÌ„ applied vnto vs when we receyue lyfe by receyuynge of that which is offered in commemoration of Christes death â–ª S. Gregorye sayeth Quoties ei hostiam suae passìonis offerimus toties nobis ad absolutionem nostram passionem illius reparamus As often as we offer to hym the hoste or sacrifice of his passion so often we renewe and repayre his passion to vs for our absolution and perfection And in another place he sayeth Haec uictima singulariter ab aeterno interitu animam saluat quae illam nobis mortem unigeniti per mysterium reparat Thys sacrifice doeth singularelye saue the soule from eternall destruction which by mysterye renueth to vs the death of gods only begotten sonne By these authorities ye see that the sacrifice of the masse doeth nothyng derogate froÌ„ the passion of Christ but most of all doeth exalte it repayrynge and renewynge it for vs in the syght of the father that we therby maye be renewed in grace and receyue life perfection and saluation Furthermore thei say we make our owne workes meanynge the masse a sauioure besyde Christe whiche is nothyng so but by this sacrifice of the masse we declare that we beleue there is no sauiour but onely Christ For what doe we in the masse We coÌ„fesse our synnes our vnworthynesse our vnkindnes our manifold transgressions of hys eternal law we graunt that we be not able to satisfie for the least offence we haue done therfore we runne to his passion whiche after this sort as he hath ordayned we renew and represent We beseche our most mercifull father to loke vpon Christes merites and to pardone our offences to loke vp on Christes passion and to releue our affliction We knowledge that what so euer we haue done is vnparsite and vnpure and as it is our worke doeth more offende his maiestie then please hym therfore we offer vnto hym hys welbeloued sonne Iesus in whome we knowe 〈◊〉 is well pleased most humâ—â—ye prayinge hym to accept him for vs in whom only we truste â–ª accomptynge hym all our righteousnes by whome onely we coÌ„ceyue hope of saluation And therfore in the ende of the canon of the masse we saye thus Non aestimator meriti sed ueniae quaesumus largitor admitte per Christum dominum nostrum O Lorde we beseche thee to admitte vs into the company of thy saynctes not wayinge oure merites but grauntynge vs pardon by Christ our Lorde Also whatsoeuer thynge we lacke â–ª all plagues all misfortunes all aduersitie bothe ghostly and temporal we require to be released of them not through our worthynes â–ª but for the merites of Christes passion Consider al this good people and see whether in thys doinge we make our workes a newe sauiour besyde Christ or no We beleue also that our prayer is of more efficacie and strengthe in the presence of Christ in the tyme of the sacrifice then at anye other tyme. For so sayeth S. Cypriane In huius corporis presentia non superuacue mendicant lachrimae ueniam nec unquam patitur contriti cordis holocaustum repulsam â–ª In the presence of this body the teares of a manne doeth not begge forgeuenesse in vayne nor the sacrifice of a contrite hearte doeth neuer suffer repulse And as Chrisostome sayeth In illa horadum mors illa perficitur et horrendum sacrificium quasi sedente rege quaecuÌ„que uolueris perficies In that houre whiles that Christes death is celebrate and hys fearfull sacrifice euen as the kynge were sittynge vppon hys mercye seate what soeuer thou wilte thou shalte brynge to passe Stante siquidem uniurso populo manus in celum extendente caetu item sacerdotali uerendoque posito sacrificio quomodo deum non placaremus pro istis orantes For when al the people staÌ„deth holdyng vp their handes to heauen and the companye of the priestes like wise and the fearfull and honorable sacrifice is vpon the aulter howe shall not we mitigate god praying for them And therfore speciallye then in the masse tyme we praye for the whole churche for all prynces and highe powers for al byshoppes and pastors for our selues our frendes and all that be present for peace for plentye for all that we haue nede vpon as Chrisostome wryteth In manibus est hostia adsunt angeli adsunt archaÌ„geli adest filius dei cum tanto horrore astent omnes astent illi clamantes omnibus silentibus putas temere hec fieri ergo et alia temere quae pro ecclesia pro sacerdotibus offeruntur quae pro plenitu dine acubertate absit The host of our sacrifice is in the priestes handes the angels be present the archangels be present the sonne of God is present When all men stande with such tremblynge when the angels staÌ„d criyng the other holding their peace dost thou thynke these thynges are done in vayne Then the other also be done in vayne bothe that be offered for the churche for the priestes and also for plentye and abundaunce god forbydde One notable place of Chrisostome I thinke yet expedient to rehearse vnto you coÌ„cernynge thys matter Vt homines ramos olearum ge rentes mouere reges consueue runt eoque arboris genere miseri cordiam commemorant humanitatem sic angeli tunc pro ramis oleaginis corpus domini ipsum protendentes rogant pro genere humano quasi dicant pro his domine rogamus quos tu adeo dilexisti ut pro eorum salute mortem obires animam cruce efflares pro his supplicamus pro quibus ipse tuum largitus es sanguinem pro his oramus pro quibus corpus hoc immolasti Lyke as men bearynge braunches of Olyue trees are wont to moue kinges to compassion and with that kynd oftre do put them in remembraunce of mercye and pitie euen so the angels then in the sacrifice tyme in steade of Oliue braunches holdynge forth the bodye of Christ pray for mankinde as saying thus Lorde we pray for theÌ„ whom thou hast so loued that for theyr saluation thou hast suffered death and spent thy lyfe vpon the crosse we make supplication for theÌ„ for whome thou haste geuen thy bloud for them we pray for whome thou hast offered thys same very body Now considerynge thys felowshyppe with angelles this humilitie of man this pacifiynge of God this efficacie of praier for the sacrifice sake this knowledgynge of oure vnworthynes this our only trust in the passion of Christ can any manne iustly burden vs that we make our workes a new sauiour beside Christ Furthermore beside prayinge for those thynges we lacke we also by this sacrifice geue thankes for our redeÌ„ptioÌ„ for the hope of our health and
maiestate By the fleshe and bloude of oure Lorde Iesus Christ both beynge in the sacrament inuisible spirituall intelligible is signified the visible body of Christ and palpable full of the grace of all vertues and of the godlye maiestye And euen so likewise very Christ is offered in the mysterye in signe and commemoration of him selfe offered vpoÌ„ the crosse as S. Augustyne sayth Christiani iam peracti sacrificij memoriam celebrant sacrosancta oblatione perticipatione corporis sanguinis Christi Christen menne nowe do celebrate a memorye of Christes sacrifice alreadye paste by the most holy oblation and partitipation of Christes body and bloude The lyke saying hath S. Gregorye diuerse aucthors whyche I omitte to rehearse because the tyme is paste They say that neyther the Apostles nor none in theyr tyme dyd offre Christes body in sacrifice And yet I haue shewed you before that Dionisius Areopagita S. Paules disciple of whome mention is made in the .17 chapiter of the Actes of the Apostles dyd offre the sacrifice of Christes bodye alledgyng Christes commaundement for his warraunt Ireneus that lyued wythin fiftye yeare of saynte Iohn the Euangelist and Polycarpus scholer doth make mention of this offerynge sayinge Ecclesiae oblatio quam Dominus docuit offerri in uniuerso mundo purum sacrifiâ—ium reputatum est apud Deum acceptum est eâ— The oblation of the Churche whych our Lord taught to be offered in the whole world is reputed of God a pure sacrifice and acceptable to hym And in the same chapiter confutynge them that denied the immortalitye of the fleshe by this reason that oure fleshe was nourished with Christes fleshe to eternall lyfe concludeth thus Aut sententiam mutent aut abstine ant offerendo quae praedicta sunt Eyther let them chaunge their opinion or elles absteyn from offering the same bodye and bloude of Christ we spake of Also the generall councell of Constantinople sayth that saynt Iames dydde write the forme of a Masse I omytte the Latyne the woordes in Englyshe be thus faythfullye translate Saynt Iames brother to Christ our God accordynge to the fleshe to whome the churche of HierusaleÌ„ was first committed Basilius which was Bysshop of Caesarea whose fame is knowen throughoute the worlde â–ª whiche deliuered in wrytynge the mysticall celebration of y e sacrifices haue declared that the cuppe in our holye ministerye oughte to be of water and wyne mengled And the holye fathers that were assembled at Carthage haue thus lefte in wrytynge that in the sacrifices nothinge els be offered but the bodye bloude of oure Lorde as oure Lord him selfe hath ordeyned so forthe I neuer redde S. Iames his booke my self nor I thinke it be not nowe to be had but I tel you so much as I knowe that S. Iames dyd write the forme of a Masse as S. Basill did which we haue in greke now If this greate and learned generall councell doth truelye reporte as I beleue doth Let no man therefore beleue them that saye the Apostles did not sacrifice theÌ„ selues nor none in their time except they can proue the negatiue which they shall neuer do There be other some that wyll graunte the sacrifice but denye that it is propitiatorye for the synnes of the quycke and the deade And therefore they disalowe the last senteÌ„ce of the Masse Where the priest sayeth graunt good lord that this sacrifice whyche I haue offered to thy diuine maiestie be propitiable or a meane to obteyne mercye to me to al for whome I haue offered it And surely these be most foolishe of al for yf it be a sacrifice it must nedes be a propitiatory sacrifice taking propitiatory as it ought to be taken not coÌ„foundyng the meanynge of it by sophistrye but vnderstanding the diuerse acception of y e word but these men dally seduce the people with amphibologies and doubtful sayinges Distinctions they admit none nor can not abyde to haue the matter opened and wyth a confuse general saying sclaunder the churche Thys is their priuate sophistrye and yet they call other men sophisters that detecte open their collusions that diuyde the sentence that men might see howe it is true and howe it is false For example They crye out of this that we saye the Masse is a sacrifyce propitiatorye By the worde Masse maye be vnderstanded two thynges the thynge it selfe that is offered and the acte of the priest in offeryng of it If ye take it for the thynge offered whych is the bodye of Christ who can iustly denye but that the body of Christe is a sacrifice propitiatory seyng saynt Iohn sayeth he is the propitiation for our synnes euer was and euer shall be and neuer cease so to be tyll oure synnes be ended and deathe the last enemye be ouercomed in vs hys mysticall body and as Oecumenius sayeth Caro Christi est propitiatorium nostrarâ—Ì„ iniquitatum The flesh of christ is the propitiation for our iniquities But yf by the word Masse be vnderstaÌ„ded the acte of the priest and the vse of the sacrament as they would haue it then it is not propitiatorye in that degree of propitiation as Christes body is but after an other sorte And therefore I must diuide the word propitiatory whyche is taken two wayes also First for that that worthely deserueth mercy at Gods hand and so the acte of the prieste in offerynge is not propitiatorye of it selfe deseruyng mercy as Christe doth Nexte for that prouoketh God to gyue mercye and remission alreadye deserued by Christ. And so the oblation of the priest is propitiatory mouyng and prouokinge God to applye hys mercye vnto vs. So Prayer is a sacryfyce for synnes as Saynte Iames sayeth Oratio fidei saluabit infirmum fi in peccatis sit remittentur ei The Prayer of fayth shall saue the sycke and yf he be in synne they shalbe remitted vnto him And christ taught vs to praye thus forgyue vs oure trespases as we forgyue them that trepase agaynste vs. And also promised to gyue vs that we aske in CHRISTES name Then ye see that prayer beynge a sacrifyce is a prouocation of GOD and a meane to atteyne remyssion of oure synnes and therefore maye be well called propitiatorye So is a contryte hearte a Sacryfyce propitiatorye and almose as appeared by the story of the Niniuites of Daniell For all good workes y t we do both fastynge prayer almose forgyuyng of my neygâ—bourâ— is done for thys ende to mitigate Gods angre agaynst our synnes and to prouoke hym to haue mercye of vs for christes merites Euen so the Mosse taking it for the acte of the priest is a sacrifice propitiatori for sinne Whych I shal proue vnto you by the holy fathers Origen writeth thus Si referantur haec ad mysterij magnitudinem inueni es commemorationem istam habere ingentem repropitiationis effectum Si redeas ad illum panem propitiationis quem propo
churches or in other realmes This argument of CoÌ„munion was neuer â—eard of in the worlde before Martyne Luther who was y e first father of it and the first man that euer wrote agaynst priuate masses as he calleth theÌ„ â–ª And wher learned Luther that lesson euen of the deuyl not because al euyl coÌ„meth by the suggestion of the deuyll but I meane y t Luther had a vision of the deuyl and saw hym wyth hys corporall eye beynge wakyng of whom he learned al that he hath pestilently spoken agaynst the holy masse And lest men should say I lied vpon Luther here is his owne boke Ex orete iudico serue nequam We maye Iudge hym by his owne mouth and his owne hand writynge The title of his boke is of priuate masse I shal read you a peice of it that the trueth of my sayinge maye appeare These be hys very wordes I shall make confession before all you reuende and holy fathers geue me I pray you a good absolution It chaunced me once about midnight sodenly to awake than the deuyl SathaÌ„ began with me this disputation Heare sayd he doctour Luther very wel learned thou knowest thou hast said priuate masses xv yeres almost daily What if such priuate masses be horrible ydolatry what if there wer not preseÌ„t the bodye and bloud of Christ but thou haddest honored onely bread and wine haddest caused other to honor it to whoÌ„ I answered I am an anoynted priest haue receyued vnction coÌ„secration of a bishoppe haue done al these thinges by commaundement obedience of mine elders â–ª Why shuld not I coÌ„secrate wheÌ„ I haue pronuÌ„ced y e wordes of Christ haue said masse iÌ„ earnest this thou knowest All this sayde he is true but y e turkes gentiles do likewise al things in their teÌ„ples of obedieÌ„ce in earnest The priestes of Hieroboam dyd all they dyd of a certayne zeale intent againste the true priestes in HierusaleÌ„ â–ª What yf they orderynge and consecratynge wer false as the priestes of the Turkes and Samaritans were false and their seruyce of god false and wycked First sayd he thou knowest thou haddest than no knowledge of Christ nor true fayth and for faythe thou waste no better than a Turke For the Turke and all the deuyls also beleue the storye of Christ that he was borne crucified and dead â–ª c. But the Turke and we dampned sprites doe not truste to hys mercy nor haue not hym for a mediatour and sauiour but feare hym as a cruell iudge Such a fayth and no other haddest thou when thou receyuest vnction of y e byshoppe and al other both they y t dyd annoynct and were annoyncted thought so and no other wise of Christe â–ª Therefore ye fled from Christe as a cruell iudge to blessed Mary and y e sainctes they wer mediators betwene you Christ. Thus was Christ robbed of his glory â–ª This neyther thou nor no other papist can deny I wold reade more of this boke but for troubling you He y t lyâ—t to knowe what maye be sayd against priuate masse let hym learne here of y e deuil ynough For here is al that hath yet bene sayde of any other and more to The deuyls derlinges wer ashamed to say halfe so much as their father Sathan lest they shulde be called blasphemous lyers as he is But by this boke Luthers owne confession set forthe in prynt by him selfe to y e world ye maye knowe that the deuyll was the first y t euer barked agaynste y e sacrifice of the churche whiche is the masse knowing that his kyngdome of sinne and iniquitie coulde not stand if this sacrifice most aduersarie to it were not defaced and destroyed But what colour had Luther to publishe this shall we thynke he was so madde as to father that vpoÌ„ the deuyll that he woulde haue persauded for trueth to the worlde I shall tell you shortlye hys fonde deuyse in thys poynte as it foloweth fyue or sixe leaues here after He sayeth he knoweth the deuyl is a lyer but he saieth hys lyes be craftye he vseth to alledge a trueth whyche can not be denied and wyth that to colour hys lye which he persaudeth And therefore sayeth he the deuyll lyeth not when he accuseth as that I had committed horrible Idolatry in sayinge priuate masses but the lye is when he dyd afterwarde tempt him to dispayre of gods mercy But saith Luther I wyll not dispayre as Iudas dyd but amende that I haue done amysse neuer saye priuate masse agayne O what a cloke of mischiefe is this al grounded of lyes and falshode He sayth the deuyll lyeth not when he accuseth If that be true then he sayd true when he saide that Luther being a preacher manye yeares neuer had true fayth in Christ tyl he fel from the masse nor neuer trusted in Christes mercy nor neuer toke hym for a sauiour but a cruell iudge Of this the deuyll dyd accuse him whether he was a lyer herein or no iudge you Also in hys accusation he sayde the body and bloude of Christ wer not present in the sacrament when suche annoyncted priestes dyd consecrate and that they honored onely bread wine with many other damnable lyes and heresyes whiche whoso shall read the boke maye fynde in great plentie and yet by Luthers principle the deuyl neuer lyeth when he accuseth Now because y e tyme is farre past shortly to conclud I shal most humblye beseche you to consider and regarde the saluation of your soules for the whiche Christe Gods sonne hath shed his preciouse bloud which saluation canne not be attayned w toute knowledge confession of gods truth reueled to his holy church by her to euery membre of her childe of god whose sentence and determination is sure certen as procedinge froÌ„ the pyller of trueth the spirite of god by whoÌ„ we be taught and assured in goddes owne word that in y e blessed sacrament of the aulter â–ª by the power of the holy gost working with gods word is verely really present the bodye and bloud of our sauiour Christe vnder the formes of bread wyne whiche is by Christes owne commaundement example offered to almightye god in sacrifice in commemoration of Christes passion and death wherby the membres of the churche in whose fayth it is offered bothe they that be alyue and departed perceyue plentuouse and abundaunt grace and mercye and in al their necessities and calamities releife and succur â–ª Our moste merciful father graunt vs to persist stedfast constant in the true catholike faythe and confession of this most blessed Sacrament and sacrifice and with pure deuotion as he hathe ordayned to vse frequent this holye misterye of vnitie reconsiliation that we maye therby remayne in him and he in vs for euermore To whome be all glorye and prayse wyth out ende AMEN ¶ Imprinted at London in Paules churche yarde at the sygne of the