of ministres made after the schismaticall maner These men though they wolde vnwiselie haue intencion to consecrate yet laking the laufull authoritie they neither do nor can consecrate but as yt maie be iustlie thought hauing neither autoritie nor due faith and intencion they neither receaue nor distribute to the people anie other thing then bread and wine Whiche their doing and intencion compared to the Apostolique and primitiue Churche sooen sheweth yt self to be nothing like yt to haue nothing to do with yt nor nothing to folowe yt The condicion of this matter being soche what case be those preists in whiche hauing catholique authoritie and catholique faith and thinke but well of the catholique misteries and religion for feare or for liuing sake leaue The miserable state of catholique preists folowing the schisme that they knowe to be good and doo that they knowe to be euell What trembling hearts shall they haue before the terrible iudgement seat of God when their owne consciences shal accuse them saing we were called to serue the aultar we had authoritie geuen vs to confecrate Chrysts bodie and blood according to his holie institucion we might haue offred the same in sacrifice to the memoriall of Chrysts death to the cōfort of our owne soules and releiff of manie We might haue receaued that blessed food to the nutriment of our soules to euerlasting life Thus might we haue spent our time in the seruice of God thus might we haue liued in our calling wher omitting all these we haue ioined with schismatiques and heretiques and ben as yt were in armes against Chrystes ordeinance against his catholique Church and the holie religion of the same wo be to vs wo be to vs what shall we doo This or soche like or moche more bitter and greuouse accusation will yowr consciences make against yowe Awake therfor and looke a bout yowe in time Yt ys yet the time of mercie the time of iustice will come in whiche repentance shall come to late Thus hauing here to speake of intencion and faith for that I see yowe in countenance to decline form the excucion of that intencion and faith that shoulde be seen in yowe and professed of yowe I haue a litle digressed from my principall intencion to ad monish yowe to return to yowr deutifull intencion And here to conclude with yowe as I do with schismatiques and heretiques whiche ys a greif to my heart that I maie so doo I saie that hauing intent to receaue the creatures of bread and wine in the Sacrament ye fullfill not Chrysts institucion neither do ye folowe the intencion and faith of the Apostolique Churche neither of the primitiue and auncient Church THE SEVEN AMD THIRTETH CHAPITER treacteth of the oblacion and sacrifice of the Masse as yt was vsed of the Apostles and Fathers SO moche being all readie spoken of the oblacion and sacrifice of the Masse I should not nede but that the speciall order here taken so requireth to speake anie more of the same I minde therfor no otherwise here to treact of yt but onely as I haue doen in the matters of consecracion and intenciō to shewe furth the practise of the Apostles and fathers vsed in their Masses And here first for the practise vsed among the Apostles we will see what was doen by S. Iames being well assured that he did in this weightie matter of faith no otherwise then all the rest of the Apostles did For what he did all they did and what they did he did Iacob in Miss soche was their conspiracion common consent vnitie and agreement In his Masse immediately after consecracion thus he proceded Memores igitur nos peccatores passionum eius viuificarum crucis salutaris ac mortis sepulchri resurrectionis à mortuis tercio die ascensionis in caelos assessionis eius ad dextram tuam Dei Patris secundi glortosi tremendi eius aduentus cùm veniet cum gloria ad indicandùm S. James of fredsacrifice in the memorial of Chrysts Death viuos mortuos cùm reddet vnicuique secundùm opera euis offerimus tibi Domine hoc sacrificium verendum incruentum orantes ne secundùm peccata nostra nobiscum agas We sinners also therfor mindefull of his liuelie passions of his holsom crosse and death buriall and resurrection from the dead the third daie of his ascension into the heauens and of his sitting at the right hand of God the Father and of his second gloriouse and fearfull coming when he shall with glorie come to iudge the quicke and the dead when he shall geue to euery one according to his workes We offre vnto thee o Lord this dreadfull and vnbloodie sacrifice praing that thowe do not with vs according to our sinnes In this part of S. Iames Masse we maie perceaue three thinges The first that Chrysts bodie ys offred in sacrifice The second that yt ys offred in remembrance Three thīgs notable in S. James Masse of his passion and death resurrection ascension c. The third that yt ys doen for the remission of sinnes For the first yt ys to be noted that immediatelie after consecracion by the which ys wrought the presence of Chrysts bodie as ys saied hauing yt present he furthwith saieth We offre vnto thee o lord this dreadfull and vnbloodie sacrifice This saied S. Iames immediatelie vpon the consecracion when nothing ells was before him to offre but the bodie of Chryste Wherfor he then offred the bodie of Chryste To this vnderstanding manie things do enforce vs in the woords of S. Iames first that he vseth the demonstratiue thus saing this sacrifice whiche spoken at the aultar vpon the consecracion of Chrystes bodie whiche ys the verie true sacrifice signifieth vnto vs that he offreth yt Farder that he calleth the sacrifice whiche he offreth a dreadfull sacrifice What sacrifice that by man can be offred to God ys dreadfull but onelie the bodie of Chryste the bodie of God and man whiche for the maiestie of Godhead wherunto this bodie ys ioined in vnitie of person ys dreadfull other sacrifices what soeuer be not of themselus Wherfor the dreadfull sacrifice that he offred was the bodie of Chryste Lastlie he calleth yt an vnblooddie sacrifice Whiche verie well agreeth with the sacrifice of Chrysts bodie offred on the aultar For that bodie being nowe glorified ys impassible and immortall and neuer shall shedd blood to be sacrificed by death again but ys nowe offred to the Father with remembrance of that passion and death and blood shedding whiche he once suffred and shall neuer suffre again and ys so set before the face of his Father to procure vs mercie of the remission of oure sinnes and to obteign for vs the grace of God and the giftes of his holie Spirit Nowe the oblacion perceaued in this holie Apostle and by him in all the Apostles let vs descend to the Disciple of the cheif Apostle to see in him whether he
maner of presences of Chryst. two maner of beinges of Chryst the one ys in the Sacrament wher he saieth Chryste ys as in a sign token or figure but not in veritie The other maner of being ys not in the Sacramēt but in the receauer of yt in whom he saieth Chryst ys spirituallie As for this seconde maner of being euerie good Chrystian will graunte that euerie wourthie receauer of the Sacrament receaueth Chryste spirituallie but not onelie spirituallie as the Aduersarie teacheth but he also receaueth Chrystes verie real ād substācial bodie So that in this secōd maner he dissenteth in part from the catholike faith But in the first maner of beinge he dissenteth whollie for ther he denieth Chrystes bodie to be verilie in the Sacrament which the catholique faith doth affirme and teache Nowe gentle reader thowe hauest hearde this figure of the Paschall Lambe both by great auncient Authours that were aboue a thousand yeyears agon or within the compasse of sixe hundreth years after Chryst and also by Authours that were within the compasse of these nine hundreth years applied to the thing figured Whiche thing figured by one consent and by one mouth as yt were and by consonante and vniforme testimonie they haue testified and taught not onelie to be Chrystes bodie vpon the crosse for that in that parte yt aunswereth the death and bloode sheding of the lambe but also the bodie of Chryst being in the Sacrament not as in a shaddowe signe or token but verilie substanciallie and reallie and so not spirituallie onelie eaten and receaued But of all good christians both spirituallie with the mouth of the soule and also reallie with the mouthe of the bodie taken eaten and reccaued herin also aunsweringe the figure that as the lambe was eaten in the remembrance of the sauing of the first born and of their deliuerance from the tirannie of Pharao and of their passing oute of Aegipte by the mightie hand of God So the true faithfull of Chryst shoulde eate the verie Paschall lambe of the newe Testament whiche ys the verie bodie of that immaculate Lambe our Sauiour Iesus Chryst reallie and substanciallie in the Sacrament and so receaue yt in the remembrance of our deliueraunce from our cruell Pharao the Deuell and from the miserable seruitude of Aegipt whiche ys sinne Whiche benefittes as they haue happened to vs by the death of that blessed Lambe aught by the eating of him in the Sacramēt to be remēbred And thus moche for the figure of the Paschall Lambe THE TWO AND TWENTETH CHAPITER BEginneth the applicacion of the shewe bread to the Sacrament as of the figure to the veritie by sainct Hierom and Damascen NOwe ther remaineth three other figures to be treacted of which be Manna the water flowing oute of the Rocke and the shewe bread But for somoche as sainct Paule maketh mencion of two of them that ys of Manna and of the water and I wolde not gladlie grieue the reader with reading of one matter twice I shall disfer theise two vntill we come to treacte of the sainges of sainct Paule whiche shall be in the third booke Wherfore nowe I will passe them ouer and treacte here of the figure of the shewe bread Of this shewe bread we first read thus Thowe shalt sett vpon the table shewe breade before me allwaie These woordes Allmightie God spake vnto Moyses after he had tolde him the maner and Exod. 25. fashion of the table howe yt shoulde be made and granished vpon the which table this shewe breades shoulde allway be sett But of the making of the breads and the ordre of them we reade in Leuit. 24. Leuiticus thus And thowe shalt take fine flowre and bake twelue wassells therof two tenth deals shall be in one wassell And thowe shalt sett them in two rowes that they maie be bread of remembrance and an offring vnto thy Lord God euery Sabboth He shall put them in rowes before thy Load God euermore Of the children of Israël shall they be offred for an euerlasting couenante And they shall be Aarons and his Sonnes whiche shall eate them in the holie place For they are most holie vnto him of the offringes of the Lorde by a perpetuall statute In the whiche saing of God ye first perceaue the place of theise breades whiche ys vpon the table in the tabernacle Ye vnderstande also the continuance of them whiche ys that they must be before the Lorde allwaie Further this bread was made of fine flowre and yt was the bread of remembrance and an offring vnto the Lord. Yt was no common bread but an holie bread wherof the preistes onelie might eate and no defiled person Wherfore when Dauid and his men were verie hungrie and came to Abimelech the preist and desired him to geue them some bread he 2. Reg. 21. aunswered him that he hadd no common bread vnder his hand but hallowed bread neuerthelesse he considering their necessitie asked Dauid if the men had kept them selues from vnclaen thinges especiallie from womē And when Dauid had aunswered that they werie clean from womē aboute three daies the preist gaue them of the bread Nowe all the Ceremonialls of the lawe of Moyses were figures of Chryst and his Churche as by sainct Augustine before ys declared And for so moche as the Shewe bread was a sollemne offring in the olde lawe Yt must nedes be a figure of some thing in the newe lawe For no iotte nor title of the olde lawe shall escape saieth Chryst vntill yt be fullfilled in the newe lawe Ther ys therfor something in the newe lawe that aunswereth and fulfilleth this figure of the olde lawe And that ys vndoubtedlie that most blessed Shew bread a figure of the Sacrament and heauenlie bread of life the verie bodie of our Sauiour Christ in the Sacrament vnder the forme of bread Whiche blessed bread aunswereth the figure the Shewe bread verie aptelie and iustilie as by comparison in discourse and applicacion of them we shall perceaue The Shewe bread was placed vpon the table in the tabernacle This bread ys placed on the Altar in the Churche That bread neuer failed Shew bread applied to the Sacrament but was allwaies reserued This bread allwaies remaineth and ys reserued That bread was a bread of remembrance This bread ys a bread of remembrance bothe of Chrystes death and of the great benefett pourchased by the same death That bread was an offringe to God This bread ys a most holie oblacion and sacrifice to God That bread might no defiled person eate This bread maie no defiled sinner eate For Quicunque manducauerit panem Domini biberit calicem indignè reus erit corporis sanguinis Domini c. he that eateth the breade of our Lorde and drinketh of his cuppe vnwourthilie shal be giltie of the bodie of our Lorde 1. Cor. 11. Therfor let a man examin himself and so let him eate of that bread and drinke of that cuppe
proclamacion whether the bodie of Chryst ys or maie be in a thousand places or mo at one time Whiche albeit in sense yt be coincident to the other before mencioned yet in vtterance yt sheweth a more doubtfull countenance For asking whether Chrystes bodie can be in a thousand places at once he doth both by the woorde thousand moche declare his incredulitie to the misteries of God and by the same persuadeth to his hearers an impossibilitie And for that this maner of questioninge ys a questioÌ„ on incredulitie as the Iewes was and spring bothe oute of vnbeleif I haue thought good to ioin them to gether and after the handling of the one to handle the other And to them bothe to saie As the Iewe remaining with in the coÌ„passe of his carnall vnderstaÌ„ding coulde not atteign to the vnderstaÌ„ding of this matter which was by faith and yet possible So these meÌ„ measuring Chryste and his power by naturall knowledge whiche ys but grosse dregges and suddes to the pure knowledge of faithe they come in doubte and aske a questioÌ„ as of a thinge vnpossible when yet yt ys very possible But perchaunce ye will saie to me yf it be a thinge so verie possible howe Obiection with answer Faith iudgeth yt possible that reason iudgeth impossible dothe yt appeare to this maÌ„ and his likes vnpossible I answere that yt appeareth to them vnpossible bicause they leauing the knowledge of faith are returned to the onelie knowledge naturall and therby will they measure Chrystes doinges in this matter And for so moche as this appeareth vnpossible to that knowledge therfor they also saie that yt ys vnpossible For allthough bycause they wolde seme to builde vpon faith they do sometime alleage the article of our faith that Chryst ascended into heauen an sitteth at the right hand of God to Father yet the grounde of their disputacion the force of their praclamacion yea the shottanker of their refuge in this matter ys naturall reason euen plain naturall philosophie That thowe maist see this gentle Reader I will for example make one of their arguments that Chrystes bodie can not be in the Sacrament Thus they reason He ascended into heaueÌ„ and sitteth at the right hand of God the Father Ergo he ys not in the Sacrament Yf the true chrystian saie yt ys no good consequence For though yt be true that Chryst beat the right haÌ„d of the Father yet yt improueth not the presence of Chryst in the SacrameÌ„t For the catholique faith coÌ„fesseth both that Chryst ys preseÌ„t with his Father in heaueÌ„ according to the article of the faithe and also preseÌ„t in the SacrameÌ„t according to his worde wheÌ„ he saied This ys my bodie This ys my bloode This do ye in remeÌ„brance of me So that his presence in heauen denieth not his presence in the Sacrament but he ys present in bothe in maner conuenient to bothe Against this they replie and saie Euery naturall bodie can be but in one place Chryst hath a naturall bodie Ergo yt can be but in one place But yt ys in heaueÌ„ as in a place Ergo yt ys ther and in no other place Marke ye nowe howe they flie to naturall phisolophie as to their great strenght to maintein Sacramentaries cheif growndes be naturall reasons their faithe ys yt not a sure peice of faith that ys builded vpon naturall philosophie and naturall reason and not vpon the scriptures the auncient fathers or the vniuersall receaued faith PerchauÌ„ce yt maie be saied that I reason thus of my self to deface the validitie of their matter Well to auoide this ymaginacioÌ„ I will bring in the verie argument of Oecolampadius the great fownder and prince of this schoole Oecolamp De verbis coenae Domini in our time and the master of this Proclamer in this matter Thus he reasoneth Si dicas panis continet corpus vide quid sequitur ergo panis locus erit vnum corpus erit in multis locis multa corpora in vno loco corpus in corpore etc. Yf thow saiest the bread coÌ„teineth the bodie looke what foloweth theÌ„ the bread shall be a place aÌ„d one bodie shall be in many places aÌ„d manie bodies in one place and one bodie in an other Thus Oecolampadius Doo I nowe feign this maner of reasoning Dothe not Oecolampadius resorte to naturall phisolophie to prooue his heresie and impugne the faith catholique Although in dede the argumeÌ„t proceadeth directlie against Luther who taught the bread in the Sacrament to remain with the bodie of Chryste soche ys the agrement of the Father aÌ„d the SoÌ„ne of the master aÌ„d the scholer of Luther aÌ„d OecolaÌ„padius aÌ„d so of one of theÌ„ with an other yet yt ys also against the catholique faith for yt impugneth the preseÌ„ce of Chryste in the SacrameÌ„t But howe as ys saied by naturall reason And shall I saie why they proue this their doctrin by natural reason In dede bicause yt ys so farre vnknowen to the scriptures that I dare saie they neuer were nor shall be able to bring fruthe anie one scripture to proue yt and so moche to diminish the omnipotencie or allmightie power of God But to aunswere Oâ—colampadius for his naturall reason I thinke the saing of saincte Ambrose to be a good answere Quid hic quaeris naturae ordineÌ„ in Christi corpore De initiaÌ„d myst cap. 9 cum praeter naturam sit ipse Dominus Iesus partus ex virgine What sekest thowe saieth saincte Ambrose the ordre of nature in Chrystes bodie here seing the self same our Lord Iesus besides nature was born of a virgen And to adde to saincte Ambrose saieÌ„g not onelie his birthe was besides nature but manie other his actes as his great learning aÌ„d wisdome declared in his disputacioÌ„ with the doctours in the teÌ„ple wheÌ„ he was but twelue yeares of age his Naturall order had no place in many of Chrystes doinges walking vpon the sea his voluÌ„tarie death in geuing vppe his blessed sowle at his owne pleasure withoute force or violeÌ„ce as yt were to thrust yt oute and to cause vt to departe His resurrection and his ascension withall be as moche against the ordre of nature as his blessed bodie to be in diuerse places and as good argumentes maie the Aduersarie finde in natural philosophie against them as against this Whiche if he do or maie doo shall we therfore denie Chrystes walking on the sea his death his resurrection Mahomets patched religion and the Sacramentaries â—och like and his ascension as theie do his presence in the Sacrament Then shall we make a mingled faith as the Turkes do For as they kepe parte of Moyses lawe parte of Mohometes inuention So we must haue a faith partelie grownded vpon the scriptures partelie on naturall reason But so that wheÌ„ we will scripture shall rule naturall reason and when we list naturall reason shall commaunde and withstand both faith and scripture This ys a madsetled faith Wherfore
but still closed and shett howe coulde that bodie hauing as ys saied flesh and bones enter into the disciples the doores still being shett So doth yt also saie Howe can a man receaue the wholl bodie of Chryst with his mouth But as these two former thinges be made possible to thee by faith let this third so be also For yf thowe beleue them bicause the scripture teacheth thee beleue the scripture and the holie Fathers also which teache thee that this bodie of Chryst ys so present and so receaued And yf yt be present yt must nedes be that same bodie that was born that was crucified But not as yt was born and crucified That same bodie in substance not the same in qualitie and condicion But yet the verie same wholl bodie So did Chrystome teache that we shoulde take In 10. 1 Co. Hom. 24. yt saing thus Et quando id propositum videris dic tecum propter hoc corpus non amplius terra cinis ego sum hoc corpus crucifixum verberatum morte victum non est Hoc idem corpus cruentatum lancea vulneratum fontes sanguinis aquae vniuerso orbisalutares scaturiuit When thowe saieth Chrysostom speaking of the Sacrament seist that thing sett furth saie with thy self for this bodie I am no more earth and ashes This bodie crucified and beaten was not ouercomed with death This same verie bodie bloodied and wounded with a speare hath lett runne oute fountains of water and bloode holsome to all the worlde Thus he Note Reader that Chrysostom willeth yowe when ye see the Sacrament The same bodie ys in the Sacr. that was crucisied sett furth to saie with your self This bodie being crucified was not ouercomed with death This same verie bodie wounded with a speare sent holsom streanies of water and bloode to the worlde Wherby ye are taught that the same bodie ys in the Sacrament that was crucified And therfor are ye not willed to saie at the seight of the Sacrament This ys a signe figure or token of the bodie that was crucified but this ys the self same bodie and none other For Chryste hath but one bodie and that same one bodie ys in the Sacrament substanciallie whollie and perfectlie And therfor as that Chryste was incarnate we knowe and by whose worke yt was doen we knowe but the maner howe that flesh was wrought we knowe not That Chryst did rise from deathe and that his soule was in Hell we knowe but howe yt came to his bodie again we knowe not yet by whom yt was doen we knowe So that Chrystes bodie ys in the Sacrament we knowe and by whom yt ys wrought that yt ys ther we knowe but howe yt ys ther more then ys saied we knowe not Nowe yf ye will not beleue his bodie to be in the Sacrament bicause ye knowe not howe yt ys ther howe will ye beleue that Chrystes soule returned to his bodie seing ye knowe not howe yt came ther. Chryst made the water wine in Cana Galilaeae But howe we knowe not Joan. 2. For he spake no extern woord neither did anie extern facte toward the turning of yt appeare more thē that he did bid the ministers to drawe and geue the stewarde The fiue loanes and two fishes the seuen loanes and the fewe fishes we knowe to be multiplied and by whom but howe whether by Ibid. 6. Matt. 15. putting to of an other substance or they thē selues were encreased or otherwise we knowe not That Lazarus was dead and so certēlie that he being foure Joan. 11. daies in the graue did stinke we knowe but howe the soule came to that putrisieng bodie and from whence and howe that stinkinge bodie was made hole and swete we knowe not but by whome yt was doen we knowe Therfor the maner of these and manie mo being wrought by the diuine power for somoche as the scripture saieth that they were doen though the maner of the doinge be vnknowen we beleue them So forasmoche as the scripture saieth that the slesh of Chryst ys meate in deed and that we must eate yt yf we will haue life Let vs beleue yt though we knowe not howe yt ys so made nor can comprehende howe soche a bodie shoulde entre into a VVe maie not be curiouse in the workes of God mans mouth Let vs not be curiouse in searching the wonderfull workes of God Yf he did saie yt yt ys knowledge enough for a Chrystian man to beleue that yt ys so I tarie to long here but the chrystian charitie I beare to them that haue erred that they maie be reduced and staied hath thus caried me THE THREE AND TWENTETH CHAPITER endeth the exposition of this text by Theophilact and Beda THe last coople whiche shall be brought furth for the expownding and vnderstanding of this text of S. Iohn shall be Theophilact and Beda Whome I will breiflie alleage bicause I wolde be gone from this to other in same chapiter Theophilacte saieth thus Non enim nudi hominis caro est quae manducatur sed Dei quae deificare valet vtpote contemperata Deitati Ista etia vere est cibus eò quòd non ad paruum tēpus duret neque corrumpatur sicut corruptibilis cibus sed aeternae vitae sit subsidium Similiter et potus sanguinis Domini verè est potus quiae Jn 6. Joan. non ad tempus sufficit siti sed semper absque siti conseruat nec indigere permittit bibentem sicut et ad Samaritanam dicebat Qui bibit ex aqua quam ego dabo non sitiet Nam quisquis grattam sancti Spiritus per sumptionem diuinorum mysteriorum susceperit neque famem spiritualem neque sitim patietur qualem incredult Yt ys not the flesh of a bare man whiche ys eaten but of God and whiche ys able to make vs as yt were Goddes as contemperated to the Godhead This flesh also ys meat in very dede bicause yt endureth not for a litle while neither ys yt corrupted as the corruptible meat but yt ys the helpe of eternall life likwise also the drinke of the bloode of our Lorde ys drinke in dede bicause yt sufficeth the thirst not for a time but allwaies yt conserueth from thrist and suffreth not the drinker to lacke as he saied to the Samaritane He that drinketh of the water whiche I shall geue him he shall not thirst so as do the vnbeleuers Thus moche Theophilacte I shall not nede to trauaill here to shewe that he vnderstandeth this text of the Sacrament For that ys all readie made so manifest that yt can not be denied And for the presence I will not trouble the reader to make any farther proofe or declaracion here seing yt maie be well perceaued by that that ys allreadie saied what this Authours meening ys in this matter I will therfor passe him thus ouer and come to Beda who breiflie writeth thus Dixerat superiùs Qui manducat
whiche ys naturally life ys made quickning or geuing life when we eate that flesh then Jn 15. Ioan Our corruptible bodie can not atteign to incorrup and life except the bodie of Chryst be ioined to yt haue we life in vs. For as he saieth in an other place Non poterat aliter corruptibilis haec natura corporis ad incorruptibilitatem vitam traduci nisi naturalis vitae corpus ei coniungeretur This corruptible nature of our bodie coulde not otherwise be brought to incorruptibilitie and life except the bodie of naturall life should be ioined to yt So then ye maie nowe likewise perceaue the force of this argumente of Irenaeus to consist vpon the corporall receipt of the bodye of Chryst in the Sacrament whiche as Cyrill saieth being the flesh of life and incorruption when yt ys ioined to our corruptible and mortall flesh whiche maner of coniunction ys by none other mean doen but by the Sacrament yt maketh this naturall bodie of our to be apte to incorruption and life Yf in the Sacrament we doe not receaue the verie reall bodie of Chryste but a figure of the bodie whiche geueth not life to our bodies howe standeth the argument of Irenaeus what trueth ys ther in the saing of Cyrillus howe shall these our mortall and coruptible bodies be made immortall and incorruptible yf the flesh of life the flesh of our Lorde Chryst be not ioined to our flesh The nourishing of our slesh to incorruptibilitie by the flesh of Chryst proueth inuinciblie the reall presence And here note Reader that these maner of speaches of these two authours improue the phantasie and erroure of the Sacramentaries and inuinciblie proue the true catholique doctrine of the Churche As touching the false doctrine of the Sacramentaries wher yt teacheth that we onely receaue Chrystes bodie spirituallie that ys the meritte and vertue of Chrystes passiō ād death this receipt toucheth not our bodies this spirituall Chryst ys not ioined to our flesh but this receipt toucheth our soules thys spirituall Chryst ys ioined to spirittes But these authours saie that the flesh and bodie of Chryst ys receaued and so ioined to our flesh and bodies Which receipt and coniunction proueth inuinciblie that for as moch as the spirituall receipt ys ioined onely to the soule that ther must nedes be an other receipt of the reall and substanciall flesh and bodie of Chryste whiche maie be ioined to our substanciall flesh and bodies And so shall the argument of Irenaeus be of great force and strenght against the heretiques against whome he disputed So ys the testimonie of Cyrill true So ys the doctrine of the catholique Church fownd auncient substanciall and well grownded So ys the doctrin of the Sacramentaries improued and fownd false as yt ys in dede And wher the Proclamer required but one plain place of anie one auncient Plain places and argumentes against M. Iuell doctour he hath nowe one not onely plain but also strong and mightie so ouerthrowing the green wrought walls of hys late inuented heresie that well he maie hang vppe some painted cloathes paincted like strong walls whiche maie deceaue simple eies and weake seightes but they shall be in dede but painted cloutes This Irenaeus ys not onely taken of the catholiques to be as I haue saied plain and strong but also of heretiques For Melancthon against Oecolampadius this proclamers late fownder alleageth the same Irenaeus as one most plain and auncient and ther for not to be against saied Thus hauing brought furth an auncient scholer of Chrystes schoole and a graue counseilour in Chrystes Parliament house who hath declared vnto vs the true doctrine of Chrystes schoole and the enacted and receaued trueth of his Parliament house that the woordes of Chryst teache vs the presence of his verie bodie in the Sacrament and that they are to be vnderstanded in their propre sense Now foloweth Tertullian a man verie nere the time of Irenaeus whome the Aduersaries seme to make the patrone of their figuratiue doctrine but yt shall be well perceaued that he ys against them and fauoreth them not Thus he writeth Professus itaque Tertullian li. 4. cont Marc. se concupiscentia concupiscere edere Pascha vt suum indignum quippe vt quid alienum concupisceret Deus acceptum panem distributum Discipulis corpus suum illum fecit dicens Hoc est corpus meum id est figura corporis mei Figura autem non fuisset nisi veritatis esset corpus When Chryst therfore had saied that with desire he desired to eat the Passouer as his owen for yt was Chryst made the bread his bodie saieth Tertull vnsemelye that God should desire anie straunge thing the bread that was taken and distributed to hys disciples he made yt his bodie sainge This ys my bodie that ys to saie a figure of my bodie But yt had not ben a figure except yt were a bodie of trueth As Irenaeus against Valentinus So Tertullian against Marcion vsed hys argument taken of the Sacrament Marcion the disciple of Cerdon whose heresies S. Augustine reherseth wickedlie taught as hys master did that Chryst had no August li. Aduers Heres c. 28 Heresie of Marcion very true bodie when he was here conuersant vpon the earth but a phantasticall bodie Nowe Tertullian to proue that he had a verie true bodie bringeth in the institucion of the Sacrament sainge that Chryst made the breade that he tooke and distributed to hys disciples hys bodie saing This ys my bodie Wherbie as he stronglie proueth by Chrystes owne facte who made the breade hys bodie and by his owne woorde who saied of the same that he had so made This ys my bodie that Chryst had a verie bodie Whiche coulde not well haue proued the pourpose of Tertullian yf that that he made hys bodie and saied to be hys bodie had not ben a verie bodie Euen so saing that Chryst made the bread hys bodie when he saied Thys ys my bodie prooueth against the Sacramentaries bothe the presence of Chrystes verie bodie in the Sacrament and also that the woordes of Chryst are to be taken in their propre sense But here reclaimeth the Aduersarie and saieth that not withstanding this that ys saied Tertullian addeth and saieth that yt ys a figure of hys bodie I wishe that the Aduersarie wolde here ioin with me as I will with him that both of vs accept the wholle saing of Tertullian as yt ys here alleaged and that he whose doctrine repugneth against anie parte of yt to confesse that hys doctrine ys not good and he that confesseth the whol that hys doctrine be accepted as sownde and good Let ys then open the partes of Tertullian his saing Ther be in yt twoo partes The one ys that he saieth that Chryst made Tertullian opened and deliuered from the Sacramentaries the bread that he tooke in hys handes hys bodie The other that he saieth This ys my bodie that yt ys to
faithfull and wise stewardes ād that we maie finde grace and mercie in that fearfull daie of the iust and good rewarde Thus moch S. Iames Masse Not minding to tarie vpon the beginniug of the praier wher ye maie perceaue that like maner of praier ys vsed as in the last chapter ys spokē of namelie that this sacrifice maie be receaued gratefullie acceptably c. Whiche I doe but touche wishing yt to be noted the better to perceaue the malice of the Proclamer who as ye haue heard reproueth and skorneth that in the Church that was vsed of the Apostles I minde not I saie to tarie but to hast me to note these thinges that now we haue to speake of namely that the sacrifice of the Masse ys auailable both to the quicke ād the dead which both be here testified whē the Apostle praieth that this sacrifice maie be pleasing and acceptable vnto the remissiō of sinnes ād to the rest of the soules of thē that sleape before vs. Doe not these woordes teach vs that S. Iames took this for a sacrisice propiciatorie whē he desiereth that the sacrifice maie be accepted to the propiciaciō of our sinnes And did he not thinke yt auailable to the dead whē he praieth that yt maie be to the rest of the sowles of thē that be dead The woordes be so plain that yt can not be deuied And as Caiphas though he were an euel Bishoppe spake one trueth of the S. James Masse ys full of knowlege euē by the iudgement of the Proclamer death of Chryst so the Proclamer though he be an euell mā spake one trueth of S. Iames Masse For he saieth that S. Iames Masse ys full of knowledge Yf yt be full of knowledge by the testimonie of the Aduers thē feare thowe not whether thow be catholike or other to saie that this ys good knowledg that the sacrifice of the Masse ys aualeable to the quick ād the dead For soch ys the knowledge in S. Iames his Masse And that thow maist be farder assured that the Apostles taught praier and the Masse to be profitable to the dead harken first what Dionyse the Disciple to sainct Paule saieth for the one and what Chrysostome testifieth for both S. Dionyse describing the maner Dionys eccles Hier. cap 7. parte prim of the buriall and exequies vsed in his time and before his time in the churche for parte of yt saieth thus Accedens venerandus Antistes precem sacram super mortuum peragit precaturue diuinam clementiam vt cuncta dimittat per infirmitatem humanam admissa peccata defuncto eumue in luce statuat in sinibus Praier for the dead vsed in S. Dionyse time Abrahae Isaac et Iacob in loco vbi aufugit dolor et tristicia et gemitus The reuerēde Bishoppe coming maketh holie praier vpon the dead and praieth the goodnesse of God that he wold forgiue the dead person al hys sinnes which he hath through infirmitie committed and that he will place him in the place of light in the Bosomes of Abraham Isaac and Iacob in the place frō whēce flieth sorowe heauinesse ād morning Thus moch S. Dynise See yowe not praiers here made for the Sinnes of the dead See yowe not peticion made for him that he maie come to the place of light to the place wher he maie feell neither sorowe nor heauinesse Yf this maner of praier was vsed in the time of the Apostles in whose time this Dionyse liued what shall we thinke but that S. Iames being one of them praied for the dead as the other Apostles did Obiection Perchaunce yt maie be saied that yf the Apostles had thought yt necessarie to praie for the dead they wolde haue left yt writtē in some of their epistles To this I saie that yt neaded not For first amōg the Iewes yt was before the coming of Chryst in vse to praie and offre sacrifice for the dead as the secōd booke of the Machabies doeth testisie Which booke although the Aduersarie doeth reiect yet S. Augustin saieth yt ys in the Canon of christē men And August de cura promortu Lib. vniuers fid Indaeorum Antonius Margarita one conuerted frō a Iewe to a Chrystian man in a booke that he made of the faith of the Iewes declareth the praier that they made for the dead which ys not moch vnlike to this praier of S. Dionyse And ouer he saieth that they haue a booke wherin be written the names of them that be dead which thrice in a yeare be redde and so praied for Which order ys yet amongest them so that then neaded not As for the Gētiles although they vsed funerall obsequies yet for that they were vngodlie after the heathē maner the Apostles gaue thē commaundement by tradicion to burie their dead and to praie for thē after the chrystiā maner Of the which cōmaundement S. Clement maketh mēciō how yt was geuē by S. Peter And so doth Chrysostome that yt was doē by the Apostles Clemens epist 1. Hom. 3. Philip. pri For he saieth thus Non frustra ab Apostolis sancitū est vt in celebratione venerandorū mysteriorū memoria fiat corū qui hinc decesserunt Nouerunt illis multū hinc emolumenti fieri multū vtilitatis Stante siquidē vniuerso populo manus in coelos extendente coetu itē sacer dotali verendoque posito sacrificio quomodò Deū non placaremus pro istis orantes Yt was not but to good pourpose decreed of the Apostles that in the celebracion of the honourable mysteries wherby he meneth the Masse a memorie or remē The Apostles decreed that the dead should be praied for in the Masse brance should be made of thē that haue departed hence They knew that moch commoditie shoulde come from thence to thē and moch profit For all the people standing and holding vppe their hāds into heauē the cōpanie also of preistes and the fearfull sacrifice being settfurth how shall we not appease God praing for these Thus Chrysostome As before ye haue seen the praier of the Apostle S. Iames praing for the dead so now ye see yt testified by Chrysostome that the Apostles cōmaūded the dead to be praied for in the celebraciō of the holie mysteries whiche ys the Masse wher the holie and blessed bodie and blood of Sauiour Chryst ys setfurth in the seight of the Father wherby his passiō ād death being liuelie remēbred ād hūble peticiō in the presence therof and for the meritte therof by the preistes ād people being made yt cā not be saieth Chrysost but that God will be appeased ād mercie for the soules obteined For as S. Cypriā saieth In huius praesentiae nō superuacuè mēdicāt lacrimae veniā nec vnquā patitur cōtriti cordis holocaustū repulsam In the presence of this vnderstād sacrifice teares doe adsurediebegge pardō neither doeth the sacrifice of acōtrite heart at anie time suffre repulse Ther for in this sentēce Chrysostome doeth
that this fearfull cuppe ys equallie deliuered to all Thus Theophilact Se ye not that the cuppe of our Lordes table ys receaued in the remembrance of his death But yt shall not be without profit to learn of him whie Cuppe of our Lorde a fearfull cuppe he calleth our Lordes cuppe a fearfull cuppe Yf yt be but a cuppe of wine as the Aduersarie saieth yt ys not fearfull but pleasaunt Why yt ys a fearfull cuppe yt ys declared of the same Theophilact expownding the text immediatelie going before which ys this Likewise when he had supped be tooke the cuppe saing This cuppe ys the newe testament in my bloode vpon this text he saieth thus Fuerunt in veteri Testamento calices siue pocula quibus sanguinem brutorum post victimam oblatam libarent Pro sanguine itaque brutorum qui vetus Testamentum veluti sigillo consignabat meum ego nunc sanguinem pono nouum Testamentum eo seu sigillo muniens Ne turberis igitur sanguinem audiens Nam si irrationabilium sanguinem pecorum accepisti in veteri Testamento quanto potius nunc diuinum Ther were in the olde Testament also cuppes or pottes in the which after the sacrifice they should offre the bloode of brute beastes Therfor for the blood of brute beastes whiche did signe the olde Testament as with a seale I nowe setfurth before yowe my bloode signing therwith the newe testament as with a seale For yf thowe hauest receaued the blood of vnreasonable beastes in the olde Testament howe moch raither maist thowe now receaue the blood of God In this exposition I wish yt to be noted howe the authour in the person of Chryst speaketh saing For the bloode of brute beastes I put before thee my bloode Seist thowe then whie he calleth the cuppe of our Lorde a fearfull A plain place for the Proclamer cuppe Yt ys bicause owre Lorde in that cuppe putteth before thee hys owne bloode And what blood ys yt Ys yt the blood of a pure or onelie man Naie saieth Theophilact yt ys the bloode of God For saieth he yf in the olde testament the blood of vnreasonable beastes was receaued moch more nowe receaue thowe the blood of God Perceaue thē that yt ys the blood of God that ys in the cuppe of our Lord. Wilt thowe fullie perceaue whie yt ys fearful Cōsider ād vnderstād that soch is the coniunctiō of the Godhead with the manhead in Chryst that wher the māhead ys or any part of yt if now yt maie beparted ther ys also the Godhead In the death of Chryst the soule was parted from the bodie the soule descended into hell the bodie laie in the graue the Godhead was whollie with the Soule descended into hell yt was also whollie with the bodie lieng in the graue Euen so wher the blood of Chryst ys forsomoch as Chryst ys both God ād mā that blood ys the blood of God also ād so ther ys the blood of God ād mā which now being inseparable both from the manhead and the Godhead of Chryst wher the blood of God ys ther ys also God himself Nowe then forasmoch as in the cuppe of our Loord ther ys the blood of God as Theophilact saieth and where the bloode of God ys ther of consequence ys also God doth not Theophilact well in calling yt a fearfull cuppe who maie not well feare to approche so near vnto hys Lorde God and the more that he knoweth his owne filthinesse and ther by his vnwoorthinesse As nowe yowe knowe whie the cuppe of oure Lorde ys fearfull so what so euer the Aduersarie bableth to the contrarie ye haue learned that in owre Lordes cuppe ys not bare wine but the blessed blood of God What shall I neede to alleadge anie mo of the sainges of Theophilact seing he hath allreadie opened the trueth that we seke for namelie that the Sacrament ys a memoriall of Chrystes passion and death and ys also the same bodie Theoph. Ibid. and blood of Chryst that suffred Yf any man will desyre anie other place let the same vnderstande that Theophilact expownding this place as often as ye shall eate this bread and drinke of this cuppe ye shall shewe furth the death of our Lorde What we aught to thinke inreceauing the Bl. Sacr. vntill he come saieth thus Eo affectu debetis esse imbuti perinde quasi in illa ipsa esse tis Christicaena ab ipso Christo acciperetis sacrum istuc Illa enim ipsa coena est illam ipsam mortem annunciamus Ye should be of the same minde or so be haue yowrselues as though ye were in the selfsame supper of Chryst and shoulde take of Chryst himself this holie thing Yt ys euen the same verie supper and we shewe furth the verie same death Yf ye will learn of Theophilact what Chryst gaue in his last supper expownding Chrystes woordes rehersed by S. Paule What Chryst deliuered in his last supper he saieth thus Ille verò in cōmune generatim omnibus dixit Accipite edite idue corpus suum quod pro omnibus ex equo fregit in mortem tradens But he in cōmon and generallie saied to all Take and eate yea and that his bodie which he brake equallie for all deliuering yt to suffer death Thus Theophilact Here ye perceaue by him that Chryst gaue his bodie in his last supper And if this doe not satisfie yowe know that this Theophilact as before ys shewed in the second booke and ells wher wher he expowndeth S. Matthewe Marke Luke and Iohn saieth that Chryst gaue in his last supper his verie bodie ād not an onely a figure of his bodie By all this then yt ys euident that Theophilact vnderstandeth by the woorde bread in S. Paule the bodie of Chryst and not materiall bread and that that bread and cuppe are to be eaten and dronken of not in the remembrance of that bodie in yt self but in the remembrance of the passion and death suffred in the same bodie THE FIVE AND FOVRTETH CHAP. ABIDETH in the exposition of the same text by sainct Basill and Rupert I Wolde haue staied my self ād ceassed to haue produced aniemoauthours for the exposition of this text but well knowinge that manie as is saied haue abused it and deceaued manie I thought yt expedient and necessarie for the helpe of the vnlearned somwhat more to saie vpon yt by the expositions of S. Basill and Rupertus And whether we take a peice of bread in the remembrance of Christ or whether we receaue the bodie and blood of Chryst in the remembrance that he suffred for vs in that bodie and shedde that preciouse blood we will Basilius de Baptismo first heare S. Basill who writeth thus Oportet accedentem ad corpus sanguinem Domini ad rememorationem eius qui pro nobis est mortuus ac resurrexit non solùm purum esse ab omni inquinamento carnis ac spiritus ne ad
this Vel hunc ad modum intelligere iuxta Diui Cyrilli sententiam Cyrill poteris Perinde ac in corpore immoratur anima immoratur autem ipsi corpori essentialiter indiuisibiliter ac citra mixturam caeterum ipsa quidem anima per mortem à corpore separatur Deus autem Verbum nunquam ab assumpta carne separatus est verum etiam in sepulchro aderat ipsam incorruptibilem seruans animaeque apud inferos praedicans sine donans captiuis remissionem Ye maie also according to the minde of S. Cyrill thus vnderstand yt that as in the bodie dwelleth the soule but yt dwelleth in the bodie essentiallie and indiuisiblie and that withoute the commixtion of the two natures But yet the soule ytself ys separated from the bodie by death But God the Sonne ys neuer separated from the flesh whiche he hath taken but he was with yt bothe in the graue keping yt from corruption And with the Soule declaring or geuinge remissiō of sinnes vnto them that were in captiuitie Thus farre he By all this ys ment that the verie Godhead ys substanciallie in Chryst as the soule ys substāciallie in the bodie so that we cometo that bodie of Chryst in the whiche dwelleth fullie that ys to saie substanciallie the Godhead which Chryst ys God and man And for somoche as we come to so woorthie a person meet yt ys that we compownde ourselues accordinglie In this Father then this maie we learne as in the other allreadie alleadged that S. Paule speaketh of the bodie of Chryst and ys so to be vnderstanded For clls when he moueth vs to prepare our selues as to come to the bodie of Chryst what shoulde yt appertein to the pourpose to alleadge Sainct Paule yf Sainct Paule did not or doe not speake of the same thinge that he ys alleadged for What ys yt to the pourpose to alleadge Sainct Paule speaking of a peice of bread to prooue that we must examine or selues before we receaue Chrystes bodie Betwixt the bodie of Chryst and a peice of bread ther ys no comparison Likewise are we taught here that euell men maie receaue the bodie of Chryst For if they coulde not why shoulde he dehort them from soche receipt Vain yt were to moue a man not to doe a thing whiche Euell men receaue the bodie of Chryste ys vnpossible to be doen. Yt were straung to perswade a man not to pull dowen heauen with his handes He were to beskorned that wolde moue men to eate the starres And whie Bicause he shoulde moue them to doe that that ys vnpossible to be doen. Euen so yf euell men can not receaue the bodie of Chryst as the Aduersarie teacheth what vanitie ys yt for this holie Father and other his likes to make so manie and earnest exhortacions that men shoulde not receaue the bodie of Christe vnwoorthilie Forsomoche then as these graue wise and learned Fathers gaue vs so manie godlie exhortacions so manie vertueouse admonicions that we shoulde not receaue the bodie of Chryste vnwoorthilie yt ys most certen that we maie so receaue yt And yf so then euell men maie receaue the bodie of Chryst To Isichius ys ioined Sedulius who in euery parte affirmeth what the other hath taught For he saieth thus vpon these woordes of Chryst recited of S. Paule Take ye This ys my bodie Qnasi dixisset Paulus Cauete ne illud corpus indignè comedatis dum Corpus Christi est Indignè hoc comedetis si pauperes confundatis siue escam aliquam ante spiritualem Dominicam Caenam comedatis As though the Apostle had saied Beware ye that ye eate not that bodie vnworrhilie forsomoche as yt ys the bodie of Chryst Ye shall eate this bodie vnwoorthilie yf ye confownde the poour yf also ye eate anie other meate before the spiritual meat the Supper of Lorde Thus Sedulius Wher Sainct Paule saieth he that eateth this bread vnwoorthilie c. This man saieth that Sainct Paule in that wholl proceasse spake of the bodie of Chryst And therfor saieth he when S. Paule Sedulius saieth that S. Paule spake of the bodie of Chryst. had recited the woordes of Christ Take ye and eate This ys my bodie yt was as moche as though the Apostle had saied Beware that ye eate not that bodie vnwoorthilie for somoche as yt ys the bodie of Chryst In sewe woordes then yt ys euidēt and plain that the Apostle theer spake of the bodie of Chryst whiche thing that yt sholude be perceaued to be voide of all doubte this Authour not contēted with once speaking of the bodie saieth with an addicion For yt ys the bodie of Chryst. Whiche maner of speache maketh an assurance vnto vs that yt ys so This also ys to be obserued that as he saieth that S. Paule teacheth vs the presence of Chrystes bodie that he also geueth vs an admonicion that we be ware that we receaue not that bodie vnwoorthilie Wherby as before ys noted what ells ys geuen vs to vnderstande but that that bodie maie be receaued The bodie of Chryste maie be receaued of vnwoorthie persons of vnwoorthie receauers Whiche ys as moche to saie as euell men maie receaue the bodie of Chryst Nowe let not the good Christian be brought in doubte with the vain argument of the Sacramentaries who doe reason thus The Spiritt of Chryst ys allwaies with his bodie or ys not We maie not saie that yt ys not for that the spiritte of Chryst ys This argumens was made to me in the Bishop of Elies house bye one yet liuing inseparable from him Yf then yt be allwaies with him then the euell man receauing Chrystes bodie receaueth also his Spiritte And so shall the Spiritte of God be in sinners whiche ys not to be saied This vain argument shall the substanciall and pithie sainge of the holie Martir Ciprian clean dissolue and wipe awaie who saieth thus Sacramenta quidem quantum in se est sine propria esse virtute non possunt Nec vllo modo diuina se absentat maiestas mysterijs Sed quamuis ab indignis se sumi vel contingi Sacramenta permittunt non possunt tamen Spiritus esse participes quorum infidelitas vel Ciprian serm de Caena indignitas tantae sanctitati contradicit Ideoue alijs sunt haec munera odor vitae in vitam alijs odor mortis in mortem quia omnino iustum est vt tanto beneficio priuentur gratiae contemptores nec indignis tantae gratiae puritas sibi faciat mansionem The Sacramentes Solucion of the argument by S. Ciprian trulie formoche as in them ys can not be withthoute their propre vertue Neither doeth the diuine maiestie by anie meanes absent yt self from the misteries But although the Sacramentes suffre them selues to be touched or receaued of the vnwoorthie they for all that whose vnbeleif or vnwoorthinesse doeth withstand so great holinesse can not be partakers of the Spiritt And therfor are
flessh And as our pain neclectinge this preparacion ys the losse of euerlasting life whiche aboue all measure passeth the losse of this tansitorie life Euen so must yt nedes be that the thinge that we prepare for must aboue all measure passe and exceade in woorthinesse the figures and sacrifices that they in the olde lawe made preparacion for But they will saie that we by faithe make Chryst who substanciallie sitteth ObiectioÌ„ of spirituall presence by faith at the right hand of his Father as verilie present at the receipt of the Sacramentall breade and wine and so we receaue Chrystes bodie and blood verilie but yet spirituallie In dede they saie yt but they prooue yt not But how soeuer they saie yt and howe soeuer they painct and coolour their euell sainges with goodlie glosinge woordes certen yt ys that this they saie that the fathers of the Theanswer olde Testament receaued Chryste as well as we and that there ys no more in our Sacramentes then was in theirs but that their Sacramentes were figures of Chryste to come and owers be figures of Chryste as nowe comed But to them I saie yf we haue no more in our Sacramentes then they had why are we required to make anie other preparacion then they did Whie preparare we so diligently our consciences wher they were required but to purifie their flesh Again as touching the punishmeÌ„t they make God vniust For if the thinge receaued of the fathers and vs hath no difference in value whie hathe yt a difference in pain yt standeth not with the iustice of God the offence beinge all one to punishe to offenders one with euerlasting deathe the other but with temporall death And yet so must yt nedes be yf the sainges of the Sacramentaries were true But thowe maist see Reader into what inconueniences their dreames and phantasies bring them Wherfore I shall wisshe the reader to consider that thys our preparacion being so farre aboue the preparacion of the olde lawe teacheth vs that we receaue a thing farre aboue that that they receaued in that lawe And forasmoche as the punishment of our presumption ys euerlasting deathe that yt argueth that we presume to abuse the euerlasting Maiestie of our Lord God and Sauiour Iesus Chryst bicause as sainct Paule saieth we make no difference of our Lords bodie In dede if we examine not our selues before we receaue but go to yt with filthie coÌ„sciences theÌ„ go we to yt as to other meates and so make we no difference betwixt our Lordes bodie and other meates And for this our irreuerencie we woorthilie suffre the pain testified by sainct Paule that ys we eate and drinke our owne damnacion yea so great ys the offence of vnwoorthie receauing that God doeth not onelie punish yt eternallie but also by diuerse means temporallie as thow shalt see yt plainly testified in the text that foloweth THE SEVEN AND FIFTETH CHAP. EXPOVNdeth this text For this cause manie are weake and sicke c. By Origen and sainct Ambrose YT foloweth in the text of S. Paule Ideo inter vos multi imbecilles infirmi dormiunt multi For this cause manie are weak and sick among yowe and manie do die S. Paule rebuking the vncharitable the vngodlie and vndeuoute maner of the Corinthians in cominge to the receipt of the holie Sacrament of the which somwhat ys before saied did plainlie teache them and assure them that soch vnwoorthie receauers should be eternallie coÌ„demned as they that vilanouslie and cruellie putte Chryst to death For as they did with all spite spitte vpoÌ„ him pietifullie araie him mocke him skorn him aÌ„d as they thought with all shame and reproache diswoorshippe aÌ„d dishonour him aÌ„d repute him but as a vile abiect and a castawaie amoÌ„g the childreÌ„ of meÌ„ Euen so they that come to receaue his blessed bodie aÌ„d blood as thei wold come to receaue a peice of the carkasse of an oxe laÌ„be calf orshepe hauing no regarde to the cleannesse and puritie of their coÌ„sciences they doe as moch and as wickedlie abuse diswoorshippe and dishonour that his blessed bodie as the Iewes of whome we spake of before For what more contumelie what more inurie can be doen to the bodie of Chryst then to be cast into a sinfull stinking bodie more filthie or lothsome in his seight then anie donghill or sinke The grauitie than of the offence with the greuouse pain of condemnacion due to the same declared to make theÌ„ better creditt the same he indueeth them by present examples of the punishment of soche persons in this present life sainge For this cause many amonge yowe are weake and seke and manie doe die As who might saie think not that I dallie with yowe behold and see euen amonge yowr selues howe God sheweth a preamble or image of his fearfull iudgement which I haue spoken of For euen for this vnwoorthie receauing of the bodie and blood of hys Sonne our Lorde Iesus Chryste he hath stricken manie with weaknesse manie with sekenesse and manie with death The literall exposition being thus breiflie touched as wherby yt maie be perceaued howe this text doeth depende of the other aÌ„d ys ioined with the same we wil as heretofore ys doeÌ„ heare the Fathers of Chrystes ParliameÌ„t house therby also to trie whether the catholike Church that now ys coÌ„sent with theÌ„ or dissent froÌ„ theÌ„ or the ProclaÌ„ aÌ„d his coÌ„panie agree or disagree Of these Fathers the first coople shall be Origen and sainct Ambrose Origen saieth thus Iudicium Dei paruipendis commonentem te Ecclesiam despicis Communicare non times corpus Christi accedens ad Eucharistiam quasi mundus purus quasi in te Origen in Psalm 37. nihil sit indignum in us omnibus putas quod effugies iudicium Dei. Non recordaris illud quod scriptum est quòd propterea in vobis infirmi aegri dormiunt multi Quare multi infirmi Quoniam non seipsos diâ—udicant neque seipsos examinant neque intelligunt quid communicare Ecclesiae vel quid est accedere ad tanta tam eximia Sacramenta Patiuntur hoc quod febricitantes pati solent quum sanorum cibos praesumunt sibimetipsis inferentes exitium Settest thow litle by the iudgement of God And despicest thow the Church admonishing thee Thow arte not a feard to communicate the bodie Origen in plain words calleth the bless Sacr. the bodie of Chryst of Chryste coming to the Eucharist as a clean and a pure man as though ther were no vnwoorthie thing in thee and in all these thow thinkest that thow shalt eschape the iudgement of God Thowe doest not remembre that which ys written that for these thinges ther be manie among yowe weake and sicke and manie doe die Whie be ther manie sicke Bicause they iudge not themselues neither examin themselues neither doe they vnderstande what yt ys to communicate with the Church or what yt ys to come to so great and
Christe and the newe Testament and all thinges therin conteyned doo farre excell Melchisedech Moises and the olde Testament and all the ceremonies and sacrifices of the same As first in the first chapiter he declareth the excellencie of the newe Testament aboue the olde for that yt was geuen by Christe the Sonne Heb. 1. of God by whome God spake to vs who excelleth Angels Fathers and Prophetes by the whiche God spake in the olde Testament as ther he proueth Thē after he declareth Christe to be a preist after the ordre of Melchisedech But he proueth him to be farre more excellent then Melchisedech Jbid. 7. This doen he descendeth to the preist of the olde lawe and comparinge Jbid. 8. the officie of Christe to the office of the preist of the lawe and teaching yt to be vnperfecte proueth the office of Christe by all meanes to be preferred Then he maketh mencion in a brief rehersall of the religion and high Ibid. 9. seruice of Gost emong the Iewes teaching that they hadde a fore Tabernacle and what thinges ther were within conteined And also a seconde Tabernacle whiche was called Sanctum sanctorū and what was therin conteined with their Ceremonies seruices and Sacrifices doen in eche of those Which doē he cōpareth the high preist to the high preist Tabernacle to tabernacle Sacrifice to Sacrifice blood to blood effecte of blood to effect of blood clensing ād purifieng to clensing ād purifieng holy place to holie place and allwaies according to his principall entēt and argument proueth all the figured things of the newe Testament to be farre better then their figures in the olde Testament And finalie to conclude and knitte vppe all the wholl disputacion of the olde Testament withe one woorde he saieth Vmbram Heb. 10. The olde lawe had but the shaddowes the newe lawe hath the verie thinges habens Lexfuturorum bonorum non ipsam imaginem rerum c. The Lawe hathe but a shadow of good thinges to cōme and not the verie fashion of the thinges them selues In the whiche woordes as yt were in a brief he describeth the condicion and state of bothe lawes whiche ys that the olde lawe hathe the figures of good thinges and the newe lawe hath the good thinges them selues By the whiche processe yt ys not onelie euident and proued that the thinges figured be better then the figure But also by this last conclusion of saincte Paule yt ys improued that the thinges of the newe Testament shoulde be but bare figures But they are in dede the good thinges as he doth terme thē and the verie thinges of the figures and shadowes whiche haue gon before in the olde Testament Wherbie also I maie conclude that the Sacrament of Christes bodie and blood being according to Christes institution consecrated to be offred and receaued in the memoriall of Christes passion and death being also as Dionysius Dionys Eccle Hierarch Parte 3. Areopagita in his ecclesia sticall Hierarchie saieth Omnium sacramentorum consummatissimum augustissimum of all Sacramentes most perfecte and noblest withoute the whiche no ministracion almost shoulde de doen but that this diuine Sacrament should ende yt ys not a bare figure as the Paschall lābe being the figure of this was but ys the verie good thing in dede that ys the verie bodie and bloode of owre immaculate Paschall Lābe of the newe Testament figured by that Paschall Lambe of the olde Testament For ells the figure shoulde not be a figure of a good thing as saincte Paule saieth but the figure shoulde be the figure of a bare figure whiche ys inconuenient and against saincte Paule and against the worthinesse of the newe Testamente and the excellencie of the same whiche in a great parte consisteth in the Sacramentes whiche haue the verie thinges and trueth of the figures and Shadowes of the olde Testament And albeit I haue as yt semeth to me and so I truste yt appeareth to anie right christian reader sufficientlie proued by the Scriptures that the Paschall Lambe eaten was a figure of owre Paschall Lambe Christe eatē in the Sacrament yet lest anie man malicioustie maie cauille saing that I haue vsed the Scriptures at my owne pleasure and wrested them to my owne phantasie and perchaunce that some weake man maie be better satisfied I will resorte to the Parliament house of Christes Churche and learn of them whiche ys the verie trueth determined and enacted approued and receaued ther. THE SIXTENE CHAPITER TEACHETH THIS matter by Tertullian and Isychius ANd first for the applicacion of the figure of the Pafchall Lambe to the thinge figured I will conferre with Tertullian a man of great learninge Who also ys so anncient that he ys of some accompted the eldest writer of the latin churche He was verie neare to the time of the Apostles aboute the 166. yeare after Christ Whome saincte Cyprian so highlie esteemed that no daie passed in the whiche Tertullian was not in his hande and some parte of him redde This man being a noble man of Christes Parlament house can certifie vs what was enacted and receaued as a truthe through oute all the house of Christe in his tyme. Therfore we will heare what he saieth in this matter Tertu li. 4 cont Marcion He did write against one Marcion an heretike and in that booke he saieth thus Professus itaque se concupiscentia concupiscere edere Pascha vt suum indignū enim vt quid alienum concupisceret Deus acceptum panem distributum discipulis corpus suū illum fecit Therfore when he had openlie saied that with desire he had desiered to eate the passouer as his own passouer for yt was vnmete that God should desire anie straung thing he made that bread that he did take and distribute to his disciples his bodie Remembre gentle Reader what ys before saied that the Paschall Lābe of the olde lawe as touching that that he was offred was a figure of the oblacion of our Lambe Christ whiche ys withoute all controuersie But whether the eating of the lambe reallie and substanciallie did figure that Christe our Paschall Lambe shoulde be eaten reallie and substanciallie in the Sacrament ys the verie controuersie Wherin what this auncient man of Christes Parliament house hath saied yowe haue heard In the whiche his saing yf yowe haue noted yowe maye preceaue that he maketh menciō of two passouers One that was not proprelie his which he did not so earnestlie desire to eate An other that was proprelie his owne whiche he did earnestlie desire to eate Wherbie he toucheth the the figuratiue Passouer and the true passouer What the true Passouer ys he plainlie declareth when he saieth The bread that he did take and distribute to his disciples he made his bodie I can not contein but to breake oute to declare that I do not a litle wonder to see the obstinate blindnesse of the enemies of Gods trueth that Heretiques barck against the trueth as dogges
pretence of Gods woorde and his trueth I am lothe to entre any further in the opening of the rebelliouse diuisions sectes and factions that be emonge them And they be so manie as wolde require a iust volume to sette them furth soch ys the consent agreemeÌ„t and obedience emong them selues wiche ys euen the iust plague of God For as man falling from the obedience of God fownde by Gods permission a merueillouse rebellion in his owne bodie and membres So these men falling from the obedience of God in his Church fall to continuall disobedience and implacable rebellion among them selues But ther was a Churche before Luther began his malignant Churche whiche former Churche being fownded vpon Christe continueth for that yt ys builded vpon à surestone And this ys that Churche that must be hearde and obeied Against thys Churche Berengarius as before ys saied began Bâ—reÌ„garius Wicleff Hus. to be disobedient but he humbled him self and desired to be restored again Wiclefand Husse also rebelled and moued warre but they coulde not preuaill And allthough for our sinnes God suffred the Philystines nowe to make warre against Israell as he did against the carnall Israell yet nothing mistrusting his mercie and hauing sure affiance in his promesse that Portae inferi non Math. 16. praeualebunt aduersus eaÌ„ the gates of hell shall not preuaill against his Churche I doubte not but he will at his mercifull pleasure looke vpon yt and send peace to yt And nowe to return to that from which I haue a litle digressed I saie I do regarde the sentence of the Churche for yt ys terrible to be cutte of from that mysticall bodie of Chryst and to be made a dead membre like vnto a rotten or dead sticke meit for no pourpose but to be cast in the fire and burnt Perchaunce the aduersarie will saie he feareth not to dissent from the Churche wher the Church dissenteth from the Scripture as yt doth in this Jssue ioined with the proclamer touching reseruacion matter of reseruacion Yere will I again ioin yssue with the proclamer that if he can bring any plain scripture catholique Doctour or Councell that by expresse woordes forbiddeth reseruacion I will subscribe and come to him Yf he can bringe â— one soche what shamelesse rashnesse ys yt for him to calumniate the Churche for that thing for the whiche he hath no good warrant Ys he so imperiall ouer the Churche that he maie and will haue yt to leaue of reseruacion of the Sacrament at his pleasure which yt hath vsed from the beginning an can shewe no scripture no catholique Doctour no auncient Councel that forbiddeth yt Ys this woorde of the disciples of Pythagoras ipse dixit he saied yt a sufficient warrant for vs Shall we so lightlie cast awaie the orders rites Auncient and godlie customes are not to be left for the bare saing of à ProtestaÌ„t customes and maners of so long time receaued vsed and through all the Churche frequented for soche mens bare woorde Yf he finde any thing amisse let him reforme yt by scriptures Doctours or Councells and we shall heare otherwise yt shall be more easey for the Churche to repell his obiections then yt shall be for him to proue them And methinke nay I do not onelie thynk yt but I saie yt ys a shame for him to enterprise soche prohibition and to crie out vpon the Churche as though she had committed most high treason against God aswell in other thinges as in the vse of reseruacio whiche ye haue hearde to be coÌ„maunded by decrees with in these nine hondreth yeares made to be continued as yt was vsed in the primitiue Churche and by the space of manie yeares after and to bring no peice of lawe to charge her by and iustlie to proue that she hathe offended THE SIXE AND TWENTETH CHApit aunswereth the cheis obiection of the aduersaries YF anie thing maie be obiected against reseruacion of the SacrameÌ„t this ys yt whiche ys Achilles with them and euen ther common argument aswell against reseruacion as other rites and orders of the Churche in the ministration of the Sacraments In the institution of the Sacrament ther ys no mencion made of reseruacion wher for saie they yt aught not to be vsed Will ye see the great force of this argument Ther ys no mencion made ProtestaÌ„ts argumeÌ„t es of negatiues eluded of praier in the institution of the Sacrament of Baptisme when Chryst was baptised Ergo ther aught to be no praier made in the ministration of yt nowe Again ther ys no mencion made of the Baptising of children in the institucioÌ„ of Baptisme Ergo children aught not to be chrystened Ther were no wittnesses as godfathers or godmothers to Chryste Ergo ther aught none to be in the ministracion of Baptisme to children Ther is no mencion made of this terme Sacrament as calling Babtisme or the Supper of our lorde a Sacrament Ergo they ought not so to be called Likwise ther ys no mencion made of praiers in the institucion of the Supper of our lorde Ergo ther aught none to be said at the ministracion ther of Ther is no mencion made that any women were at Chrystes Supper Ergo ther aught no women to come to the communion Ther is no mencion made in the institucion of the The proclaemer vseth the same maner of disputacioÌ„ he denieth all and proueth nothing Sacrament that yt shoulde be done in the daie time Ergo yt ought not so to be doen. And a great nombre of soche might in this wise be inferred wher by yt dothe well appeare howe fonde the argument ys And yet this ys a common and inuincible maner of argument with these people For in other matters they vse yt thus Ther is no mencion of purgatorie in the scripture Ergo ther ys none Ther ys no mencion in the scripture to praie for the dead Ergo they are not to be praied for There ys no mencion in scripture of the inuocacion of sainctes Ergo rhey are not to be praied vnto Ther ys prescribed no daies of fasting in the scripture Ergo we are not bownde to fast This ys the maner of disputacion of that Schoole But to ioine with theÌ„ in the solucioÌ„ of their argumeÌ„t Ther be thre maner Three maner of doinges as touching the Scripture of doinges as concerning the Scripture One ys to do so moche as the Scriture biddeth An other to do against that the Scripture biddeth The thirde ys to do something besides that the Scripture biddeth As concerning the first wher Chryst toke bread and made yt his bodie and wine and made yt his bloode And commaunded them to be eaten and dronken in the remembrance of his passion and death Yf the true chrystian to whom Authoritie ys geuen doth take the like matter of bread and wine and doth consecrate yt according to Chrystes commaundement Hoc facite This daye and so eate yt and drinke yt in the
but must also geue to other So likewise yt proueth aswell that forasmoche as Chryste reserued no parte of the Sacrament no more shoulde the Churche nowe Yt ys a great libertie that this man taketh vnto him self to make soche expositions as liketh him self and vpon his owne exposition to grownd an argument to condemne the practise of the wholl Church as though yt were Locus Topycus a sure grownded argument when yt ys fownded but vpon his owne authoritie I haue not redde this maner of exposition in anie catholike Authour auncient or of the later daies that these woordes of Chryst do this shoulde be a charge and commaundement to celebrate the memoriall of Chrystes death in the same sorte and maner that Chryst did but raither that his bodie and blood shoulde be receaued in the Sacrament as the Substance whervpon the memoriall should be grownded withoute anie charge geuen of the maner and forme So doth Saincte Hierom expownde these woordes referring the commaundement to the doing of the thing and not to the doinge of the maner for the memoriall of Chryste This ys his saing Ideò hoc Saluator tradidit Sacramentum vt per hoc semper commemoremus quia pro nobis est mortuus Nam ideò cùm accipimus à sacerdotibus commonemur In 11. cap. 1. Cor. quia corpus sanguis est Christi vt beneficijs eius non existamus ingrati Therfor our Sauiour deliuered this Sacrament that by this we shoulde allwaies remembre that he died for vs. For therfore also when we receaue we are putte in minde by the preistes that yt ys the bodie and bloode of Chryste that we shoulde not be vnthankfull for the benefittes receaued Thus sainct Hierom. Chrysostom also dissenteth not from this maner of exposition For thus he saieth Deinde de coena illa referens praesentia his quae tunc fuerant copulat vt quemadmodum in illa ipsa vespera mensa dispositi ab ipso Christo hoc acceperunt Jn 11. 1. Co. sacrificium it a nunc disponerentur inquit Quotiescunque comederitis panem hunc sanguinem hunc biberitis mortem Domini annunciabitis donec veniat Quemadmodum Christus in pane in calice in commemorationem hoc facite dixit causam nobis aperiens quare mysterium daret cum alijs hanc esse dicens sufficientem noâ—…s ad pietatem Nam cùm intelliges quid propter te Dominus passus est sapientior efficieris Ita ipse iterum inquit Quotiescunque manducaueritis mortem eius annunciabitis Et haec illa Coena est Afterward speaking of that supper he coopleth thinges present to those that then were that as in the same euentide and table they being disposed did receaue of Chryste him self this sacrifice euen so nowe also they shoulde be disposed and saied As often as ye shall drinke this bloode ye shall declare the death of our Lorde vntill he come For as Chryst both at the bread and at the cuppe saied Do this in my remembrance opening a cause why he wolde geue the mysterie among other saied this to be sufficient to godlinesse For when thowe shalt vnderstande what our Lorde hath suffred for thee thowe shalt be made the wiser Euen so he also saieth again As often as ye shall eate ye shall declare his death and this ys euen the same Supper Thus farre Chrysost In whose woordes as well as in saincte Hieroms we see this commaundement of Chryst Hocfacite do this to be referred to the Substance that Chrystes woordes This do ye c. Be referred to the substaÌ„ce not to the maner ys to the bodie and bloode of Chryste to be receaued for his memoriall and not to the maner of receauing And by the waie gentle reader note and beare awaie these woordes of saincte Hierom that he saieth that when we receaue we are admonished of the preistes that yt ys the bodie and bloode of Chryste wherby we are taught both wherunto tendeth the commaundement of Chryste and also what we receaue in that holie and honorable Sacrament I wishe also that Chrysostome might be noted howe he vttereth the woordes of saincte Paule Sainct Paule saieth thus As often as ye shall eate What S. Paule calleth the cuppe Chrysost calleth yt to bloode this bread and drinke this cuppe Chrysostom thus As often as ye shall eate this bread and drinke this bloode not reporting euery wher the verie woordes of saincte Paule but raither the sense and vnderstanding So wher saincte Paule calleth yt the cuppe of our Lorde this maÌ„ expownding S. Paule calleth yt the blood of Chryst wherby we are taught what ys in the cuppe of our Lorde eueÌ„ the bloode of Chryste and not bare wine yf yt be so in that parte of the SacrameÌ„t theÌ„ in the other ys the bodie of Chryst and not bare bread But to return to our pourpose Euthymius also expowndinge the saied woordes of Chryst vnderstandeth them not of the maner but of the SubstaÌ„ce These be his woordes Ait autem Lucas hoc quoque dixisse Christum Hoc Euth in 26 Matth. sacite in mei recordationem hoc inquit nouum mysterium non illud vetus illud mysterium in recordationem inductum est salutis Hebraeorum primogenitorum in Aegypto ac libertatis Hebraeorum hoc autem in recordatiouem Domini Per tale enim sacrificium reminiscimur quòd corpus suum in mortem tradiderit sanguinem suum effuderit ac ita continuitate memoriam renouamus Luke saieth that our Lorde also saied Do ye this in my remembrance This newe mystery saieth he and not that olde For trulie that olde mysterie was instituted in the remembrance of the sauing of the first born of the Hebrues and of the deliuerance of the Hebrues But this ys in the remembrance of our Lorde By soche a sacrifice we remembre that he deliuered his bodie to death and shed furth his bloode and so by continuance we renewe memorie Thus moche Euthymius Who as the other Fathers aboue alleaged vnderstandeth Chrystes commaundement of the substance of the Sacrament no mencion made of the maner After these to see some of the later writers howe they vnderstood these woordes yt shall not be amisse that hauing the mindes of men of diuerse ages what the true vnderstanding ys yt maie the better appeare Sainct Thomas among learned and holie men that haue ben with in these foure hundreth yeares a man right famouse saieth thus Hoc facite c. Iniungit vsum huius Sacramenti dicens Hoc facite quotiescunque sumetis in meam Tho. Aqui. in 11. 1. Co. commemorationem id est in memoriam meae passionis Do this c. He commaundeth the vse of the SacrameÌ„t saing This do ye as often as ye shall receaue in my commemoracion that ys in the memorie of my passion And again he saieth Mortem Domini annunciabitis repraesentando eam per hoc Sacramentum Ye shall shewe furth the death of our
in that he offred bread and wine and in that he blessed Abrahā Do ye not also see that this Authour applieth these to Chryst in that there was none more the high preist of God then our Lorde Iesus Chryst who offred sacrifice vnto God the Father And perceaue ye not that Chryst offred the verie same that Melchisedech whiche was bread and wine Wher gentle reader let me note by the waie for the satisfieng of my promesse that wher the obiection of the Aduersarie ys that S. Ciprian by expresse woordes saith Melchisedech offred Melchisedech did not offer in sacrifice bread and wine and for his proof he saied that the text in Genesis had not obtulit he offred but Protulit he brought furth Nowe note yf this Father vseth not this woorde obtulit he offred saing that Chryst offred the very same that Melchisedech did offer And what he did offer he also declareth saing that yt was bread and wine What impudencie then ys ther in the Aduersaries to improue that that so auncient and so famouse a learned holie Martir so plainlie teacheth and not he alone but all the holie companie of the writers of the which the testimonie of some mo shall be heard herafter As yow see that Melchisedech did offer bread and wine whiche was the Christ offred bread and wine in veritie that ys his bodie and bloode figure So did our Sauiour Chryst saieth Cyprian offer bread and wine in veritie that ys hys bodie and bloode And that the Aduersaries shall not cauille and saie Wher Cyprian saieth Chryst offred his bodie and blood yt ys not to be vnderstanded of any sacrifice offred in the last Supper but of the sacrifice of his bodie and bloode offred vpon the crosse The same sainct Cyprian stoppeth the mouth of the wicked in the other sentence before alleaged wher he saieth The ymage of the Sacrifice went before appointed in bread and wine whiche thinges our Lorde perfecting and fulfilling offred bread and the cuppe mixed with wine And that we shoulde not take occasion to stomble with the Aduersaries taking yt but for bread and wine he addeth And he that ys the fulnesse hath fulfilled the veritie of the prefigurated image Do ye not heare that Chryst offred the sacrifice in his last supper of the whiche the ymage went before in bread and wine And doo ye not heare that he offring bread and wine did offer in that sorte that he fulfilled the veritie of the prefigurated ymage Whiche veritie was as sainct Cyprian saied be fore that he offred bread and wine that ys hys bodie and bloode Learn then thow Reader of this substanciall piller the substāciall faith of Chrysts catholique Churche And suffer not thy self to be caried awaie with the Aduersaries painted reasons and gloses hauinge a shewe of trueth and godlinesse aboue but vnder ther lurketh falshead and Hypocrisie But abhorre them as saincte Paule dothe aduertise For as the fishe ys deceaued by the faire bait whiche outwardlie sheweth to be a thing of commoditie but inwardlie ys destruction and death when she taketh yt Euen so the reasons of the Pseudochristians maie appeare to thee most godlie and true and to haue the commoditie of eternall life But inwardlie they contein destruction and death of the sowle to the whiche they will drawe thee except thowe shifte thy self of from that bait whilest thowe arte yet in the wauing water of this worlde Therfore be warned and while thowe hauest time looke to thy self Nowe that we haue heard this noble learned Father of the one side of Chrystes Parliament house we will heare an other of the other side whiche shall be Isychius who vpon Leuiticus toucheth this matter and saieth Et quod hoc est sacrificium Duae decimae similae conspersae oleo Oportet enim scire persectam humanitatem perfectam diuinitatem contemperare id est in vnum conuenire in oleo id est In Leuitie li. 6. ca. 23. per eam quam circa nos habet compassionem Sic enim sacrificium odor suauitatis Domino inuenitur sapientibus nobis de eo quae digna sunt In quibus autem sacrificium per quos agitur quomodò celebratur intelligiblis agni oblatio quod sequitur ostendit Neque enim in sanguine neque per irrationabilia animalia sacrificium à nobis Deus suscipit secundùm quod sequentia demonstrant Ait enim Liba quoque vini quarta pars hyn panem polentam Quia dubium futurum erat forsan à quibus mysterium sacrificij quod per Christum est quod superiùs diximus celebratur habes ecce intelligibilis Melchisedech oblationem quae in pane vino perficitur in qua quarta pars hyn in libis vini offertur vt per quartam Euangelij traditionem quae in libris quatuor est per libationem verò Dominicum sermonem significaret quum ait Hic est meus sanguis qui pro vobis fundetur sine imminutione enim significare legislatori visum est Christi mysterium And what ys this sacrifice Two tenth deales of fine flower sprinkled with oile For we must knowe to contemper the perfect manhead and perfect godhead that ys to come together into one in oile that ys by that compassion whiche he hath toward vs. For so the sacrifice ys fownde a swete sauoure to our Lorde when we vnderstand of him thinges that be woorthie In what thinges thys sacrifice whiche ys the oblacion of the intelligible lambe ys and by whome yt ys doen howe yt ys celebrated that that foloweth declareth For neither by vnreasonable beastes doth God receaue sacrifice of vs acording as the woordes that folowe de plainlie shewe For he saieth And the drinke offringe therof shal be of wine euen the fourte parte of an hyn bread and perched corne Bicause perchaunce yt might haue comed in doubte hereafter Christ sacrificing in bread and wine was ◠the intelligible sacrifice of whome the mysterie of the sacrifice whiche ys by Chryste which we haue spoken of aboue ys celebrated beholde thowe hauest the sacrifice of the intelligible Melchisedech whiche ys full doen in bread and wine in whiche sacrifice ys offred the fourth deale of the drinke offring of wine that by the fourth deale the tradicion of the Gospell whiche ys in foure bookes and by the drinke offring he wolde signifie the woorde of our Lord when he saieth This ys my bloode whiche shall be shedde yowe for And so yt pleased the Lawe geuer that yt shoulde fully signifie the mysterie of Chryst Thus farre Isycbius In the whiche sainge ye haue the wholl matter testisied that we seke for For wher in Leuiticus God commaunded an he lambe to be offred and that the meat offring therof shoulde be two tenth deales of fine flower mengled with oyle to make bread and the drinke offring shoulde be the fourth deale of an hyn of wyne whiche thing thys Authour seking to Applie to the newe Testament Thowe hauest
sacrifice of the bodie and blood of Chryst. true bread and true wine and deliuered vnto vs these misteries that we haue to vse in the remembrance of him vntill he come to iudgement Wherto yf we adde the exposition of this prophecie of Daniel that in the time of Antichrist the seruice of God shall be by him forbodden what shall we ells vnderstand by the dailie sacrisice but the sacrifice of our Melchisedech left with vs to be vsed as our most high seruice to God Which thing Lyra by verie plain woordes dothe declare expownding this text of Daniell thus Hic Angelus instruit Danielem de termino à quo incipiendi sunt praedicti tres anni cum dimidio dicens A tempore cùm ablatum fuerit iuge sacrificium id est à tempore quo sacrificium altaris cessabit celebrari solemniter Here the Angell teacheth Daniell the tyme from the whiche the three-years and a half shall beginne saing from the time when the dailie Sacrifice shall be taken awaie that ys from the time in the whiche the sacrifice of the Altar shall ceasse solemnelie to be celebrated Thus Lyra. As by the exposition of these Fathers yt doth appeare that the dailie Sacrifice ys the sacrifice of the Altar the Sacrifice of Chrystes bodie and bloode So herunto reason also agreeth and by yt we are also forced thus to vnderstand the prophete For he can not be vnderstanded of the sacrifice of lawde and praise of the which S. Paule speaketh Per ipsum offeramus hostiā laudis semper Deo id est fructum labiorum confitentium nomini eius By him mening Hebr. 13. Chryst let vs offer sacrifice of lawde allwais to God that ys to saie the fruicte of our lippes confessing his name Of the whiche sacrifice the prophet Dauid speaketh saing Immola Deo sacrificium laudis Ofer vppe vnto God Psal 49. the sacrifice of lawde Neither can yt be vnderstande of the sacrifice of the mortificacion or affliction of our bodies to the whiche S. Paule exhorteth vs saing Obsecro vos per misericordiam Dei vt exhibeatis corpora vestrae hostiam viuentem sanctam De◠placentem I besech yowe by the mercie of God that ye geue vppe your bodies as a liuelie and holie sacrifice vnto God and pleasing to him Neither can yt be vnderstanded of the sacrifice of a contrite hearte of the whiche Dauid speaketh Sacrificium Deo spiritus contribulatus A troobled spirit ys a sacrifice vnto God For all theise sacrifices shall be in vse in the time of Psal 50. Antichrist euen in the heat of his persecution For the Angell saied Eligentur dealbabuntur quasi ignis probabuntur multi Many shall be chosen Daniel 12 and purified and shall be tried as yt were fire In soche men ther ys no doubte but they will continuallie withe their humble praiers praise God and confessing his faith magnifie his holie name and fo offer vnto God the sacrifice of lawde and praise as the fruictes of their lippes They will also not onely mortifie and crucifie their bodies with all the lustes and concupiscence but they will also at that time geue vppe their bodies to suffer tormentes yea and very deathe for the name of Chryst and so offer them as pleasaunt sacrifices vnto God Other some ther shall be whiche seing the heauie great and violent persecucion that shall be vsed by Antichryst and Psal 105. his ministres will with Daniell confesse their sinnes and the sinnes of the people and humbly with Dauid saie Peccauimus cum patribus nostris iniustè egimus iniquitatem fecimus We haue sinned with our Fathers we haue don vniustlie we haue committed iniquitie Seing then that Antichrist neither shall nor can put downe or take awaie these sacrifices but that they shall be vsed vnder his swoorde and in the middest of his flammes and other tormentes yt ys most euident that none of these be that dailie sacrifice that shall be put downe For these sacrifices shall be openly offred and that dailie Yt remaineth then that of necessitie this prophecie must be vnderstande of the dailie sacrifice of the bodie and blood of Chryste whiche although Antichrist shall put down the daily sacrifice of the Altar some godlie disposed people maie percase secretlie vse as Lyra saieth vt shal for three years and a half ceasse openly and solemnely to be celebrated And further of congruence yt maie be reasoned yf the Fathers that haue ben in all ages before Chryste did knowe that yt was a thing acceptable and pleasing to God to offer extern sacrifice to him shoulde not the Chrystiā know more who liueth in the clear light wher they liued in the shaddowe Yf those sacrifices were a swete sauour to God as no doubte but they were so for his sake whom they figured howe moche sweter then ys our sacrifice vnto him offringe as we do Chryst him self in sacrifice Yf they gaue to God not onely the sacrifices of lawdes and thankes but also an extern sacrifice of thankes as yt were of an higher thanke for soche befittes as they receaued shall not the chrystian who hathe receaued greater benefittes incomparablie passing thers geue at the leest as great thankes as they Yf we shall offre no other sacrifice then the sacrifice of praise and thankes geuing and sochelike the fathers did so as well as we and ouer and besides that they offred an extern sacrifice of thākes What ingratitude maie yt well be thought then that we receauing manie mo benefittes then they shoulde geue fewer thankes then they Yt ys an euell proporcion the mo and greater benefittes the fewer and lesse thankes the fewer and smaller benefittes the mo and greater thankes O lorde what obcecate and blinde enemies of God were these that coulde Chrystians vsing no external sacrifice are lesse thākfull then the Fathers of the lawe not see these thinges but wolde that we Chrystians hauing clerer knowledge then other shoulde lesse do their duetie then other and receauing mo benesittes shoulde be lesse thankfull And thus God shoulde be robbed of his honoure and the Chrystians withdrawed from doing of ther due seruices And then woulde yt shortly come to vs as yt came to them who knowing God haue not glorified him as God neither were thankfull but waxed full of vanities in their ymaginacions and their foolish hearte was blinded when they cownted them selues wise they became fooles THE THREE AND THIRTITH CHAP. OPENETH the prophecie of Malachie NOt onely the Prophete Daniel as before ys saied doth prophecie that ther shall be a sacrifice but also Malachie who plainlie declareth the reiecting of the sacrifice of the Iewes and the placing of a common vsed sacrifice Non est mibi voluntas in vobis dicit Dominus Malac. 1 exercituum munus non suscipiam de manu vestra Ab ortu enim solis vsque ad occasum magnum est nomen meum in gentibus in omni loco sacrificatur
a swete sauoure to God were not the sacrifices of the olde lawe soche Doth not Moises from Gods mouth so terme them Yt can not be denied but the scripture doth so call them But as Chryste saieth Nemo bonus nisi solus Deus Ther ys no man good but God alone And yet again he saieth Bonus homo de bono thesauro prosert bona The good Man oute of good treasure bringeth Luc. 18. Matth. 12 God good by nature man by participacion furth good thinges So though God alone of him self and of his diuine nature be onlie good yet men be good also not of them selues nor of their owne natures but by participacion of the goonesse of God So ther ys one sacrifice whiche onely ys pure for that yt ys pure of yt self whiche sacrifice ys the bodie and bloode of our Sauiour Iesus Chryst Other sacrifices that be called pure and clensing sacrifices they be so called by participacion that they doo please God and purifie men by the vertue and merite of that pure Sacrifice Iesus Chryst who ys the lambe that was slain from the beginning of the worlde geuing vertue to all sacrifices that were yet offred from the beginninge of the worlde And therfore when the Prophett putteth Apoc 13. this difference to this sacrifice that shall succead the sacrifices of the Iewes that yt shall be a pure sacrifice Yf yt were pure but by vertue of other as the sacrifices of the Iewes were then were this woorde pure no woorde of difference but raither a superfluouse woorde making no distinction betwen the two sortes of sacrifices But for so moche as the Prophet hath put yt as a difference seing the other were pure by vertue of other this must nedes be the sacrifice that ys pure of yt self whiche as ys before said ys the bodie and bloode of Chryst Neither maie this nowe be drawen to that most blessed Sacrifice of the bodie and blood of Chryst vpon the Crosse For that Sacrifice in that maner was offred in one place onelie that was vpon the mounte Caluarie But this Sacrifice saieth God by the Prophet ys offred in euery place Wherfore of necessitie this must be vnderstanded of the pure Sacrifice of Chrystes bodie and blood offred on the Altar which ys offred not in Hierusalem not on Sacrifice of the crosse and of the altar al one in substāce but diuerse in maner Caluery but in euery place where Chryst ys knowē and receaued Whiche sacrifice although in maner of offring yt differeth from that offred vpon the Crosse yet in substance yt ys all one Nowe ye maie perceaue that the expositions of the stāderd bearers of the wicked armie of the enemies of gods trueth ys but a violēt or a wrested exposition and will not be born of the text THE FOVRE AND THIRTITH CHAP. EXPOwndeth the Prophecie of Malachie by Martialis and Irenaeus THat the Aduersaries shall not saie that I am iudge in mine owne cause although I am certen that I builde vpon the rocke Yet to the better contentacion of the Reader and more manifest confutacion of these Aduersaries I will reporte the Iugement of the right auncient Elders of Chrystes Parliamēt house as touching the enacted trueth of this matter by their owne woordes Sanctus Martialis a great auncient in Chrystes house as being one of Chrystes disciples and after the death of his and our master almost continuallie in the Companie of the Apostle Peter ys a notable wittnesse of this trueth and wourthie to be credited This holie man maketh menciō of this prophecie of Malachie after this maner S. Martialis Martyr epist. ad Burdegalē cap. 3. Sacrificium Deo creatori offertur in ara non homini neque Angelo Nec solùm in ara sanctificata sed vbique offertur Deo oblatio munda sicut restatus est cuius corpus sanguinem in vitam aternam offerimus dicentes Spiritus est Deus eos qui adorant eū in spiritu veritate oportet adorare Ipse enim corpus habens immaculatum sine peccato quia conceptus est de Spiritu sancto natus ex Maria virgine ipsum in ara crucis permisit immolari Quod autem Iudaei per inuidiam immolauerunt putantes se nomen eius à terra abolere nos causa salutis nostrae in ara sanctificata proponimus scientes hoc solo remedio nobis vitam praestandam mortem effugandam The sacrifice ys Chrystes bodie and blood ys offred euerie wher a pure oblacion to euerlasting life offred vnto God our creatour on the altar not vnto men nor vnto Angell nor onelie on halowed altar but euery wher ys offred to God a pure oblacion as he hath wittnessed whose bodie and blood we offer to euerlasting life sainge God ys a spirit and they that adore him must adore him in spiritte and trueth For he hauing an immaculate bodie and withoute Sinne for he was conceaued by the holie Gost born of the virgen Mary he suffred that same bodie to be sacrificed on the altar of the Crosse And that that the Iewes did sacrifice by enuie thinking to abolishe hys name from the earthe we for cause of our health doo sett furth in the sanctified altar knowing that by this onelie remedie life ys to be geuen and death to be driuen awaie Thus moche this holie Martyr Martialis What a notable sentence ys this Do ye not see that he maketh mencion of the saing of the Prophet Malachie saing Euery wher ys offred the pure oblacion or sacrifice And perceaue ye not that immediately he saieth that we offer the bodie and blood of Chryst vnto euerlasting life And that this his mening should not be wrested nor mystaken he declareth what bodie of Chryst we offer and what bodie we offre in what place and to what effect wher The bodie of Chryste whiche we doo offer ys that bodie that the Iewes offred by enuie The place that we offer yt on ys the halowed altar The effecte that the Iewes sought by the offring of Chrystes bodie was to take life from him and therby to abolish his name from the earth The effect that we chrystians seke by the sacrificing of his bodie on the altar ys to magnifie hys name and by that sacrifice as by the only remedye to gett vs life and to driue awaie death Note well that this holie Martyr and auncient Father teacheth that pure doctrine that the primitiue church of the Apostles did professe and teache And iudge yf the church that nowe ys which the Aduersaries haue so vilely reuiled and so maliciously railed on hath taught anie other doctrine then this holie disciple of Chryste hath taught The Churche hath taught and doth nowe teache that the bodie of Chryst ys in the Sacrament of the altar reallie This holie man teacheth that the same whiche the Iewes crucified we sett furth vpon the holowed altar The Iewes crucified the reall bodie of Chryste Wherfore we sett
furth or sacrifice Chrystes reall bodie The churche nowe teacheth that we offer the reall bodie of Chryst on the altar This holy man teacheth that we offre the bodie and blood of Chryst vnto euerlasting life And that we shoulde knowe that this ys a sure doctrine grownded Chryst cōmaunded his bodie and blood to be offred vpon a sure fundacion he endeth hys sentence thus Hoc enim ipse Dominus Iesus iussit nos agere in sui commemorationem Thys saieth he hath our Lorde Iesus commaunded vs to doo in the commemoracion or remembrance of him Weigh this saing with me I besech thee gentle Reader Manie of the wicked teachers haue wounderfullie deceaued the simple people with this sentence A fond obiection of the Aduersaries answered by the holie Martyr Martialis of Chryste which this Father here alleageth saing that Chryst instituted this Sacrament for a memoriall or a remembrance of him But a memoriall saie they ys of a thing that ys absent and not of a thing that ys present wherfore Chryste ys not present in the Sacrament Yf he were what neadeth anie other memoriall but hys presence A more full aunswer shall be made to this by the helpe of Gods grace in the thirde booke wher this matter shall be treacted of more at large But at this present this holy man onely shall aunswer Whose aunswer his grauitie Cap. 41. holinesse and auncientie ys soche that they that flee not from gods grace to their owne singular affection and opinion shall perceaue that in yt ys soche pith and substance that they maie well staie them selues vpon the same For when the holie Father had declared the reall presence of Chryste in the Sacrament and that he ys offred in sacrifice then he added that our Lorde Iesus commaunded vs so to doo Wherby what ells dothe he meen but that as our Lord Iesus did consecrate and sacrifice his own bodie and gaue the same also to hys Apostles to eate in his last Supper as ys allreadie declared So doo we nowe consecrate and offre the same bodie and receaue yt according to his commaundement and that in the remembrancece of his death This I saie maie serue and suffice for an aunswer to a man that ys not contenciouse nor listeth to make euery parte of his faith a doubte and call yt Let master Iuell conferre this with hys priuate glose vpon the same text in his sermō fol. 34. into question Thys man I saie his auncientie in the Parliament house of Chryst considered ys of authoritie more sufficient and better to be beleued then Lutherus Oecolampadius Zuinglius Caluimus or our owne contrie men Cranmer Ridley Latimer or ther complices dead or liuing whose saings hauing no grownde of auncient trueth and so of congruence none authoritie yet haue they ben the more ys the pitie to rashlie beleued to the casting awaie of manie a soule and to then crease of the damnacion of the speakers But further to proceade to learn the enacted trueth of this matter I meen the true vnderstanding of the Prophet Malachie we haue an other auncient elder of the same house Irenaeus the disciple of Polycarpus whiche Polycarpus was disciple of S. Iohn the Euangelist as Eusebius wittnesseth in the ecclesiasticall historie And therfore ys this auncient Father not to be suspected of hys trueth nor distredited Thus he writeth Sed et suis Discipulis dans consilium primitias Deo offerre ex suis creaturis non quasi indigenti sed vt ipsi nec infructuosi nec ingratisint eum qui ex creatura panis est accepit gratias egit dicens Hoc est corpus meum Et Li. 5. ca. 5. Irenaeus Li 4. c. 32. calicem similiter qui est ex ea creatura quae est secundùm nos suum sanguinem confessus est noui testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo ei qui alimenta nobis praestat primitias suorum munerum in nouo testamento de quo in duodecim Prophetis Malachias sic praesignauit Non est mihi voluntas in vobis dicit Dominus omnipotens sacrificium non accipiam de manibus vestris c. But also geuing instruction to hys disciples to offre the first fruites of the creatures to God not as to one hauing nede but that they shoulde neither be vnfruictfull nor vnthankfull he tooke that bread whiche ys a creature and gaue thankes saing Thys ys my bodie And the cuppe likewise whiche ys a creature as we he confessed to be hys bloode And of the newe testament he taught the newe oblacion the whiche the churche receauing of the Apostles Chryst taught the newe sacrifice of the newe Testament the Church receaued yt of the Apostles offreth to God in all the woorlde euen vnto him who geueth vs foode being the first fruictes of his sacrifices in the newe testament Of the whiche emong the twelue Prophetes Malachie did this speake before hand I haue no pleasure in yowe saieth the Lorde omnipotent and I will take no sacrifice of your handes And so furth he reherseth the wholl sentence of the Prophet In the saing of this holie Elder of Chrystes house ye se a goodlie agreement with the other Elder before recited For thys Elder teacheth that Chryst of the creatures of bread and wine made hys bodie and bloode and therwith all instituted and taught the newe sacrifice of the newe testament the whiche sacrifice the Churche receauing of the Apostles doth offre throughoute all the worlde of the whiche the Prophet Malachie saieth he spake before Make nowe then comparison betwen Martialis and Irenaeus Martialis teacheth the presence of Chrystes bodie in the Sacrament Irenaeus teacheth the S. Martialis and Irenaeus cōpared together in their doctrine of the Sacrament same saing that Chryst confessed the bread and cuppe to be hys bodie and bloode The other saied that the bodie and bloode of Chryst were offred in sacrifice Thys man saieth that Chryst confessing his bodie and blood to be present taught a newe oblacion of the newe testament The other saied that Chryst commaunded vs so to doo This man saieth that Chryst taught the newe sacrifice of the newe testament to the Apostles and that the Church receauing the same of the Apostes dothe offre yt to God troughoute all the worlde The other alleaging Malachie treacteth of the sacrifice of Chrystes bodie and bloode This man treating of the bodie and blood of Christ the newe sacrifice of the newe testament offred of the Churche throughout all the worlde alleageth Malachie saing that he spake of the same Aboue these goodlie notes of agreement betwē these two great aunciēt Two notable documentes out of Iren. wherby the gloses of the Aduersaries are reproued ād ouerthrowen Fathers this ys in Irenaeus speciallie to be obserued that in saing that Chryst taught the newe oblacion of the newe Testament he geueth vs two goodly documentes for
corruption and controuersie taught beleued and folowed I claime also creditte to be geuen to the holie aunciēt Fathers whom I haue alleaged who being in that pure time when faith was purely taught do cōmunicate to vs soche doctrine as the Churche of God then had whose doctrine howe moche yt ys different from the doctrine of this wicked teacher that hathe thus exclamed and howe repugnāte his doctrine ys to the teaching of these Fathers yt ys as easie to discerne as darknesse frō light or white frō blacke Wherfore gentle Reader nowe being by me aduertised after soche sorte as yt hath pleased my lorde God to imparte his grace vnto me yf thowe hauest not erred reioice in God and be confirmed Yf thowe hauest erred repent before God and be reduced And thus moche of the scriptures of the olde Testament THE SEVEN AND THIRTITH CHAP. MAKETH a breif Recapitulacion of thinges before written with thapplicacion of them to the Proclamacion of the aduersarie and so concludeth this first booke ALthough I am not ignorante gentle Reader that in the Psalmes be diuerse other prophecies whiche according to the minde of saincte Hierom do speake of this blessed Sacrament and sacrifice of Chrystes bodie and bloode that shoulde be offred in the Churche of Chryst and of the whiche the poour in spiritte shoulde eate and be satisfied as in the xxi xxij lxxj cx psalmes Yet for that the figures of this Sacrament be allreadie aunswered by prophecies to them aunswerable And these that be lefte maie by iust occasion be spoken of hereafter I shall for the Readers ease disauauntage my self of the allegacion of them to the setting furth of the matter here taken in hand by me to be defended and so cōclude this booke with a breif recapitulacion of some thinghes bfore saied to the entent they maie be applied to aunswere some one or mo mēbres of the Aduersaries proclamacion not yet spoken of I did of pourpose omitte to applie that ys saied as aunswer to that parte of his wicked proclamacion whiche yt doth fullie confute by cause I wolde not to moche trouble my processe but thought yt best to reserue yt to this place as in other matters I haue also doen the like in this booke Wherfor that yt maie well be perceaued that this that ys saied doth clean ouerthrowe this mans doctrine vnderstand first what ys his doctrine Thus in his proclamacion he crieth Yf any one of all our Aduersaries be able plainlie and clerely to proue by soch authoritie of the scriptures the old Doctours and Councells as ys before saied that the preist had then authoritie to offre vpp Chryst vnto his Father c. In which his proclamaciō he denieth the Sacrifice of the Churhe which ys the bodie and blood of our sauiour Chryst which he saieth the Churche hath none authoritie to offre to God in sacrifice Against this his false doctrine call to minde what ys in this booke saied speciallie in the setting furthe of the prophecies of the preisthood of Chryst The deuell hath bewitched the Proclamer after the ordre of Melchisedech of the prophecies of Daniel and Malachie wher but that the deuell hath bewitched this man and to his perdition hath cast a mist before his eies that he shoulde not see the trueth he coulde not ells but see that the bodie and blood of Chryste were of him self offred in his last supper and ther and then instituted and ordeined to be offred and continued in his Church as the memoriall of his passion and death S. Ciprian as yt ys alleaged saieth that our Lorde Iesus offred the same Cyprian that Melchisedech offred that ys bread and wine that ys to saie saieth he his bodie and blood Isychius saieth that we haue the sacrifice of Chryst the intelligible Melchisedech Isychius whiche sacrifice was perfectlie doen in bread and wine when Chryste saied This ys my bloode that shal be shedd for yowe S. Hierom saieth that as Melchisedech offred bread and wine so shall Chryste Hieron offred his bodie and blood the true bread and true wine S. Augustin saieth Chryst did institute the sacrifice of his bodie and blood according to the ordre of Melchisedech to succeade the sacrifice after Augustin the ordre of Aaron Wher note that he saieth Chryst did institute the sacrifice of his bodie and bloode after the ordre of Melchisedech Yf he did institute the sacrifice then ys ther authoritie by the same institution geuen to the Church to offre the same Whiche well appeareth by the saing of Origen whiche foloweth in this processe We saith Origen being obedient to the Creatour of thinges when we Origen haue geuen thankes we receaue the breades that were offred whiche be turned into a certain holier bodie whiche bodie trulie maketh them holier that with a sownde and pure minde vse yt Note then that our obedience standeth not onely to eate the bread but to eate the bread that ys offred and therforre we must both offre and eate The church must both offre and eate yf we will be obedient Yf yt be our obedience to offer then ther ys commaundement geuen to offre Yf commaundement be geuen then Authoritie also Theophilact saieth that the oblacion conteining Chryste our Lorde Bishoppe and Sacrifice ys continuallie offred by the ministres of God Seing that Chryste ys offred Theophila as Theophilact saieth by the ministres of God yt ys euident that yt ys doen with authoritie For withoute authoritie can none offre him Martialis one of the disciples of Chryste saieth that we for our health offre that vpon the holie Altar that the Iewes did offre vpon the Crosse for enuie And yf ye S. Martia We offre ou the altar that the Iewes offred on the crosse Irenaeus require by what authoritie we do it he saieth that our Lord cōmaunded vs so to doo in the remembrance of him And yf ye will vnderstande howe the authoritie cometh ordrely to vs to offre the bodie of Chryste to God the Father Irenaeus will teache you For he saieth that Chryste geuing instructions to his Apostles to offre sacrifice to God tooke the creature of bread and gaue thankes and saied this ys my body And the cuppe also he tooke and confessed yt to be his bloode and so of the newe Testament taught the newe oblacion whiche the Churche taking of the Apostles offreth yt yn all the worlde to God according to the prophecie of Malachie Can not nowe this Proclamer or raither Blasphemer see or perceaue what authoritie the preist hath to offre Chryst to God the Father Yt ys deriued from Chryst to the Apostles from the Apostles to the Church and so vsed through out all the worlde S. Augustine saieth that the pure and clean sacrifice that Malachie speaketh of that shall be offred in euery place ys the sacrifice after Augustin the ordre of Melchisedech What the sacrifice after the ordre of Melchisedech ys by the minde of S.
vt imago in nobis regia storeat Hic sanguis pulchritudinem atque nobilitatem animae quam semper irrigat Chrisost ibid. nutrit languescere non sinit Sanguis enim à eibo non fitâ— repentè sed prius aliud quiddam Hic quà m primùm irrigat animam eamue vi quadam magna râ—buit Hic mysticus sanguis Daemones procul pellit Angelos Angelorum Dominum ad nos allicit Daemones enim cùm Dominicum sanguinem in nobis vident in fugam vertuntur Angeli auteÌ„ procurrunt Hic sanguis effusus vniuersum abluâ—e orbem terrarum de quo multa Paulus ad Hebraeos prosecutus est Hic sanguis abdita sancta sanctorum purgabat Quòd si eius figura tantam habuit vim in templo Hebraeorum in medio Aegypto limmibus aspersus longe magis veritas Hic sanguis aureum altare significauit Sine hoc Princeps sacerdotum in penetralia ingredi non audebat Hic sanguis sacerdotes faciebat Hic sanguis in figura peccata purgabat in qua si tantam habuit vim si vmbram ita mors horruit quantoperè quaeso ipsam formidabit veritatem Hic animarum nostrarum salus est hoc lauatur hoc ornatur hoc incenditur Hic igne clariorem nostram mentem reddit auro spleÌ„ didiorem Huius sanguinis effusio coelum peruium fecit Admiranda sanè Ecclesiae mysteria admirabile sacrarium Ex Paradiso fons scaturiit à quo sensibiles stuuij emanarent A meÌ„sa hac prodiit fons qui flunios spirituales diffundit This blood maketh that the kinges The great excellencie of the blood of Chryst in the Sacrament image dothe florish in vs. This bloode dothe neuer suffer the beautie and nobilitie of the soule whiche it dothe allwais water and nourishe to fade or waxe fainte Bloode ys not made of meate furth with but first yt ys some other thing This bloode at the first do the water the soule and indewe yt with a certain great strenght This bloode driueth Deuells a farre of and allureth vnto vs Angells and the Lorde of Angells When the Deuells see the blood of our Lorde in vs they are turned to fleight but the Angells runne furth to vs. This bloode bing shedde did washe all the wholl worlde of the whiche Paule hath made a great processe to the Hebrues This bloode did pourge the secrete places and the most holie place of all Yf then the figure of yt had so great power in the temple of the Hebrues and in Aegipte being sprinkeled vppon the vpper postes of the dores moche more the veritie This bloode did signifie the golden Altar Withoute this bloode the cheif preist durst not go into the inwarde secrete places This bloode made the preistes This bloode in the figure pourged sinnes in the whiche if yt had so great might and power yf deathe so feared the shadow how moche I praie thee wil yt feare the veritie it self This blood ys the health of our soules With this bloode our soule ys wasshed with yt she ys decked with yt she ys kindled This bloode maketh our minde clerer then the fire more shining then golde The effusion of this bloode made heauen open Trulie the misteries of the Churche are wonderfull the holie treasour house ys wonderfull From The misteries of the Churche be wonderfull Paradise a spring did runne from thence sensible waters did flowe from this table commeth oute a spring whiche diffundeth and powreth oute spirituall floudes Hether to Chrysostom In the whiche processe ye maie perceaue how moche this holic man estemed the blessed Sacrament Euen so moche did he esteeme yt so moche did he regard yt so moche he reuerenced it that after so moche praise and magnifieng of it as a man beholding the vnspeakable highnesse of it he brake oute and saied Admiranda Ecclesiae mysteria wonderfull be the misteries of the Churche Obiection But perchaunce the aduersarie will gladlie here seke a starting hole as commonlie he dothe when he is charged with the ineuitable trueth and will saie that all these great praises be not of the blood of Chryste whiche we saie ys in the Sacrament but of the blood of Chryste that was shed vpoÌ„ the crosse Answere To the whiche I aunswer that trueth yt ys that all this praise ys of the blood of Chryst whiche was shed vpon the Crosse Bloode of Chryst on the crosse and in the Sacrament all one For I vnderstand the blood of Chryste in the Sacrament to be the same and none other that did flowe oute of Chrystes side vpon the Crosse For as in the Sacrament ys the veraie same bodie in substance that was crucified vpon the Crosse so ys ther the self same blood in substance that was shed vppon the Crosse But in maner diuerse Ther the bodie and blood of a man mortall Here of Chryst immortall Ther passible here impassible Ther visible here inuisible Ther sensiblie perceaued Here faithfullie beleued Neuerthelesse I saie that Chrysostom spake all these praises of the blood of Chryste in the Sacrament the praise of which ys the praise of the other for that they be all one But that my bare saing shall not be sufficient authoritie to answere the vntreu saing of the Aduersarie and that I seke raither to satisfie then to contende Chrysostom him self shal sufficiently aunswer this by his authoritie And that both by that that ys alleaged of him allreadie and also by that that foloweth the same Call therfore to remembrance the sentence of ChrysostoÌ„ To proue that he spake of the Sacrament immediately preceading this long saing nowe last alleaged and let them be ioined together and then by the dependance of the one to the other ye shall perceaue whether all this praise was directed The sentence going before was this I wolde be yowre brother and for yowr sakes I tooke flesh and bloode with yowe And by what thinges I was conioined to yowe those same again haue I exhibited And theÌ„ entreth into this long praise wherby when he speaking of the geuing to vs of his flesh and blood of the whiche also he made a long disputacion before and of the whiche the wholl homelie treacted ioined this saing to it wherof shoulde he speake but of that blood in this sentence that he spake of before in the other and in the wholl homelie And also when he had so greatlie and highly magnified the bloode of Chryst Yet he declareth wherto he looked when he exclamed and saied Admiranda Ecclesiae mysteria The misteries of the Church are wonderfull and then proceading declareth him self manifestlie to speake of the Sacrament by a similitude saing From Paridise runneth a spring from the which floweth sensible riuers from this table goeth oute a wellspring whiche diffundeth spirituall riuers all whiche woordes do clerely showe that all this his processe tendeth to the blood of Chryste as being in the Sacrament And although this aboue saied dothe sufficientlie proue this
the bodie of the Sonne of God Whiche for that yt ys so yt passeth by infinitie degrees the state and condicion of one of our bodies Wherfore methinke the Aduersaries be to streict yea and cruell to the bodie of Chryste that wher for causes aboue saied yt ys so excellent a bodie and yet for our sakes he made himself obedient to death euen to the death of the crosse they will for all this excellencie geue vnto yt no more prerogatiue nor preuilege then they will do to an other bodie whiche ys an iniurie to that blessed bodie I wish that the Aduersaries should not onelie after the counsell of Cyrille thinke that yt ys the bodie of the Sonne of God and leaue yt as a naturall bodie ioined to the Godhead but also consider the singular prerogatiues that yt hathe by the same coniunction to the Godhead And then shall they see howe that bodie maie aboue the comon condicion of other bodies through the power of the Godhead be in sundrie places Although yt be not apperteining to the bodie of a man to geue life yet Cyrill saieth that the bodie of Chryste for that yt ys ioined to that whiche Cyrill in 6. foā ca. 14. ys life yt geueth life Thus he speaketh yt Quoniā Saluatoris caro Verbo Dei quod naturaliter vita est coniūcta viuifica effecta est quādo eā comedimus tunc vitā habemus in nobis illi coniūcti quae vita effecta est Bicause the flesh of our sauiour ioined to the Sonne of God whiche ys naturallie life ys made able to geue life when we eate that flesh then haue we life in vs being ioined to that flesh whiche ys made life See this great prerogatiue that Cyrill geueth to the fleshe of Chryste for that yt ys ioined to the Godliead Yf yt haue prerogatiue to geue life to them that receaue yt can not God geue a lesse prerogatiue to yt to be in diuerse places Obiection Perchaunce yt maie be saied to me that God can thus do but we finde not that he doth yt Answer To the former parte of this obiection I saie that yf the Aduersaries thought that God coulde do yt then the Proclamer was to blame to speake of Chrystes being in a thousand places or mo as therbie to signifie an impossibilitie Again Oecolampadius wolde not laboure to bringe in so manie inconueniences vpon yt yf yt appeared possible to him To the second parte I saie that yt ys sufficientlie shewed allreadie that Chryst caused his bodie to be in diuerse places at one time and that the holie Fathers of Chrystes Churche yea and that a good nombre teach some of them that he ys both in heauen with his Father and also in earth in the Sacrament some that he ys in manie places as yt ys declared in the tenth chapiter And thus although the scriptures alleaged by Oecolampadius seem yf a man will onelie lean to naturall philosophie to be against the faith that the catholique Churche teacheth yet when those scriptures be compared to other scriptures and the Fathers well weighed and vnderstanded and the omnipotencie of God considered and the excellencie of the bodie of Chryste remembred yt shall be perceaued that the Scriptures be not against vs neither we against them For they saie that Chryste ys in heauen and so saie we and yet neuerthelesse we saie that he ys in the Sacrament and so saie they Yf the Scriptures that be alleaged had saied that Chryst ys in heauen onelie and can be in no other place then the Aduersarie might haue triumphed But saing that he ys in heauen withoute anie exclusiues or exceptiues ther ys no deniall implied in that his being to a chrystian man but that he maie be beleued to be also in the Sacrament And this I trust maie suffice to aunswer all the Scriptures that be or can be produced of the being of Chryste in heauen as therby to exclude and denie his presence in the Sacrament Ther ys made an other obiection oute of saincte Augustine who writeth thus Cauendum est ne ita Diuinitatem astruamus hominis vt veritatem auferamus August ad Dardanum corporis Non est autem consequens vt quod in Deo est ita sit vbique vt Deus We must beware that we do not so affirme the deitie of man that we take awaie the veritie of the bodie For yt ys no consequent that that which ys in God shoulde so be euery wher as God ys Again in the same place Iesus vbique per id quod Deus est in coelo autem per id quod homo Iesus by that that he ys God ys euery where by that that he ys man he ys in heauen For aunswere to these places of Sainct Augustin first vnderstand that S. Augustin his place to Dardan declared one Dardanus wrote to Sainct Augustine to dissolue this question whether Chrystes manhead for that yt was vnited to the Godheade in vnitie of person was euerie whear as his Godhead ys For aunswere to whiche question emong other thinges S. Augustin wrote the propositions which Oecolampadius alleageth against Chrystes being in the Sacrament and in heauen for that by his iudgement his bodie can not be in two places at one time Wherfore firste I wish yow to note that S. Augustin in that epistle not speaking of the Sacrament the sentences alleaged make not against the matter And although thys might suffice yet for the better vnderstanding of the matter more shall be saied Wherfore that a thing maie be at one time in manie places vnderstand that yt maie be twoo waies One thing in manie places at one time two waies Hiere 23. Esai 66. The one ys by nature the other by gifte By nature to be in manie or all places at one time yt apperteineth onelie to God who by hys immensitie ys euery where so that ther ys no place in heauen in hel in earth or in the waters in the which God ys not And therfore he saieth Ego coelum terram impleo I fill bothe heauen and earth And again Coelum mibi sedes est terra autem scabellum pedum meorum Heauen ys my seat and the earth ys my foote stoole After this sorte that ys by nature no creature can be in all places but onelie God Wherfore Didymus by this did well make his argument to proue the holie Goste to be God bicause of hys owne nature he ys euery wher and so Didym de Spiritu S. can no creature be The other waie that a thing maie be in manie places not by nature but by the gifte of God maie be in man For nothing being vnpossible to God yt ys then possible to him to geue hys gifte to hys creature that yt maie be in manie and diuerse places at once which maner of being ys in the Manhead of Chryst which man head hath yt not of the own nature to be in manie places at one time but by the
esse demonstrat Paulo quoque Apostolo concordante qui ait Quotiescunque panem hunc manducabitis calicem Domini bibetis mortem Domini annunciabitis donec veniat Saincte Augustine saieth that owre Lorde seemeth to bidde an eueldede or a great offence not that he bidding his flesh to be eaten did bidde Obiectiō of the Sacramentaries anie euell dede to be doen or great offence but that he semed to bidde that ys to saie to them whiche thought that he bidding this did necessarelie bidde his flesh to be slain and to be cutte one membre from an other and so at the last his fllesh either rawe or sodden to be eaten Therfore saieth he ther ys a figure in this saing Here nowe peraduenture the shadowe Aunswer man meening the heretike doth reioice here nowe he maketh his noise Reioice thow not shadow teacher oute of ordre reioice not to hastilie Of what thing yt ys saied to be a figure patientlie and diligentlie take hede Yt ys a figure saieth saincte Augustine commaundinge what commaunding or what figuring For yt doth figure that that yt doth commaund that we saieth he shoulde partake the passion of oure Lorde and swetelie and profitablie kepe in memorie that his flesh was crucified and wounded for vs. God bethanked What soeuer yt be then that saincte Augustine here calleth the Sacrament a figure not of Chrystes bodie but of his death figure for what he doth call the figure in these his woordes yt ys not so harde to be knowen yt ys not the figure of the bodie of our Lorde but of his crucifieng and wounding that ys of his death and of owre communicating with the same that ys to saie that we shoulde folowe Chryst and communicate his passion suffring withe him that doth he most manifestlie shewe to be a figure Paule also the Apostle agreinge with him who saieth As often as ye shall eate this breade and drinke ths cuppe ye shall shewe furthe the death of our Lorde vntil he come Thus farre Guitmundus In this aunswer which although yt be long yet I thought yt necessarie to bring yt not truncatelie but whollie to satisfie the Reader ye maie perceane that this Authour manifestlie proueth that saincte Augustine saieth not that the flesh and blood of Chryste be figuratiuely in the Sacrament whiche the Aduersarie cheiflie pretendeth and seketh But sainct Augustine saieth that this sainge of Ghryste Except ye eate the flesh of the sonne of man c. ys a figuratiue speache For the eating and drinking of Chrystes flesh and blood in the Sacrament ys a figure of Chrystes passion and blood sheding for vs and a signe for the continuance of the thinge in our memorie and also for the mouing of vs to take our crosses and to suffer with Chryste Whiche thinge yet this Authour both more plainlie and breiflie dothe sett furth in that that foloweth sainge Quòd si quaeramus quid hic figuram Augustinus dixerit nihil hic vtique tam congruè videtur occurrere quà m id quod paulò superius Guitmūd Jbidem Doctor idem iam dixerat id est celebratio corporis sanguinis Domini Quas obres stultè insipientissimè Berengariani librum de Doctrina Christiana nobis obijciūt cùm cibus altaris Domini nusquam ibi figura nusquam ibi signum dicatur Et quicquid illud sit quod signum ibi vel figura dicitur non vtique figura corporis sanguinis Domini sed passionis Domini nostrae communicationis cum ea certissimè demonstratur Yf we aske what saincte Augustine here calleth the figure ther ys nothinge here that ys perceaued so agreable to occurre as that whiche a litle before the Berengariās foolishlie obiected S. Aug. So do the Sacramentaries now same doctour had nowe saied that ys the celebracion of the bodie and bloode of our Lorde For which cause the Berengarians foolislie and most vnwiselie do obiecte the booke of the chrystian doctrine to vs seing that the meate of the Altar of our Lorde in no place ther ys called a figure in no place ther ys called a signe And what soeuer ther ys called a figure or a signe yt ys most certenlie shewed not to be a figure of the bodie and blood of our Lorde but of the passion of our Lorde and of our communicating with the same Thus moche Guitmundus I nede not to note here to yowe anie thinge wher euerie thinge ys so plain neither after my rude maner to trauaill to saie any more for aunswering this argument where the aunswere of this learned man ys so full that yt hath fullie and perfectelie aunswered the Aduersaries and that by the same saincte Augustine whom they obiected and oute of the same booke oute of the whiche the obiection was taken Yet raither to confirme the sainge of this learned man then to open and declare that the hath saied and that the Aduersarie maie perceaue that yt was not the minde of saincte Augustine to make the Sacrament a bare figure voide of the reall presence of Chrystes bodie and bloode I will asscribe a sainge of the same saincte Augustine whiche semeth to allude to this his sainge here This yt ys Quamuis horribilius videatur humanam carnem manducare quà m perimere humae Aug. cont aduers legis Prop. ca. 9 num sanguinem potare quà m sundere nos tamen mediatorem Dei hominū hominem Iesum Christum carnem suam nobis manducandam bibendumue sanguinem dantem fideli corde ore suscipimus Although yt maie seeme to be more horrible to eate the flesh of man then to kill a man and to drinke the bloode of man then to shedde yt yet we for all that do receaue the mediator of God and men Iesus Chryste geuing vs his flesh to be eaten with a faithfull heart and mouth and his bloode to be dronken Thus saincte Augustine Remembre nowe gentle Reader the rule of saincte Augustine before geuen for the vnderstanding of the scriptures and conferre this his sainge with that other and ye shall perceaue that the figuratiue speache that he speaketh of ther ys not soche as shoulde take awaie the presence of Chrystes bodie and bloode in the Sacrament and leaue but a bare figure a signe or a token of that bodie and blood as the Aduersarie wolde haue yt For wher he saieth ther that Chryst willing vs to eate his flesh and drinke his bloode semeth to commaunde an euell dede to be doen and therfore to be a figuratiue speache here he saieth that though yt seme to be an horrible facte to eate the flesh of man and drinke his bloode yet do we with faithfull heart and mouth eate the flesh and drinke the bloode of the mediatour of God and man whiche ys the man Iesus Chryste Ye see that though yt seme to be an horrible facte so to do yet saincte Augustine here maketh not the figuratiue speache soche as to take awaie the
reall presence of the bodie and bloode of Chryste from the Sacrament but Chrystesbodie ād blood in the Sacr. to be receaued both with heart and mouth that we shoulde receaue the bodie and blood of Chryst and that not onelie with a faithfull heart whiche serueth for the spirituall receipt of Chrystes bodie and blood but also with a faithfull mouthe whiche argueth a corporall receipt of the bodie of Chryst as the Proclamer knoweth right well And therfor I dare saie this saing of saincte Augustine pincheth him euen by the conscience I saie then with Guitmundus let not the Aduersarie triumphe to moche vpon his figuratiue speache as once I heard master Horn do in a sermon by him made in the Vniuersitie of Cambridge wher after the Master Horns signracion maner of soche his likes he abused the figuratiue speache and placed yt ther wher yt shoulde not be placed For saincte Augustine did not so place this figuratiue speache as therby to displace the bodie and blood of Chryste frō the Sacramente whiche we must receaue with a faithfull hearte and mouthe but he placed his figuratiue speache as Guitmundus noted to yow that ys in the swete and dououte remembrance of Chrystes death and passion and in the crucifieng and mortifieng of our flesh with all his lust and concupiscence Yf then the Aduersarie be desierouse to haue figures in the Sacrament let him not diuise soche a figure as neither Chryste nor his holie membres did acknowlege but let him take soche and in soche place as by them be appointed whiche bicause the Aduersarie shall not lacke let him vnderstand that ther be manie This holie Sacrament ys as ys saied a figure of Chrystes death and passion The Sacrament ys a figure in diuerse respectes but not onelie a figure yt ys a figure teaching vs that as Chryste was crucified for our sinnes so shoulde we crucifie sinne in our owne bodies Yt ys a figure of the misticall bodie of Chryst the Churche The formes of bread and wine be figures of Chrystes bodie and blood verilie being vnder the same formes Finallie bicause the woordes of Chryste Except ye eate my flesh and drinke my bloode in grosse vnderstanding after the sownde of the letter as the Iewes did take yt do importe that we shoulde as S. Augustine saieth eate his flesh rawe sodden or rosted by lumpes and peices as we do flesh from the shambles after whiche maner we do not nor maie not eate yt therfore yt ys a figuratiue speache that we must eate yt euen the same flesh and the same bloode in substance after a spirituall maner that ys vnder the formes of the Sacrament inuisiblie and thus yt ys a figure also And bicause one thing ys receaued not in his owne forme in fensible maner but in the forme of an otther thing in this respecte yt ys figuratiuelie eaten Thus ye perceaue howe the sainge of Chryste ys a figuratiue speache and that by conference with S. Augustines own sainge Ye see also that the Sacrament ys a figure of manie thinges and yet so as the reall presence of Chrystes bodie ys not taken awaie from the same But ys so ther that we must as S. Augustine saieth receaue yt with owre mouth whiche can not be but verilie and reallie And nowe I leaue this obiection as fullie aunswered and turne me to the processe of the matter noting this to yowe for the same that where yt ys declared that S. Augustine saieth that the sainge of Chryste ys a figuratiue speache he vnderstandeth this alleaged texte of the Sacrament and of the verie reall presence of the same flesh and bloode as the woordes of Chryste do pourporte spirituallie as ys before saied vnderstanded Yt were not a litle to be meruailed that so famouse a man so highlie learned so constante in faithe who as ye haue alreadie hearde and more shall hath so plainlie so manifestlie withoute all obscuritie taught the verie reall presence of Chrystes blessed bodie and blood in the Sacrament shoulde in this place forgette his faithe forgette his learninge leaue his constancie and teache a contrarie doctrine that Chryste should be there but as in a figugure or signe No God be praised as he ys a strong piller of Chrystes Churche So he will stand constantlie and stronglie in the same and will not be drawen into the companie of the malignaunte Churche whiche God hateth but remain in the catholique Churche whiche God loueth S. Augustine thus being declared for the better vnderstanding of this scripture I will heare one other who shall open vnto vs howe he also vnderstandeth the same This shall be Cyrille whose sainge ys this Non poterat enim aliter corruptiblis haec naetura corporis ad incorruptibilitatem vitam traduci nisi Cyrill in 15. Joan. naturalis vitae corpus ciconiungeretur Non credis mihi haec dicenti Christo te obsecro sidē praebe dicenti Amen amen in quit dico vobis nisi manducaueritis carnem filij hominis biberitis sanguinem eius non habebitis vitam in vobis Audis apertè clamantem non habituros nos vitam nisi sanguinem eius biberimus carnem manducauerimus In vobis ipsis dicit id est in corpore vestro vita autem iure ipsa vitae caro intelligi potest The corruptible nature of this bodie can not otherwise be brought to incorruptibilitie and life excepte the bodie of naturall life should be conioined to yt Doest The receipt of Chrystes bodie maketh oure bodies immortall thowe not beleue me saing these thinges I beseche thee beleue Chryst sainge Verilie verilie I saie vnto yowe excepte ye eate the slesh of the Sonne of man and drinke his bloode ye shall haue no life in yowe Thowe hearest him plainlie sainge that we shall not haue life except we drinke his bloode and eate his flesh He saieth in your selues that ys in your bodie That same flesh of life by right maie be vnderstanded life In this saieng Cyrill nedeth no expositour who so plainlie teacheth that this corruptible bodie coulde not atteign to incorruptibilitie and life except the bodie of naturall life shoulde be conioined to yt what ys the bodie of naturall life he teacheth afterwarde when he saied the flesh of Chryste maie Chrysts slesh called life as being the flesh of God who ys life of right be called life bicause yt ys the flesh of life that ys of God who ys the verie life of his own nature by whom all other thinges in the which he hath putte a liuing soule do liue But he naturally liueth that ys of his owne nature not by life powred into him as by him yt ys powred into vs but of him self Therfore Cyrill calleth the bodie of Chryst the bodie of naturall life bicause yt ys the bodie of God who ys naturall life Nowe note that he saieth that this bodie of naturall lif whiche ys the bodie of Chryste must be ioined to our corruptible nature
bodie of Chryste sacramentallie So also according to their duetie with godlie deuocion holie conuersation and spirituall meditaciō they might receaue him spirituallie withoute the whiche maner of receipt the other was nothing profitable but raither hurtfull and damnable And therfore in the end of the sixt of S. Iohn shewing his pourpose to be as I haue saied and that the people shoulde perceaue that as he knewe that they did beleue well so also they might receaue well he concludeth the wholl matter thus Hoc ergo totum ad hoc nobis valeat dilectissimi vt carnem Christi sanguinem Christi non edamus tantùm in sacramento quod multi mali sed vsque ad spiritus participationem manducemus bibamus vt in Domini corpore tanquam membra maneamus vt eius spiritu vegetemur non scandalizemur etiamsi multi modò nobiscum manducant bibunt temporaliter sacramenta qui habebunt in fine aeterna tormenta All this therfor most wellbeloued let yt auaill to this ende The flesh of Chryst eaten in the Sacr. of euel men that we eate not the flessh and bloode of Chryst onelie in the Sacrament whiche also manie euell men do but let vs eate and drinke to the participacion or partaking of the spirit that we maie abide in the bodie of our Lord as membres that we maie be made lustie and strong by his spirite and not be slaundered though manie do eate and drinke with vs temporallie the Sacramentes whiche in the ende shall haue eternall tormentes Thus S. Augustin Here maie ye clerely perceaue the scope of S. Augustines treatises vpon S. August doth acknowledge both spiritual and corporalreceauing S. Iohn that he wolde the people shoulde not onelie receaue the flesh and blood of Chryste in the Sacrament sacramentallie but also by the partaking of the spirit spirituallie In which his conclusion as ye maie perceaue that he teacheth two maner of receauinges so wolde he both to be vnderstanded in Chrystes woords and neither of them to be banished as a thing not intended or ment by Chryste Wherbye ye maie perceaue the great folie of the Aduersaries that bicause saint Augustine dothe exhorte vs to the spirituall receauing of Chrystes bodie and blood therfore we must contempne the sacramentall receauing therof And yet saincte Augustin wolde we shoulde do bothe and teacheth aswell the one as the other But ther doing herin ys moche like to their doing in the matter of iustificatiō that bicause sainct Paule did so moche extolle faithe to the Romans therfore they contemned the woorkes of charitie sett furth to the Corinthians The effecte wherof hath well appeared in their practise For not onely Luther did cōdemne saincte Iames epistle for the fetting furth of workes but also he and his sequaces haue maliciouslie separated cutt of and diuided Luther cōdemned S. James epist them selues from the vnitie of Chrystes Churche and felowshippe with yt And then being so separated haue withoute all measure and ende blasphemed railed at and reuiled the same and odiblie and cruellie persecuted yt which was towardes them frendlie and blamelesse But God kendle in them that be liuing the fire of his lowe that by yt they maie returne to vnitie whiche by malice haue made lamētable diuision not onelie among the people but betwen God and manie a soule And Reader beholde thow the trueth nowe laied before thy face and see that nowe taught of S. Augustin that before thowe hauest seen taught by Chrysostom and Cyryll Chrysostome saied Vt autem non solùm per dilectionem sed reipsa in ipsam carnem conuertamur per cibum id essicitur quem nobis largitus est That we should not onelie by loue but in verie deed be turned in to that flesh that ys brought to passe by the meate whiche he hathe graunted vs Wher note bothe our turning into Chryst by loue whiche ys the spirituall receauing and our turning into his flesh in verie deed whiche ys by the corporall receauing Cyrill saieth Non negamus nos rectafide charitateue sincera Christo spiritualiter Iu. 15. Joā Corporal receauing auouched aswel as spirituall coniungi Sed nullam nobis coniūctionis rationem secùndū carnem cum illo esse id profectò pernegamus We do not denie that we be conioined to Chryste spirituallie by right faith and sincere charitie But that we hawe no maner of coniunction with him after the flesh that we earnestly denie Note here a spirituall ioininge of vs to Chryste whiche ys by spirituall receauing and a carnall ioininge of vs to his flesh which ys by corporall receauing Nowe compare S. Augustine here to these who saieth that we maie not onely eate the flesh and drinke the blood of Chryst in the Sacramēt whiche ys the corporall receauing but we must eate yt euen vnto the participacion of the spirit which ys the spirituall receauing And thus thow seest an vniforme doctrine that we must bothe receaue Chryst in the Sacrament reallie and also by faithe spirituallie And therfor thowe Chrystian suffer not thy self to be robbed of the one seing that the exceading loue of Chryste as a pledge of the same hath to thy endlesse comforte lefte thee bothe And nowe what S. Cyrill saieth agreablie to S. Augustin vpon this text let vs heare Manet enim immaculata vtraque natura vnus ex vtrisque Christus est sed inefabiliter vltrà quà m possit mens humana intelligere Verbum humanitati In. 15. Ioan. coniunctum totam in seipsum ita reduxit vt indigentia vitae possit vinificare Sic interitum à natura expulit mortem quae peccato plurimum poterat destruxit Quare qui carnem Christi manducat vitam habet aeternam Habet enim haec caro Dei Verbum quod naturaliter vita est Propterea dicit ego resuscitabo eum in nouissimo die Ego enim dixit id est corpus meum quod comedetur resuscitabo eum Non enim alius ipse quà m caro sua Nō id dico quia natura non sit alius sed quia post incarnationem in duos se diuidi filios minimè patitur Ego igitur inquit qui homo factus sum per meam carnem in nouissimo die comedentes resuscitabo Bothe the natures saieth he abide inuiolated and of them both ther ys one Chryst but vnspeakeablie and beionde that mans minde can vnderstande The Sonne of God conioined to the manheade hath so reduced yt whollie into him self that yt ys able to geue life to thinges lacking Chrystes bodie receaued in the Sacr. shall raise our bodies to immortall life life So hath yt expelled destructiō from the nature of man and death whiche by sinne was very strong yt hath destroied Wherfore he that eateth the flesh of Chryste hath euerlasting life For this flesh hath the Sonne of God whiche ys naturallie life Therfore he saiethe and I will raise him vppe in the last
of auncient time and the Authours of the later time Yf ye obiecte that Chrysostome did vse no soche woordes as this Authour dothe For Chrysostome though he saied that yt was the very meat that saued the soule yet he did not saie that this very meat was vnder the formes of bread and wine as this man doeth Ys this trowe yow abhorring from the sainges of the auncient Fathers though Chrysostom dothe not here speake yt by expresse woordes as this Authour doth Dothe not Chrysostome saie that this ys no parabolicall speache wherby what dothe he ells insinuate but that ther ys the thing euen as yt ys spoken of Chryst whiche ys the verie flesh the very meat of the faithfull Yf this flesh be verilie ther as most certenly yt ys and we do see but the forme of bread then yt ys ther vnder the forme of bread But to declare vnto yow that this maner ofspeache and wordes ys not of late vsage or of late or newe inuencion harke what sainct Augustin saieth Caro eius est quam forma panis opertam in Sacramento accipimus sanguis Lib. sente Prosp A plain place for M. Juell eius est quem sub vini specie sapore potamus Yt ys the flesh of him whiche we receaue couered in the Sacrament vnder forme of bread And yt ys the blood of him whiche we drinke vnder the forme and taste of wine Do ye not heare in these woordes of Saint Augustine the same forme of woordes vsed by Dionise Do ye not heare the forme of bread and Formes of bread and wine a speache knowen to S. Augu. wine Do ye not heare that Chrystes flesh ys vnder the one and his bloode vnder the other Why then do ye sticke still in the mire Why do ye not frame your selues to be obedient to the faith of Crystes Churche Or do ye thinke that ye alone haue the true faithe whiche the Churche had not in the time of sainct Augustine Why do ye perseuere deceauing the simple and vnlearned feading them with lies in stead of trueth with heresie in stead of faith and with Scisme in stead of vnitie of Gods religion Saie not nowe as yt hath ben your common slaunder that these late writers were full of corrupte doctrine For ye see yet that they teache no other doctrine in this matter then the auncient Fathers did And yet in this saing of sainct Augustine ther ys one thing wourthie of note that wher the Aduersaries trauailed to impugne this doctrine of Chrystes being in the Sacrament vnder the formes of bread and wine by the alteracion or chaunge of the significacion of this woorde species Species and forma vsed both in one significaciō saing that the woorde doth signifie the nature or kinde of a thinge and not the outwaade forme Let them here weigh well and consider saincte Augustines maner of speache who taketh here this woorde species applied to the wine in the same significacion that he taketh forma applied to the bread But this woorde forma ys taken for the outwarde forme wherfor this woorde species must nedes be so likewise And here also I wolde wish the vnlearned that haue erred in this matter that they wolde be aduertised by this good Father and learned man Dionise that they will not abuse these sentences of the scripture Petra erat Christus verè foenum est populus The stone was Chryste and Truly the people ys grasse to the maintenaunce of their errour that bycause these be spoken figuratiuelie therfor this also Caro verè est cibus My flesh ys meate in verie dede Ys spoken figuratiuelie For yf ye will so then might ye make these sentences Tu es Christus filius Dei viui Thowe arte Chryst the Sonne of the liuing God Et verè filius Dei erat iste And trulie this man was the Sonne of God ye might I saie make these sentences figuratiue speaches and so consequentlie subuert the sense of holie scripture and all our faith Therfor vnderstand by this Authour that they be figuratiue speaches or speaches so vsed for some agreablenesse of the thinges compared together and do not ouertwartly turn that to impugne the trueth that ys brought in example for the declaracion of the trueth as I hearde a Reader do in Cambridge who being willing to please the worlde he liued in began to impugne the presence of Chryst in the Sacrament and the Masse Schoole argumentes made for the opening of trueth produced of a Protestant to cōfirme a false doctrine And to make his matter good in apparaunce he induced manie argumentes and delighted him self very moche in them as by whiche his matter was moche confirmed and strengthed as he thought In the hearing of the argumentes methought they were soche as I had readde wherfor the lecture being ended I repared to my studie and supposing I had readde thē in Dunce I tooke him in hande and turned and fownde them Whiche as Dunce had moued against the truthe to be solued for the better declaracion and opening of the trueth So did this man bring them in against the truth to confirme his false doctrine So that soche argument as Dunce framed for an argument of impugnacion this reader vsed yt as an argument of confirmacion And so I feare verilie that manie seke good Authours and what they finde in them to impugn falsheade with that do they defende and fortifie the same Wherfor reader do not the like here that what this Authour bringeth in for a better and further declaracion of the trueth thowe take yt to impugne the trueth I thought yt good also not to omitte that this Authour saieth that we receaue in the Sacrament the very reall and wholl bodie of Chryst with veines sinnewes and bones for that I haue hearde some of the Iewish Capharnaites aske what do we receaue Chrystes bodie bones and all Howe can yt come wholl in to my mouthe Ah thow man of litle faith why doest thowe doubte bicause thowe imaginest with the Capharnaites no other presence but after the grosse corporall The presence of Christes bodie in the Sac. no more impossible thē many other his workes which some as impossible to naturall knowledge maner But thowe errest fowllie He ys ther spirituallie and yet verilie and really and no more to be thought impossiblie to thee than that that bodie was born of a virgen then that yt walked vpon the sea then that yt was transfigurated on the mount then that yt rose from death life then that yt passed oute of the graue the monument being still fast shett and close then that yt entred into the Apostles the doores being shett then that yt ascended into heauen all whiche factes yf thowe measure by naturall knowledge they will seme as vnpossible as the other For naturall knowledge wondereth and saieth howe coulde the bodie of Chryst being a perfect bodie Hauing flesh and bones passe oute of the sepulchre the sepulchre not being opened
solde himself ouer to he Deuell to be blinded ys sufficieÌ„t to moue and stirre anie heart to accept the the true catholike faith But yf men wil not see what shal we saie who ys blinder theÌ„ he that will not see God yet illumine their heartes that they cal not darknesse light and light darknesse To proceade in our matter to this auncieÌ„t Father of the higher house shal be ioined Lira ne of the lower house to shewe his vnderstaÌ„ding of this text Thus he saieth writing vpon yt Hic probat quoddaÌ„ supposituÌ„ Dixerat enim quòd maÌ„ducatio dat vitaÌ„ Istud probat hic quia illud per qnod aliquis vniture principio viuificatiuo illud dat vitaÌ„ Hoc patet in vita corporali etc. Here Lyra in 6. Ioan. he proueth a thing supposed For he had saied that the eating of this flesh geueth life This he ê“ueth here For that by the whiche a maÌ„ ys vnited to the principle that maketh thinges to liue geueth life This appeareth in the corporall life By this SacrameÌ„t a maÌ„ ys vnited to Chryst who ys the beginning of the spuÌ„all life And this ys yt that ys saied He that eateth my flesh and drinketh my bloode dwelleth in me and I in him that ys to saie he ys vnited to me This Authour ê“ceadeth as yow haue hearde him beginne wher he taught that Chrystes flesh was so verilie meat that yt was in the SacrameÌ„t not as in a sign but reallie and in very dede To the whiche flesh of Chryst saieth he we be vnited by the SacrameÌ„t that ys by the receauing of the SacrameÌ„t wherin being reallie Chrystes verie flesh we be vnited to the same For yf yt be not ther we cannot be vnited to yt by the SacrameÌ„t For an vnioÌ„ ys the making of two things or mo one whiche thinges must be present so to be vnited Wherfor the bodie of Chryst ys reallie in the SacrameÌ„t or ells ther can be no vnioÌ„ What maner of vnion ys wrought by the SacrameÌ„t S. Hilary hath taught vs that yt ys a natural vnioÌ„ that ys an vnioÌ„ of Chrystes natural flesh and substaÌ„ce and of our natural flesh and substaÌ„ce whiche both by this SacrrmeÌ„t be made one so that Chryst dwelleth in vs and we in him Yf anie of the Aduersaries wolde take occasioÌ„ to obiect as they wil doo as wel vpoÌ„ a woorde as a whol senteÌ„ce that this Authour saieth that Chryste ys the beginning of the spuÌ„al life wherfor we be ioined to him spirituallie for the hauing of that spuÌ„al life and not corporal life it ys very manifest I saie that we liue not corporally by the SacrameÌ„t but this corporall life ys mainteined by other foode But the life that we haue by the receipt of Chryst in the SacrameÌ„t ys the eternal life whiche ys called the spsial life as distincted froÌ„ the corporal and temporal life TemporaleÌ„ vitaÌ„ sine illo habere homines possuÌ„t aeternaÌ„ verò omnino noÌ„ possuÌ„t Men maie haue saieth S. Augu. the teÌ„poral life withoute the SacrameÌ„t but the eternall life by no means can they haue For this meat suffreth the teÌ„poral death to come to vs but as Chrysostom saieth yt expelleth death meening the eternall death Of the whiche S. August saieth QuantuÌ„ pertinet ad mortem istaÌ„ visibileÌ„ et corporaleÌ„ nunquid nos noÌ„ morimur qui maÌ„ducamus paneÌ„ de caelo de scendenteÌ„ Sic sunt mortui et illi quemadmoduÌ„ et nos sumus morituri QuantuÌ„ attinet vt dixi ad morteÌ„ huius corporis visibileÌ„ atque carnaleÌ„ QuantuÌ„attinet Aug. tract n Joan. 26. ad morteÌ„ illaÌ„ de qua terret DnÌ„s quia mortui sunt patres istorum Manducauit Manna et Moyses manducauit Manna et Aaron maÌ„ducauit Manna et Phinees manducauerant ibi multi qui DnÌ„o placuerunt et mortui non sunt For somoche as doth pertein to this visible and corporal death do not we die which do eate the bread descending from heauen So also be they dead euen as we also shall die for somoche as perteineth to the visible and corporall death of this bodie as I haue saied for somoche as perteineth to that death from the whiche our Lorde doth feare vs that the fathers of these be dead Moyses also did eate Manna and Aaron did eate Manna and Phynees did eate Manna manie did eate ther whiche haue pleased God and be not dead Thus moche S. Augustine In all whiche sainges ye perceaue that by the receipt of Chryst in the Sacrament we haue life not corporall and temporall but eternall Neither by yt do we eschape temporall and corporall death but eternall death So that yowe se the eternall life set against visible corporall and temporall life as a spirituall life whiche spirituall and eternall life ys by faith and holy conuersacion answerablie begonne in this life in owre inwarde man and in our bodies by the receipt of Chrystes liuing flesh as he himself saieth Ego resuscitabo eum in nouissimo die I will raise him in the last daie Ego saieth Cyrill id est corpus meum quod comedetur resuscitabo eum I that ys my bodie whiche shall be eaten shall rayse him vppe in the last daie And again he saieth Ego ergo qui homo factus sum per meam carnem in nouissimo die comedentes resuscitabo I therfor Chrystes bodie shall raise our bodies saieth S. Cyrill in the person of Chryst who am made man by my slesh will raise the eaters of the same in the last daie So that Chryst ys he by whome being vnited vnto him we shall haue that eternall and spirituall life that knoweth neither corruption nor ende THE SEVEN AND TWENTETH CHAP. ABIdeth in the same exposition by Theophilact and Rupertus Tuicien THeophilacte vpon the text nowe in hande saieth thus Hoc loco discimus Sacramentum Communionis Nam qui edit bibit carnem sanguinem In 6. Joan. Domini in ipso manet Domino Dominus in ipso Contemperatioenim fit noua super rationem ita vt sit Deus in nobis nos in Deo Non audis terribilem auditum Non Deum nudum manducamus tangi enim nequit incorporeus est neque occulis neque manibus apprehendi potest Iterum nudi hominis caro nihil prodesse potest Sed quia Deus vniuit sibi carnem secundùm ineffabilem contemperationem viuisica est caro non quòd in Dei naturam transierit absit sed ad similitudinem candentis ferri quod ferrum manet ignis ostendit operationem sic ergo Domini caro manens caro viuisica est sicut Dei caro In this place we learn the Sacrament of CoÌ„munion For he that eateth and drinketh the flesh and blood of our Lorde dwelleth in the same our Lord and our Lord in him For ther ys a newe contemparacion Not God alone spirituallie but the flesh of Christ verilie
when ye see yt broken remembre that Chrystes bodie was broken vpon the Crosse for yowe And likewise take thys wine as a sign or token of Chrystes bloode shedde for yowe vpon the Crosse But vnderstande that yt ys not in verie dede the bodie and blood of Chryst but signes and tokens of them Thys were a maner of speache mete to teache yong ones yf the trueth of the thing were agreable but bicause the trueth ys not so therfore S. Augustin taught them by soche plain speache as the truth wolde beare that ys that they wolde take in the Sacrament that bodie that hanged vpon the Crosse and in the cuppe that blood that was shedde oute of Chrystes side Yea and that they shoulde so take he addeth a cōminaciō that they should Chryst ys made a liar when his woord ys not beleued take death and not life which think Chryst a lyar Why What saied Chryst Take eate thys ys my bodie He then that dothe not beleue Chryst herin but saieth yt ys not his bodie but a figure of hys bodie he ys the Aduersarie of Chryst the reprouer of Chryst And he maketh Chryst a lyar as S. Augustin saieth and therfor shall haue death and not life In time therfor take hede yf thow beest in errour thow cannest not make Chryst a lyar but thow thy self shalt be fownde a lyar And therfore thowe shalt not be admitted to the blessed companie of the master of the trueth but to the cursed and damnable companie of the Father of lyes Repēt thee therfore of thine heresie and embrace the trueth that by yt thowe maist atteign to the true life Nowe to this learned Father shall be ioined S. Cyrill who saieth thus Ca. 22. sup 6. Ioann Ex imperitia multi qui Christum sequebantur verba ipsius non capientes pertur babantur Nam cùm audissent Amen amen dico vobis Nisi comederitis carnem filij hominis biberitis eius sanguinem non habebitis vitam in vobis Ad immanes ferarum mores vocari se à Christo arbitrabantur incitariue vt vellent crudas hominis carnes manducare sanguinem bibere quae vel auditu horribilia sunt nondum enim mysterij huius formam dispensationem pulcherrimam cognouerant Illud etiam adhoc cogitabant Quomodò caro huius hominis aternā nobis vitam largietur aut quomodò ad immortalitatē adducere poterit Quae cùm intelligeret is cuius oculis omnia nuda sunt atque aperta alia eos re mirabili ad fidem impellit Frustra inquit o vos propter verba mea conturbamini Quòd si credere non vultis vitam vobis à meo corpore dari quid facietis quando in coelum me volare conspicietis Non enim ascensurum me solummodò profiteon ne rursus quomodò id fieri possit quaeratis sed oculis etiam ita fieri vestris cernetis Quid ergo hoc videntes dicetis Annon erit hoc magnum Capharnaites howe thei vnderstood Chryst. Joan. 6. vestrae dementiae argumentum Si enim putatis carnem meam vitam vobis afferre non posse quomodò tanquam volucris in coelum ascendet quomodò per aëra volabit hoc enim similiter generi humano impossibile est Quod si praeter naturam caro mea in coelum conscendet quid probibet ne similiter praeter naturam viuificet For lacke of knowledg manie that did folowe Chryst not vnderstanding his woordes were troobled For whē they heard verily verelye Except ye eate the flesh of the Sonne of man and drinke hys blood ye shall not haue life in yowe They thought themselues to be called of Chryst to the cruell maners of wilde beastes and to be moued that they shoulde eate the rawe flesh of a man and drinke hys bloode whiche thinges are horrible euen to heare They had not yet knowen the goodly forme and dispensacion of this mystery Moreouer also they thought Howe should the flesh of this man graunt vs eternall life or howe can yt bring vs to immortalitie Whiche thinges when he did vnderstand vnto whose eyes all thinges are naked and open with an other merueilouse thing he driueth them to the faith O yowe saieth he vainlie are ye troobled for my woordes For yf ye will Chrystes flesh besiae nature ascendedin to heauen beside nature yt geueth life in the Sacra not beleue life to be geuen yow of my bodie what will ye do when ye shall see me flie vppe into heauen I do not saie that I will onely ascende into heauen least yow aske again howe that maie be doen but ye shall euen so see yt with yowr eyes What therfore wil ye saie seing this shal yt not be a great argument of yowr madnesse Yf ye thinke that my flesh can not bring life vnto yow how shall yt as a slieng thing ascende into heauen howe shall yt flie by the ayer for this likewise ys vnpossible to mankinde Then yf my flesh shall go vppe into heauen beside nature what dothe let that yt likewise beside nature maie not geue life Thus moche S. Cyrill Yow maie in this goodlie and liuely expositiō perceaue two vain thoughtes that the grosse Disciples had one that they shoulde after the cruel maner of wildes beastes eate the rawe flesh of Chryst as yt were tearing yt or cutting Two vain thoughtes of the Capharn yt oute by peices and so Chrystes blessed flesh as other thinges that be eaten to be consumed The other vain thought was how that flesh which they accompted but as the flesh of a naturall man onely and not as the flesh of God ioined to the Godhead in vnitie of person and therfor supposed yt to be a mortall and a corruptible flesh howe I saie that mortal and corruptible flesh coulde geue vnto them immortalitie and incorruption Nowe to answer bothe these vain thoughtes and to reforme thē Chryst saied what yfye see the Sonne of man ascende vppe wher he was before By which one saing he answereth bothe their thoughtes and teacheth as concerning the first that wher they thought that his bodie shoulde be cutte or torne in peices that they had an euell vnderstanding For yt shoulde ascende vppe into heauen and that wholl as S. Augustine saied And that they might the better beleue yt they shoulde see yt as S. Cyrill here saieth The other vain thought ys also answered in that he saieth his bodie shall ascend vppe to heauen which ascension ys aboue the order of nature Therby instructing them that as his bodie aboue the course of nature shoulde ascende So yt aboue the course of nature shoulde geue life How the flesh of Chryst shoulde geue life S. Cyrill heretofore hathe declared vpon the sainges of Chryst that yt ys by the eating of Chrystes flesh And therfor he saied of the power of Chrystes flesh Non verbo solùm verumetiam tactu mortuos excitabat vt ostenderet corpus quoque suum viuificare posse Quodsi
iust cause to mistrust them and flie from them And cleaue to that cōpanie wher ye see the auncient trueth taught by auncient fathers as here ye haue doen And not by prowde arrogant will as the other haue doen flie from the trueth Their doctrine ys to be suspected that flie from the common vnderstanding of the scripture receaued in the Churche as yt ys nowe to be perceaued that these singular men haue doen by their single sigularitie As our Sauiour Chryst saied to the Iewes Si non venissē locutus eis non fuissē peccatū non haberent Nunc autem excusationem non habent de peccato suo Yf I had not Ioan. ca 15. comed and not spoken vnto them they shoulde haue had no sinne but nowe they haue no excuse of their sinne Yf then soche as haue heard the woorde of Chryste teaching thē his promesse of the geuing furth of his verie bodie and bloode and do not beleue yt haue no excuse to saue them frō eternall dānacion moche more when they haue the same woorde expownded and declared by the holie Churche of the whiche the holie Gost ys the master the guide and leader in to all trueth and yet wil persist in peruerting the scriptures and through arrogancie will credit none but them selues they be not onely voide of all excuse but their damnacion ys greatlie encreased Wherfore ye that haue erred staie and looke vppe in time beholde all the chrystiā worlde professing Gods true faith and religiō and come to the same Lurke not in the corners of darkenesse whiche will bring yowe to extreā darknesse but com to the light which Chryst hath lefte in his Churche which shall lighten yowe the waie to that light that euer hath shewed and shined and neuer was darkned nor shadowed THE ONE AND FOVRTETH CHAP. BEGINneth the exposition of these woordes of Chryst This ys my bodie after the minde of the Aduersaries GReate and manifolde are the maliciouse inuencions and deuiseis of the graund enemie of mankind against the same Whiche enemie perceauing man to be in that state to come and enioie the glory and felicitie that he was fallē frō enuied him and subtellie vnder the countenāce or pretēte of a cōmodtie brought him to a most miserable incōmoditie vnder the colour of their aduaūcemēt dignitie and great exaltaciō he wrought vnto thē their deiectiō ouerthrowe and dānacion Ye shall not die saieth the enemie to the womā but God doth knowe that the same daie that ye eate therof yower eies shall be opened and ye shal◠be as Gods knowing good and euel To whiche his perswasiō and false assertiō the womā geuing place by to light Gen. 3. creditte seing also the fruit of the tree to be delectable and pleasaunt to the eies not regarding the certē and most true woorde of her Lorde God who before had saied that in what daie they did eate of the tree of the knowledge of good and Jbid. 2. euell that they shoulde die the death she tooke of the forbidden fruit and did eate therof and gaue to her husbande who did eate of yt also and so not beleuing the woorde of their Lorde God but transgressing his commaundemēt they were not onely expelled oute of that pleasaunt garden of Paradise but also being fallen vnder the heauie burden of gods wrathe and iustice were nowe banished from the eternall felicitie and glorie of heauen and made bonde to hell and euerlasting damnacion Euen so the same enemie seing the chrystiā people redemed with Chrystes most preciouse bloode and restored to that felicitie and ioie whiche by his Temptaciō of our first parentes and of Christians in these daies compared meās he had once caused thē to lose ād that they were nowe quiet ād in godlie order in the eartlie Paradise of Chrysts Church he not bearing their happinesse in the vnitie of faith and godlie cōuersaciō hath vsed his like subtletie and craft to make vs trāsgresse the cōmaundemēt of our lorde God as he did our first Parētes to the entēt he wolde cause vs to be banished frō the inheritāce of the glorie of God wherunto by Chrystes bloode we are made free And will ye see howe like his subtilties be Owre first Parentes had an order appointed to thē what meat they shoolde eate in the Paradise wher they liued The builder of our Paradise hath appoincted vs what the meat shall be that we shall eate saing Take eate this ys my bodie The enemie tempted them to breake their order about their meat and foode he tempteth vs to breake our order about our meat and foode Their meat was the fruit of euerie tree in Paradise sauing the tree of knowledge of good and euell God saing Of euerie tree that ys in the gardē thowe shalt eate but as touching the Gen. 2. tree of knowledg of good and euell thowe shalt not eate of yt Owre meat in the Paradise of Chrystes Churche ys his verie bodie and bloode he him self saing Take eate this ys my bodie Take drinke this my blood The enemie not withstāding gods owne saing to our Paretes In what daie soeuer ye eate of that tree ye shall die the death he directlie cōtrary saied Ye shall not die The same enemie notwithstāding Chrystes owne saing This ys my bodie This ys my blode directlie cōtrarie saieth yt ys not his bodie yt ys not his bloode yt ys but a peice of bread but a cuppe of wine figures signes or tokēs of his bodie and his bloode and to cōpasse that this his perswasion and assertiō maie be receaued as to our first parētes he saied that yf there did eate of that fruict they shoulde be as Gods knowing both good and euell pretēding a great cōmoditie so nowe he saied Esteem this no better thē a peice of bread ād a cuppe of wine and not as the bodie and bloode of Chryst For so foramoch as Chrystes bodie ys in heauen and therfor can not be here ye shall not cōmitte idolatrie whych ys yower great commoditie And as to the furtherance of the temtacion of owre Parētes the pleasing of their senseis in seing the fruict fair and pleasaunt and not regarding the woorde of their Lorde God did moche prouoke thē so in this our tēptaciō he willeth vs not regarding the woorde of Chryst our Lorde God to folowe the pleasant iudgemēt of our sensies And for somoche as we see nothing but bread and wine we tast nothing but bread and wine we feell nothing but bread and wine Therfore we must beleue nothing to be ther but bread and wine By whiche maner of iudgement we are moche prouoked the sooner to assent to his temptacion Nowe if we so assent and eate of the meate which the enemie perswadeth vs to eate of and not of the meat whiche our Lorde and God hath appoincted we shall not onely be expelled oute of this Paradise of Chrystes Church by the Angell of God but also being disherited frō the inheritāce of
of the scripture refuseth tropes and figures and enforceth to accept the propre sense onelie Wherfore chrystian Reader beware of that flattering contenaunce and deceiptfull lieng of the olde serpent Sathan flie the hissing of the vipers be not caried awaie with light creditte as our first parentes were therby to creditte the deuel and discreditte God But knowe the one to be thie enemie and feare him knowe the other to be thy Lorde God thy Sauiour and Redemer and embrace him Of the which matter harke farder to the godlie saing of Rupertus Accipe inquit comedite Hoc est corpus meum Et alibi Qui manducat carnem meam bibit sanguinem meum in me manet ego in eo Cùm haec dicit agnus Dei oportunè nobis ad memoriam recurrit illud quod dixit serpens imo per serpentem Diabolus hostis bumani generis Accipite comedite eritis sicut dij Optimae spectabiles valdè propositiones Ille serpens erat iste agnus est Ille vetus peccator iste antiquut creator Ille spiritu Diaboli falsum sibilans iste spiritu Dei verum euangelizaus Ille de ligno non suo raptor optulit Iste de corpore sanguine suo largitor dedit Ille quod non habebat mendaciter promisit eritis inquiens sicut dij Iste quod habebat quod semper naturaliter habet fideliter dedit vt simus dij dum manet ipse in nobis Illi tandem nephandissimè creditum est plusquam Deo Credatur è contrario buic Deo si non plus at saltem quantum creditum est illi Diabolo Creditum est enim quod illi pomo inesset quod non videbatur scilicet vis deos efficiendi Credatur buic Sacramento inesse quod non videtur videlicet veritas carnis sanguinis valens efficere nos corporales Vnigenito filio Dei. Hoc enim ratio vel ordo iustitiae exposcit Accipite ergo inquit comedite Accipere est fideliter credere cum gratiarum actione diligere compatienti affectu corporis huius traditionem sanguinis huius effusionem respicere Hoc fieri non potest nisi priùs reijciaturid quod ab illo malè acceptum est Illud igitur mendacium execrantes hanc veritatem accipite approbate amplectimini contra cibum mortis panē comedite vitae eternae calicem bibite salutis perpetuae He saieth mening Chryst take Conference of Chrystes woordes and the serpents and eate this ys my bodie and in an other place He that eateth my flesh and drinketh my bloode dwelleth in me and I in him When the lambe of God saieth these thinges yt cometh in due time to our memorie that the serpent saied or raither by the serpent the Deuell the enemie of man kinde Take and eate and ye shall be as Gods Goodlie and verie notable propositions He was a serpent this ys a lambe He an olde offender this an auncient creatour He by the spirit of the Deuel hissing oute an vntrueth this by the spirit of God preaching a trueth He a theeif gaue of the fruit that was not his This a right geuer gaue of his owne bodie and bloode He falsely promised that that he had not ye shall saieth he be as Gods This trulie gaue that he had whiche allwaies naturallie he hathe that ys that we maie be Gods forsomoche as he dwelleth in vs. Vnto him neuer the lesse most wickedly was geuen more credit then to God Vnto this cōtrarie wise let credit be geuen being God yf not more yet at the least as moche creditte as was geuē to the Deuell For yt was beleued that to be in that apple whiche was not sein that ys to saie power to make Gods Let yt be beleued to be in the Sacrament that ys not seen that ys to saie the veritie of the flesh and bloode of Chryst able to incorporate vs to the onely begottē Sonne of God Thus moche reason or ordre of iustice dothe require Take therfore saieth he and eate To take ys faithfully to beleue with thankes geuing To take Chrystes bodie what yt ys to loue with a compatient affection to beholde the deliuerance of this bloode This cā not be doen except that be reiected that of the enemie was euel receaued Detesting therfor that lie receaue approue and ēbrace this trueth and against the meat of death eate ye the bread of euerlasting life and drinke the cuppe of euerlasting saluacion Thus being by this good Father admonished of the true vnderstanding of Chrystes woordes I will nowe make the same plain before thine eyes by the testimonie of a nombre of holie Fathers to the whiche good Reader I praie thee geue good heede THE THREE AND FOVRTETH CHAP. BEGINNETH to prooue the vnderstanding of Chrystes forsaied woordes not to be figuratiue by the anthoritie of the Fathers And first by Alexander and Instinus FOrsomoche as the misunderstanding of the woordes of the supper of Chryst hath and doth maintein great and lamētable contencion among soche as professe Chrystes name and the right vnderstāding of the same ought to be the occasion of the restitucion of peace and concorde Let yt not greiue thee gentle Reader though I tarie somwhat long vpon this text in producing manie holie Fathers of Chrysts schoole who shal teache vs howe these woordes This ys my bodie were ther taught to be vnderstanded and therby shall do vs to witte what ys the enacted trueth of Chrystes Parliament house as touching this matter nowe among chrystian men in controuerfie For the plain declaracion wherof I shall produce manie of the eldest Fathers and fewe I trust that do treact of these woordes being of any fame or authoritie shall be omitted And for a speciall note to discerne the trueth from falsheade the scholers of Chryst from the scholers of Sathan and the graue and constant staied Senatours of Chrystes Parliament house from the light and vauering whisperers of the Conciliables of Sathan Marke and note well that as in the one and fourteth chap. ye haue pceaued the sectes of Sathan are merueillouslie dissected and by great and fowle contencion amōg them selues diuided So shall ye perceaue that Chrystes disciples are vnited all of one minde all of one vnderstanding all speaking one thing in full peace and perfect concorde Remembre that the high scholers and cheif noble men of Chrystes Parliament honse I meen the foure Euāgelistes and S. Paule so agree that among them there ys no one title spoken of the Aduersaries tropes and figures but euery one of them testifie the matrer plainlie leauing the woordes in their propre sense So shall ye see all this noble companie of Fathers doo Let vs then in Chrystes name heare them vtter what ys the enacted trueth of the vnderstanding of Chrystes woordes Although ther are right auncient Fathers that doo verie no tablie declare and testifie the presence of Chrystes bodie and bloode in the Sacrament as Martialis
of Chryst This Proclamer with mocking and taunting derideth and dispraiseth them that do so honoure Chryst Sainct Gregorie by all mens iudgementes as he was auncient so ys he iudged to be catholique and to fauoure Chryste and the catholique Churche This Proclamer as he ys of these daies and but younge of age so dissentinge from this holie Father maie well be iudgd the enemie of Chryst and his catholique Churche And as we haue saied of Sainct Gregorie So maie we saie of Sainct Ambrose who commendeth in his brother the great faith affiance and trust that he had in the holie Sacrament For what more honour what higher honour can we do to God then to setle our faith our hope and our trust in God acknowledging him one not onely able and of power to helpe vs to deliuer and saue vs from all perills and daungers that maie happen to vs but also assuredly trust that he will so doe Thus Sainct Ambrose to the praise of his brother reporteth that he did to the Sacrament as before ys at large declared Seinge then this Proclamer dispraiseth that that holy Ambrose did praise yt ys easie to perceaue what ys to be thought of him and which of their doctrins ys to be embraced and whiche of them ys to be folowed euerie good chrystian will soen determine In this matter also ys Eusebius Emisenus a goodlie witnesse writing thus Quia corpus assumptum ablaturus erat ab oculis nostris sideribus illaturus necessarium Eus Emis Hom. pas erat vt nobis in hoc die Sacramentum corporis sanguinis consecraret vt coleretur iugiter per mysterium quod semel offerebatur in precium For that he wolde take awaie his assumpted bodie from our eyes and carie yt into the heauens yt was necessarie that in this daie he shoulde consecrate the Sacrament of his bodie and bloode that yt might continuallie be honoured by mysterie that once was offred for our price Thus he Nowe wher the Proclamer saieth that Chryst did institute the Sacrament onely that yt shoulde be receaued in the remembrance of his death Eusâ—b Em. directlie against the Proclamer This Authour saieth that bicause the visible presence of his bodie shoulde be taken from vs he did institute the Sacrament that the same his bodie might continuallie be honoured by mysterie And forsomoch as yt ys so he exhorteth vs so to doe sainge Cùm reuerendo altari caelestibus cibis satiandus accedis sacrum Dei tui corpus sanguinem fide respice honora mirare mente continge cordis manu suscipe maximè haustu interiori assume When thowe comest Euseb ibi to the reuerend aultar to be satisfied with heauenly meates looke with faith vpon the bodie and bloode of thy God Honoure yt woonder at yt touche yt with thy minde receaue yt with the hand of thy heart and cheiflie receaue Euseb biddeth vs honour the Sacrament yt with the inwarde draught This Authour in this his exhortacion first teacheth vs what we shall beholde by faithe when we come to the reuerende aultar the bodie saieth he of our God Wherby he teacheth the presence of our Lordes bodie in the Sacrament whiche in dede by faith onely ys ther to be seen and not by senseis except yt please God by miracle to some so to reuele yt as we reade that sundrie times he hath so doen. But let not the Proclamer walkinge in his darke mistes of his figures saie that Chryst ys in the Sacrament as in a figure bicause this Authour saieth that we by faith must beholde him and thervpon triumphe that this Authour ys on his side For this cauille ys auoided by the woordes that shortlie after folowe whiche be these Sicut autem quicunque ad fidem Christi veniens ante verba Baptismi adhuc est in vinculo veteris debiti ijs verò memoratis mox exuitur omni fece peccati ita quando benedicendae verbis caelestibus creaturae sacris a taribus imponuntur antequam inuocatione summi nominis consecrentur substantia est illic panis vini pòst verba autem Christi corpus sanguis Christi As anie man cominge to the faith of Chryst before the wooordes of Baptisme ys yet in the bands of the olde debte but when the woordes be spoken ys furthwith deliuered from all the dregges of sinne Euen so when the creatures that are to be blessed with the heauenly woordes are putte vpon the holie aultars before they be consecrated by the inuocacion A plain place for M. Juell of the most high name ther ys the substance of bread and wine but after the woordes of Chryst the bodie and bloode of Chryste Thus Eusebius This his sainge clean dissolueth the cauill of the Aduersarie For though before the woordes of Chryste yt be bread and wine yet after the woordes yt ys the bodie and bloode of Chryste Thus the minde of Eusebius being declared that Chrystes bodie and bloode be in the Sacrament after the consecracion yt foloweth in his exhortacion Reall presence and adoracion plainlie auouched by Euso Emis as meit ys we shoulde doe Honora honoure yt When by soche an auncient holie Father we be moued and aduertised to honour the bodie of our God and that not onelie in heauen but when we come to the reuerende aultar wher after the woords of Chryste ys the bodie and bloode of Chryst ys yt meit suppose ye to leaue so auncient doctrine and to cleaue to the newfangled inuencion of this Proclamer After this he saieth mirare that ys merueill or woonder As who might saie that the bodie of thy Lorde God ys in the Sacrament the senseis of man can not perceaue yt his imaginacion can not compasse yt his might and power can not woorke yt his reason can not comprehende yt therfore with reuerence and honour merueill and wonder at yt Remembre that to God nothing ys vnpossiblie Remembre the workes of God be merueillouse And therfor reuerentlie woonder and saie Tu es Deus qui facis mirabilia Thowe arte the God whiche doest merueillouse thinges Nowe yf ther were but a figure but bread and wine signes and tokens of Figures of thinges be not merueillouse but the blessed Sacram. ys merueilouse the bodie of Chryst what neaded this Authour to aduertise euery chrystian man and saie Mirare merueill Ther was neuer man that bidde the Iewes merueill at the Paschall lambe bycause yt was a figure of Chryste ther was neuer man bidde wonder at Isaac at Ioseph at Ionas at the brasen serpent and soche other bicause they were figures of Chryste but the merueill ys here at the ineffable and vnspeakeable worke of God who aboue all mans deuise maketh present by his allmightie power the bodie and bloode of his Sonne our Sauiour Chryst This therfore toucheth the wicked saing of Oecolampadius who thinking verie basely of this Sacrament denieth anie miracle to be wrought in yt whose saing howe false yt
damnacion but not to the hurte of the people if they knewe yt not And here also to saie I beleue that if any catholique preist had ben knowen to this man so to haue doen as he saieth he wolde without all dowbte to the helpe of his cause wher vnto he hath none haue named him But forasmoche as he speaketh yt of him self and his conspired complices which secretly Conuenerunt in vnum adnersus Dominum aduersus Christum eius haue conspired against our Lorde and against his annoincted when they durst not vtter what they had wickedly conceaued he ys a shamed to name him self to haue committed so heinouse a facte Yf yt be not so yt ys like to be a feigned matter to supplie when certen and true matter lacketh But to returne to the matter and to moue the same scruple to him that he moueth against the catholique Churche What if some that ministre the communion after the sorte that ys nowe receaued do neither speake the woordes of Chryst vpon the bread For Richerus a Caluinist reiecteth the woordes of consecracion as not nedefull to be spoken or munbled as his terme ys vpon insensible creatures neither entende to make anie sacramentall bread what then do your people receaue Yf they receaue no sacramēt as yt ys none if bothe woordes and intencion be lacking then they receaue no promisse they receaue no remission of sinnes nor soch other benefittes for the promisses be annexed to the sacramentes howe are they then deceaued Howe then ys the Sacrament of Chrystes bodie and bloode in due forme ministred Howe ys the death of Chryst shewed furthe according to Chrystes minde whiche must be shewed furth when we eate that bread and drinke that cuppe as S. Paule teacheth vs As often as ye shall eate of this breade and drinke of the cuppe he saieth not bread generallie but this breade mening the bread of the Sacrament Thus if men shall improue the great matters of religion withe why what and howe and inuented daungers and abuses your owne religion whiche yowe magnifie as most sure and good maie be proued vnsure and weake To be short all his argumentes grownded vpon if and and are to no pourpose For if maketh no certen argument Wherfore leauing them as sufficiently touched I shall reuert to matter of more substance and proceade in the allegacion of the fathers for the exposition of Chrystes woordes nowe in hande THE NINE AND FOVRTETH CHAP. PROCEAdeth in the vnderstanding of Chrystes woordes by Irenaeus and Tertullian ALlthough betwen Iustine and Irenaeus ther were some holy Fathers that haue left behinde them goodly testimonies for the proofe of Chrystes very presence in the Sacrament Yet I finde Irenaeus li. 4. cap. 32. cont heres none that doe alleage Chrystes woordes and therby geue vs light to vnderstand them vntill we come to Ireneus who writeth thus Sed Discipulis suis dans consilium primitias Deo offerre ex suis creaturis non quasi indigenti sed vt nec ipsi infructuosi nec ingrati sint eum qui ex creatura panis est accepit gratias egit dicens Hoc est corpus meum Et calicem similiter qui est ex ea creatura quae est secundum nos suum sanguinem confessus est noui testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo Geuing also instruction to his disciples the authour speakethe of Chryste Sacrifice of the new Testament instituted ād taught by Chryst in consecraciō of his bodie and blood to offre to God the first fruictes of his creatures not as to one hauing nede but that they shoulde be neither vnfruictfull neither vnthankfull he tooke that breade whiche ys a creature and gaue thankes saing This ys my bodie And the cuppe likewise whiche ys a creature as we be he confessed to be his bloode and of the newe Testament taught a newe oblacion whiche the Churche receauing of the Apostles offreth to God in all the worlde Thus Irenaeus who when he had declared howe allmightie God instituted and appoincted sacrifices and oblacions in the olde testament as thinges to be geuen to him not as to one that neaded soche thinges or giftes but for the exercising of their obedience and faithe in the whiche God ys delighted not yet that God had anie profitt or aduantage therbie but that they doing these thinges profitt and aduantaie might ensewe to them from God for whose commodities sake God did institute them So he declareth that in the newe Testament also the people of the same might exercise their faith and obedience New sacrifice of the new Testament what yt ys and therbie pourchase gain and profitte and for benefittes receaued be fownde thankfull Chryst also taught his Apostles to offre sacrifice And what the sacrifice ys he teacheth saing that yt ys his bodie made of the creature of bread and his bloode made of the creature of wine Howe this thinge ys brought to passe he sheweth when he saieth that Chryst tooke the bread whiche ys a creature and gaue thankes saing This ys my bodie And likewise the cuppe which also ys a creature and confessed yt to be his bloode In whiche woordes wher he hath expressedly saied that Chryst confessed yt to be his bloode and the like ys ment of the bread to be his bodie what more plain speache wolde we desire of anie authoure Yf Chryst confessed yt to be his bodie Li. 4. de Sacramēt c. 6 and his confession ys allwaies true howe then standeth the sainge of the Aduersarie that yt ys not his bodie Shall we doubte of the trueth of Chryste as S. Ambrose saieth Ipse Dominus Iesus testificatur nobis quod corpus suum accipiamus sanguinem Nunquid debemus de eius fide testificatione dubitare Owre Lorde Iesus testifieth vnto vs that we receaue his bodie and bloode ought we to doubte of his treuth and testimonie Seing then this authour saieth that Chryst confessed his bodie and bloode Jrenaeus auoucheth both reall presence ād sacrifice to be present and that by these woordes This ys my bodie This ys my bloode yt ys plain that he vnderstandeth them in their propre sense withoute figure or trope and so acknowledgeth the very reall presence of Chrystes bodie ād blood in the Sacramēt For farder proof wherof the woordes that immediately in the same authour doe folowe do make very moch wher he saieth Et noui Testamenti nouam docuit oblacionem And of the newe Testament he taught a newe oblacion This newe oblacion of the newe Testament ys the bodie and bloode of Chryste as before in the first booke ys declared and prooued And here to the pourpose farder to saie yf the sacrifice that Chryst instituted to be the newe oblacion of the newe testament were but a peice of Sacramentall breade yt were no newe oblacion For then yt were the same that Melchisedech offred who offred bread
Paschasius As this authour agreeth with other aboue named for that he ther saied so for this that he here saieth he agreeth with sainct Augustine For as this man saieth that the bodie and blood which was geuen to the Apostles was euen the same that was to be deliuered to death and to be shed for the remission of sinne and so all one with his owne bodie sitting among them in visible forme so as ye haue heard sainct Augustine saied that Chryst caried himself in his owne handes when he gaue furth his bodie to his disciples and saied Take eate this ys my bodie And so the bodie that did carie and the Aug in Psal 33. conc 1. bodie that was caried was all one bodie of Chryste So nowe to conclude yt ys manifest that as sainct Augustine in that place taught the verie presence of Chrystes bodie in the Sacrament and the woordes of Chryste to be vnderstanded withoute figure in their propre sense so doth this authour also Wherfor this being plain I ende and go to an other coople THE ONE AND SIXTETH CHAP. CONTInueth the exposition of the same woordes by Oecumenius and Anselmus NOwe of the lower house we haue hearde two cooples whiche although they be so placed yet are they both of good antiquitie the yongest of them which ys Paschasius being almost seuen hundreth yeares agon and also soche as aught to be receaued for that they were a good time before Berengarius began the controuersie of the blessed Sacrament These that folowe be soche as were after the controuersie was moued by Berengarius yet soche as haue ben in estimacion price and reuerence both in the greke Church and in the latin Churche and soche whose doctrine the Churche hath approued and receaued Wherfore reason and good order wold notwithstanding the arrogancie of the Aduersaries who haue appointed them selues iudges vpon the Churche to which they aught to be subiectes and so refuse soche as they list that they that loue the Church of Chryst and wish to be or be membres of the same shoulde accept whome the Church accepteth and approue whom the Churche approoueth The testimonie then of these we will heare that to the confutaciō of the enemie yt maie appeare that they are vniustlie reiected of thē whē they teache as the fathers doe And therwithall we shall see the trueth of the Sacrament setfurth and commended vnto vs to the great comfort I trust of soche as loue the catholique faith and the honoure of that blessed Sacrament Oecum in 〈…〉 Prim. Corr. Among these therfore that yet remain Oecumenius one of the greke church who ys accompted to haue liued aboute foure hondreth and seuentie years agon writeth thus vpon Chrystes woordes Erant quoque in veters testamento pocula in quibus libabant vbi etiam postquà m victimas immolassent sangulnem irrationabilium excipientes poculis libabant Pro sanguine igitur irrationabilium Dommus proprium Our Lorde geueth his owne blood in a cuppe sanguinem dat bene in poculo vt ostendat vetus Testamentum anteà hoc delineasse Ther were also in the olde Testament cuppes in the whiche they did sacrifice wherin also after they had offred their sacrifices receauing the bloode of vnreasonable beastes they did sacrifice yt in cuppes Therfore for the bloode of vnreasonable beastes our Lord geueth his owne blood And well in a cuppe that he might shewe the olde Testament to haue delined this before Thus Oecumen Besides the aptacion and applieng of the thing figurated to the figure in the whiche this authour meneth that as verilie as the bloode of vnreasonable beastes was receaued in cuppes so verilie also haue we the bloode of Chryst in cuppes besides this I saie his speache and maner of woordes are to be weighed The figure of Chrystes bloode ys not his owne bloode Wherfore sainge that Chryst geueth vs his owne bloode he remoueth the aduersaries figure For the one importeth proprely the thing yt self the other a figure or token of the same And yet farder to consider the verie woordes of this authour wher geueth Chrystes blood ysnot conteined in cuppes spirituallie Chryst his owne bloode vnto vs He saieth In poculo In the cuppe Yf then yt be geuen vs in the cuppe yt ys not the bloode of Chryst spirituallie for that ys not receaued in cuppes but in the soule of man Being than Chrystes own bloode and receaued in a cuppe yt must nedes be the bloode of Chryst reallie to the which yt well apperteineth for so moche as Chryst hath so appointed yt to be receaued in a reall cuppe for that yt self ys a reall thing Besides this the authour saieth that yt aunswereth the figure verie well that the bloode of Chryst ys in a cuppe bicause the figure had so as yt were foresaied that yt shoulde so be in that that the bloode of beastes was offred in cuppes Then Chryst geuing his own bloode in the cuppe to hys Disciples and saing Drinke ye all of this This ys my blood did speake these woordes in their propre sense And as he did them so did he vndoubtedlie these This ys my bodie And thus by this authour we haue like testimonie as by other before alleaged We shall nowe likewise see what agreable testimonie Anselmus will geue who ys appointed to geue the same for the latin Church as Oecumenius hath Ansel li. de of sic dini doen for the greke church Thus he writeth Sic enim habemus in euangeliis Accepit Iesus panem benedixit fregit deditue Discipulis suis dicens Accipite manducate ex hoc omnes Hoc est enim corpus meum quod pro vobis tradetur Quando in manus accepit panis erat sic enim dixit Accepit panem per illam benedictionem panis factus est corpus Christi non tantùm significatiuè sed etiam substantiuè Neque enim ab hoc sacramento figuram omnino excludimus neque figuram solam admittimns Veritas est quiae corpus Christi est figura est quiae immolatur quod incorruptibile habetur Consideremus ver ba Domini Manducate inquit ex hoc omnes Hoc enim quod vobis trado ad manducandum est corpus meum Et vt certi essent quod reuera esset corpus Christi signa expressit quibus hoc dignoscerent Hoc est inquit corpus meum quod pro vobis tradetur Si hoc corpus corpus Christi non substantiuè sed significatiuè tantùm fieret hoc figura corporis Christi tantùm existeret Nihil ad figuram quod sequitur Quod pro vobis tradetur Nec panem nominauit postquam panem benedixit sed corpus nec vinum nominauit postquam vinum benedixit sed sangumem Igitur sicut fides catholica credit panis qui offertur sacerdoti ad ad consecrandum per sacerdotalem consecrationem fit corpus Christi non significatiuè tantùm sed substantiuè Thus haue we in the Gospells Iesus tooke
almost S. Ambrose sentence and woordes S. Ambr. li. de myst c. 9. Ambrose saieth Quid hic queris naturae ordinem in Christi corpore cùm preter naturam sit ipse Dominus Iesus partus virgine What doest thowe here seke the order of nature in the bodie of Chryst sith the same Lorde Iesus Chryste was beside nature conceaued of a virgen This authour saieth what doest thowe seke the cause or ordre of the transmutacion of the nature of breade into the bodie of Chryst and of the wine and water into his bloode sith he aboue nature and reason was born of a virgen So farre wide was yt from the mening of this authour to varie from the mindes of the auncient fathers that he vseth their woordes To end yt ys easie to perceaue that this man teaching transmutacion or transubstancion and soche creditte to be geuen to the plain woorde of Chryst for the verie presence of his bodie in the Sacrament vnderstandeth Chrystes woordes withoute figure as also Rupertus did THE THREE AND SIXTITH CHAP. TARIETH IN the exposition of the same wordes by Innocentius and Germanus IN this proceasse we are descended to Innocētius the thirde who liued the yeare of our Lorde 1300. and therfor about 362 years agon In this matter he writeth thus Agnus Paschalis siue dubio figurabat Jnnocen de offic Miss Dominicum corpus sed panis azimus sincerum opus Sicut autem Ioannes Baptista qui dixerat Eccè agnus Dei per adiunctum determinauit Ecce qui tollit peccata mundi Sic Christus qui dixerat Hoc est corpus meum per adiunctum determinauit quod pro vobis tradetur Sicut ergo corpus Christi veraciter tradebatur sic verè demonstrabatur non in figura quaeiam cessauerat sed in veritate quae iam aduenerat The paschall lambe without doubte was a figure of our Lordes bodie but the vnleauened breade signified a sincere worke As Iohn the Baptist The bodie of Chryst both deliuered and demonstrated not in figur but in trueth who saied Behold the lambe of God by a clause adioined did determine yt saing Behold him that taketh awaie the sinnes of the worlde So Chryste who had saied This ys my bodie by a clause adioned determined the same saing which shall be deliuered for yowe Therfor as the bodie of Chryst was verilie deliuered so was yt verilie demonstrated not in a figure whiche nowe had ceassed but in trueth which nowe was comed This authour minding to expownde Chrystes woodes doeth first declare that the Paschall lambe wherof we haue at large spoaken in the first booke was vndoubtedlie a figure of Chrystes bodie wherbie the geueth vs to vnderstand that nowe the figure being taken awaie which can not other wise be ceassed but by the cominge of the veritie that nowe the bodie of Chryst ys not onelie as in a figure as yt was in the paschall lambe but yt ys nowe in veritie He prooueth yt by Chrystes owne woorde who saied and spake nothing but trueth This ys my bodie That he spake yt by his owne naturall and substanciall bodie he prooueth by the determinacion that he put to yt which was this Which shall be deliuered for yowe This particle added determineth his sainge to be of his naturall bodie For he deliuered not his siguratiue bodie neither his spirituall bodie nor his misticall bodie Wherfor yt was spoaken of that bodie whiche might be deliuered for the sinnes of the worlde whiche was onelie his owne naturall bodie Then he concludeth vpon these two partes that as Chrystes bodie was verilie deliuered to deathe so was yt verilie spokē of Chryst in the supper not in a figure which ys nowe past and hoen but in veritie which ys comed To be shorte as he breislie concludeth the trueth so with asmoche breuitie Figure of the Sacramentaries flatlie denied he excludeth the vntrueth He sendeth the emptie figure to the olde Lawe he appointeth the fullnesse of the veritie in the newe Lawe Thus the Aduersaries figure being also denied by this authour as yt hath ben by manie other the conclusion maie be made that Chrystes woordes are to be vnderstanded not figuratiuely but in their propre sense simplie and literallie Nowe on the other side shall geue testimonie the holie man Germanus Germanus epis Constantin Bishoppe of Constantinople who did write an exposition vpon the Masse of the greke church wher in he writeth thus Ipse dixit Hoc est corpus meum hic est sanguis meus Ipse Apostolis iussit illos vniuersae Ecclesiae hoc facere Hoc enim ait facite in meam commemorationem Non sanè id facere iussisset nisi vim inditurus fuisset vt id facere liceret He saieth This ys my bodie this ys my blood He also commaunded the Apostles and by them the wholl Church this to doe For saieth he This doe ye in the remembrance of me Trulie he wolde not haue commaunded them so to doe except he had geuen them powr that thei might doe yt What ys their power afterwarde he declareth saing Spiritus sanctus qui semel egressus est in posterum non dereliquit nos sed est nobiscum erit in perpetuum aeuum haec per manum sacerdotum linguam mysteria conficit Ac non sanctum Spiritum dumtaxat misit Dominus noster vt maneat nobiscum sed ipse policitus est se mansurum nobiscum vsque ad consummationem seculi At Paracletus inconspicuus adest quia ipse corpus non gestauit Dominus verò conspicitur tangi se patitur per tremenda sacra mysteria vt quinostrā naturā acceperit eamue gestet in secula The holie Gost The holie Gost consccrateth the Sacr. by the hand and toung of the preistes who once came furth to vs and neuer hereafter doeth forsake vs but shal be with vs for euer to the worldes ende dothe consecrate these misteries by the hand and tounge of the preistes And our Lorde hath not sent his holie Spiritte that he onelie shoulde abide with vs But he himself also hath promised to dwell with vs vnto the ende of the worlde The holie Gost ys with vs but not seen bicause he had no bodie But our Lord ys both seen and suffreth himself by the fearfull and holie misteries to be touched as one that hath taken our nature vpon him and will beare yt for euer The power thē of the ministres of Chryst ys that they be the instrumētes of holie Gost by whose hād ād toung these mysteries be cōsecrated In that he saieth the holie Gost doeth woork this great work by the toūg of the preist he meneth at the pronunciacion of Chrystes woordes by the mouthe of the preistes at the whiche the holie God inuisiblie woorketh the presence of Chrystes bodie and bloode agreablie to the woordes of Chryst Li. 4. de Sacr. spoken by the preist in the person of Chryst saing
For not onelie that ys geueÌ„ that ys seen but also that that ys vnderstanded Then yt ys laufull to cast of the sanctified bread to beastes and to geue of yt to infidels bicause yt doth not sanctifie the receauer But if that which ys taken of the hand of the preist were soche a thing as that that ys eaten of the boorde all wolde eate of the boorde and no man wolde receaue of the preistes hand Wherfor our Lorde also did not onelie blesse the breade in the waie but gaue with his owne hand to Cleophas and his felowe And Paule sailing did not onelie blesse the bread but also with his hand gaue to Luke and his other Disciples Thus farre he In this place of Chrysostome three thinges are as concerning the matter of the Sacrament to be noted The first ys that he saieth that yt that the preist A plin place for reall presence against M. Iuell geueth with his hand ys not onelie a sanctified thing but also sanctificacion yt self that ys both a thing made holie and also the thing yt self that doeth make holie In that he saieth that the thing that the preist geueth with his hand ys yt that sanctifieth other thinges or maketh other thinges holie what ells can be vnderstanded but Chrystes blessed bodie who ys our sanctificacion iustificacion and redemption as saieth S. Paule who being ther sanctifieth the woorthie receruers Forasmoche nowe as Chrysostome saieth that this sanctificacion this thing that maketh other thinges holie ys geuen by the preistes handes and yt can not be vnderstanded of Chryst spirituallie receaued for that ys not geuen by the preistes hand I wolde the Aduersarie wolde answere directlie wher this sanctificacion resteth wher yt ys whether yt be in the bread or in the preist For sith he saieth that yt ys geuen by the hand of the preist yt must be either in the preist that geueth yt or in the thing that ys geuen No man will saie that that great power to sanctifie other ys in the preist for yt ys the propre acte of God as he himself withnesseth Exod. 31. saing Ego Dominus qui sanctifico vos Yt ys I yower Lord whiche doe sanctisie yowe So that the preist doeth not the acte he sanctifieth not but he deliuereth the sanctificacion Yf in the Sacrament were nothing but bread as the aduersarie teacheth this sanctificacion coulde not by his owne doctrine be in yt For the bread beinge a dumbe creature ys not apte to receaue sanctificacion as he saieth Then yt remaineth that the Aduersarie must of force confesse that sith ther ys a thing geuen by the hand of the preist in whiche resteth this sanctificacion and yt ys prooued that yt neither can be the preiste nor the bread yt can be none other but the bodie of Chryst in the Sacrament whiche neuer being separated from the God head ys euen he that sanctifieth vs. And this ys not to be ouerpassed that Chrisostom saieth that that whiche the preist geueth ys both a sanctified thing and the sanctificacion also wherby Bothe partes of the â–ª Sacr. opened he doth fullie open both partes of the Sacrament namely what yt was as bread and wine whiche nowe being sanctified are therby turned into sanctificacion yt self that ys into the bodie and blood of Chryste Of the whiche thing in effect S. Augustine saieth Qui cùm per manus hominum ad illam visibilem speciem perducïtur non sanctificatur vt fiat tam magnum sacramentum nisi in visibiliter operante Spiritu Dei WheÌ„ the bread by the handes of men ys brought to that visibile forme yt ys not sanctified that yt maie be made so great a Sacrament but by the inuisible worke of the holie Gost In that he saieth yt ys sanctified he openeth the first woorde of Chrysostom who calleth yt sanctificatum a thinge made holie In that he saieth that yt ys made so great a Sacrament by the inuisible worke of the holie Gost he openeeh the other woorde of Chrysostome calling yt sanctificacion For by the worke of the holie Gost yt ys sanctified to be the bodie of Chryste who as ys saied ys our sanctificacion that ys he that sanctifieth vs. And for affirmacion of the geuing of this sanctifieng thing by the hand of the But yf yt be laufull for vs to folowe euerie acte of Chryst doen for our example and instruction then we maie receaue vnder both kindes and we maie lausullie receaue vnder one kinde but diuersely For as Chryst when he did institute yt did yt as a solemne action of or for the memoriall of his passion and death whiche by his ministers shoulde be srequented in his Churche vntill he came again and therfor though the nombre that beleued Preistes doing the solemne action of the memoriall of Chrystes passion in their masses aught to receaue vnder both kindes both men and women was great yet he called none to this maner of ministracion but the XII Apostles who were preistes signifieng therby that all preistes that shoulde in his Church doe this solemne action before his people for the memoriall of his passion and death shoulde doe yt vnder both kindes as therby to signifie vnto the faithfull that in the passion of Chryst the blood of that blessed bodie was separated and diuided from that bodie and ran oute plentifull to wash awaie our filthie sinnes Euen so they that be preistes and accordinge to the office of preistes doe this publike ministerie in the setting furth of this memoriall of Chrystes death must according to Chrystes institucion haue and receaue the blessed Sacramentes vnder both kindes Whiche thing the catholique Churche neuer hath nor doeth pretermitte but inuiolablie obserueth hauing ther in as yt ys meit a speciall reâ—arde to Chrystes institucion In the other time of Chrystes ministracion of the Sacrament of his bodie to the twoo disciples as the Gospell maketh no mencion that yt was doen as a solemne action of or for the remembrance of Chrystes passion or death but raither as a mean to woorke them a benefit to remoue the impediment of Sathan whiche letteth them to knowe Chryst and so to open their eies that they might knowe him and therfor receaued the Sacrament but vnder Priuate psons sor their spirituall cosort maie laufullie receaue vnder one kinde as the disciples did in Emans Bishoppes preistes and all of the clergie not doing the publique action receaue vnder one kinde one kinde Euen so priuate persons that for their spirituall coÌ„forte in Chryst for the enkendling of the fire of Gods loue in them for the godlie exercise of their faith for their incorporacion into Chryst for their strenght and defence against the assaultes and temptacions of the enemie or in extreames for their voiage meate the better to walke ther iourneie doe receaue the blessed Sacrament maie verie well according to Chrystes example receaue yt vnder one kinde as those disciples did Wherfor all Bishoppes all preistes and
all other of the cleargie whensoeuer they receaue as priuate persons that ys when they doe not that publique ministracion and solemne action of Chrystes memoriall for and before the Churche then doe they as all other doe receaue vnder one kinde contenting them selues in their so doinge by the example of Chryste as ys afore saied As Chryst by his doinges hath left vs an example what we maie laufullie doe as concerninge the receipt of the blessed Sacrament by whiche the Proclamer ys answered for that part of his obiection that obiecteth Chrystes institucion So shall we nowe answere for that he obiected of Sainct Paule He saieth that the woordes of Sainct Paule are sufficient also to prooue that the Sacrament aught to be receaued of all men vnder both kindes Yt ys a plain matter that Sainct Paule maketh no speciall institucion of the Sacrament but onely maketh a Proclamers 〈…〉 of S. Paule for receauing vnder both kindes anuswered rehersall of Chrystes institucion then this parte of his obiection maie be aunswered with that that ys saied to his obiection of Chrystes institucion forsomoche as this ys but a rehersall of that But yet shal we to the furtherance of the trueth make a farder aunswere Wherfor vnderstand that although S. Paule did deliuer to the Corynthians the institucion of Chryst as then deliuered vnder both kindes yet S. Paule teacheth not that of necessitie yt must allwaies be vsed in both kindes and no other For yf he had taught yt with an exclusiue excluding all other maner but this yt had some force But so he doeth not The scope of S. Paules doctrine resteth in these two poinctes that the Sacrament be receaued The scope of S. Paule touching the Sacra 1. Cor. 11. in the remembrance of Chrystes death And that yt be receaued woorthilie Wherfor I saie that so farre wide yt was from the minde of S. Paule by his doctrine there taught to forbidde the receipt of the Sacrament vnder one kinde that as Chryst did to his two disciples in Emaus so did S. Paule to Luke and his felowes in the shippe as Chrysostome witnesseth geue the Sacrament vnder the one kinde of bread Although these actes of Chryst and Sainct Paule are sufficient to prooue that the receipt of the Sacrament vnder one kinde ys laufull and good in maner aboue saied yet the same maie also appeare by the other place of the actes alleaged in the last chapiter Wher also mencion ys made that the Sacrament was ministred vnder one kinde namely of bread no title of mencion made of the other kinde And beside the good catholique men that doe vnderstand this place of the Sacrament the Waldenses also did so vnderstand yt Then sith the multitude of the faithfull euen immediatelie after the coming Acto 2. of the holie Gost did receaue the Sacrament vnder one kinde yt ys manifest that yt maie without offence be doen and vsed nowe in Chrystes Churche and maie not be reputed as yt ys of the Proclamer for an vnlaufull facte For he that impugneth the Churche for doing of that that the scripture sheweth the example and saieth that the acte of the Churche ys vnlaufull impugneth the scriptures and importeth that they be vnlaufull These actes of Chryst and Sainct Paule and the doinge of the multitude in the seconde of the actes doe not abbridge the first institucion of Chryst or take yt awaie as his seconde ordeinance in sending his Apostles to preache Acto 2. taketh awaie the first but they doe raither teache that oute of the solemne action of Chrystes memoriall whiche must be doen vnder both kindes of him that doeth that action other maie verie well receaue the Sacrament vnder one kinde And as yt maie be doen bycause the scriptures saie yt hath ben doen so shall yt appeare to euerie faithfull man that yt ys well doen yf he trulie conceaue and vnderstand what ys doen. In the catholique faith yt ys taught that after the consecracion as by manie yt ys allreadie testified in the Sacrament vnder the forme of bread ys the verie bodie of Chryst and vnder the forme of wine the verie bloode of Chryst not in this bloode withoute a bodie nor in that a bodie withoute bloode For Chryst as Sainct Paule saieth rising from the dead nowe dieth not death shall no more haue lordshippe ouer him Nowe yf the bodie were withoute bloode yt coulde not be liuinge and so shoulde death be in the bodie of Chryst again wherfor yt ys a bodie with bloode and so a liuing and a perfight bodie as the holie Martyr Cyprian testisieth yt to be sainge Panis iste communis in carnem sanguinem Domini mutatus procurat vitam This Cypr. de coena Dom Vnder forme of bread both fleshe and bloode of Chryst. Iren lib. 5. Vnder forme of wine the bodie of Chryste comon bread chaunged into the flesh and blood of our Lorde procureth life The bread then chaunged into the flesh and blood of Chryst teacheth vs that yt ys not flesh alone but yt ys both flesh and bloode So likewise vnder the forme of wine ys not the bloode of Chryst onelie but the bodie also Wherof we haue the testimonie of the auncient Martyr Irenaeus who saieth thus Calicem qui est creatura suum corpus consirmauit He affirmed the cuppe whiche ys a creature to be his bodie So that vnder eche of the kindes ys verilie and substanciallie the bodie and bloode of Chryste For where a liuelie bodie ys ther must be bloode also And where bloode ys ther must be slesh and veines also as Irenaeus saieth Sanguis non est nisi a venis carnibus à reliqua quae est secundum hominem substantia Bloode ys not but of the veines and slesh and the other substance whiche ys as man Wherfor I saie that Iren. ihid vnder eche of these kindes ys the bodie of Chryst Whiche thing also S. Bernarde teacheth by expresse woordes in his sermon of the supper of our Lorde sainge Idipsum o Christiane de vino sentias id Bern. serm de coen honores in vino quod scilicet de panis specie sensisti in ea honorasti Vnderstande euen the same o chrystian of the wine honour that in the wine that thowe didest vnderstand of the forme of bread and didest honoure in yt And wher Melancton saieth that this necessitie that where the bodie ys there must be bloode and where the blood ys ther of necessitie must be the bodie ys but mens inuencions and tradicions hauing a contenance of trueth but not the thing Thowe seest Reader that we stand not vpon phantasies but we stande and staie vpon the authoritie of the great auncient Fathers and holie Martyrs Sainct Irenaeus S. Cyprian and S. Bernarde who teache what in this poinct ys to be saied And therfor Melancton and his likes sainge that the one kinde ys but half the Sacrament and diuiding Chryste confesse him not to be whollie vnder
the tables and the cōmunion of the sacramentes there to be in a darke maner set furth yf thowe do not again aske all of me but so requirest those thinges that be doen as yt ys mete in the shadowing and figures to see Therfor bicause he had saied of the Sea and of the clowde and of moyses he added fardermore And all haue eaten one spirituall meate as thowe saieth he ascending from the bathe or washing of waters doest runne to the table So they also going vppe from the sea came to a newe and a merueilouse table I speake of Māna and again as thow hauest a wonderfull drinke the wholsome bloode so they also had a wonderfull nature of drinke Hitherto Chrysostome Who hath declared euery part of these matters that here are to be sett furth In the beginning of his saing he confowndeth the Aduersarie in that he so plainlie saieth that the veritie must haue a certain excellencie aboue the figure Thē forasmoche as Baptisme ys the veritie and the sea the figure Baptisme ys more excellent then the sea Likewise Manna and the water being the figure of the Sacrament of the bodie of Chryst and of his bloode then the Sacrament of the bodie and blood of Chryste ys more excellent then Manna for the veritie ys more excellent then the figure That Manna and the water be figures of the Sacrament he dothe most manifestlie declare when he Oure drinke the wholsome blood of Chryste saieth I will shewe thee the tables and the cōmunion of the Sacramentes ther to be in figurs sett furth And proceading to shewe what Sacramentes be settfurth there he dothe applie the one to the other saing As thowe coming vppe saieth he from the fonte of baptisme runnest to the table So they from the sea to Manna As thowe hauest a wonderfull drinke whiche ys the wholsom bloode of Chryst so they the water of the stone In this ys plainly taught whiche be the figures whiche be the verities The Sea Manna and the waters be the figures Baptisme Chrystes bodie and Chrystes bloode be the verities For although Chrysostom in the applicacion of Manna doth but put the table as the veritie what he ment by the table he well declareth in the applicacion of the water to the veritie where he saieth As thowe drinkest wonderfull drinke the wholsome bloode So they the water Wherby as in this by expresse woordes he declareth the bloode to be the veritie of the water being the figure so by the table wherin that holie Sacrament ys ministred he ment the bodie of Chryst whiche after a fewe lines he opēly speaketh saing Sicut autem dixit quòd omnes per mare transierunt Sic nobilitatem Ecclesiae praefigurauit cùm dixit Eundem cibum spiritualem comederunt Hoc idem rursus insinuauit Sic enim in Ecclesia nou aliud corpus diues aliud verò pauper neque alium quidem sanguinem ille alium autem iste Sic Itunc non aliud quidem accipiebat Riche and poore eate all one bodie and drinke all one blood diues Manna alium verò pauper neque alterius fontis iste particeps erat alterius verò in digentioris ille As he hath saied that all haue goen through the sea so he hath perfigurated the nobilitie of the churche when he saied They haue eaten all one spirituall meat he hath insinuated the same again for so yt ys in the Church For the riche man receaueth not one bodie and the poore man an other neither he one maner of blood and this an other So also then the riche mā did not take of one Manna and the poore man of an other neither was this man partaker of one fountain and he of a woorse In this saing Chrysostome making an other comparison betwixt the figure and the veritie he sheweth what he ment by the table in the place first alleaged For here he calleth yt the bodie saing that the riche man doth not receaue one bodie and the poore man an other no more then the riche man did receaue one Manna and the poore man an other but as all eate one Manna in the figure So all indifferentlie eate one bodie in veritie For the poore lazar receaueth that same bodie of Chryst that the kinge dothe Whiche by the waie to note I wish all men of power and honour to remēbre and consider that God contemneth not the miserable and wretched but receaueth all and dispiseth none but the wicked And as he ys no acceptour of persons in the receipt of his Sacramentes no more ys he in the receauing to his glorie For poour Lazarus was in the bosom of Abraham when the great riche man was in tormentes But to return to our matter Chrysostome yet in the same homelie declaring why S. Paule maketh mencion of these thinges saieth Sed cuius gratia horum memoriam adsert beatus Paulus Ob causam quam principio Chry. Jbid. vobis dixi vt discas quòd neque Baptisma neque peccatorum remissio neque scientia neque sacramentorum Communio neque sacra mensa neque fruitio corporis neque participatio fanguinis neque aliud horum prodesse nobis poterit nisi vitam rectam admirabilem omni peccato liberam habeamus Neither the fruitiō of Chrystes bodie nor the partaking of hys blood auaileth without good lif But wherfor doeth S. Paule make mencion of these thinges for the cause whiche I tolde yowe in the beginninge that thowe shouldest learn that neither Baptisme neither remission of sinnes neither knowledge neither the cōmunion of the sacramentes neither the holie table neither the fruicion of the bodie neither the partaking of the blood neither anie thing of these can auaill vs except we haue a life right and comēdable and free from all sinne Thus Chrysostom In whiche his saing ye perceaue how plainlie he teacheth the receipt of the bodie and bloode of Chryst in the Sacrament reallie and in very dede and not figuratiuelie or spirituallie And this ys the proofe of yt Chrystes bodie maie be 〈…〉 For he saieth that the receipt of the bodie and blood of Chryst profiteth nothing except we haue a godlie life withal Nowe the spirituall receauing of Chryst includeth a godlie life with all For to receaue Chryst spirituallie ys hauing the remembrance of Chrystes passion and death to receaue him by faith and charitie whiche can not be withoute a godlie life For where perfect faith and perfecte charitie ys ther ys a man of perfecte and holie life and he that ys of that sorte receaueth Chryst spirituallie But here Chrysostom speaketh of the receipt of the bodie of Chryst withoute holie life whiche must nedes be spoken and ment of the bodie of Chryst in the Sacrament Whiche as yt was receaued by Iudas he being then a wicked man so maie yt be receaued of other that be wicked and not of holie life but then as Chrysostome saieth yt profiteth nothing but yt raither hurteth
flesh not being chaunged into flesh but by taking flesh vpon him So bread and As rightlie as we cōfesse Chryste to haue ben crucified so rightlie we cōfesse him to be in the Sacr. wine both lifte vppe from the lowest ys made the bodie and bloode of Chryste not chaunged into the taste of flesh or into the horriblenesse of bloode but inuisiblie taking the veritie of bothe the immortall substances whiche be in Chryst that ys to saie both of God and man Therfor as we rightly and catholikely confesse the man whiche being born of the Virgen hanged on the crosse to be God So this that we receaue at the holie aultar we trulie saie to be Chryst we openly confesse yt to be the lambe of God Thus Rupertus This saing nedeth no commentarie Wherfor breifly note gentle Reader that he saieth that the bread and wine be made the bodie and bloode of Chryst Note that the bread and wine haue the veritie of the substances of both natures of Chryst Note that as catholikely as we confesse Chryst to be God So catholikely do we confesse yt that we receaue at the Aultars holie holy aultar to be Chryst and the lambe of God Also yf the aultars be holie as this Authour saieth they be Yt can be no holie dede to pull them down with despite as Germanie and Englond haue doen. This I trust sufficeth to open this Authours faith as concerning the presence of Chryst in the holie Sacrament Wherfor nowe leauing him his folowe shall be hearde who ys Holkot an english man who writing vpon the booke of wisdom saieth thus Per Manna in sacra scriptura figuratur signanter Holkot in li sap cap. 16 Eucharistiae Sacramentum Sicut enim filij Israel transeuntes per desertum versus terram à Domino promissam cibi refocillabantur alimento ita nos per mundum ad coelum pergentes corporis sanguinis Christi quotidiano viatico recreamur By Manna in the holie scripture the Sacrament ys notablie figured For as the Manna a notable figure of the Sacrament children of Israell going through the desert towarde the land promised vnto them of God they were recreated with the foode of that meat Euen so we going through the worlde to heauen are recreated with the dailie iourneing meat of the bodie and bloode of Chryst Of this Authour though he be of the later daies we learn no other thing in this matter but euen the verie same that the great auncientes haue before taught and auouched So that I can not perceaue why the masters of wickednesse shoulde reiect him and soche other but onely of malice for there plain testimonie As all that before be alleaged haue taught Manna to be a figure of the Sacrament So doth this Authour likewise As they haue auouched the presence of Chrystes bodie in the Sacrament So doth this Authour also For he saieththat we are fedde in this worlde in our iourneie to heauen warde with the bodie and bloode of Chryst. Nowe ye haue hadde these matters reported and testified to yowe by twelue witnesses whiche be sufficient by the lawes yf were in matter of life and death as in dede this ys for they that beleue this as they haue testified maie haue life but they whiche do not shall die the death They haue testified that Manna ys a figure of the Sacrament they haue testified that in the same Sacrament ys Chryst verilie and therwithall some of them by expresse woordes haue testified the excellencie of this Sacrament aboue the Sacramentes of the olde lawe and in effecte so haue they euery one For sainge that we haue the veritie wher they hadde but the figure yt declareth as moch excellencie in owres ahoue theirs as ys of the bodie aboue the shadowe These be not twelue bare witnesses but they are substanciall witnesses all being of Chrystes Parliament house and most of them of the higher house I meen of them that were aboue nine hundreth yeares agon who testific vnto vs no other but that trueth and faithe whiche then was receaued as an enacted trueth Wherfor Reader contemne not their testimonie contemne not their aunciencie and with all neclect not thy saluacion but yf thowe will yt obtein heare these witnesses reuerently beleue them faithfullie abide in that beleif constantly and yf all other poinctes of life and faith be in thee agreablie thowe shalt no doubte liue perpetually Nowe finallie to conclude and shet vppe the exposition of this text I haue thought good to adde the thirtenth witnesse who shall be Gagneius a mān of the later daies but not to be contemned but woorthilie for his learning to be receaued Whom for that he breiflie expowndeth the wholl text of Sainct Paule here treacted of I haue placed him in the last place for the Readers better remembrance Thus he writeth Admonet hoc capite Paulus Corinthios ne de donis à Deo perceptis efferantur Futurum enim vt per elationem Gagneius in Paulum 1. Cor. 10. hanc atque alia peccata ijs donis excidant à Christo eijciantur idue exemplo Iudaeorum docet Quos licet in figura similibus tamen donis ab eo affectos probat sed hinc tamen ob sua delicta excidisse Sicut enim Corinthij in spiritu sanclo aqua baptisati veri Pharaonis seruitutem excusserunt Christi carne pasti eius sanguine potati sunt It a patres Iudaei excussa Pharaonis seruitute transgresso marirubro quodam modo in mari nube baptisati sunt similitudinariè scilicet Quod enim illis nubes protegens conducens ac refrigerans id nobis spiritus sanctus actionum nostrarum dux ptotector libidinumue moderator extinctor Quod illis mare hoc Corinthijs aquae Baptismatis Corinthij Christi carnem manducabant illi figuram eius Manna quam spiritualem vocat escam quod miraculosè coelitus descenderit Corinthij Christi sanguinem bibebant Iudaei spiritualem potum quem miraculosè petra sudit biberunt neque tame ntot affecti beneficijs praeter duos tantùm in terram promissionis peruenerunt sed in deserto prostrati sunt ac mortui Qua in re sigura nostri fuere vi scilicet à vitijs illorum abstineamus alioquin in deserto perpetuae vastitudinis perituri neque veram promissionis terram ingressuri Paule doth admonish the Corynthians in this chapiter that they be not prowde of the giftes whiche they haue receaued of God For yt maie come that by this pride and other sinnes they maie fall from these giftes and be cast oute from Chryst And that he teacheth by the A notable conference of the figures and the thirges figured and of the benefittes of bothe example of the lewes whom he proueth to haue had the like benefittes although in figure and yet by their sinnes to haue fallen from them For as the Corynthians baptised in the holie Gost and water brake of the seruitude of
speaketh plentifullie of yt We read in no place of S. Iohns Gospell that he speaketh plentifullie of Chrystes bodie and blood in the Sacrament but in the sixt chapiter Wherfor S. Augustine vnderstandeth the sixt chapter of S. Iohn to speake of the bodie and bloode of Chryst In these woordes also of S. Augustin yt ys not to be ouerpassed but by the waie to be noted that he saieth not that S. Iohn speaketh of the Sacrament figure or sign of the bodie of Chryst but plainlie he calleth yt the bodie and bloode of Chryst and saieth that S. Iohn speaketh of them in the sixt chap. This then being certen and euident that the woordes of Chryst in the sixt of S. Iohn as by Chrysostom and Euthymius by S. Augustin and Teophilact they are distincted be spoken and vnderstanded of his bodie and blood according to the distinction we shall bring in the woordes of Chryst for the proof of this that ys here to be prooued Thus Chryst saieth Non sicut manducauerunt patres vestri Manna mortui sunt Qui manducat hunc panem viuet in aeternum Not as yowr Fathers did eat Ioan. 6. Manna and be dead he that eateth this bread shall liue for euer In the whiche saing of Chryst we are taught two thinges The first that Manna ys a figure of our heauenly Manna I meen of Chryst in the Sacrament our most pleasant foode as the comparison of the one to the other made by Chryst him self doth well proue and as at large yt ys testified by the testimonie of manie Fathers in the. 4. 5. 6. 7. 8. 9. and tenth chapiters of this booke Thexcellēcie of the B Sacr. aboue Manna The second thing ys the excellencie of our Manna the bodie of Chryst in the Sacrament the thing figured by the other Manna Whiche excellencie Chryst very manifestlie declareth when he saieth that the eaters of Manna are dead but the eaters of this Manna in the Sacrament shall not onely liue but they shall liue for euer As life in naturall thinges ys moch more excellent then death so that which geueth naturall life ys moche more excellent then that whiche geueth yt not life As betwixt life and death ther ys no iust cōparison both for that inter ens non ens nulla est comparatio betwixt some thing and nothing ys no comparison and also for that no comparison can be grownded wher ys no positiue so betwixt temporall life and eternall life ys no comparision for that as S. Gregory saieth Temporalis vita aeternae vitae comparata mors est potius dicenda quà m vita The temporall life compared to the eternall life ys raither Gregorius to be called death them life Then the eternall life so farre passing the temporall life as life doth death how moch then surmounteth the Manna Māna the figure gaue but tēporal life Māna the thing eternall life of the chrystians the Manna of the Iewes wher as this geueth but temporall life the other eternall as saieth S. Augustin Manna de coelo apertè ab ipso Domino exponitur Patres vestri inquit manducauerunt Manna in deserto mortui sunt Quādo enim viuerent Figura vitam praenunciare posset vita esse non posset Manducauerunt inquit Manna mortui sunt id est Manna quod manducauerunt non illos potuit de morte liberare non quia ipsum Manna mors eis fuit sed quia à morte non liberauit Ille enim liberaturus erat á morte qui per Manna figurabatur De coelo certè Manna veniebat Attende A figure maie fore the we life but yt can not be life quem figurabat Ego sum inquit panis vinus qui de coelo descendi Manna from heauen ys plainly expownded of our lorde himself Yowr fathers saieh he haue eaten Manna in the wildernesse and are dead for when shoulde they liue A figure maie foreshewe life but yt can not be life They haue saieth he eaten Manna and are dead that ys to saie Manna which they haue eaten could not deliuer them from death not that that Manna was death vnto them but bycause yt deliuered them not from death He shoulde deliuer them from death who was figured by Manna Certenlie that Manna came frō heauen Take hede whom yt did figure I am saiethe he the liuing bread whiche descended from heauen Thus farre S. Augustin Seing then that Manna the figure whiche rained to the Iewes coulde not deliuer from death as here yowe haue heard S. Augustin testifie and Manna the bodie of Chryst the thing figured and conteined in our Sacramēt doth Our Sacr. geuing lise sarre excelteth Māna that gaue got life deliuer from death and therfor of consequent geueth eternall life as Chryst him self also auoucheth in the text alleaged yt can not otherwise be concluded but that our Sacrament of Chrystes bodie and bloode ys incomparablie excelling Manna and anie other sacrament that in the olde lawe did figure Chryst As here by the comparison which Chryst hath made betwixt Manna and his bodie the excellencie of the one aboue the other ys easie to be discerned so nowe shall we see the like handling of the figure and the veritie by the holy fathers Holy Cyprian sheweing the meting and applicacion of the olde Paschall lābe which was a figure of our new Paschall lābe declareth most plainlie the excellencie of the one aboue the other Caena disposita inter sacramentales epulas obuiarunt sibi instituta noua antiqua Et consumpto agno quem antiqua traditio proponebat Cyprian de cana Do. inconsumptibilem cibum magister apponit Discipulis Nec iam ad elaborata impensis arte conuiuia populi inuitantur sed immortalitatis alimoniae datur à comunibus cibis differens corporalis substantiae retinens speciem sed virtutis diuinae invisibili efficien tia probans adesse praesentiam The supper being ordined emong the Sacramentall The inconsumptible 〈◊〉 geuē to the Apostles both conteined the presēce of diuine power and also reteined the forme of corporall substance meates ther mett together the newe and the olde ordinances and the lambe which the olde tradiciō did sett furth being consumed the master sett before his disciples inconsumptible meate Neither are the people bidden to feastes prepared with charges and conning but the foode of imortalitie ys geuen differing from comon meates reteining the forme of corporall substance but prouing by inuisible woorking the presence of the diuine power to be present Thus S. Cyprian As in this sentēce ye see the applicaciō of the ordinaūces of the old law to the newe so maie ye easilie perceaue that the one farre excelleth the other The meat whiche was geuen according to the olde ordeinaunce was consumed but the meat whiche was geuen according to the new ordeinance was inconsumptible That that ys of a limited power and finite yt maie haue a certain degree of excellencie cōpared
one bodie with Chryst Thus he Among other thinges woorthie of note in Theophilact to trooble the Reader with no mo then appertein to the declaracion of the matters whiche be here to be decided two onely shall be noted As for the presence of Chryste in the Sacrament as he doth euerie wher So dothe he here most plainlie teache the same Owre incorporacion also to Chryst by the receipt of the same bodie with other Fathers before alleaged he doth professe and acknowledge As for the first this Authour perswading vs to the vnitie of loue and charitie induceth for his cheif and great argument for that pourpose that we shoulde so be bicause our Lorde hath imparted his owne bodie to vs to the entent we shoulde be one And yf the Aduersarie wolde blinde the simple reader that this Authour meneth that he gaue vs his owne bodie vpon the crosse for our redemption yt ys true in dede that our Sauiour Chryste gaue his bodie for vs to the death of the crosse But that this Authour ment here of that his geuing of his bodie that ys most false For he speaketh of that maner of the geuing of the bodie of Chryst that S. Paule speaketh of in this scripture which he expowndeth And here Sainct Paule speaketh of the geuing of Chryst as he ys geuen in the Sacrament as the wholl processe of Sainct Paule doth well proue So that this Authour expownding Sainct Paule speaketh as Sainct Paule doth of the Sacrament Then speaking of the Sacrament this Authour saieth that Chryst geueth vs his owne bodie therin And here by the waie note that he saieth not this as of him self but saieth that Sainct Paule saieth so Wherhie he signifieth that this text of Sainct Paule speaketh not of materiall bread signifieng or figuring the bodie of Chryst but of the verie reall bodie of Chryst and therfore saieth that he Argument vpon the woorde bread in S. Paule refelled imparteth to vs his owne bodie He geueth vs not his owne bodie yf we haue but a peice of bread For the bread ys but a sign or figure of the bodie of Chryst not present to be geuen but absent So that wher the Aduersarie buyldeth as he thinketh his strong towers and bullwarkes against the veritie of this blessed Sacrament vpon this and other places of Sainct Paule of the whiche some be allreadie treacted of and the rest by the helpe of Gods grace hereafter shall be saing that yt ys but bread bicause Sainct Paule calleth yt bread ye maie well perceaue what a false grownde he taketh and howe vnsure his buylding ys For this Authour saieth that Sainct Paule in this place saieth that Chryst geueth vs his owne bodie wherby yt ys euident that though Sainct Paule calleth the Sacrament bread yet he meneth not nor vnderstandeth therbie materiall breade as the Adueasarie dreameth but meneth that yt ys that breade which ys Chryst in that sense that Chryst calleth himself when he saied Panis quem ego dabo caro mea est quam dabo pro mundi vita The bread whiche I will geue Ioan. 6. ys my flesh whiche I will geue for the life of the worlde This sentence as Chrysostome Theophilact and manie mo as yt ys declared in the seconde booke do testifie ys spoken of the Sacrament and then wolde I aske the Aduersarie whether Chryst calleth him self materiall bread here or no. Yf he shoulde aunswer that he did so then the saing of Chryst must nedes haue this sense that materiall bread which I will geue ys my slesh And so shall he bothe graunt a presence of Chrystes flesh in the Sacrament and also condescend to Luthers heresie who saieth that this ys a good and true proposition This bread ys my bodie and this wine ys my bloode Yf he saie yt that ys not taken there for materiall bread but in the generall significacion for foode as the scripture calleth Manna as when yt saieth Panem caeli dedit eis panem Angelorum manducauit homo He gaue them bread of heauen Man hath eaten the bread of Angells Of the which in the Psal 77. same significacion Chryst saieth Non Moyses dedit vobis panem de coelo Moyses did not geue yow bread from heauen Whie then maie not Sainct Paule Ioan. 6. S. Paule calleth the bodie of Chryste bread as Chryste called himself in the 6 of S. Iohn 1 Cor. 2. speaking of the Sacrament vse the same terme in the significacion that his master Chryst did when he spake of the same Sacrament and yet the same not to be taken for material bread but for foode as yt was in the sense of his master Sainct Paule was no soche disciple to varie and chaunge the significacion of a woorde wherby he shoulde varie from his master in sense For he well knewe the minde of his master as he saied Nos sensum Christi habemus We vnderstand the minde of Chryst Yf then Chryst vsed this woorde Panis not for materiall bread but for foode when he spake of the Sacrament that he wolde geue furth and leaue to vs will not trowe ye his chosen vessell who vnderstandeth the minde of his master when he speaketh of the same thing that his master spake of and vseth the same woorde that his master did will not he vse the woorde in the same significacion that his master did to kepe the minde of his master and not to varie from yt He shoulde haue varied from the minde of his master all the heauen wide as they saie yf he shoulde take this woorde panis for materiall bread For then this great mysterie of our incorporacion to Chryst and this gteat benefit of the incorruptibilitie and immortalitie of our flesh and bodie which cometh to vs by the partaking of Chrystes flesh shoulde be attributed to a peice of materiall bread Which thing what ys yt but plain idolatrie geuing the diuine honours of Chryst to a creature a dumbe peice of bread Wherfor to ioin with this learned Authour we must saie for that otherwise we can not trulie saie that Sainct Paule saieth here that Chryst imparteth to vs his owne bodie And so Sainct Paule speaketh here of no materiall bread but of that high and godlie foode the bodie of our Lorde and Sauiour Iesus Chryst Wher then nowe ys the force of the herculeouse argument of the Aduersarie who by this processe of Sainct Paule wolde proue that the Sacrament The argument of the Sacramētarie ouer throwen for S. Paule speaketh not of materiall bread ys but bread bycause Sainct Paule calleth yt bread after the consecracion For he speaketh saieth he of the bread broken to the vse of the communion whiche ys after consecracion Wherfor seing Sainct Paule calleth yt bread after the consecracion yt ys after the consecracion but bread Yf this woorde bread were not vsed in the scripture in an other significacion then for materiall bread and were not also of our Sauiour Chryst him self speaking of this Sacrament otherwise
soche abuse moche to offend him Lib. 6. cap. 23. The impudens fact of Iulianus in possing against the holie aultar In the tripartite historie we reade that in the tlme of Iulianus Apostata one called Iulianus beinge the ruler of the east parts vnder the same wicked Iulian then Emperour entred in to a church and pissed against the aultar The woordes of Theodorete be these Iulianus praefectus impudenter contra sacrum altare minxit quem cùm Euzoius prohibere tentaret eum ille percussit in capite Iulian the president impudently pissed against the holie aultar whom when Euzoius wolde haue forbidden he strooke him vpon the heade Here by the reporte of this authour ye see the impudente facte of this wiked Iulianus wher by the waie note that the authour calleth yt an impudent facte and also calleth the aultar an holie aultar And nowe heare the punishint of this facte The authour reporting the wiked doinges of the saied Iulianus and of one Felix together shewinge both their punishiments saieth thus Sed pro ijs impietatibus vesanisque praesumptionibus non post multum paenas exacti sunt Nam repente Iulianus saeuo morbo correptus viseribus putrefactis interijt excrementa non per meatus egestinos emittebat sed scelestum os quod blasphemijs ministrauerat organum huius excretionis est factum But Abuse of aultars and spoilt of churches punished for all these wickednesses and furiose presumptions they within a litle while after suffred paines For Iulianus being sodenly taken with a sore disease his bowells being putrifieddied and he did not voide the excrements by the lower parts of his bodie But the wiked mouthe that had ben an instrument to blasphemies was nowe made an organ of excretion Thus moche the ecclesiesticall historie In whiche as before we sawe the offence of the man So nowe perceaue Arrius his filthie deathe we the punishmēt Arrius was a blasphemouse heretique whose heinouse offence was by his death inflicted of God declared to all the worlde to be to God very greuouse and displeasaunt and yet yt was not more greuously punished then this For that man though he in easing of nature by gods plague powred oute with thexcrements the bowells of his bodie and so died a fylthie deathe Yet this man whose bowells by the like plague of God were putrified and rotten in his bodie and therby God so disposing the filthie and stinking excrements that shoulde haue ben voided by the lower parts of his bodie wer voided and powred oute at his mouth and so dieng died yet a filthier deathe then thother Yf then the contemptuouse abuse of aultars were so greuously punished of God and the reuerent vse of aultars was neuer reproued easie yt ys to iudge that the well vsers of aultars are of God praised and the abusers of them of God dispraised the vse of aultars of God and auncient Fathers well liked the abuse of thē moch misliked But once to finish this matter and to returne to our text and to Anselmus whose exposition we alleaged ye maie by this that ys saied well peceiue that both the name of the aultar and also the vse of yt ys comed to vs from the primitiue churche So that this authour Anselmus ys not the first authour of yt But he speaketh of yt as he hath learned of the Fathers And therfore dothe verie well expownde the table of our lorde in S. Paule calling yt the aultar For the aultar in deed ys the table of our lorde wherin ys the meat of the bodie of Chryst whiche ys the sacrifice of our lorde of the which the faithfull people be partakers and wher vpon we feede to repayre this corruptible flesh that yt maie once come to incorruption ad from mortalitie to immortalitie Neither onelie are we moued by the exposition of this authour to vnderstande Aultar wherfor yt serueth S. Paule to speake of the aultars but also to vnderstand him to haue spoken of the sacrifice of the same aultar of Chryst for that therin he implieth the sacrifice of Chrysts bodie and blood by cause an aultar generaly serueth to beare a sacrifice wherfor particularlie the aultar of Chryst serueth to beare the sacrifice of Chryst To this vnderstanding of S. Paule the verie letter leadeth S. Paules own argument made to the Corinthians enforeth For when he saieth vnto them Ye can not drinke the cuppe of our lorde and the cuppe of deuells ye can not be partakers of the table of our lorde and of the table deuells In bothe parts he calleth yt indifferentlie the cuppe So that to the vessell of our Lordes table he geueth no other terme then he doth to the vessell of the table of Deuells Yf then yt be the cuppe of the Deuells bicause yt was offred to Deuells in sacrifice then ys the other the cuppe of our Lorde bicause yt ys offred to him in sacrifice Likwise for the second sentence Yf the table of Deuells be so called bicause yt serueth to the sacrifice of Deuells Euen so must the table of our Lorde be so called bicause yt serueth to the sacrifice of our Lord. Thus then ye see that of the verie letter and of Sainct Paules argument yf yt shall haue anie force by the comparison whiche he here maketh that as he spake of the sacrifice of Deuells on the one side so he spake of the sacrifice of our Lorde on the other side For as Hilarie saieth Omnis comparatio ad intelligentiae formam praesumitur vt id de quo agitur secundùm exemplum propositum assequamur Euery comparison ys taken to the forme Hilar de Trinit li. 8 of vnderstanding that we maie atteign yt that ys spoken of according to the example that ys proposed Nowe yf Sainct Paule making his comparison shoulde in one parte speake of one thing and in the other parte of an other thing howe shoulde the comparison healpe our vnderstandinge Wherfore according to Sainct Paules example we vnderstand him speaking of the cuppe of our Lorde to haue spoken of yt as of the bloode of Chryst offred in sacrifice of the whiche as before ys saied we be partakers as in the same example speaking of the cuppe of Deuells he speaketh of yt as of a sacrifice offred to Deuells of the whiche Idolaters are partakers Otherwise what shoulde the cōparison auaill when betwixt a thing offred in sacrifice and a thing not offred in sacrifice ther ys no proporciō Wherfor as the exāple ys vnderstāded of a thing sacrificed So must the thing compared to the exāple be vnderstanded of a thing sacrificed that ther maie be proporcion and similitude betwixt the thinges ioined in cōparison Then must yt be concluded that as Sainct Paule spake of sacrifice in the example So spake he of sacrifice in the thing compared to the example And so yt ys euident that the bodie and bloode of Chryst in the Sacrament of which we are partakers after the minde of Sainct Paule ys a
time of Alexander who went next before him Nowe Reader thowe seist substanciall proofe against the Aduersarie wherby ys prooued this to be the saing of Alexander as some accompt the fifte Bishoppe of Rome after Sainct Peter whom the Aduersarie wolde reiect by cause he so planlie impugneth his heresie But this being thus prooued the trueth appeareth that the name of Misse hath bē in the Churche assuredlie withoute all double more then fourtene hondreth years And yf vaingloriouse pride did not to moche preuaill in the Aduersarie soche reuerence shoulde be geuen to antiquitie and speciallie to so holy a Martir as he was that that ys saied of him with the approbacion of the wholl Churche shoulde be embraced and humblie receaued and not arrogantlie and contemptuoslie reiected and despised And yet this ys to be thought of so holy and auncient a Martir that he himself wolde not inuent a noueltie of himself but raither that he tooke yt of his Fathers as the maner of his writing doth in good parte prooue And nowe that we haue driuen the matter thus farre let vs here rest with S. Augustins rule and counsell whiche ys this Illa quae per orbem vniuersa obseruat Ecclesia datur intelligi vel ab ipsis Apostolis vel à plenarijs Concilijs quorum Ad Ianua epus ◠18 est in Ecclesia saluberima authoritas statuta retineri Soche thinges as the wholl Churche through the worlde dothe obserue we maie vnderstand that they are retined as ordeined either of the Apostles them selues or ells of generall councells whose authoritie ys in the Churche most holsome or profitable Then forasmoche as the name of Masse ys reteined through This his false assurance declareth both vntreuth and arrogancie vntreuth for yt was in vse before foure hondreth yeare arrogancie that confessing the vse for Mc. years he dothe nowe reiect yt all the Churche For that which the Grekes call Liturgia the Latines call Missa and in the english tounge both be called Masse and that name was not appointed by anie generall councell but was in vse before the first generall councell that was holden we maie saie by S. Augustines rule that yt cometh from the Apostles And nowe wher ys the great assurance that this Proclamer made vnto yowe wen he saied I assure yowe Bretheren that the name of Masse was neuer named vntill foure hondreth years after Chryste And among vs english men I wolde see what other name either the Proclamer or anie other learned or vnlearned man can shewe to haue ben in this realme generallie vsed since yt receaued the faithe but onelie this name Yf thei haue none other name but this and this name they receaued when they first receaued the faithe as inglish men and haue from that time till within these fewe late yeares continued the same What nowe moueth the english man to reiecte that name that he receaued withe his faithe With the greif of my heart I tell the cause The cause ys that he reiecteth the faithe that was first receaued And therfor I feare that the english man reiecting the faith wherby he was first made a christian man and the names of thinges to that faithe apperteyning he will also reiect Chryst and the name also of a christian man But God of his mercie turne his face from our sinnes and turne vs home again to him that we perish not in our vnfaithfullnesse but by his grace acknowledging our offence we maie euerie one of vs determe with the prodigall Sonne and saie Surgam ibo ad patrem meum dicam ei Luc. 15. Pater peccaut in coelum coram te iam non sum dignus vocari filius tuus c. I will arise and go to my Father and I will saie to him Father I haue sinned against heauen and before thee I am not woorthye to be called thy Sonne Whiche determinacion God graunt shortely to come to passe THE THREE AND THIRTETH CHApiter treacteth of the Masse yt self FOrasmoche as Masse hath a larger and straiter acception or significacion Masse hath two significations meet yt ys that both be declared that yt maie be discerned whiche of them yt ys that proprely ys called Masse Of Masse in his large signification the Proclamer though more like a Sicophant then a man of true and sincere reporte saieth that yt consisteth in foure partes Yf he had added the fifte or if in the holie consecracion he also vnderstandeth holy oblacion he hath declared what Masse ys in the large signification For the holie praiers that go before consecracion oblacion and receauing and that folowe them holie doctrine also as the epistle the Gospell and other scriptures ther placed and readde with all the Ceremonies therunto apperteining added and putto of diuerse holy Fathers to encrease nourish and conserue the deuocion of the people for the more reuerend vse of the Sacrement to the honour and glorie of God whose honour ys moche mainteined by the reuerend handling of his misteries are not proprelie called Masse but largelie forasmoch as they be annexed and ioined to that that proprely ys called Masse and be not the Masse yt self For the Masse yt self ys the holie consecration of the bodie Masse prophelie what yt ys and bloode of Chryst the holie oblacion and offringe of the same in the memoriall and remembrance of his passion and death with humble and lowlie thankes lawdes and praises for the same and holie receauing of that bodie and bloode so consecrated This ys yt that proprely ys called the Masse bicause thus moche ys instituted of Chryst him self For he in his last Supper when he had consecrated and offred his blessed bodie and bloode he saied Accipite comedite Hoc in mei memoriam facite Take and eate do this in remembrance of me So that consecracion oblacion with thankfull remembrance of Chrystes deathe and holie receauing of his blessed bodie be the thinges that proprely be called the Masse Nam per reliqua Ambr. de Sar. lib. 4. cap. 4. omnia quae dicuntur Laus Deo defertur oratione petitur pro populo pro Regibus pro caeteris Vbi venitur vt conficiatur venerabile Sacramentum iam non suis sermonibus sacerdos sed vtitur sermonibus Christi For by all the other thinges that be saied saieth Sainct Ambrose lawde and praise ys geuen to God praier ys made for the people for kinges and for other but when the honorable Sacrament shall be consecrated then the preist vseth not his owne woordes but the woordes of Christ So moche then as ys of Chrystes institucion ys properly called the Masse by the propre signification And the rest that of godlie men ys added for consideracions before mencioned ys generaly called the Masse by a general significacion As baptisme proprely ys no more nor proprelie extendeth yt selfe anie farder then to the washing of the bodie in the name of the Father and Baptisme vsed in
two significacions of the Sonne and of the holie Gost and to the washing of the Soule from sinne by grace geuen in the ministracion of the same Sacrament yet the wholl ministracion and praiers aswell before batisme as after vsed in the same by a generall significacion ys called Baptisme So ys the consecracion and oblacion of the bodie of Chryst with all praiers and Ceremonies either going before or folowing the same by generall significacion called Masse This breif description of the Masse being made let vs examin the partes of yt whiche of them or howe manie of thē be against the woorde of God and the example or practise of the primatiue Church as yt ys pretended that yt maie be perceaued what iust cause the Proclamer hath so moche to exclame against the Masse The first parte ys consecracion This parte for that by yt ys taught the Parts of the Masse presence of Chrystes bodie and bloode whiche the Proclamer can not abide ys one cause why he reiecteth the Masse But howe iustly he doth it yt maie be perceaued through oute all this booke in which ys prooued the presence whiche the catholique Church teacheth and the figure ys improued whiche the Aduersary mainteineth An other parte ys oblacion or sacrifice wherin the Churche offreth Chryst to God the Father according to the commaundement of the same owne maister Chryst in the memoriall of his passion and deathe That this parte ys not against the scriptures and the holy Fathers yt ys allready proued in the declaracion of the prophecies of Melchisedech Daniel and Malachie in the first booke wherunto ys made an addicion whiche thowe shalt finde in the xxxvij chapiter of that same booke sufficient I trust to aunswere and satisfie anie reasonable man An other parte ys receauing of the Sacrament In the whiche twoo thinges do offend the Proclamer The one ys that the people do receaue vnder one kinde The other that the preist receaueth alone Whether the receauing vnder one kinde be against the Scriptures or the practise of the Primitiue Churche yt ys disputed and the trueth declared in the seconde booke from the lxiiij chap. to the. end of lxvijchap As for the receauing whiche the Proclamer termeth priuate yt shall be hereafter treacted of In doctrine which ys an other parte I knowe not what fault he can finde In praier the first and last parte of the Masse he findeth two faultes The one that praier ys made to sainctes The other that praier ys made for the dead for these two we shal haue recourse to the primitiue Churche and there make triall whether the Church doth well in so doing or the Aduersarie euell in denieng the same to be laufull and good Nowe for the first parte of the Masse whiche ys consecracion I will not moche otherwise here treact of yt but onelie laing furth the practise of the Apostolique and primitiue Churche therin compare the doinges of the catholique Churche nowe therwith that yt maie be perceaued howe iustlie yt foloweth the example therof As for the effect of consecracion whiche ys the presence of Chrystes bodie ther neadeth here no speciall treactice for that the woll booke treateth therof so fullie that yf the Proclamer will finde fault in the Masse forthat the presence ys taught ther to be he maie in other places of this worke finde sufficiēt matter for the proofe of the presence whiche yf yt will not satisfie him neither maie a fewe woordes here spoken moche helpe him As for the seconde parte whiche ys the oblacion or sacrifice of Chrystes bodie as before yt ys declared that yt ys offred according to the will and commaundement or Chryst himself and that by the testimonie of the Scripturs as they be vnderstāded of a nombre of the most auncient Fathers and by diuerse other graue authorities So shall yt be nowe set furth and cōmended to yowe by the practise of the Primitiue Churche Whiche we haue differred to this place And forasmoche as the Proclamer to extenuate and abase the honorable estimacion of the Masse whiche yt ought to haue in the heartes of the people doth for shame and with shame conceale the names of soche auncient Authours as do testifie that both Sainct Peter and Sainct Iames saied Masse the one at Rome the other at Hierusalem and doth also to Whē truth and learning serueth not mocking and skorning be their best argumētes bring the matter in contempt aske by waie of skorn whie raither we saie not that Chryste him self saied Masse for that were the neerer waie to bring the Masse in creditte I shall by good and sufficient authoritie shewe that not onelie Sainct Peter and Sainct Iames but also Chryste him self did saie Masse And so beginning at Chryst descende to three or foure hundreth yeares after Chryst and shewe the practise of the Churche And for this time I will ouerpasse the farder mocke and skorn that he maketh against the blessed Masse asking whie we doe not raither saie that Aaron and his chapleins saied Masse For in dede saieth he as yt hath ben vsed the Churche hath had moch more of the Robes of the Ceremonies and of the sacrifices of Aaron then of the institucion or ordeinance of Chryste For ys I shoulde touche him for that I shoulde cause Arons garment worne for a Bishopporke and the Cōmunion ministred in a cope him to be perceaued to impugne and in that behalf to skorne the ministracion of the Communion For that ys ministred in coapes and other soche garmentes as before were vsed in the Churche and he himself refuseth not to weare Aarons garment for a Bishoppericke So well agreeth his doing and his preaching together And thus scoffing at the garmentes that be nowe yet vsed he seemeth to me not to like this order of Religion that he liueth in but raither to reprooue this as he doth the other For in this poinct by his iudgement they holde both of Aaron But letting this passe I will returne to my matter and wish the Reader to remembre what this woorde Masse doth signifie as yt ys declared in the last chapiter and therwith to haue in minde as yt ys saied in this chapiter Chryste saied Masse that Masse ys the action of the consecracion oblacion and receauing of the bodie and bloode of Chryst and so vnderstanding Masse I saie that Chryst did saie Masse For he in his last Supper did institute Masse and did ther consecrate his bodie and bloode and offred them in sacrifice and gaue them to his Apostes to be receaued and commaunded that so yt shoulde be doen in the remembrance of his passion and death In this matter who listeth to be satisfied forsomoche as one auncient Authour maie satisfie a man let him reade the Epistle of Sainct Ciprian to Cecilius Epist li. 2. Epist. 3. and he shall ther sinde euery parte of the Masse here reckned to be doen by Chryst First for the consecracion he saieth thus Vt in Genesi
S. Paule said Masse be remembred that Masse as yt ys taken in the propre significacion ys no more but the consecracion oblacion and receauing of Chrystes blessed bodie and bloode Masse largelie taken ys both the consecracion oblacion receauing and also a certain ordre of rites ceremonies praiers and reading of scripturs added therunto Nowe that S. Paule did consecrate the bodie of Chryst and sacrificed the same his doctrin in the x. and xi of his epistle to the Corinth hath and shal so declare the same that the Proclamer by no honest mean shall denie yt this being presupposed that he did as moche as he taught But he taught the bodie and blood of Chryst to be consecrated and sacrificed Wherfor he did the same yf he did that then saied he Masse as of Chryst yt was instituted But to this institucion S. Paule also as S. Peter added a certain maner and ordre of praiers and ceremonies and therfore yt maie be saied that he saied Masse in the large maner of the acceptiō of Masse 1. Cor. 11. That he made a certain ordre his own woordes will proue yt For when he had trauailed to reduce the Corinthiās to the right instituciō of Chryst that ys to the honourable maner of the mynistracion of his bodie and blood which ys the consecraciō oblaciō and godlie receauing of the same in the ende of all he saieth Caetera cùm venero disponā Other things I shal sett in ordre when I come As who might saie I haue now geuē instructiōs as touching the substancial parts of the Masse aboute the well doing of the whiche lieth the great weight I haue put yow in mind of the verie instituciō of Chryst I haue taught yow how ye aught to examin yower selues before ye come to receaue that blessed bread the bodie of Chryste I haue let yowe vnderstand what horrible daunger abideth thē that vnwoorthilie receaue that bodie ād drinke that blood and that ye might perceaue some foreshewe and feel as yt were a foretaste of the wrath and displeasure of God vpon them that vnwoorthilie receaue the bodie and blood of Chryste I haue certified yowe that for soche vnwoorthie receauing God hath plagued manie with diuerse diseases and sicknesses yea and manie with death Thus haue I instructed yowe in the weightie pointes of this honorable mynistracion As for the extern maner of ceremonies and praiers to be vsed therat after the maner of some other Churches to bring yowe to one forme when I come I shall make that ordre for yowe That thus S. Paule did meen the expositours of the scriptures beare witnesse Hugo Cardinalis saieth thus Caetera necessaria ad sumptionem Eucharistiae et ad ordinationem ecclesiasticam cùm venero disponam Other thinges necessarie for the receipt of the Sacrament and the ordeinance of the Church I shall dispose Hugo in 11 1. Cor. and set in ordre when I come But though this exposition maie like the quiett man Yet yt ys like not to please the contentiouse Sacramentarie Wherfore we will heare S. Hierom who breiflie saieth thus Caetera de ipsius mysterii sacramento cùm venero disponam Other thinges as concerning the sacrament Hierō ibid of that mysterie when I come I shall take ordre for them Thus S. Hierom. The necessarie substanciall and weightie parts of the Sacrament being spoken of in the x. and xi chapters yt ys easie to gather and perceaue that here he speaketh of the ordeinance of the rites ceremonies and praiers tobe doen aboute the mynistracion But that all cauille of the Aduersarie maie vtterlie Aug. ad Ianuar. be remoued the plain exposition and sentence of S. Augustine shall be heard vpon this place who saieth thus Vnde datur intelligi quia multum erat vt in epistola totum agendi ordinem insinuaret quem vniuersa per orbem obseruat Ecclesia ab ipso ordinatum esse quòd nulla morum diuersitate variatur Wherbie yt ys geuen tobe vnderstanded that yt was to moche that in an epistle he shoulde declare all that ordre of mynistracion which the vniuersall Churche throughout the worlde taketh to be ordeined of him forasmoch as yt ys not by anie diuersitie of maners varied or altered Yf then S. Paule deliuered to the Corinthians both the substanciall parts of the Masse as ys saied and also by this testimonie of S. Augustine deliuered vnto them the ceremonial part that ys the ordre and maner of celebracion and mynistracion what can we ells saie but that he deliuered and taught thē the ordre of Masse And that he did so S. Augustines wordes prooue inuinciblie For he saieth that he speaketh of that ordre which the vniuersal Church Ad Januar epist 118. obserueth But the vniuersall Church obserueth the ordre of Masse Wherfor yt ys the ordre of Masse that S. Paule speaketh of And what should we think but that these two cheif Apostles ād the other also should setfurth the ordre of the mynistracion of the Sacrament the ordre of the Masse sith that Christ instituting the thing left the ordre and maner of the mynistracion to them Chryst himself instituted the substanciall parts of the Masse but left the order of mynistracion to the Apostles as S. Augustine ys a strong and a plain wittnesse saing Non praecepit quo deinceps ordine sumeretur vt Apostolis per quos ecclesias erat dispositurus seruaret hunc locum Chryste gaue no commaundement after what ordre yt shoulde afterwarde be receaued bicause he wolde leaue that place to his Apostles by whom he wolde sett his Church in ordre In this saing of S. Augustin note that Chryst instituting the holie mynistracion did as ys saied onelie institute the substanciall parts of the Masse the thing yt self and not the ordre and maner how yt should be doen. Wherbie maie be perceaued the vanitie of the railing of the Aduersarie against Chryst catholique Churche for the rites and ceremonies vsed in the Masse For saieth he Chryste commaunded no crouching no kneelinge nor no soche dumbe ceremonies as the Papistes doo vse Yt ys true he commaūded none soche but he left the ordre of them to his Apostles that they in those matters should take ordre Wherfor the Aduersarie maie not drawe the Church to do nothing more in the holie mynistracion then Chryste did For so as by S. Augustine yt maie be perceaued Chryste himself wolde not but he wolde haue an ordre and maner therin whiche he wolde shoulde be made by hys Apostles and Churche wherfore let not the Aduersarie vse anie more his vain argumēt Chryst did not this or Chryst did not that therfor we should not doo yt For soch doings he lefte to the ordre of his Church And forasmoch as he so did we must with reuerent obedience accept and regard that by her ys ordeined And now seing that Chryste hath lefte soch ordre by other then by himself to be
drinke in the remembrance of me What should they eate That that he tooke vnto them what did he take vnto them The Euangelists do testifie Take eate this my bodie They shoulde drinke in the remēbrance of him What shoulde they drinke ▪ That also that he did take them What did he take them The Euangelists likewise declare Drinke ye all of this saieth Chryste for this ys my blood of the newe testament c. Here be the woordes of the institucion Here ys instituted that the bodie and bloode of Chryste should be receaued in By Chrysts institucion we shoulde receaue his bodie and bloode in 〈◊〉 c. the remembrance of his passion and death that bread and wine shoulde be so receaued here ys not one title Chryste saied not eate this bread and drinke this wine in my remembrance Wher then be we commaunded to receaue the creaturs of bread and wine according to the institucion of Chryste yf yt be not commaunded here As touching the institucion of Chryste yt ys at the full treacted of in the second booke wher be produced xii cooples of the higher house of Chrystes Parliament and vi cooples of the lower house of the which a great nombre declare the verie substance of Chrystes bodie and blood to be verilie dispensed and geuen in the Blessed Sacrament The newe church chargeth Chryst with an vntrueth and a good nombre of them denie the same Sacrament to be a figure onelie Yf yt be not a figure then ys yt not bread and wine Yf yt be not then we eate not bread and wine as they saie according to Chrysts institucion Beholde thē the impudencie of these mē see their notable vntrueth that fear not before mē onelie which in so weightie a matter were to moche but also as yt were euen to the face of God to make a stoute lie against his onelie begotten sonne charging him with that that they be not hable to prooue But that this their vntrueth wher with they charge our Sauiour Chryst maie more fullie appeare and the trueth of the catholique Churche clerelie be seen ye shall not onelie when ye come to the next chapter note what ys doen according to Chrysts institucion but also here the practise of the Apostolique and primitiue Churche shall teache yowe what Chryste instituted to be receaued for the remembrance of his death S. Iames praied thus in his Masse Misericors Deus dignum me fac gratia tua vt citra condemnationem particeps fiam sancti corporis preciosi sanguinis in remissionem peccatorum c. O mercifull God make me by thie grace wourthie that withoute my condemnacion I maie be made partaker of thie holie bodie and preciouse blood to the remission of sinnes S. Basill thus Nullum nostrum ad iudicium aut condemnationem facias accipere sanctum corpus sanguinem Christi tui Make none of vs to iudgement or condemnacion to receaue the holie bodie and bloode of thie Chryste S. Chrysostom praied thus dignare potenti manu tua tribuere nobis immaculatum corpus tuum preciosum sanguinem per nos omni populo Vouchsafe with thy mightie hand to giue vnto vs thie vndifiled bodie and thie preciouse blood and by vs to all the people Thus they Yt ys not to be doubted but that all these and the Churche that they liued in receaued the sacrament according to Chrystes institucion But these creaturs of beead and wine omitted they shewe thē felues by expresse woordes to receaue the bodie and bloode of Chryste Wherfor Chrysts instituciō ys to receaue his bodie and blood and not the creaturs of bread and wine And that they speake not of the spirituall bodie onelie but of the reall bodie in the blessed Sacramēt two thinges in these fathers prooue yt in uinciblie The one ys in S. Iames and S. Basill They both desire that thoy not to cōdēnaciō maie receaue the holie bodie ād preciouse blood of Chryst That 〈…〉 bodie thē ys here receaued that maie be receaued both to saluaciō and damnacion The spirituall bodie can be receaued but to saluacion the reall bodie both to saluacion and damnacion wherfor they receaue the reall bodie of Chryste that maie be receaued to condemnacion The other ys in Chrysostom who desiereth Chryste that he wold vouchsafe both to imparte vnto him his bodie and blood and also by him and the preists to the people Wher vpon we maie thus reason That bodie was receaued of Chrysostom and the preistes which by them also might be deliuered to the people But thereall bodie of Chryste and not the spirituall might by them be deliuered to the people Wherfore Chrysostom and the preists receaued the reall bodie of Chryste That the spirituall bodie of Chryste or Chryste spirituallie cā not by the preists be deliuered to the people yt ys so manifest that yt nedeth no probacion yt standeth thē certē and sure that Chrysostome receaued the verie reall bodie of Chryste To conclude then this disputacion vpon the principall part of that that here ys intended S. Iames S. Basill S. Chrysostom receaued that that was according to Chrysts institucion to be receaued in the remembrance of his death But they receaued not the creaturs of bread and wine but the verie reall bodie of Chryste Wherfor they receaued according to Chrysts institucion his verie reall bodie in the remembrance of his passion and death Yt ys euident then that yt ys not Chrysts institucion to receaue the creaturs of bread and wine in the remembrance of his death wherfor we maie conclude that the pretensed praier of the lare erected Churche hath a foule and a wicked vntrueth in yt and for the maintenance of an abhominable heresie doth vntruely report and saie of our Sauiour Chryste and that not onelie Of intēciō of the newe ministres to the world but euen as yt were to the face of God Nowe remaineth the last thing appointed here in this chapter to be spoken of which ys the intencion and faith of the ministers of this newe Churche in the whiche a sewe woordes maie and shall suffice The intencion and faith of this Church ys not onelie perceaued by their cōmon professiō Two sortes of ministres of the Communion but also by this their praier Their common profession denieth the presence of Chrysts bodie in the Sacrament their praier confirmeth the same For desiering to receaue the creaturs of bread and wine they exclude the bodie and blood of Chryste into whose substance as Euseb Emis saieth the inuisible creaturs are turned Vnderstand that in this newe fownded Church be two sorts of ministres that doo minister this Communion One sorte ys of preists whiche lausullie consecrated in the catholique Churche haue fallen to heresie who although they haue authoritie by their holie orders to consecrate the bodie and bloode of Chryste yet nowe hauing neither right intencion nor faith of the catholique Churche they consecrate not The other sort ys
this pure and vndefiled sacrifice to be the holie bread on the aultar liēg before the preist in that he saieth hunc panem sanctum this holie bread and that he tearmeth the cuppe to be the cupp of euerlasting health For as the bread ys holie and the fountain of holinesse from whence to vs floweth all holinesse so ys the cuppe the cuppe of euerlasting health For sanguis Iesu Christi emundat nos ab omni delicto The blood of Iesus Chryst doth clense vs from all sinne and so pourging the grosse and filthie humoures of sinne which make the soule sicke geueth vs euerlasting health and wher euerlasting health ys ther ys euerlasting life And so cometh to passe that Chryst saieth Qui manducat meam carnem et bibit meum sanguinem habet vitam aternā He that eateth my flesh and drinketh my blood hath euerlasting life Thus then maie yt be perceaued that this holie bread and cuppe of life euerlasting Chrysts bodie in the Sacr ys the vnbloodie sacrifice of the Church ys the holie vndefiled and vnbloodie sacrifice which S. Ambrose testifieth to be offred in the Church which as ys saied well considered and weighed and these tearms the vndefiled and vnbloodie sacrifice and the holie bread and cuppe of life euerlasting compared and ioined together as meening one thing as they doo in dede cā signifie no other thing to vs but the verie bodie and blood of oure Lord and Sauiour Iesus Chryst offred as the vndefiled and vnbloodie sacrifice of his Church And Reader in case the Aduersarie wold bleer thine eie expownding thys woord of S. Ambrose Masse panem sanctum holie bread to be the sacramētall bread and the bread of their holie cōmunion so to delude thee and to elude the argument and to auoide the presence of Chrysts blessed bodie in the Sacramēt yet the woords adioined which be that the cuppe ys called the cuppe of euerlasting life do ād shal so streict him that he cā not but vnderstand thē of the bodie ād blood of Chryst ād not his sacramētal bread and cuppe For the one bi the cōfession of Oecolāp ād Crāmer cā receaue no holines being a dumbe creature and the other wil be confessed of all men yf yt be but a cuppe of wine that yt ys not the cuppe of euerlasting life Yt remaineth then that they are vnderstanded of the bodie and blood of Chryst which be the holie bread and cuppe of euerlasting life and the vndefiled and vnbloodie sacrifice of the Church Hitherto ye haue perceaued that S. Ambrose agreeth with S. Iames S. Clement S. Basill and S. Chrysostome in this poinct namelie in the oblacion of sacrifice And now that by S. Ambrose yt ys perceaued that he and the Church that he liued in did offre sacrifice and that that sacrifice was the bodie and blood of Chryst ther remaineth now that we conferre with him and the rest the doing of the catholique Church now in their Masse and of the hereticall Woords of the Canon in the Masse cōgregacion in the Cōmunion as they vntruelie tearm yt The catholique Churche as in the practise of all the Fathers yt was vsed immediatelie after the consecracion ys doen proceadeth thus saing Vnde memores nos Domine serui tui sed plebs iua sancta eiusdem Christi Filii tui tam beate passionis necnon ab inferis resurrectionis sed in caelos gloriosae ascensionis offerimus praeclarae maiestati tuae de tuis donis ac datis hostiam puram hostiam sanctam hostiam immaculatam panem sanctum vitae aeternae calicem salutis perpetuae Wherfore o Lord we thie seruantes and the holie people also being mindeful of the blessed passion of the same Chryste thie Sonne and of his resurrection and also of his gloriouse ascensiō into heauē we offre to thie excellēt maiestie of thie gifts and graunts a pure sacrifice and holie sacrifice an vndefiled sacrifice the holie bread of euerlasting life and the cuppe of euerlasting saluacion Thus the Church Wher ye perceaue that as S. Iames. S. Clement S. Basill and other did offre sacrifice and that in the remembrance of Chrysts passion resurrection c. So dothe the catholique Church now likewise offre in this praier which forasmoch as yt dependeth of somthing going before vnderstand that as in the Masse of S. Iames and the other so in this Masse rehersal ys made of this cōmaundement of Chryst Do ye this in remēbrance of me Wherupō this praier wherin in euerie of these Masses oblaciō ys made of the sacrifice of Chrystes bodie and blood ys furthwith added as the fulfilling of that cōmaundemēt and therfore saieth Wherfor we mindeful o Lord of the blessed passion c. Whiche ys asmoch to saie forasmoch as thie Sonne our Lord and Sauiour hath commaunded vs to offre in sacrifice his blessed bodie and blood in the remēbrāce of that death which he did once suffre in that bodie ād of other his great and wōderfull actes that he did in the same as his resurrectiō ascension c. Therfor o Lord according to this thy Sonne his cōmaundemēt being mind full of those great ād wonderful actes we offre vnto thee this holy sacrifice And here by the waie let the Proclamer note that wher he wold be certified wher we be commaunded to offre Chryst in sacrifice he maie by all these Masses be taught that we are so cōmaunded by Chrysts owne woord we be commaunded to offre Chryst in sacrifice wherupō if he wil see he maie perceaue that oblaciō ys made of the bodie ād blood of Chryst in eche of thē euen by his cōmaūdemēt as ys allreadie saied That the bodie and blood of Chryst ys the sacrifice that ys here offred yt maie suffice to repete a fewe words of S. Same 's our first witnesse ād of S. Ambrose our last witnesse for the profe of the same this being oute of all doubte Sacrifice of fred by S. James that the Fathers betwē thē dissented not frō thē S. Iames saied Offerimus tibi Domine sacrificiū verendū et incruentū We offre vnto thee o Lord this dreadful ād vnbloodie sacrifice This sacrifice being dreadfull and vnbloodie cā be none other as ther yt ys proued but the bodie of Christ And in that he calleth yt an vnbloodie sacrifice he beateth downe the grosse hereticall obiection of the enemies of Chrysts euerlasting sacrifice saing that if he be offred in sacrisice he must be slain again and his blood as often shedd as he ys offred wher the faith of all holie Fathers acknowlegeth yt to be an vnbloodie sacrifice for that no violence ys now wrought to the shedding of Chrysts blood S. Ambrose saieth Offerimus tibi hanc immaculatā rationabilē incruentā hostiā We offre vnto thee this pure reasonable and vnbloodie sacrifice And determining what this sacrifice ys he addeth Hunc panē sanctum calicē vitae aeternae This holie Sacrisice was
not these dūbe gestures and ceremonies This ys not onely an vntrueth For he knoweth that ther be learned Fathers that haue written bookes of the ceremonies of the Masse and farder haue declared what euerie p cercell or peice of the garmētes that the preist doeth weare in mynistracion doe signifie and haue fullie ād plainlie expounded euerie part of the Masse and the canon of the same as Isidorus Rabanus Hugo de Sancto Victore Gabriel Hoiffmister ād Garetius with other But yt ys also arrogantlie slaunderouse For he generallieaccuseth the wholl Church of ignorāce therbie seking to winne to himself the praise of singular knowledge and to blott all other before him with the grosnesse of ignorance to make himself to be seen wise and all other to be reputed as fooles but dicentes seesse sapientes stulti facti sunt The thirde which ys so manifest an vntrueth that euen a plain mā wolde by plain woorde call yt a lie as he maie doe the rest before mencioned ys that the Masse maketh no maner of mencion of Chrystes death Who wolde hauing knowledge so saie except he were so farre past shame that he regarded not what he saied Who wolde so saie that were not forced by Deuellish malice The Masse setfurth the death of Chryste more liuelie thē the new Communiō that wittinglie he wolde impugne the trueth and saie that not to be that ys and that to be that ys not What ys he that knoweth not that the Masse ys the memoriall of Chrystes passion and death Why ys the consecracion and oblacion of the bodie of Chryst doē but to the remēbrance of his passiō ād death Farder whē the preist saieth that the daie before our Lord Iesus suffred he tooke bread into his holie bādes and gaue thankes and saied take eate this ys my bodie which shall be geuen for yowe maketh he no mencion of Chrystes death When he saieth also This ys my bloode of the new testament which shall be shedde for yowe and for manie ys ther no mencion made of Chrystes passion and deth what hath the newe Communion to settfurth the death of Chryst more thē this but in the Masse besides this when the bodie and blood of Chryst be lifted vppe as once that same his bodie was vpon the crosse ys ther not a liuelie mencion made of his exaltacion vpon the crosse and of his death whē the preist in doing of this speaketh the woords of Chryst As often as ye doe this ye shall doe yt in the remembrance of me ys ther not good occasiō geuē to remembre Chrystes passiō and death by the rehersall of his owne cōmaundemēt After all this the preist immediatelie praieth and saieth Wherfore we Lorde being mindefull of the passion resurrection and ascension of oure Lorde offre vnto thie noble maiestie this pure sacrifice and be these woordes spoken without anie menciō of Chrystes death wher his passion resurrection and ascencion be called to minde and spokē by expresse woordes Ys not the prophecie of S. Peter fulfilled in this man and his likes when he saieth Erunt in vobis magistri mendaces qui 2. Peter 2. introducent sectas perditionis c. Ther shall be among yowe liēg masters which shall bring in sectes of perdiciō denieng the God that bought thē bringing vpon thē selues hastie perdiciō But leauing his vntrueths ād slaūders to him self and wishing this onelie here to be noted that soch vntrueths come not frō a good spirit I will returne to holie Basill of whose spirit ther ys no doubte and remembre that he in his Masse doeth both make intercession to Sainctes and doeth also praie for the soules of them that be departed Chrysostome also in his Masse praieth likewise in this maner Offerimus tibi MissaChrisost rationabile hoc obsequiū pro fideliter dormientibus pro patribus pro auis nostris interuenientibus Patriarchis Prophetis Apostolis Martyribus confessoribus et omnibus sanctis We offre vnto the this reasonable seruice for thē that sleape in faith for our Fathers and great graundfathers the holie Patriarches Prophetes Apostles Martyrs and confessors ād all saincts praing for vs. And shortlie after he praieth thus again Sancti Ioannis Baptistae prophetae praecursoris sanctorū nominatis simorū Apostolorū et sanctihuius cuius memoriā agimus et omniū sanctorū supplicationibus visita nos Deus et memor esto omniū in Domino dormientiū in spe resurrectionis vitae aeternae Chrysostō desurethin tercessiō of Sainctes ād praieth for the dead ac requiem praestaeis vbi lumen vultus tui superintendit By the supplicaciō or praiers of S. Iohn the Baptiste the prophet and forerunner ād of the holie ād most famouse Apostles ād of this Sainct whose memorie we make o God viset vs ād be mindfull of all that sleape in our Lord in hope of the resurrectiō of euerlasting life ād geue thē rest wher the light of thy coūtenance ouerlooketh all As in the other so in Chrysostōs Masse yowe see oblaciō made for the dead yowe see praier made for thē to obtein thē rest ād that also by the intercessiō of Sainctes By this then ye maie perceaue the maliciouse and slaunderouse railing of the Aduers against the Church who saieth that the Papistes haue made the Masse a sacrifice for the quicke ād the dead to the entēt they might make their merchandise therwith and so robbing the people fill their Aug. li. de heres Aerius accōpted an heretike deniengthe sacrifice of the Masse to auail the dead purseis with soule pence But ye see yt not inuēted of the Papistes as the Aduersarie termeth the catholike Chrystiās but ye see yt vsed ād practised of the Apostles and the holie Fathers in their Masses and so deliuered to vs. Now as we haue seen the practise of the aunciēt Church for the doing ād affirming the thing so let vs see the practise of the same for deniēg ād refusing the thing S. Augustine and before him Ephiphanius declare that ther was one called Aerius who as our newe masters doe nowe a daies denied the sacrifice of the Masse to be profitable to the dead for the whiche and certain other doctrines he was of the holie learned Fathers nombred amōg heretiques and of the Church so esteemed and reputed The practise of the Church then vpon them that denied the sacrifice of the Masse to be auailable to the dead was to esteem them and repute them as heretiques and this estimacion and reputacion was before the time of Epyphanius ād S. Aug. Concil Cartha 4. Let vs now proceade and see yet a litle farder In the fourth Councell of Cartage in the which S. Augustine was one soch a decree was made Qui oblationes defunctorum aut negant ecclestis aut cum difficultate reddunt tanquam egentium necatores excommunicētur they which denie vnto the church the oblacions of the dead or ells doe slacklie paie thē let them as the
shewe of woordes and no proofe in dede of that that he alleadged yt for As for the ninthe Canon of the Apostles yt also after the right vnderstanding proceadeth not of necessitie but of condicion For if they or anie of them that attend vpon the Bishoppe in the time of ministracion haue reasonable cause to saie whie they abstein they maie abstein And possible yt might be that when the Bishoppe had but three attendante vpon him or soche like small nōbre they might all haue cause to abstein And so yt ys plain that this Canon geueth vs to vnderstand that wher a nombre ys assembled at the ministracion if all the nombre haue iust cause to astein from the receaving of the Sacrament that the Bishoppe or preist shall neuer the lesse proceade to receaue alone For the sacrifice must be receaued And so by this Canon the preist alone maie receaue though in that place ther be none to communicate with him But whether all or no certen yt ys that some of the attendantes might abstein and so yt foloweth ineuitablie that some might be present and not receaue Priuate Masse vsed in the time of Chrysost And thus ye maie perceaue that wher the Proclamer saieth that he wolde make yt plain to yowe by the most auncient writers that were in and after the Apostles time and by the order of the first and primitiue church that then ther coulde be no priuate Masse yt was a saing more full of ostentacion and bragge then of trueth For though he hath heaped a sorte of places yet ther ys no one sentence in anie of them that prooueth that ther coulde be Jssue ioined with the Proclamer for priuate Masse no priuate Masse And so farre from trueth ys this his saing that in the auncient Churche was no priuate Masse I mene a Masse with sole receauing that in the Masse of Chrysostom ys a plain rule geuen what was to be doen whē the preist receaued alone and what whē the people receaued with the preist But yt ys like the Proclamer had not learned so farre as to knowe this And here to knitte vppe all that he hath saied or can saie in this matter whiche he tearmeth priuate Masses This I saie that if he can bring furthe anie one scripture auncient councell or catholique doctour that saieth that that Masse that ys saied withoute a nombre of Communicantes in the same place ys naught or that yt ought not to be saied except ther be mo then the preist to receaue or that ther ys prohibition for the preist to receaue alone or anie penaltie in anie catholique lawe assigned for the preist that doeth receaue alone or anie like decree forbidding a sicke man to receaue the Sacrament except some receaue with him Let him I saie prooue these or some one of them by expresse woordes in maner aboue saied and I will not onelie subscribe but I will agnise myself his scholer during our two naturall liues TAE ONE AND FOVRTETHT CHAP. PROOueth that the Masse maie be saied and the Sacrament receaued withoute a nombre of communicantes at one time in one place AS yt ys not sufficient for a man to decline from euell but also to doe good the scripture so ioining them together and saing Declina à malo fac bonum decline from euell and doe good So Psal 33. yt ys not sufficient for a man onelie to flie heresie but he must also professe the trueth Wher then I haue in this last chapiter opened the craftie falshed of the Proclamer and solued his argumētes which in dede be not woorthie to be called argumētes for that they haue no force to impugn that that they are forged for and therby geuen occasion as I myself doe flie that wicked doctrine that other men maie doe the like so will Rom. 10. Soche ther be maie nowe in Englond I nowe professe the tueth of that matter that other men maie doe the same Manie in this time of temptacion embrace parte of the saing of S. Paule Corde creditur ad iusticiam but the greater nōbre the more ys the pitie stādeth not to the other part Ore confessio fit ad salutem Thei beleue well in heart but they feare with mouth to confesse the same to saluacion They turne the admonicion of Chryst vppe side downe Chryst saieth Nolite timere eos qui occidant corpus animam autem non possunt occidere sed illum potius timete qui potest Math. 10. animam corpus mittere in gehenuam Feare not them that sleie the bodie but can not sleie the soule But raither feare him who can cast both bodie and soule into hell fire But they saie in their dedes feare him that killeth the bodie and regarde not him that hath power to kill both bodie and soule For lamentable yt ys to saie soche ys the loue of manie to the life of the bodie and to worldlie honour and wourshippe and to the transitorie baggage of this worlde that for the conseruacion of these man ys feared and God the lorde of all power and maiestie neclected God graunt vs to heare the voice of the caller that calleth and saieth Venite filti audite me timorem Domini docebo vos Come ye children and heare me I will teach yowe the feare of our Psal 33. Lorde Yf we feare him and loue him as to our duetie apperteineth we shall neither feare nor be ashamed to confesse him and his holie faith before men S. Paule thought all thinges in the worlde as filth or dunge so that he Worldlie cares kepemen from God might winne Chryst but we are contented to lese Chryst so that we maie wine the worldlie mucke and filth for sauegarde of the which wher Chryst in his last supper instituting the sacrifice of his bodie and bloode to be offred and frequented of his faithfull in the remembrance and for the high and solempn memoriall of his passion and death and we haue heretofore so receaued yt and in heart still receaue yt yet nowe we ioin with them that hate yt we go with them that raill at yt and abandoning yt with them we doe as they doe But mans folie shall come to an ende and the trueth of our Lorde abideth for euer To take awaie this trueh of Chrystes sacrifice Sathan hath taught his Disciples that the Sacrament was instituted to none other ende and pourpose but onelie to be receaued and not to be offred And to make that apparante all their and his endeuoure ys to prooue that yt must be receaued of manie And that that receipt maie be compassed and the sacrifice defaced they exclame against the Masse But when they haue all saied and doen the Masse shall be holie and good and this shall be a trueth that a preist saing Masse or anie other Man godlie disposed sicke or holle maie receaue the holie Sacrament alone For proofe of this first I vse this reason All thinges
of Chryste which the preist beareth on his back going to the aultar in significacion that Chryste bare his crosse vpon his backe to the place of execution And as Chryste was there lifted vpon the crosse so hys bodie and blood consecrated on the aultar are ther to the liuelie remembrance of the same his eleuacion eleuated speaking as yt were to vs this As ye see this bodie and blood here lifted vppe distinctlie and sunderlie apart so was this bodie once lifted vppe for yowe vpon the crosse wher the side of the same bodie being peirced the blood for your redemption ran oute and was diuided apart from the bodie as here ye see yt apart For the like admonicion the preist eleuating the blood of Chryste saieth As often as ye dooe this ye shall doo yt in the remembrance of me That the Proclamer then saieth that the Masse maketh no maner of mencion of Chrysts death ys soch and impudent vntrueth that a plain man will tearme yt a shamefull false lie This place suffreth me not to answere euerie of his comparisons full Wherfor I staie my self here where moche more might be saied and will breiflie touche the rest of his comparisons His sixt comparison ys this S. Iames Masse was full of knowlege Their Masse ys full of ignorance As vain gloriouse men hauing not plentie of victualls in their larders for their glories sake will inuent some toie to supplie a dish and furnish the seruice so this man ys nowe fain to runne to his Rethorike to make vppe a shewe of comparisons But remembre gentle reader that in the conferences and comparisons whiche I haue made at large I haue declared the same knowlege that was in S Iames Masse to be in the Masse of the catholique Churche that ys nowe forasmoche as in substance they be all one S. Iames Masse hath the knowlege of the consecracion of the bodie and blood of Chryste so hath the Masse of the Churche nowe the consecracion of the bodie and blood of Chryste In S. Iames Masse the oblacion of them was made in the memoriall of Chrysts death In the Masse nowe the oblacion of them ys made in the remembrance of his death In S. Iames Masse was knowledge to offre the bodie and blood of Chryste and to make praier for the liuing and dead in owre Masse ys the like In S. Iames Masse was the knowlege of the receipt of the same bodie and blood in our Masse ys the same bodie and bloode receaued Howe then saieth this man that our Masse ys full of ignorance Let him shewe if he can what knowledge was in S. Iames Masse that ys not in the Masse of the Churche Be well assured Reader that he can not For as the Masses are in substance one and not diuerse so be they in knowlege one and not diuerse But this dishe he deuised for yowe oute of his Rethorike of the same confection ys the next whiche ys his seuenth comparison and saieth thus S. Iames Masse was full of consolacion their Masse ys full of superstition Here ye maie see his gifte of amplificacion For he hath made a large shewe in tearmes and done nothing in dede I praie yowe what consolacion was ther in Sainct Iames Masse that ys not in the Masse nowe and what superstition ys in this that was not in that When yowe haue declared these two and proued that yowe haue declared then yowr amplificacion shall be somwhat in dede In the mean while yt shall stand for a fume of vain woordes to helpe to fill vppe yowr vain sermon As for yowr eight comparison doth yowe small honestie yt sheweth yowe were nere driuen when yowe bring that in for a newe comparison that was brought in before For what difference betwixt yowr third comparison wher yowe saied that S. Iames ministred the Communion in his Masse to the people and this which with certein alteracion of woordes yowe make to appeare an other comparison when yowe saie When S. Iames saied Masse the people resorted to receaue the Communion wher in effect yt ys all one But particularlie to saie to this comparison what ys this against the goodnesse of the Masse that the people resorte not to receaue yowr comparison ys altogether against the people that come not to receaue as they did in the time of S. Iames and not against the Masse although yowe wolde haue yt sownde against the Masse so furiouse ys the rage of yowre heresie to impugne the same that yt forceth yowe blindlie to hitte other when yowe thinke to sticke at yt Yf yowe had saied that when S. Iames saied Masse the people resorted to receaue the bodie and blood of Chryste but now when the Communion ys saied they come to receaue a bare morsell of bread and a sippe of wine yowe had made a newe comparison and a true Finallie he concludeth his comparisons thus And to conclude S. Iames in his Masse had Chrysts institucion They in their Masse haue wellneer nothing ells but mans inuencion This comparison semeth couertly to denie the institucion of Chryste to be in the Masse but plainlie yt doth yt not fearing that then yt shoulde be reiected as a plain lie For yt ys allreadie proued that in the Masse ys the institucion of Chryste Wher he saieth that yt hath wellneer nothing but mans inuencion yf he tearme all things that the holie Gost hath appointed to be sett furth by men the inuencions of men I can not skill of his inuencions For certen I am that of the Masse as yt hath ben receaued no more but consecracion oblacion and communion ys of the institucion of Chryste The order of the Masse was left to be disposed by the Apostles the rest by the institucion of the holie Gost was added by the Apostles and holie men For as S. Augustine saieth Chryste did not institute or appoinct after what maner his supper shoulde be celebrated but he left that to his Apostles by whom he wold set his Churche in order Wherfor the maner of the Masse being ordeined and appoincted at the instruction and mocion of the holie Gost and the appoinctment of Chryste yt becometh not the Proclamer so to abuse yt and discredit yt with soche tearmes calling the contents therof the inuencions of men A man in whom were regarde of God and his holie Church wolde not so irreuerentlie and so contemptuouslie speake of thinges that yf they had not ben ordeind by the Apostles and men Apostolique but had ben onelie made by godlie and vertueouse Bishoppes and had continued in estimacion and reuerence more then a thousand years might yt not haue be comed the proclamer reuerentlie also to haue receaued them and so haue tearmed them accordinglie Yf his Cōmunion had but one hundreth years of reuerend estimacion he wolde not a litle triumphe of yt But letting that passe as yt ys he endeth his comparisons thus Soche differēce yowe maie see betwen S. Iames Masse and their Masse Soche ys
the differēce for anie thing that he in these comparisons hath saied that as before he was borne they were in substance all one so be they still and so will remain when he shall be rotten But where I haue made comparisons betwen S. Iames Masse and the Communion of the Churche of this Proclamer and his complices yowe maie see manifest and great differences not by my woordes not by toies of rethoricall inuencion not by vntrueths but in the things them selues in their substanciall poincts in matters of weight and trueth For soche ys the Substācial dyfferēces of the Masse and the newe Cōmnuniō difference betwen S. Iames Masse whiche ys the Masse of all the holie Apoles and fathers and of the catholique Churche that hath ben or nowe ys for in substance all ys one and the newe Cōmunion of the newe Churche that first wher the Masse setting furth the matter of the Sacrament doth vse bread wine and water the newe Communion vseth no water wherin yt doth neither folowe the Apostles nor so well and liuelie set furth the death of Chryste as the Masse For as oute of the side of Chryste yssued oute bothe blood and water so the Masse in the latine Churche at the putting in of the water into the chalice saith thus of him be this water blessed oute of whose sideo ran oute both blood and water And the greke Church saieth these woordes of the scripture Et vnus militum lancea latus eius aperuit continuò exiuit sanguis aqua And one of the Soldiers perced his side with a speer and furth with ther went oute blood and water both well minding that blessed welspring of Chrysts side oute of the whiche ran that clensing water and blood that washed awaie the filth of our sinnes Here yowe see one difference in substance The Masse of the Apostles Fathers and catholique Churche as ys saied had intencion and beleued that they folowing Chrysts institucion shoulde consecrate the bodie and blood of Chryste The newe Communion of the newe Churche hath no soche intencion nor beleueth no nor mindeth nor pourposeth to consecrate the bodie and blood of Chryste according to his institucion The Masse as before ys saied foloweth the institucion and cōmaundement of Chryste who commaunded saing This do ye in the remem and consecrateth as he did his verie bodie and blood The newe Communion neither consecrateth the bodie and blood of Chryste neither abideth the name of consecracion so farre ys yt from that Church either to obeie Chryste or to folowe the church of his Apostles and Fathers The Masse according to Chrysts institucion and commaundement as ys proued offreth his bodie and blood in sacrifice to the Father in the remembrance of his passion and death The newe Communion not onelie abhorreth this to do but also detesteth both the name of sacrifice and the name of him that hath authoritie to do yt that ys A preist The Masse aswell of the Apostles as other offreth the same sacrifice as yt ys also proued for the liuing and the dead The newe Communion of the newe Churche deriding both offreth neither for the one nor for the other The Masse of the catholique Churche desiereth the aide and intercession of blessed Saincts to commende their seruice and praiers to God The newe Churche skorneth yt and vseth yt not in their Communion The Apostles and fathers with great reuerence and lowlie humblenesse came to an aultar semelie as meit yt was adorned to do this blessed oblacion and memoriall of Chrysts death The minister of the newe Communion commeth Tapster like to a pelting table onelie to eate and drinke and to deliuer to a fewe mo a bare peice of bread and a cuppe of wine so that the Apostles and catholique Churche in their Masse fedde them selues and the people with the blessed bodie and blood of Chryste the fatt and the sine flower of the heauenlie wheat and these feed them selues and the people with chaf and bran in respect euen a bare peice of bread and a cuppe of wine Soche differēce ys ther and soche maie yowe see betwixt the Apostles Masse and the newe communion And these defferences be in weightie matters and substanciall poincts soche as the doing or refusing of them bringeth life or death heauen or hel saluacion or damnacion Wherfor Reader looke well to thie doings ther ys no dallieng in Gods matters For the Masse ther haue ben brought furth without all haulting or colouring withoute all dissembling and lieng the auncient presidents of the Apostles of their Disciples and of the Fathers of the Apostolique and primitiue Churche as plainlie as truelie and as simplie as they be commended to vs by the books of our elders As for the comparisons of the Proclamer besides that they be but voluntarie deskant they are toies colours of Rethorik cloaked vntrueths setfurth withoute all authoritie Nowe therfor which ys to be embraced whether the Masse commended to vs by so good authoritie great antiquitie long and reuerend continuance or the newe Communion set furth without good authoritie and of no antiquitie and neuer yet reuerentlie continued yt ys of him that hath either grace or wisdom easie to be perceaued Wherefor trusting that I haue sufficientlie instructed and warned the reader aboute the Masse I ende and go forwarde in my matter THE FOVRE AND FOVRTETH CHAPT RETVRning to the exposition of S. Paule expowndeth this text As often as ye shall eate of this bread c. by S Hyerom and Theophilact IDoo here omitte the institucion of the Sacrament declared by S. Paule to the Corinthians as he had receaued the same of our Lorde for that in the seconde booke those woordes of Chryste and that his institucion ys largelie spoken of and expownded by a great nombre of holie learned Fathers Wherfor I thought yt wolde be to tediouse to the reader and superfluouse for me to expownde the same woordes here a gain I come therfor to the woordes immediatelie folowing in S. Paule As often as ye shall eate of this bread and drinke of the cuppe ye shall shewe furth the death of oure Lorde vntill he come For that this text hath ben woonderfullie abused and by soche abuse manie of the simplie haue ben deceaued and caused otherwise to thinke and beleue of the blessed Sacrament than the trueh ys I haue thought yt good to open the true vnderstanding of the same scripture to the reader that he being instructed maie withdrawe his foote from the snares of Sathan and well espie his falshoode and so eschewe soch erroure as he wolde entrappe him into Vpon this text the ministres of Sathan haue grownded two argumentes against Chrystes reall presence in the blessed Sacrament The one ys as Two arguments of the Sacramentaries grownded vpon S. Paule theie saie that by this scripture yt ys manifest that the Sacrament ys instituted for a memoryall of Chryst A memoriall ys of a thing that ys absent Wherfor the Sacrament
ys a memoriall of Chryst that ys absent and not present For saie they what neadeth a thinge present anie memoriall yt will cause yt self to be remembred The Sacrament then being a memoriall of Chryst argueth Chryst not to be present in the Sacrament but to be absent The other argument ys that S. Paule calleth the Sacrament not the bodie of Chryst but calleth yt bread For he saieth that as often as ye shall eate of this bread and saieth not as often as ye shall eate the bodie of Chryst in the Sacrament wherfor saie they the Sacrament ys but breade and not the bodie of Chryst As touching the first yt ys not true that Chryst did institute this Sacrament Solucions of the same argu as a memoriall of him self or of his bodie but of his passion and death suffred in his bodies which thing S. Paule here by expresse woordes doeth teache saing As often as ye shall eate this bread and drinke this cuppe ye shall declare or setfurth the death of our Lorde So that the eating and drinking of this Sacrament ys not for a remembrāce or a memoriall of the bodie of Chryste in yt self as the Aduersare falselie pretendeth but ys as ys saied a memorial of the passion and death suffred as ys saied in that bodie which passion and Receipt of the B. Sac. ys not a memoriall of Chrysts bodie but of his passion and death death be once doen actuallie ād neuer shall so be again in that gloriouse bodie but onely in mysterie Wherfor the passion and death whose memoriall ys celebrated in that solemne instituciō of Chrystes Sacrament ys and euer shall be absent and neuer present And so ys the Sacrament the memoriall of a thing absent and not present which thing ys the passion and death of Chryste As touching their second argument true yt ys that S. Paule calleth the Sacrament bread but will the Aduersarie therupon induce that S. Paule meneth materiall bread euen bakers bread Though he wolde so induce yet he neither doth nor can so prooue yt nor neuer shall Bread he calleth yt but Joan 6. S. Paulecalleth the Bl. Sacr. bread but he addeth withal the article this to signifie a speciall bread what bread euen soch as Chryst the institutour of the Sacrament called yt whē he saied Panis quē ego dabo caro mea est quam dabo pro mundi vita The bread that I will geue ys my flesh which I will geue for the life of the world Wherfor S. Paule did not barelie call yt bread but with an article saing This bread As who might saie As often as ye shall eate of this bread which ys no common bread but the bread of the flesh of Chryst which as he gaue yt for the life of the worlde So he did according to his promisse geue yt vs to eate in the Sacrament that we shoulde alwaies haue that his passion and death in minde Therfore so often as ye eate of this bread be ye mindefull of Chrystes passion and remembre his death suffred for yowr redemption Wherfor the wholl Chrystian church aswell the greke church as the latin immediatelie Woords of the Canōin the Masse after the consecracion as before ys declared doe saie this in effect Were therfor o Lorde being mindefull of the passion of thy Sonne our Lord Iesus Chryst doe offre vnto thee c. The wholl catholique Church by open profession of their duetie in the holie mynistracion declareth their obedience and the fulfilling of Chrystes commaundement in that they offring and receauing the blessed sacrifice of Chrystes bodie and bloode be mindefull of the passion and death suffred in that same bodie at the effusion of that preciouse blood Thus ye see howe they abuse this scripture For both S. Paules owne woordes and also the practise of the wholl Church doth declare that the holie Sacrament was instituted as a memoriall of Chrystes death and that yt ys not cōmon bread by S. Paules owne woords but yt ys as ys saied a speciall and singular bread noted with an article But that this trueth maie be proued and therby their falshead the more confuted I will also as I haue vpon other textes produce the expositions ād vnderstanding of holie Fathers and doctours that yt maie be fullie perceaued Hieron in 11. 1. Cor. how this scripture ys to be vnderstanded not by phantasie but by their sownde doctrines And first we will heare sainct Hierom vpon the same text who saieth thus Ideo hoc saluator tradididit Sacramentum vt per hoc semper commemoremus quia pro nobis est mortuus Nam ideo cùm accipimus à sacerdotibus commonemur quia corpus sanguis est Christi vt beneficiis eius non existimemur ingrati Therfor our sauiour deliuered this Sacrament that by this we shoulde allwaies remembre that he died for vs. For therfore also when we receaue yt What S. Paule calleth bread S. Hieron calleth yt the bodie of Chryste we are warned of the preistes that yt ys the bodie and blood of Chryst that we be not thought to be vnthankfull for his benefittes If this saing of S. Hierom be well noted those two thinges which I before taught shall be fownde to be taught of him also I taught according to sainct Paule that the Sacrament was instituted for the memoriall of Chrystes passion and death sainct Hierom saieth that Chryst therfore gaue furth the Sacrament that we should allwaies remembre that he died forvs so that yt ys the death of Chryst that ys to be remembred I saied that though sainct Paule in this text vseth this woord bread yet he meneth not materiall bread but the heauenly bread the bodie of Chryst so ys he vnderstanded of sainct Hierom. For he saieth that when we receaue the Sacrament we are admonished that yt ys the bodie and blood of Chryst So what sainct Paule in the text calleth bread that S. Hierom in the exposition calleth the bodie and bloode of Chryste Nowe who doubteth but the expositions of holie doctours be to explain that that semeth in the text not to be plain and so plainlie and clerely to open the trueth and the true meaning of the text Forsomoch then as sainct Hierom doeth so here we must nedes saie that by this woorde bread in this text of S. Paule ys vnderstand the blessed bread of Chrystes bodie To S. Hierom we shall ioin Thcophilact to declare howe this scripture was vnderstanded in the greke Church Thus he writeth Hoc facite quottes biberitis in meam commemorationem Per poculum isthuc inquit memoriam facis Dominicae passionis Theoph. in 11. 1. Cor. Quid tu ig tur solus bibis mebriaris tremendo isto calice omnibus ex aequo tradito This doe as often as ye shall drinke in the remembrance of me By this cuppe saieth he thowe makest a memoriall of our Lordes death why thē doest thow alone drinke ād arte dronkē seeing
iudicium edat ac bibat sed euidenter ostendere exprimere memoriam eius qui pro nobis mortuus est acresurrexit Yt behoueth A plain place for the Proclamer him that cometh to the bodie and blood of our Lorde to the remēbrance of him that hath died for vs and risen again not onely to be pure from all vnclennesse of bodie and soule least he eate and drinke to his owne condemnacion but he must also euidentlie shewe and declare the memorie of him that hath died for vs and risen again Thus moch S. Basil Nowe wher S. Paule saieth that as often as we eate of that bread and drinke of that cuppe we must declare the death of Chryst S. Basill saieth that he that commeth to the bodie and blood of Chryst must remembre him that What S. Paule calleth bread and cuppe S. Basil calleth the bodie ād blod of our lord died for vs. So that what S. Paule in termes called this bread and this cuppe S. Basill geuing vs to vnderstand what S. Paule meneth by these termes speaketh by plain woordes calling those thinges as they be in dede the bodie and blood of our Lord. Likewise yt maie be perceaued that S. Basill folowing S. Paule teacheth that the Sacrament ys a memoriall of Chryst as suffring for vs ād not of Chryst in himself or absolutelie without respect of passion and death suffred for vs which ys asmoch to saie as a memoriall doen in the remembrance of Chrystes passion and death agreablie to the sainges of other before alleadged Rupert also whom we ioin at this present with S. Basill doeth euen likewise vnderstand S. Paule Thus he writeth Sacramentum hoc quo mors eius annunciatur quemadmodum Apostolus dicit quotitscunque manducabitis panem hunc calicem bibetis Rupert in cap. 26. Matth mortem Domini annunciabitis donec veniat quando debuerat condi dari nisi sub ipsius articulo passionis This Sacrament by the which the death of our Lord ys declared as the Apostle saieth As often as ye shall eate this bread and drinke of thys cuppe ye shall shewe furth the death of our Lorde vntill he come when should yt be made and geuen furth but euen at the verie poinct of the same passiō In thys saing of Rupert the one parte of our saing namely that the Sacrament ys a memorial of Chrystes death ys clerely by expressed woords testified The other part that in the Sacrament the verie bodie and blood ys eaten and dronken Rupert in a Joon We cate the flesh and drinke the blood of Chryst in the remembrance of his death to and for the memoriall of the same death ys not here manifestlie spoken Wherfor we shall heare him in an other place vttering his knowledg in thys matter Thus he saieth Quod fecit ipse hoc idem in commemorationem ipsius scimus et bene scimus nos facere id est carnem ipsius manducare sanguinē bibere That which Chryst himself did we know and we wel know that we doe euen the verie same thing in the remembrance of him that he did that ys to eate his flesh and drinke his bloode Marke now the learning of Chrystes catholique Church note nowe well what we eate and drinke in the remembrance of Chrystes passion and death Iudge nowe whether S. Paule ment materiall bread as the Sacramentaries wolde haue yt to be vnderstanded and not raither the heauenlie bread of Chrystes bodie to be eatē in the remēbrance of his passiō ād death I haue now produced but fower two of the greke Church and two of the latin Church to geue vs vnderstanding what we ought to remēbre in the receipt All the rable of the Sacramentaries cannot bring one coople of catholike authours that saie S. Paule spake here of materiall bread of the Sacrament and what in that Sacrament we doe receaue wherupon they all conclude that we receaue the bodie and blood of Chryst in the remembrance of his death and so S. Paule ys to be vnderstāded in this place Now let all the whol rable of the Aduersaries side bring furth but two wheras we might as the Aduersarie himself knoweth haue brought manie mo which for the auoiding of more prolixitie wherin we haue allreadie offended we doe ouerpasse and omitte that shal by expresse woordes expownde S. Paule in this place that he ment not the bodie of Chryst but plain materiall bread Let them I saie bring but two catholique approued authours ād they shall haue the victorie So weake ys their cause besides their owne asseueracion that yt ys verie certen they can not bringe one Although then this ys a trueth receaued of all the holie Fathers of Chrystes Church and ys the doctrine of S. Paule that the bodie and blood of Chryst be receaued according to commaundement in the remembrance of his passion and death and so yt also cometh to passe that the bodie of Christ euen the self same bodie in substance vnder the formes of bread and wine ys Jnexpositiō verborum caenae Obiectiō of Oecolamp a figure of the self same bodie hanging vpon the crosse and suffring passiō ād death yet Oecolampadius after his Sicophants maner he himself either of malice not willing to knowe or ells plainlie ignorant doeth accuse the learned men of Chrystes Church of ignorance that they make the bodie of Chryst both the exemplar and the thing exemplified the figure and the thing figurated the sign and the thing signified for that saieth he relacion must be betwixt two thinges distincted and not of one thing to ytself For euery relatiue must haue a correlatiue To answere him for that I write to the vnlearned to instructe them in the faith I will not vse the quiddities of schooles neither with schoole tearmes The nnswer so darken the matter that the reader shall not vnderstand me but I will vse plain examples And first wher Oecolampadius saieth that relacion must be betwixt two thinges distincted did he not knowe that in the diuine persons Matth. 17 were sundrie relacions grownded vpon the one nature of God But to come to examples in Chryst of whome we nowe dispute was not Chryst transfigured in the mount and shewing himself in a glorionse maner was he not an Theoph. in 17. Math. Chryst one and the same in substāce hath ben ys and shal be a sigure of bim self in diuer se maners exemplar or figure of himself now in glorie and of his gloriouse cominge to iudgement Theophilact saieth that Dignitas secundi aduentus in splendore faciei Christi ineffabili claruit The dignitie or excellencie of the second cominge of Chryst did appeare in the vnspeakable brightnesse of the face of Chryst So that Peter Iohn and Iames sawe now in his first coming an image of the glorie of Chryst that he shall come in his second coming Then maie we see that the self same bodie in substance after one maner
maie be an exemplar or figure of the same bodie after or in an other maner Chryst shewed his bodie to Thomas and other the Apostles with the signes and tokens of his woundes was not that bodie now immortall and impassible an exemplar of the same both mortall and passible Chrysosthom decru Latrone The scripture saieth that the wicked shal in iudgement see Chryst whom they pricked and perced For as Chrysostom saieth he shall appeare with his crosse and woundes in the face of the worlde This ys his saing Sed cur cùm cruce veniat videamus scilicet vt hi qui eum crucifixerunt suae sentiant dementiae caecitatem ideo dementiae eorum signum portatur Ideo Propheta ait Tunc lamentabuntur tribus terrae videntes accusatorem agnoscentes peccatum Et quid mirum est si crucem portans adueniet quando vulnera corporis ipse demonstrat Tunc enim inquit videbunt quem compunxerunt Et sicut post resurrectionem Thomae voluit diffidentiam commutare illi clauorum loca monstrauit laterum vulnera declarauit dixit Mitte manum tuam vide quoniam spiritus carnem ossa non habet sic tunc ostendet vulnera crucemque demostrabit vt istum ostendat illum esse qui fuerat crucifixus But whie he cometh with a crosse let vs see forsooth that they that crucified him maie perceaue the blindenesse of their madnesse And therfor ys the signe of their Chryst shal come to iudgemēt with the signe of the crosse ād the printes of the woondes he suffred madnesse caried Therfore the Prophet saieth Then shall all the tribes of the earth mourne seing the accuser and they acknowleging the sinne And what wonder ys yt yf he come bringing a crosse seing that he himself doeth shewe furth his woundes For then saieth he shall they see whom they haue pricked And as after the resurrection he wolde amende the lacke of beleif in Thomas and did shew him the places of the nailes and opened the woundes of his sides and saied Put furth thy bande and see that a spiritt hath not flesh and bones So then also shall he shewe his woundes and shall openlie setfurth his crosse in seight that he maie shew this man to be him that was crucified Thus Chrysostome Seing then Chryst shall cōme to the generall iudgement with woundes ād crosse representing the state and condicion of himself somtime a passible ād a mortall man he yet now being impassible and immortall and being soche an examplar of himself as he shall cause the faithfull vpon the remembrance of that seight to reioice that they embraced his faith and receaued the benefett of their redemption wrought and doen vpon the crosse and by the suffring of the woundes nowe ther shewed and the wicked contrariwise vpon the same seight to waile and mourne that through their madnesse they contemned him by whom they now perceaue they might haueben saued Why maie not the same bodie in the Sacrament cause the faithfull nowe to their comforte as well to remembre the passion and death and their redemption wrought by yt and so to be a memoriall to them as yt shall be both to the faithfull and wicked at the daie of iudgement At the daie of iudgemēt that same bodie shall be a memoriall and an examplar of yt self yt being the same verie bodie in substance that yt was but chaunged in maner as ys saied why maie not the same bodie be now likewise to vs that be faithful who by faith see yt as certenlie though in a darke maner as then we shall see yt with open face Of these kindes of examples ther be manie in the scriptures but to him that will be satisfied these be sufficient For by these yt ys made euident that that Chryst in one maner of being maie be a figure of himself in an other maner of being Wherfore Chryst in the Sacrament vnder the formes of bread and wine maie right well be and ys a figure of himself hanging vpon the crosse and suffring for our redemption Thus ye see the true vnderstanding of this scripture laied before yowe oute of the holie doctours and the cauills of the Aduersarie solued which be against the same Now to the next scripture THE SIX AND FOVRTETH CHAP. BEGINNETH the exposition of this text Who soeuer therfor shall eate of this bread and drinke of the cuppe c. AS ye haue seen the scripture last handeled recouered from the wresting and wicked abusing of the Aduersarie so by Gods grace shall yowe see this that foloweth Thus ymmediatelie saieth S. Paule Itaque quicunque manducauerit panem hunc biberit calicem Domini indigne reus erit corporis sanguinis Domini Whosoeuer therfor shall eate this bread and shall drink of the cuppe of our Lorde vnwoorthilie shall be giltie of the bodie and bloode of our Lorde After the Apostle had declared the institucion of the honorable Sacrament and ther vnto had added the cause of the same namelie that yt shoulde be doen in the remembrance of Chrystes passion and death that neither the Corinthians to whome he wrote who abused the same Sacrament neither other chrystians shoulde thinke them selues to haue doen to God their high and due seruice if they onelie had receaued the same Sacrament as the memoriall of Chrystes passion and death other circumstances not regarded he goeth aboute to open vnto them two maner of receiptes and the rewardes apperteining vnto them that ys to saie an vnwoorthie receipt and condempnacion for the rewarde of yt and a woorthie receipt and grace ād glorie for the reward of yt Forasmoch thē as their ys soch difference in receauing meet yt ys that the difference be knowē that we maie discerne who ys a woorthie receauer and who ys an vnwoorthie receauer As woorthinesse and vnwoorthinesse be contraries and therfor the one ys knowen by the other So the woorthie receauer being knowen yt shall be easie to knowe the other TWoo thinges are required to a woorthie receauer true faith and perfight charitie For as Ignatius saieth Fides est principium vitae Charitas est consummatio Jgnatius epla ad Ephesios Faith and charitie together make woorthie receauers of the bless Sacr. Hae duae simul iunctae in vnitate factae Hominem Dei persiciunt Faith ys the beginning of life Charitie ys the consummacion These two ioined together and made in one doe perfect a man of God As the one of these withoute the other doth not make a perfect mā in God so the one without the other dothe not make a woorthie receauer But if both be ioined together in the receipt of the Sacrament then ys that man a woorthie receauer Faith here spoken of ys not a peiced or patched faith that beleueth one part of the catholique faith and refuseth and other but yt ys a true and an wholl faith Wherfor heretiques be no woorthie receauers Charitie here
receaued in the bl Sace but spirituallie howe ean the sinner presume vpon the bodie which he nor will nor cā receaue moche greater Chryst ys then the temple so moche more greuouse and horrible pain remaineth for them that being defiled in the soule dare touche the bodie of Chryst than doeth them that touche but Rammes and bulls In whiche woordes the sacrifices of both lawes are expressed The sacrifice of the olde lawe were Rammes and bulls The sacrifice of the newe lawe ys the bodie of Chryst The euell or vnworthie partakers of the sacrifices of the lawe were soche as were vnclean with vncleānesse described in the lawe The vnwoorthie partakers of the Sacrifice of the Gospell are soche as with deadly Sinne or the pourpofe of yt being defiled in Soule doe presume to receaue Chrystes bodie in the holie Sacrament The pain of an vnwoorthie partaker of the Sacrifices of the lawe was death corporall The pain of an vnwoorthie receauer of the sacrifice of the newe lawe which ys the bodie of Chryst ys death eternall This he prooueth by the scriptures of S Paule whiche we nowe haue in hand For saieth he S. Paule saieth Whosoeuer shall eate the bread and drinke the cuppe of our Lorde vnwoorthilie shall be giltie of the bodie and bloode of our lorde Nowe gentle Reader weigh with me I paraie thee that wher S. Basil saied that so greuouse and horrible condemnacion shall fall vpon them that with vncleannesse of soule presume to touche the bodie of Chryst howe doth he prooue the same by this sainge of S. Paule yf by the bread and cuppe therin spoken of be not vnderstand the bodie and bloode of Chryst Yt ys therfor most certē that holie Basil so aleading S. Paule vnderstood him by the bread and cuppe to haue most assuredlie mēt that blessed bread of Christes bodie and the cuppe of his holie bloode in the Sacrament Basill was not so base in learning nor so simple in iudgement that he speaking of the vnworthie receauers of Chrystes bodie wolde for the confirmacion of his sainge alleadge a text that speaketh but of a peice of bread and nothing to his pourpose No he was of an other maner of learning and grauitie of iudgement As this text by his iudgement ys vnderstanded of the bodie and bloode S. Basill vnderstandeth Sainct Paule to speake of the bread of Chrysts bodie of Christ So ys the other also which saieth he S. Paule speaketh by repeticiō Vpon the which text he maketh like exposition as he did of the other before but in more compendiouse maner saing thus Si verò qui in sola immundicia est adeo horrendum habet iudicium quanto magis qui in peccato est contra corpus Christi audet horrendum attrahet indicium Yf he that ys in the vncleanesse of the lawe onelie hath so horible iudgement howe moche more he that ys in sinne and dare presume vpon the bodie of Chryst shall drawe vnto him horrible iudgement In the wiche who seeth not that he as one expownding and declaring S. Paules wordes geueth vs to vnderstand that S. Paule by the bread meneth the bodie of Chryste For wher S. Paule saieth He that eateth this bread vnwoorthilie eateth his owne damnacion S. Basill saieth He that presumeth vpon the bodie of Chryst shall haue horible Damnacion A moche like questiō the same S. Basil moueth in the same booke which also openeth the trueth of our matter This ys the questiō Whether yt be withoute daunger that he that ys not pure in heart from an euell conscience and vncleannesse of life maie doe the office of a preist In the aunswere of which questiō he saieth thus Dominus dicens plus templo hic est erudit nos quòd tanto magis impius est qui audet tractare corpus Domini qui dedit semetipsum pro nobis oblationem hostiam in odorem suauitatis quantum corpus vnigeniti filij Dei excedit arietes tauros non in comparationis ratione Incomparabilis est enim excellentia Owre lorde saing This man ys greater then the temple mening him self teacheth Let schismaticall ād irreuerent preists note well this saing of S. Basill vs that he ys so moche the more wicked that ys so bolde to handle the bodie of our Lorde who gaue him self an oblacion and sacrifice of swete Sauour as moche as the bodie of the onelie begotten Sōne of God doeth excead Rammes and Bulls not by the mean of comparison For the excellencie ys incomparable Thus ther. Of Sainct Basill in this place we learn that the office of preists ys not as the Aduersarie saieth to handle a peice of Sacramentall bread but to handle the bodie of our lorde euen the same bodie that the same lorde gaue an oblacion and sacrifice to God the Father in the Sauoure of swetenesse And as that bodie incomparablie exceadeth Rammes and Bulls whiche were figures of that blessed bodie So doeth yt in cōparablie excead a peice of bread being also but a figure of that bodie And here Reader if thowe be desierouse to knowe the trueth note and marke well howe great condemnacion commeth to them that vnwoortilie handle the Sacrament aboue them that vnwoorthilie handle the sacrifices of the olde lawe ād Testament They are Saieth Sainct Basill as moche more wicked as the bodie of the onelie begotten Sonne exceadeth Rammes and bulls Yf the vnwoorthie receauer of the Sacrament be so moche more wicked aboue the vnwoorthie receauers of the Sacrifices of the olde lawe as the bodie of the onelie begotten Sonne of God exceadeth Rammes and bulls yt prooueth well that the receauer of the Sacrament receaueth the bodie of the onelie begotten Sonne of God or elles why shoulde he be so incomparablie wicked yf he did not wickedlie receaue that bodie Soche incomparable wickednesse so greuouse and exceading condemnacion can not be but vpō the abuse of an incōparable thing which ys the bodie of Chryst and not Sacramentall bread The receipt of Sacramentall bread ys but a receipt of a figure The receipt of a figure though yt be euell ys not incomparablie wicked Wherfor the receipt of the Sacramentall bread though yt be euell receaued ys not incomparablie wicked but the receipt of the Sacrament yf yt be euell ys incomparablie wicked Wherfore the receipt of the Sacrament ys not the receipt of Sacramentall bread And here plainlie to saie yf the Sacrament were but a figure of the bodie of Chryst and did not contein the same whie shoulde the receauer of yt be Yf the bless Sacr. be but a figure as the Sacramēts os the old lawe were whie do the euell receauers offend so incomparablie more wicked and suffer more greuouse and horrible damnacion then they that receaued the figures of Chryst in the olde lawe And here Reader vnderstanded that by the doctrine of the Aduersarie the Sacramentes of the newe lawe are no better then the Sacramentes of the olde lawe Which yf yt be
condemnation receaue the same of whiche bothe Sainct Augustine saieth again Sicut enim Cont. donatist lib. 5 cap. 8. Iudas cut buccellam tradidit Dominus non malum accipiendo locum in se Diabolo praebuit sic indignè quisque sumens Dominicum Sacramentum non essicit vt quia ipse malus est malum sit aut quia non ad salutem accipit nihil accipiat Corpus enim Domini sanguis Domini nihilominus erat etiam illis quibus dice bat Apostolus Qui manducat bibit indignè iudicium sibi manducat bibit As Iudas to whome our lorde gaue a morsell not taking an euell thing but euell takinge the thinge gaue place to the deuell in himself So anie man receauinge vnwoorthiely our Lordes Hell gates cā not preuail against these places let the Proclamer well consider them Sacrament causeth not bicause himself ys euell that yt shoulde be euell or bicause he receaueth yt not to saluacion that he receaueth nothinge For yt was neuerthelesse the bodie of our Lorde and the bloode of our Lorde also vnto then to whom the Apostle saied he that eateth and drinketh vnwoorthily eateth and drinketh his owne condemnation Thus moche Sainct Augustine Yt ys nowe to be remembred that the Aduersarie denieng the reall and substanciall praesence of Chrystes bodie in the Sacrament ys compelled for the mainteinaunce of that his wicked heresie to saie that Chrystes bodie ys receaued spirituallie that ys that the grace the vertue and the meritte of Chrystes passion suffred in the same his bodie ys receaued And for that these benefittes be not receaued of an euell man as beinge an euell man therfor he mainteineth an other wicked heresie against the scripture and the holie Doctours that euell men receaue not the bodie of Chryst For the confutacion of whiche euell doctrine as the liuelie and plain sentences of holie Fathers haue ben produced So nowe speaketh S. Augustine as plainlie against yt For he contented not himself onelie to saie that euell men receaue the Sacrament A◠vnto Iudas yt was the verie bodie and blood of Chryste that he receaued So yt ys to all other yll receauers Angu in Ioan tract 26. of our Lorde Whiche woordes the Aduersarie wolde haue wrested to his pourpose but by expresse woordes he saieth that ys was the bodie of our Lorde and the bloode of our Lorde vnto them also of whom the Apostle saied he that eateth and drinketh vnwoorthilie c. Nowe what they be that receaue vnwoorthilie yt neadeth no declaracion being manifest that they be euell men And thus by S. Augustine yt ys taught that the verie bodie of Chryst beinge in the Sacrament ys receaued of euell men And although this place of S. Augustine ys so euidentlie gainst them yet in an other place he presseth them so strictlie that they haue no refuge and yt ys this Quantum autem pertinet ad illam mortem de qua terret Dominus quia mortut sunt patres eorum Manducauit Manna Moises manducauit Manna Aaron manducauit Manna Phinees manducauerunt multi qui Domino placuerunt mortui non sunt Quare quia visibilem cibum spiritualiter intellexerunt spiritualiter esurierunt spiritualiter gustauernnt vt Spiritualiter satiarenter Nam nos hodie accepimus visibilem cibum Sed aliud est Sacramentum aliud virtus Sacramenti quam multi de altari accipiunt moriuntur accipiendo moriuntur Vnde dicit Apostolus Iudicium sibi manducat bibit As touching that deathe of the whiche our Lorde saieth that their Fathers be dead Moises also did eate Manna and Aaron did eate Manna and Phinees did eate Manna and manie did eate whiche pleased our Lorde and they died not Whie Bicause they vnderstoode a visible meate spirituallie They did spirituallie hungar yt they did spirituallie eate yt that they might be spirituallie satisfied And we also this daie haue taken a visible meate But the Sacrament ys one thinge and the vertue of the Sacrament an other thing whiche vertue manie doe receaue at the Aultar and doe die and in receareceauing yt doe die Wherfor saieth the Apostle He eateth and drinketh his damnacion Thus farre he Note here the distinction that S. Augustine maketh betwixt the Sacrament and the vertue of the Sacrament sainge that the Sacrament ys one thinge and the vertue of the Sacrament an other Then of the vertue of the Sacrament he saieth that manie receaue yt at the Aultar and doe die meaning according to the saing of the Apostle that receauing yt vnwoorthilie they die in the Soule eating and drinking their owne damnacion Nowe wolde yt be learned of the Aduersarie howe he will vnderstand S. Augustine in this woorde Vertue First certen yt ys that yt ys not taken for the Sacramentall Vertue of the blessed Sacr. what yt ys and that euell men reccaue yt bread For that ys the other membre of the distinction Then must yt either be taken for the vertue of the passion of Chryst or for the bodie of Chryst yf self For in the Sacrament be no more but these three to be receaued The Sacrament the bodie of Chryst and the vertue of his passion Yt can not be taken for the vertue of Chrystes passion for that ys not nor can not be death and damnacion to the receauer in the receauing but life and saluacion This vertue that S. Agustine speaketh of ys soche that manie doe die in the receauing of yt Yt remaineth then that by this vertue of the Sacrament ys vnderstanded the bodie of Chryst whiche manie by vnwoorthie receauing doe wickedlie abuse and so receauing kill their soules and die the deathe that Iudas did What shall I tarie in the rehersall of Sainct Augustines sainges that touche this matter They were euough to make a iust volume Wherfor omitting manie I will ende with one whiche also expowndeth this our text Thus he saieth Recordamini vnde sit scriptum Quicunque manducauerit panem aut biberit calicem Domini indignè reus erit corporis sanguinis Domini Et de iss erat sermo cùm Apostolus August in Ioan. tra 6. hoc dicerit qui Domini corpus velut quemlibet alium cibum indiscretè necligenter ue sumehant Remembre from whence yt ys written Whosoeuer shall eate the bread and drinke the cuppe of our Lorde vnwoorthieli shall be giltie of the bodie and bloode of our Lorde For when the Apostle saied this he spake yt of them Whiche receaued the bodie of our Lorde vndiscreetlie and necligentlie as they wolde doe anie other meat Marke this well that Sainct Augustine saieth plainlie that Sainct Paule spake this of them that necligentlie and vndiscreetlie receaued not a peice of Sacramentall bread but the bodie of our Lorde Then yt ys manifest that the bodie of our Lorde ys receaued in the Sacrament and that yt ys also receaued by the testimonie of Sainct Augustine of negligent and vndiscreet persons whiche make no differēce
these Sacramentes vnto some the sauoure of life vnto life and vnto other the sauour of death vnto death For yt ys allwaies meet that the contemners of grace shoulde be destituted of so great benefitte and that so excellent grace shoulde not dwell in vnwoorthie persons Thus S. Ciprian Of whome we learn that allthough the diuine maiestie absenteth not yt self from the Sacrament yet the vnwoorthie receauers be not partakers of the grace of the Spiritte bicause yt ys vnmeet that the coÌ„tempners of grace shoulde haue grace abiding in them For the more full vnderstanding of God and his Spirit in his creatures two waies this note that God and his holie Spiritt be in creatures two sondrie waies that ys by presence and by grace By presence God ys in manie places and creatures where he ys not by grace God by presence ys in hell among the damned soules but he ys not among them by grace Chryst was in the house of Zachaeus by grace But he was in the house of Caiphas and Pilate by presence and not by grace Chryste was in the middest of the Iewes by presence but he was in the middest of his Apostles also by grace The Apostles receaued the presence of Chryst with his grace in his last supper Iudas receaued the presence of Chryst withoute his grace in the same Supper And so yt cometh to passe that the same Chryste who was sett to be a fall and an vprising of manie in Israell ys by the receipt Luc. 2. of his bodie in the Sacrament as Sainct Ciprian saieth to some a sauoure of life to life and to other some a sauoure of death to deathe For the same flesh and blood whiche ys to some receauers as Chryst saieth euerlasting life ys to other some as Sainct Paule saieth euerlasting deathe Of the whiche saieth Sainct Augustine Quid de ipso corpore sangume Domini Aug. cont GesconiuÌ„ vnico sacrificio pro salute nostra Quamuis ipse Dominus dicat Nisi quis manducauerit carnem meam biberit sanguinem meum non habebit in se vitam Nonne idem Apostolus docet etiam hoc perniciosum malè vtentihus fieri Ait enim Quicumque manducauerit panem vel biberit calicem domini indignè reus erit corporis sanguinis Domini What shall we saie of the verie bodie and bloode of our Lorde the onely sacrifice for our Saluacion of the whiche although our Lorde himself doeth Saie Except a man doe eate my flesh and drinke my bloode he shall not haue life in himself Dothe not the Apostle teache that the same also ys hurtfull to them that doe vse yt euell For he saieth Whosoeuer shall eat the bread or drinke the cuppe of our Lorde vnwoorthilie shall be giltie of the bodie and blood of our Lorde By this then I trust yt be made manifest and plain that Chryst and his Spiritt maie of euell receauers be receaued as touching his presence but of soche by grace he ys not receaued bicause they be not meet vessells for grace forsomoche as they doe contemptuouslie reiect yt and by sinfull life withstande yt But yet the same receaue the verie presence of Christ The good receaue Chryst outwardlie in the Sacrament and inwardlie by grace and so the fruict which ys life The euell receaue him outwardlie in the Sacrament but not inwardlie by grace and so forgoinge life they for their abuse gett death whiche ys euerlasting damnacion THE FIFTETH CHAP. SHEVVETH THE vnderstanding of the same text by Esfrem and Primasius AS the mercifull goodnesse of God whiche by the testimonie of the Prophete Dauid endureth for euer and euer vpon theÌ„ that feare him ys declared by innumerable his workes wrought in the creacion redemption and conseruacion of man So the trueth of God Whiche by the testimonie of the same Prophete abideth for euer and resteth vpon soche as be humble searchers of the same ys testified by nombers of wittnesses Wherfor the nombre of wittnesses beinge manie that maie be produced for the true vnderstanding of Sainct Paule in this text I coulde not contein but oute of so manie yet bring some moe Of the whiche I minde here to bring Esfrem and Primasius men of great antiquitie And for that they were of Chrystes Parliament house and therfor well knowing the enacted trueth of the vnderstanding of S. Paule in their times they are the better to be beleued This holie Father Esfrem writing of the daie of iudgement and speakinge of the woorthie and vnwoorthie receauinge of the Sacrament maketh relacion to Sainct Paule sainge the vnpure receauer to receaue the same to his confusion in the daie of iudgement as the pure receauer to his comfort and glorie Thus he writeth Si procul est à nobis Siloë quo missus est caecus sed D. Esfrem tract de die Judic preciosus calix sanguinis tui plenus vita lumine nobis in proximo est tanto propinqutor quanto qui accesserit sucrit purior Hoc igitur nobis restat misericors Christe vt pleni gratia illuminatione scientiae tuae cum fide sanctificatione accedamus ad calicem tuuÌ„ vt proficiat nobis ad remisstonem peccatorum non ad confusionem in die iudicij Quta quicumque mysterijs tuis indignus accesserit suaÌ„ animam ipse condemnat non se castificans vt cae lestem regem atque immortalem Sponsum in sui pectoris purissimum suscipiat Thalamum Nam aâ—…ma nostra sponsa est immortalis sponsi Copula autem nuptiarum caelestia SacrameÌ„ta sunt quia cùm manducamus corpus eius sanguinem bibimus ipse in nobis est et nos in eo Attende ergo tibimet ipsi frater festina thalamuÌ„ cordis tui iugiter virtutibus exornare vt mansionem cum benedicto Patre suo faciat apud te Et tunc coram Angelis Archangeits erit tibi laus gloria gloriatio et cum magna exultatione gaudio ingredieris in Paradisum Yf Siloe whether the blinde man was sent be farre from vs Yet A. plain saing of holie Esfrem for the Proclamer the preciouse cuppe of thie bloode being full of life and light ys neare to vs yea so moche the nearer as he that cometh to yt ys the purer This then o mercifull Christ remaineth vnto vs that we being full of grace and the illuminacion of thie knowledge come vnto thy cuppe with faith and holinesse of life that yt maie auaill vs to the remissioÌ„ of simes ' and not to our confusion in the daie of iudgement For whosoeuer being vnwoorthie cometh to the misteries he condemneth his ownesoule not purisieng himself that he might into the most pure or clean chambre of his breast receaue the heuenlie kinge and immortall Spouse For our soule ys the Spouse of the immortall husbaÌ„d The cooplinge of the Marriage be the heauenly Sacramentes For when we doe eate his We eate the bodie and drinke the blood
so excellent mysteries They suffre that that men whiche be sick of agues are wont to suffre when they eate the meates of wholl men and so kill themselues Origen rebuking here the euell doings of some men Who not fearing the iudgement of God nor the admonicion of the Church presumed as though they had ben in clean state of life to come to receaue the bodie of Chryst putteth them in feare with this saing of sainct Paule that for this cause ther be amonge you manie weake and sick and manie doe die Wherin note that Origen saieth that the cause of these plagues ys the vnwoorthie receauinge of the bodie of Chryst by expresse woordes He neither calleth yt Sacramentall bread nor figure nor signe but euē as yt ys the bodie of Chryst And for that yt ys ther vnspeakeablie and yet most assuredlie he afterwarde calleth yt so great and so excellent mysteries A mysterie ys wher somthing lieth hidden that ys not by open meanes A mysterie what yt ys and howe the blessed Sacr. ys a mysterie or common knowledge perceaued Forasmoch then as Chryst verilie being in the Sacrament ys not perceaued by the common knowledg of the senseis nor of naturall reason but by the speciall knowledge of faith yt ys verie well of Origen called mysteries And forasmoch as Chryst therin being ys so great and so excellent therfor verie well doeth he call them mysteries great and excellent And ther this ys to be noted that he calleth yt not a mysterie as being but one but he calleth yt mysteries as being two For although yt ys somtime called singularlie a Sacrament or a mysterie as one thing of the vnitie of the thing fignified and conteined which ys the bodie of Christ yet as touching the thinges that doe signifie and conteine which be the formes of bread and wine vnder which both Chryst ys verilie and whollie they are right well called mysteries plurallie bicause they be two kindes and vnder eche kinde Chryst fullie and therfore eche of them well called a Sacrament and a mysterie In all this sainge this also maie be noted that euell men receaue the bodie of Chryste but speciallie when he saieth that euell men doe as men Euell mē receaue the bodie of Chryst in the B. Sac. sicke of agues who will presume to eate holl mens meat wherby he plainlle teacheth that euell men eate the same meate in the Sacrament that good men doe But good men receaue the bodie of Chryst wherfor so doe euell men also but to contrarie effectes For as the holl man eating his meate continueth his life and the sicke man eating the same procureth or causeth his owne death Euē so the worthie receauer receauinge the bodie of Chryst getteth life wher the vnwoorthie receauing the same getteth him euerlasting death Thus maie we of this auncient father of Chrystes Parliament house learn the trueth that Chrystes bodie ys in the Sacrament Thus maie we learn that forbicause euell men do abuse yt vnreuerent lie receauing yt that the plagues of God as sicknesse weaknesse and deathe come vpon them Thys being true God plant in the heart of euery man that hath professed the name of Chryst to professe also hys holie faith and reuerentlie and thankfullie to accept this great and confortable benefitte of Chrystes presence with vs in the Sacrament and yt honourablie to vse O Lorde what mishappe haue we that after so long continuance of the faith of Chryst we shoulde nowe in the later daies fall from that reuerent and honourable vsage of this blessed Sacrament that was vsed in the primitiue Churche when the faith was not so dilated so spred so established as nowe for the long continaunce of yt yt aught to be And yet then was yt had in great reuerence and honourablie vsed But amonge manie testimonies that maie be produced bicause we are nowe hearing the doctrine of Origen we will also but heare hys testimonie in this matter He exhorting the people that hearinge the woorde of God they should vse great diligence that that they had once learned shoulde not by necligence fall from their memorie vseth the example of their regarde of the holie Sacrament and saieth Volo vos admonere religionis vestrae exemplis Orig. homil 13. in Exod Nostis qui diuinis mysteriis interesse consuestis quomodò cùm suscipitis corpus Domini cum omni cautela veneratione seruatis ne ex eo parum quid decidat ne consecrati muneris aliquid dilabatur Reos enim vos creditis rectè creditis si quid inde per neccligentiam decidat Quodsi circa corpus eius conseruandum tanta vtimini cautela meritò vtimini See what warenesse was vsed in the primitiue Church in receauing the bodie of our Lorde quomodò putatis minoris esse piaculi verbum Dei neclexisse quà m corpus eius I will admonishe yowe withe the examples of your owne religion ye that haue ben wount to be at the mynistracion of the diuine mysteries knowe howe when ye receaue the bodie of our Lorde ye geue heed with all warenesse and honoure that no litle porcion of yt should fall down that no parte of the consecrate thing should slippe awaie ye beleue yowr selues to be giltie and ye beleue well yf anie of yt should fall from yow through necligēce Yf than ye vse so great warenesse and diligence aboute the conseruing of his bodie and yowr vse therin ys good howe thinke yowe yt a matter of lesse offence to haue neglected the woorde of God then his bodie Thus moche Origen In this testimonie ys no mention made of the Aduersaries figure sign or Sacramentall bread but here ys plain declaracion of the catholique faithe A plain saing for the Procla Origen saing and declaring to the Chrystian people of his time by expresse woordes that they receaued the bodie of Chryst But note withal which ys most cheiflie to our pourpose here that not onelie the people did vse the same bodie of Chryst reuerentlie and honorablie but also Origen doeth both well alowe ther so doing and commendeth and praiseth thē for the same also And here note farder that the people had the blessed Sacr. in so great reuerēce that they beleued thē selues to haue cōmitted a great offence ād Origē saieth they beleued yt wel yf by their necligēce anie part of the Sacr. had fallen from them to the grownde by which their reuerend vsage as we maie clerelie perceaue and see that they beleued ther to be the verie bodie of Chryste to the whiche they gaue this reuerence and honour So by the same ys the vnreuerend vsage of our Sacramentaries moch reprehended Remembre See the vse of the Communion bread in the newe Church their doings ād consider their vsages and cōpare them with the doings and vsageis of the auncient Chrystian people in the time of Origen Owre Sacramentaries caused that the bread which was left at their comuniō should not be
honourablie but prophanelie vsed For in some places the mynister had that that was left in some places the parish clerke in some places a peice of yt was deliuered to him that shoulde the next sondaie prouide the bread for the communiō And euerie of these put this bread into his bosom or purse as beggers doe their lumpes and fragmentes into their bagges and wallettes without all reuerence or regarde and carieng yt home with like irreuerencie vsed yt in no otherwise then other common bread geuing yt to their wieues and children the crustes to their dogges and cattes the crommes to their pullen O Lord howe farre ys this vsage from the vsage of the primitiue Church The good people that thē were as thow hauest heard thought yt a great offence yf yt did but fall from them to the grownde And Pius the ninth Bishoppe of Rome after S. Peter and liued aboute the yeare of our Lord cxlvii vpon consideracion of the great excellencie of the De consec Dist 2. Sacrament as wherin ys verilie the bodie of our Sauiour Chryste and vpon the regarde of soche due reuerence as apperteineth to vs to yeald to the same appoincted sondrie penaūces ād fastings to soch as by whom anie parte of the blood of Chryst should happen to distil or to be shedde But these people Difference of the primitiue and schismatical church in vse of the Sacr. ād in faith of our daies neither regarde falling to the grownde nor shedding no as yt ys saied they spare not to geue yt to their dogges By which sundrie maners yt ys easie to be perceaued that the faithes of these people be sundrie The people of the primitiue church as by their regard reuerence and honoure to the B. Sacrament yt maie be perceaued beleued the presence of Chrystes bodie and blood to be ther wher they bestowed soche reuerence and duetie The companie of Sacramentaries as their irrenerent vsage well declareth beleue no reall presence of Chrystes bodie in the Sacrament For to yt they denie all honoure and reuerence Yf the primitiue Church had beleued as the Sacramentaries doe whie gaue they that honour to yt that these doe not or raither whie doe not the Sacramentrries honour the Sacramēt as they of the primitiue Church did Yf ye wil know the cause yt ys though they bragge moch of the primitiue Church bicause they varie and dissent from yt bothe in faith and maners Howe can they trulie saie that they folowe the primitiue Church when yt ys here so manifest as yt can not be against saied that they not onelie dissent from yt by their doctrine but also doe thinges euen clean contrarie to that that was doen in the primitiue Clemens Epist 2. Church They with all irreuerencie contemning the leauings of the Sacrament wher the primitiue Church vsed honourablie to repose them and reserue them in the holie placea as S. Clement gaue cōmaundement and also had great regarde and reuerence to yt wher these men as ye haue hearde fede their families with yt as with prophane bread Wherfore to conclude this matter with sainct Paule I maie saie that they be giltie of the bodie and bloode of owre Lorde bicause they make no difference betwixit yt and common or prophane meates but indifferently eate the one and the other Ambr. in 11. 1. Cor. But I tarie to long vpon Origen yt ys time that S. Ambrose also were heard Vpon this text thus he saieth Vt verum probaret quia examen futurum est accipientium corpus Domini iam hic imaginem iudicii ostendit in eos qui inconsideratè corpus Domini acceperant dum febribus infirmitatibus corripiebantur multi moriebantur vt iis caeteri discerent paucorum exemplo territi emendarentur non inultum scientes corpus Domini negligenter accipere eum quem hic poena distulerit grauius tractari fore quia S. Ambr. vnderstandeth S. Panle io speak of the bodie of our Lord. contempsit exemplum To proue that ther ys a iudgemēt to come of them that receaue the bodie of our Lord he doeth now shewe a certain image of the same iudgement vpon them which without due consideraciō had receaued the bodie of our Lord forasmoch as they were punished with feuers and sicknesses and manie died that by these men other might learn and they feared with the example of a few might be amended knowing that to receaue the bodie of our Lorde necligentlie ys not left vnpunished but yf his punish ment be differred that he shal be more greuouslie handled hereafter bicause he hath contemned the example As Origen hath doen before so S. Ambrose here agreablie declareth that feuers sicknesses and death also haue by gods punishment fallen vpon them that vnwoorthilie haue receaued the bodie of our Lorde In which his declaracion of sainct Paules minde this ys also euident to be seen that he bothe confesseth the bodie of Chryst in the Sacrament and also that the same bodie of Chryst hath ben receaued of euell men Nowe soche presence as the Aduersarie teacheth can be but of good men receaued wherfor sainct Ambrose here and Origen and diuerse other before alleaged for the exposition of sainct Paule teaching vs that euell men receaue the bodie of Chryste yt must nedes necessarilie folowe that ther ys besides the spirituall maner which onelie the Aduersarie teacheth an other maner of reall and substanciall presence by which the euell man receaueth the verie substance of the bodie of Chryst verilie and in dede Which being as yt ys in dede a most certen trueth testified by manie holie doctours and graue Fathers of the Church the contrarie assertion of the Aduersarie must neds be iudged an hereticall vntrueth Wherfor Chrystian Reader be not deceaued with vain gloses of light Sacramentaries but staie thie self vpon the sure and agreable expositiōs of the holie Fathers ād beleue no lesse but thow cominge wher the Sacrament ys duelie ministred according to Chrystes institucion and receauing the same that thow receauest the verie reall and substanciall Ambr. in 11. 1. Cor. Reuerence is due to him whose bodie wereceaue bodie of Chryst But now yt standeth thee in hande to see howe thowe receauest yt with what faith with that deuocion and with what reuerence For this holie father sainct Ambrose as other before teacheth vs after the minde of sainct Paule that we must come to this most holie Sacrament with deuocion feare and reuerence For shewing sainct Paules minde who willeth vs to examin our selues he saieth vpon the same thus Deuoto animo cum timore accedendum ad communionem docet vt sciat meus reuerentiam se debere ei ad cuius corpus sumendum accedit He teacheth vs to come to the communion with a deuoute minde and with feare that the minde maie knowe yt self to owe reuerence vnto him whose bodie yt cometh to receaue Thus moche he What soeuer Luther hath saied against our
preparacion for our seemelie coming to the receipt of the bless Sacrament what soeuer the Aduersaries S. Ambr. and Origen vse plaintearmes for the Procla the Sacramentaries and the Proclamer saie against the holie and blessed bodie of Chryst in the Sacrament sekinge by termes as by Sacramentall bread by figure by an holie signe and soche like to deface yt and yet with soch holie tearmes to cloake their vnholie heresie and loathing by expresse words to call yt the bodie of Chryst yet this holie Father and Bishoppe S. Ambrose in bothe these places alleadged and Origen in his sainges in this chapter produced calleth the Sacrament sixe or seuen times by plain woords the bodie of our Lorde the doubtful tearmes of the Aduersarie left as by which they could not so liuelie expresse and shewe furth the trueth To ende with these two Fathers of Chrystes Parliament house we maie perfectlie by them vnderstand that God punisheth vnwoorthie receauers of the bodie of Chryst some temporallie by feuers sicknesses ād death some eternally by perpetuall damnacion Wherbie as by the greuousnesse of the punishmētes we maie learn the greuousnesse of the offence So by the great nesse of the offence we maie learn the greatnesse of the blessed Sacrament in the receipt of which no soch offence coulde be committed if he were not ther present whose maiestie being great maketh the offence great THE EIGHT AND FIFTETH CHAP. ENDETH the exposition of the same text by Theophilact and Anselm FOrasmuche as the matter treacted of by S. Paule in this text ys apperteinent and dependeth of the matter spoken of before in the which we haue proceaded at the lenght therfor I haue determined to content my self with the two Fathers in the last chapter produced by whome we maie learn the enacted trueth of the vnderstanding of this text in the higher house and with two other Fathers of the lower house who shall open vnto vs also the vnderstanding of the same in the lower house which two shall be Theophilact and Anselme Theophilact writeth thus Accipite demonstrationē ex iis quae apud vos contingunt Hinc enim sunt immaturae mortes diuturnaeue aegritudines morbi eò quòd multi in dignè assumant Quid igitur Qui non aegrotant ad extremam vsque senectam seruantur Theophilact in 11. 1 Cor. incolumes nonne peccant Peccant sanè Sed non huius temporis paenae solae indignè accedentibus destinatae sunt sed in futuro quoque seculo Take ye a demonstracion of those thinges which happen among yowe For bicause manie do receaue vnwoorthilie therfor ther be hastie deathes and long disseases and sicknesses What then They that are not sick but to their extearm age are kept in health doe they not sinne They sinne trulie but not the onelie paines of this time are apointed to vnwoorthie receauers but ther be also in the world to cōme more harde and more greuouse punishmentes reposed As the Iudgementes of God be merueilouse and incomprehensible so deepe also that no man can reache vnto the profunditie therof so are they also God punisheth some tempor illie but not eternallie some eternallie not temporallie some 〈◊〉 temparallie and eternallie vpright iust and full of equitie geuing to euery man according to hys workes By whiche he punisheth some in this life but not eternallie some eternallie but not in this life temporallie some both temporallie and eternallie So likewise of them that by vnwoorthie receipt contemne and foulie abuse the blessed Sacrament some by sicknesses and diseases are punished who humblie receauing the same and repenting their former doings and amending their liues God temperinge hys iustice with mercie punisheth them but in this life Other some ther be that abusing the holie Sacrament by vnwoorthie receipt and continuing the same doe yet some good workes though not in the right ordre of good workes soche God of hys mercie punisheth not temporallie but differring the punishment punisheth thē eternallie Some being of most beastlie and detestable life and continuinge in the same without repentance as men euen solde ouer to sinne and touched with sicknesse will not hūblie receaue the same as Gods mercifull punishment to the amendmēt of life but raither heapinge euells vpō euells doe murmure ād grudge yea ād with all violēt impaciēcie blaspheme his holie name ād reprooue his correctiō with manie vnsemelie woords manie soche are punished both temporallie ād eternallie Thus by Theopilacle then we maie learn that to vnwoorthie receauers of the bless Sacrament soche punishmentes haue ben inflicted of God wherby as ys saied maie be perceaued that as the offence ys great so yt ys doen against him who ys great euen Chryst our Sauioure and redemer whose blessed bodie being present in the Sacrament ys by wicked receauers moche abused I stand not to declare the faith of Theophllact as touchinge the presence For yt ys more then manifest that he that denieth the Aduersaries figure in the Sacrument confesseth the presence whiche this authour doeth in diuerse places expowndinge the scripturs as in this worke also yt maie be seen Wherfor leauinge him we will heare Anselmus who vpon this text folowinge S. Ambrose and vsinge his woordes writeth thus as speakinge to the Anselm in 11. 1. Cor. Corinthians in the person of S. Paule Quia indignè manducatis hoc corpus sanguinem bibitis ideo sunt inter vos multi infirmi qui graui morbo languent imbecilles qui diuturua inualitudine torpent dormiunt etiam multi id est somno mortis sunt occupati vt verum probaret quia examen futurum est accipientium corpus Domini Iam hic imaginem iudicii ostendit in nonnullis qui corpus illud inconsiderate acceperant dum aegrotationibus longis inualitudinibus tenerentur multi morerentur vt in eis caeteri discerēt se non impunè corpus Domini necligenter accipere paucorū exēplo caeteri territi emenda rentur scientes quia grauiores paenas in futuro seculo propter hanc culpā ipsi forent passuri sinon corrigerentur Bicause ye doe eate ād drink his bodie and blood vnwoorthilie therfor ther be amōg yow manie sick of greuous sicknesse ād weak which faint with lōg disease ād manie also sleape that ys they are preuēted with The Corinthians did eate and drinke the bodie and blood of our Lord vnworthilie death To prooue that a iudgemēt or condēnaciō shall come of thē that receaue the bodie of our Lord he doeth now shew the ymage of the iudgemēt in manie whiche had incōsideratelie reaeaued that bodie forasmochas they were holden with sicknesses and long weaknesse and manie died that by them other shoulde learn that they shoulde not receaue the bodie of our Lorde necligentlie withoute punishment and other feared with the example of a fewe shoulde be amended knowinge that theie shall suffre more greuouse paines in the worlde to come for this
offence except they were amended Thus he We learn here of Anselmus that the sicknesses diseases and deathes that happened amonge the Corinthians were bicause thei receaued not onelie the Sacrament or as the Sacramentaries tearme yt the Sacramentall bread vnworthily but bicause they did inconsideratelie receaue the bodie of our Lorde In whiche maner of faithe and speache this authour foloweth not his owne devise but the graue doctrine and iudgement of S. Ambrose whose sainge he doeth here alleage And so by them bothe yt ys manifest that the bodie of Chryst ys receaued in the Sacrament that euell men also receaue yt ther whiche prooueth the reall and substanciall presence of Chrystes bodie and that soche euell receauers for that they doe moche iniurie to that pure and vndefiled bodie of Chryst castinge yt into their bodie defiled with moche filth of sinne doe oftētimes suffre the pains in this life and also in the liue to come Of the displeasure of God against euell receauers as S. Paule maketh proofe by demonstracion and experience of the same in his time so doeth also S. Cyprian for the like in his time who bringeth three or foure exāples of Gods wrath against them that beinge defiled with sinne did presume to Cap. ser 5. de lapsis approache to or receaue the holie bodie of Chryst The sirst example is of a childe whiche beinge put to a Nource did tast of a soppe of bread whiche was offred vnto Idolls And when the mother hauinge this childe in her armes came to the Churche amonge christian people and the Sacrament amonge other was also offred to the childe the child who I saie had tasted of Idolls meat turned awaie her face from the Sacrament she stopped her She might haue receaued the newe Communion with out anie soche troble mouthe and helde her lippes harde together she refused by anie mean to touche the cuppe of the bloode of Chryste Yet though she did thus striue the deacon gaue her of the Sacrament Whiche when she had once receaued furth with she fell to boking and vomiting for as Cyprian saieth in corpore atque ore violato Eucharistia permanere non potuit Sāctificatus in Domini sanguine potus de pollutis visceribus erupit Tanta est potestas Domini tanta maiestas In a defiled mouthe and bodie the Sacrament coulde not abide The sanctified drinke in our Lordes bloode brast oute of the defiled bowells So great ys the power of owre Lorde so great ys his maiestie By this example maie we learn howe moche yt offendeth God that the bodie of Chryst should be receaued vnwoorthilie of one that hathe knowledge and reason Immediatelie after this S. Cyprian maketh reporte of a woman that was of age knowledge and reason sainge that soche one when he was offringe the sacrisice priueilie stole in among other and receauing A woman receauing the B. Sa. vnworthilie stricken with death the Sacrament not as meat to comforte her for that she was vnwoorthie but as a sworde to destroie her and takinge as yt were deadly poison in to her mouthe and breast she begā to be merueilouselie vexed and disquieted and so suffringe the heauie punishment of her offence pantinge and tremblinge she fell downe dead So saieth he was not her euell offence left long vnpunished But she that thought by her cloaking and dissemblinge of her offence to haue deceaued man felt God to whome all thinges be knowen the reuenger and punisher of the same An other woman ther was also who receauing the Sacrament into her handes kept the same and carienge yt home putte yt into her coafer But to vse the woordes of S. Cyprian Cum arcam suam in qua Domini sanctum fuit manibus indignis tentasset aperire igne inde surgente deterrita est ne auderet attingere When she wolde with vnwoorthie hands open the coafer wherin was the holie thinge of our Lorde ther sprang oute a fire wherby she was cast in soch feare that she durst not touche yt Vpon this example this maie we note that if God wolde not suffre the woman forasmoche as she was vnwoorthie not as moche as to open the coafer wher the holie thinge of our lorde was laied howe moche lesse will he beare yt that a licenciouse filthie liuinge man shoulde touche the thing ytself eate yt and cast yt into his sinfull bodie An other merueilouse thinge doeth S. Cyprian report of the blessed Sacrament A mā vnwoorthilie receauing the bless Sa in his hand whē he opened his hād ther was nothing but asshes Ther was saieth he a certain defiled or sinfull man who beinge present when the Sacrament was celebrated by the preist so doeth S. Cyprian tearme the holie ministracion he presumed priuielie with other to receaue but he coulde not eate the holie thinge of God nor handle yt For when he had opened his hande to see what he had receaued he fownde nothinge but asshes This in dede ys a meruertouse thinge wherby ys declared that God ys not willing that his holie Sacrament shoulde be receaued of a filthie sinner forasmoche as sodenlie yt pleaseth him to chaunge yt into asshes he him self departing from yt But let vs heare what S. Cyprian him self noteth vpō this miracle of God Serm. s de lapsis Documento vnius ostensum est Dominum recedere cum negatur nec immerentibus prodesse ad salutem quod sumitur cum gratia salutaris in cinerem sanctitate fugiente mutetur By the example of one yt ys declared that our Lorde departeth when he ys denied nether doeth yt that ys receaued profitte the vnwoorthie to saluacion or healthe when the holsome grace holinesse departinge awaie ys chaunged into asshes This note of S. Cyprian ys notable in dede and for that yt ys so I wishe yt so to be noted of the reader that yt neuer fall from his memorie First let the euell man note that at the receipt of the Sacrament bicause in life and conuersation God ys denied that he departeth and goeth awaie But let the faithfull herby learn that owre Lorde ys present with his Sacramēt who as he departeth from the wicked so he abideth to be receaued of the vertuouse ād godlie This also ys not to be ouerpassed that the holie Martir saieth that yt that ys receaued profiteth not the vnwoorthie to saluacion For by that he saieth yt profiteth not the vnwoorthie he argueth that yt profiteth the woorthie or ells we must saie that the state bothe of the woorthie and vnwoorthie ys equall whiche if yt so were S. Ciprian did but vainlie saie that yt did not profitte the vnwoorthie Yf then one thinge be receaued in the Sacrament that profiteth the good and auaileth not the euel we must first graunt that the good and the euell receaue one thinge profiting the one and hurting the other Nowe wolde yt be learned of the Sacramentarie what one thing that ys in the Sacrament that ys receaued that profiteth and
34. item lib. 3. cap. 33 Chryste commaunded himself to be offred lib. 3. cap. 16 Chryste offred euerie wher ys but one bodie and sacrifice lib. 2. cap. 10 Chryste gaue his owne bodie to his Apostles cap. 50. 64. he geueth himself to be eaten in the Sacrament lib. 1. cap. 14. Chrystes woordes This ys my bodie be not figuratiue lib. 2. cap. 42. 43. 44. sequent Chryste verīe bodie in the blessed Sacrament not the figure onelie lib. 1. cap. 21. item lib. 2. cap. 7. item lib. 3. cap. 7. 59. Chryste geueth vs the same flesh by whiche he was ioined to vs or tooke of our nature lib. 1. cap. 14. item lib. 2. cap. 5 Chryste ys ioined to vs corporallie lib. 1. cap. 14. Chryste and the Paschall lambe compared lib. 1. cap. 15. Chryst in our passouer verilie perfectlie lib. 1. cap. 16. 19. in the Iewes passouer vnper fectlie cap. 17 Chryste yf he be receaued but spirituallie then ys our passouer all one with the Iewes passouer cap. 19 Chryste first eate and dranke his bodie and blood and then gaue to his Apostles and whie lib. 1. cap. 16. item lib. 2. cap. 55. Chryste gaue inconsumptible meat tho Sacramentaries consumptible meat li. 1. cap. 17. Chryste consecrated his owne bodie lib. 3. cap. 51. and commaundeth the same to be consecrated li. 1. ca. 20. the preist consecrateth Chryste and not the pope made the Sacra-Chrysts bodie ibid. ca. 18 Chryste did three notable things in the institution of the blessed Sacrament lib. 3 cap. 16. Chryste commended to vs his bodie and blood 24 Chryste in the lawe presented in figure represented in the Gospell in veritie lib. 1. cap. 18 Chryste ys nowe receaued in veritie li. 3. ca. 5. 59. Chrystes verie bodie set before vs in earth lib 1. ca. 18. Chryste the onelie begotten Sonne of God receaued in the blessed Sacrament ibid. lib. 3. ca. 25 Chryste verilie vpon the aultar lib. 1. cap. 18. Chryste geueth his owne blood in the cuppe lib. 2. cap. 61 Chryste turned the bread into his bodie and the wine into his blood lib. 1. cap. 20. he made the bread his bodie lib. 2. cap. 49. Chryste saing this ys my bodie with the woorde made the thing cap. 55 Chryste not man doth consecrate lib. cap. 20. 31 Chrystes woordes this do ye be referred to the substance not to the maner lib. 1. cap. 27 Chrystes maner in ministring hath no cōmaundement ca. 26. neuer synce vsed ibid. Chryste left the maner of ministracion to be ordered of his Apostles cap. 26. lib. 3. cap. 34. Chryste in his supper bare himself in his hands lib. 2. cap. 10. 54 Chryste geueth his flesh in substance verilie not in maner grosselie ca. 36 Chryste in his supper the geuer and the gifte ca. 47. 53 Chryste the meat that we all feed on lib. 3 cap. 6. Chryste ys the substance of the blessed Sacrament cap. 10 Chrystes bodie as verilie receaued in the Sacrament as yt ys beleued to haue hanged on the crosse ibid. Chrystes blood in the Sacrament shed vpon the soldiours garments lib. 1. cap. 24 Chrystes bodie receaued with mouth both of bodie and soule li. 1. cap. 20. li. 2. ca. 14. 25. Chrystes flesh ys not disgested as other meates lib. 1. cap. 14. yt turneth vs into yt li. 2. ca. 5. lib. 3. ca. 59. Chryst ys not there receaued spirituallie where he ys not beleued that he maie be receaued reallie li. 1. cap. 31. Chryste doth sanctifie and transmute the bread and wine ibid. See bread Chrystes bodie vpon the crosse called bread li. 2. ca. 6 Chryste doth blesse sanctifie and diuide his holie bodie to the receauers lib. 2. cap 8. Chrysts flesh in the Sacrament geueth life to the woorthie receauers li. 2. cap. 6. li. 3. cap. 7. Chryste in all receauers naturallie in good receauers both naturallie and spirituallie lib. 2. cap. 20. 24. 25. lib. 3. cap. 6. Chryste as verilie in the blessed Sacrament as he was verilie incarnated lib. 2. cap. 24. Chryste by his incarnacion ioined to vs we by the Sacrament ioined to him lib. 2. cap. 14. 28. item lib. 3. cap. 27. 59. Chrystes bodie shall raise our bodies lib. 2. cap. 26. Chryste feadeth vs with a bread whiche ys his flesh ca. 32 Chryste moued the Iewes to beleue in his godhead and to eate the flesh of his manhead li. 2. ca. 2 Chryste by the Sacrament maketh vs one with his bodie and among our selues li. 3. cap. 26. Chryste instructed his Apostles in the faith of the blessed Sacrament before he in stituted yt cap. 56 Chryste spake plentifullie of his bodie and bloode in the sixt of Sainct Iohn lib. 2. cap. 55. Chrystes institucion ys to receaue his bodie and bloode in the remembrance of his death li. 3. cap. 36. Chrysts bodie ys not in the Sacramentall bread of the communion cap. 42 Chryste whie he instituted the Sacrament vnder two kindes lib. 2. ca. 67 Chryste being whollie vnder eche kinde the people be not defrauded receauing but th one ibid. Chryste saied Masse li. 3. cap. 33 Chryste taught the newe sacrifice of the newe Testament lib. 1. cap. 34. 37. item lib. 2. ca. 56. 58. Chryst ment a sacrifice li 1. ca. 31 Chryste must of necessitie be graunted to haue offred sacrifice in his supper ibid. Chryste ceasseth not to excute his perpetuall preisthead and sacrifice cap. 37 Chryste offred euery wher ys but one bodie and one sacrifice li. 2. cap. 10 Chryste both in heauen and earth in veritie ibid. Chrystes being in the Sacrament ys miraculouse contrarie to the rules of philosophie ibid. Chryste bodie vpon the crosse in heauen and on the aultar all one lib. 2. cap. 15. 22. Chryste the Sonue of man howe he was in heauen when he spake in earth lib. 2. cap. 34. Chrysts godhead and manhead distincted as two breades ca. 3. 15. Chryst sitteth in heauen and yet ys dailie sacrificed by the preist ca. 46 Chrystes bodie on the aultar that was in the maunger ca. 45. Chryste why he made mencion of his ascension in the vi of Sainct Iohn cap. 34. 35. Chrystes flesh besides nature ascended into heauen and besides nature geueth life in the blessed Sacrament ca. 34. Chrystes woordes wrested to xvi diuerse senses by protestants ca. 41 Chryste was the spirituall rocke not the materiall and therfor ys ther no figure in Sainct Paules speache lib. 3. cap. 3 Chryste before the consecracion of his bodie lift vppe his eies and gaue thankes to his Father li. 3. ca. 34 Chryste tooke the cuppe of wine mixed with water into his handes and blessed and sanctified them cap. 35 Chrysts blood not onelie in heauen but also in the chalice ca. 25 Chryste entred in to his Apostles the doores being shett li. 2. ca. 11 Chryste shall come to iudgement with the sign of the crosse and prints of his woundes li. 3. ca 45. Chryste howe he ys hath ben and shall be a
figure of himself ibid. Chryst what he deliuered in his supper ca. 44. Chrystians eate the flesh of Chryste as the Iewes did Manna li. 3. ca 6 Chrystians vsing no external sacrifice are lesse thankfull then the Iewes lib. 1. ca. 32. Chrystians receauing but a figure as the Iewes wher ys then the veritie lib. 3. cap. 6 Chrystians come to a greater thing in the Sacrament then the Iewes did in Manna li. 2. ca. 39 Chrysostome calleth that blood whiche Sainct Paule calleth the cuppe lib. 2. cap. 27. he beleued the bread and wine by sanctificacion to be made the bodie and bloode of Chryste lib. 3. ca. 36. Chrysostome offred sacrifice in Masse cap. 37. desiered intercession of Saincts and praied for the dead ca. 39 Chrysostom impugneth Luther denieng preparacion to be nedefull before the receipt of the blessed Sacrament ca. 54 Churche offring sacrifice in the Masse foloweth Chryste his Apostles and the primitiue Churche ca. 37 Church must both offre and receaue lib. 1. cap. 37 Churche vseth ministracion for reseruacion as Sainct Clement ordeined cap. 24. Church falselie charged with erroure by M. Iuell ibid. Church reseruing the blessed Sacrament for the sicke offendeth not cap. 27 Churches vniuersall obseruacion to be obeied and be kept ibid. Churche teaching the scripturs to be scripturs teacheth the vnderstanding of them also cap. 20 Churche of Afrik vnderstood the vi of S. Iohn of the Sacrament lib. 2. cap. 15 Sainct Clements saing opened lib. 1. cap. 24. Clement offred Chrysts bodie and bloode in sacrifice lib. 3. cap. 37. he beleued the bread and wine by the holie Gost to be made the bodie and bloode of Chryste cap. 36 Cloude a figure of the holie Goste cap. 2 Communion with Chryste two waies ca. 23 see vnitie Communion spirituall by Baptisme corporall by the Sacrament cap. 23. 26 Communion vnder one kinde lib. 2. cap. 67. Communion with heretikes maie not be lib. 3. cap. 25 Communion in praier ca. 40 Communion bread of the newe Church ho we yt ys vsed 47. the bodie of Chryste ys not there * 2 Communicacion ys a nearer coniunction them participacion cap. 17. 20. Communicacion what yt ys ibid. item ca. 22 Comon praier of the Churche ys for the wholl Church ca. 40. Comfort small wher consciēce ys confownded prol Conference of Chrystes woordes and the serpents li. 2. ca. 42. Confession hath three commodities li. 3. cap. 55. yt ys to be made truly ibid. Consecracion what yt ys lib. 3. cap. 9. how yt ys done li. 1. ca. 20. 31. li. 2. ca. 8. what ys the force li. 3. ca. 14. Consecracion the woorde vsed by S. Ambrose lib. 2. cap. 52. by Tertullian lib. 3. cap. 33. Consecracion vsed by the Apost and that ys vsed nowe in the Church all one ca. 34 35. Consecracion and sacrifice auouched by S. Cyprian li. 1. ca. 29. Consecracion and sacrifice abolished in the Church that the ministers maie more frelie kepe wemen ca. 22. Councells of more force then Parliaments cap. 25. Cranmers gloseth without warrant vpon Chrysost lib. 1. ca. 18. Cranmers sensuall sentence of faith cap. 16. Cranmer gloriouse woordes to cloake euel mening cap. 21. Cranmer falsifieth the scripture li. 2. ca. 11. he falsifieth Iustine ca. 44. Cranmer vseth two false sleights in alleaging of Iustine ibid. Cranmers heresie improued li. 2. ca. 62. Cranmers generall rule refuted lib. 3. cap. 30. Creature earthlie can not be chaunged in to a spirituall vertue cap. 20. Cuppe of blessing what yt ys ād why yt ys called ca. 19. Cyprian and Origen teache that euell men receaue the bodie of Chryste cap. 46. Cyril denieth that we receaue Chrysts bodie onelie spiritually lib. 2. cap. 16. 26. D. Damasus pope disdenied not to learn of S. Hierom. li. 1. ca. 8. Damascen vnderstanded S. Paule to speake of the verie bodie of Chryst Cor. 11. li. 3. cap. 51. Dailie sacrifice of Chrystes bodie and bloode to be offred li. 2. ca. 57. Dailie sacrifice shall ceasse by Antichryst li. 1. cap. 32. Daunger of vnwoorthie receauers lib. 3. cap. 54. Death to him that will not heate the preist lib. 1. cap. 6. Decaie of deuociō cause of shortning of the Masse li. 3. cap. 34 Dcrees made against preists Mariages lib. 2. cap. 28 Desire of the eating of the flesh of Iob applied to the eating of Chrysts flesh lib. 1. cap. 14. Difference betwen the bodie of Chryste and shewe bread ca. 22 Difference of being of the holie Gost with vs and of Chryst lib. 2. ca. 63. Difference betwen the primitiue Church and the catholique Church nowe in the vse of the B. Sacrament lib. 3. cap. 57. Diuerse histories of scripture prouoke to sinne being not godlie vnderstanded and vsed li. 1. ca. 2. Diuine things are with reuerence and diligence to be handled li. 3. ca. 1. Doctrine of the primitiue Churche conferred with the Churche nowe lib. 2. cap. 43. Doctrine of the Sacramentaries conferred with the Fathers lib. 1. cap. 21. contrarie to the Fathers li. 2. ca. 59. Doctrine of the reall presence howe yt ys called newe lib. 2. cap. 50. and that yt ys not inuencion of the papists Doctrine flieng the common receaued vnderstanding of the scripture ys to be suspected ca. 40 Dogges cruellie vourowed their Masters that vnreuerentlie had cast the B. Sacrament vnto them li. 3. ca. 43 Doubtes in the lawe of God wher to be dissolued lib. 1. cap. 6. item lib. 3. cap. 1. Disciples in Emaus knewe not Chryst before the eating of the bread lib. 2. cap. 65. Drinke whiche we drinke in the B. Sacrament flowed oute of the syde of Chryste lib. 3. cap. 7. E. Effecte of chrysts blessing of the bread and of the woordes of consecracion lib. 1. cap. 26. li. 2. cap. 61. 62. Effect of the B. Sacrament euerlast life lib. 2 cap. 6. 30. lib. 3. cap. 7. Effects of the bl Sacrament prouing the excellencie therof and meanes to atteing the same lib. 3. cap. 6. 14. li. 2. cap. 5. Effectual causes two cap. 15 Epistle to the Romaines full of obscure places li. 1. ca. 4 Ephesine Councell vnderstood the vi of S Iohn of the Sacrament lib. 2. cap. 15. Erasmus calleth the errour of Berengarius impudent prolog errour of the Proclamer therfor arrogant ibid. Erasmus his iudgement of the blessed Sacrament ibid. Errour of Origen li. 2. ca. 55 Errour in the Sacrament bringeth manie other errours li. 2. ca. 1 Eucharist called the holie bodie of our Lorde by S. Cyprian ca. 13 Eutiches his heresie ca. 68. Euthymius denieth that which the Sacramen taries affirme ād affirmeth that they denie li. 2. ca. 15. Euery chrystian maie not dispute of God li. 1. cap. 7. Euell men eate and drinke the bodie and bloode of Chryste li. 2. cap. 16. 24. lib. 3. cap. 46. 49. 52. 54. 57. Euell receauers three sorts cap. 52 Euells two committed by purting awaie of confess cap. 55. Examinacion of our selues what yt ys and howe to be doen. ca. 53.
immortal li. 2. ca. 14. see bodie and flesh Receauing by ignorance what yt ys ca. 54. Receauers of the B. Sa. must prepare thē selses and howe li. 3. ca. 55. must abstein frō the act of matrimo ca. 41. Read Sea a figure of Bapt. ca. 2. Represent what yt signifieth li. 1. ca. 18. Reseruacion of the Sa. in the Apostles tyme li. 1. ca. 24 and after in the primitiue church ibid. ca. 25 26. 27. li. 2. ca. 68. Reseruacion not against the institucion of Chryst li. 1 ca. 26. agnised by the nicē Coūcell ca. 25. deniers ther of accursed ibid. Reseruacion in priuate houses li. 1. ca. 24. in the shippe ibid. Riche and poor eate all one bloode li. 3. ca. 6. Richerus a Caluinist forbiddeth to praie to Chryste li. 2. ca. 48. Right waie to vnderstand a caholique authour ca. 49. Roffensis neuer yet answered prolog his saings alleaged li. 3. ca. 12. 32. S Sacrament hath honourable titles li. 1. ca. 17. yt conteineth the thing woorthie of most honour ca. 18. Sacrament reserued ca. 24. 25. c. sent to a sicke man ibid. caried home to soche as were absent ca. 27. Sacrament a figure not of the bodie of Chryste but of his death li. 2. ca. 14. c. li. 3. ca. 44. Sacrament a figure in diuerse respects but not onelie a figure li. 2. ca. 14. li. 3. ca. 8. Sacrament conteineth three things li. 2. ca. 19. li. 3. ca. 42. Sacrament a mysterie howe and what a misterie ys ca. 23. Sacrament hath two parts and whiche thei be ca. 57. and two offices ca. 15. Sacrament maie be consecrated by no other woordes then these Hoc est corp ca. 64. Sacrament a sanctified thing and sanctificacion ca. 66. Sacrament deliuered by Chryste in his supper vnder both kindes in Emaus vnder one kinde proueth both to be laufull ca. 67. Sacrament mynistred vnder one kinde by S. Cypr. ca. 68. receaued so of a woman ibid. and vpon good fridaie ibid. Sacrament and the thing of the Sacrament li. 3. ca. 8. Sacrament if yt haue not the presence of Chrysts bodie ys inferiour to Māna ca. 12 Sacraments diuerslie nombred by the protostans ca. 13. Sacrament geuing life farre excelleth Manna ca. 14. yt ys inconsumptible meat ibid. Sacraments of the new law better c. ca. 15 sacrament defined ibid. Sacraments of the newe lawe geue grace ib. and saluacion ibid. compared to the olde lawe by S. August ibid. Sacram. proued by our lord to be his bodie li. 3. ca. 53. Sacrament caried home and receaued as deuocion serued and lick wise reserued of holie men in wildernesse ca. 41. Sacramēt deliuered to a Iewe appeared flesh and likewise to an other ca. 42. Sacramentaries condemned by eight Councells prolog their glose vpon S. Cyprian ouerthrowen li 1. ca. 17. Sacramentaries make two maner of presence ca. 21. they take awaie the fatte and swete of the bless Sacr. ca. 26. they stomble at a strawe and leape ouer a blocke ibid. their cheif grownds be naturall reasons li. 2. ca. 19. Sacramentaries denie that the fathers affirme and affirme that they denie ca. 59. they teache contrarie to their own rules ca. 60. they denie the excellencie of the Sacraments of Chryste li. 3. ca. 4. Sacramentaries maintein the heresie of Eutyches li. 1. ca. 30. and of the Aarrians li. 3. ca 59. and denieng the receipt of Chrystes naturall flesh seme to denie the immortalitie of our flesh after resurrection ibid. Sacrifice after the order of Melchisedec nowe diffused throughout the worlde li. 1. ca. 31. Sacrifice auouched ibid. propiciatorie li. ca. 43. li. 3. ca. 14. Sacrifice of lawde or gratulatorie separated from extern sacrifice li. 1. ca. 33. li. 3. ca. 30. Sacrifice of the crosse and of the aultar all one in substance but diuerse in maner li. 1 ca. 33. Sacrifice of the chrystians a peculiar and speciall sacrifice ca. 35. a full and most holie sacrifice ibid. full of horrour honorable to Angells li. 3. ca. 54. immaculate ca. 37. the bodie and blood of Chryste li. 1. ca. 36. instituted by Chryste ca. 31. 32. li. 2. ca. 49. 56. li. 3. ca. 33. alibi Sacrifice of the Masse of what preist soeuer offred ys one with that Chryste offred li. 2. ca. 8. offred in manie places ys all one sacrifice ca. 10. item li. 3. ca. 33. 60. Sacrifice of the church consisteth of the visible formes of bread and wine and of the inuisible flesh c. li 2. ca. 19. li. 3. ca. 6. Sacrrifice of the church proued by S. Paule li. 3. 16. after the vnderstanding of S. Aug. ca. 18. 29. Sacrifice of Chryste in his supper and Melchisedec compared li. 1. ca. 13. 30. 31. li. 3. ca. 17. Sacrifice and Masse caused the Proclamer to falsifie Leo. ca. 40. Sampsons conception and Chrystes compared li. 1. ca. 10. Sāctificacion and a sanctified thing be diuerse li. 1. ca. 66. Sathās finall marke he slooteth at li. 3. ca. 32 Sathā appeared to Luther and dispured with him of the Masse ca. 42. Sathans power abated by vertue of the Masse ibid. Satirus saued from drowning by power of the Sa. and his faith commended by S. Ambrose therin li. 1. ca. 24. Sectes of religion principal in the world foure li. 1. ca. 32. Sects of Sacramentaries sixteen li. 2. ca. 41. Sedulius saieth that S. Paule spake of the bodie of Chryste li. 3. ca. 49. Serapion being being sicke called for the Sa. and receaued alone li. 3. ca. 41. Shewe bread a figure of the Sa. and applied to the Sa. li. 1. ca. 22. 23. 24. appointed for three things ibid. continuallie vpon the aultar ca. 23. Schoole arguments made for the opening of the trueth produced by a Protestant to confirme a falshead li 2. ca. 22 Scripturs to be hard proued by vii argumēts li. 1. ca. 1. Scripturs must be studied with moche labour ca. 5. Scripturs must be learned of the fathers ca. 7. they be full of doubtes and maie be drawen to dinerse senses ca. 6. 7. 8. Scripture the storehouse of God and why God wolde the same shoulde be heard ib. Scripturs alleaged by Oecolamp against the presence li. 2. ca. 12. Scripturs must be alleaged in the literall sense ibid ca. 50. Sonne of God made flesh ys receaued in our lords meat li. 3. ca. 59. Sonne of God troaden vnder foote whē his bodie and blood are not beleued to be in the Bl. Sa. li. 2. ca. 67. Spirit howe yt quickneth and flesh howe yt Profiteth or not ca. 36. Spirit taken two maner of waies ca. 37. Spirit of vnitie among catholiques spirit of diuision among Protest li. 3. ca. 9. Spirituall receauing not figured by the Paschall lambe li. 1. ca. 19. Spirituall vnderstanding what yt ys li. 2. ca. 37. 39. 63. Spirituall and reall receipt together wonder full ca. 55. Spirituall knowlege aswell teacheth the substance of Chryst bodie and blood to be vnder the formes of bread and wine as naturall