bodie our true Paschall lambe In nocte quippe inquit agnum comedimus quia in sacramento modò Dominicum corpus accipimus quando adhucinuicem nostras conscientias non videmus In the night saieth he do we eate the lambe forsomoche as we do nowe receaue our lordes bodie in the Sacrament when as yet we doe not see one an others conscience In this his sainge ys not onelie perceaued the applicacion of the figuratiue Paschall Lambe to the verie true Paschall Lambe but to the full agreement with other holie Fathers before alleaged he doth most plainlie testifie the reall presence bothe by his woordes terming yt the bloode of our Redemer and the bodie of our lorde and also by the maner of the receauinge of yt In the whiche note that he teacheth that the bodie and bloode of Chryst ys receaued by two distincted and diuerse maners of receauinge One maner ys with the mouthe of the bodie whiche argueth the reall presence The other maner ys with the mouthe of the hearte and that ys the spirituall maner of receauing So that the learned men in Chrystes faithe doo teache the good Chrystian man to receaue Chrystes bodie both corporallie and spirituallie But the maliciouse learned man against Chrystes faith teacheth that the good Chrystian man receaueth Chryste but onelie spirituallie and so robbeth him of the other the contrarie of the whiche Doctrine ye see here auouched by sainct Gregorie as yt was also by other before alleaged with whom he well agreeth To this sainct Gregorie shall be yoined Damascen one of the other side of the Parliament house of Chryst that ys of the greke church and of the lowe house but one of the first and cheif in that place as ys before saied a man so excellentlie will seen in the statutes of Chrystes Parliament house that ys to saie in the knowledge of the receaued trueth of Chrystes faithe that he did write foure bookes of the same both learnedlie and godlie and in the fourthe booke of his workes emong other explicacions of matters of faith he declareth also the faithe of the Churche in this matter of the Sacrament at large wher as touching the same matter he saieth thus Natiuitas nobis per spiritum donata est per sanctum dico baptismum Cibus verò ipse Li. 4. de orthod sid c. 14. panis vitae Dominus noster Iesus Christus qui de coelo descendit Nam suscepturus voluntariam pro nobis mortem in nocte qua seipsum obtulit testamentum nouum disposuit sanctis Discipulis Apostolis per ipsos omnibus alijs in ipsum credentibus In coenaculo sanctae gloriosae Sion antiquum Pascha cum Discipulis manducans et implens instrumētum antiquum lauit pedes Discipulorum signum sancti baptismatis praebens Deinde frangens panem dedit illis dicens Accipite comedite Hoc est corpus meum quod pro vobis tradetur in remissionem peccatorum Similiter accipiens calicem ex vino aqua tradidit illis dicens Bibite ex eo omnes hic est sanguis meus noui testamenti qui pro vobis effunditur in remissionem peccatorum Hoc facite in meam cōmemorationem Quotiescunque enim manducabitis panem hunc calicem bibetis mortem filij hominis annunciatis resurrectionem eius cōfitemini donec veniat Si igitur verbum dei viuens est efficax omnia quaecunque voluit Deus fecit Si dixit Fiat lux facta est lux Fiat firmamentum factum est Si verbo Dei coeli firmati sunt spiritu oris eius omnis virtus eorum Si coelum terra aqua ignis aer omnis ornatus eorum verbo Dei perfecta sunt homo ipse vbique diuulgatum animal Si volens ipse Deus Verbum factus est homo c. Non potest panem suum ipsius corpus facere vinum cum aqua sanguinem Dixit in principio Deus Producat terra herbam virentem vsque nunc pluuia facta producit germina diuino coädiuta vigorata praecepto Dixit Deus Hoc est corpus meum hic est sanguis meus hoc facite in meam commemorationē omnipotentieius praecepto donec veniat efficitur A newe birth ys geuen to vs by the Spirit and the water I saie by holie Baptisme but the meat ys the verie bread of life our lorde Iesus Christ who descended from heauen For willing to take for vs a willing death in the night in the whiche he offred vppe him self he disposed a newe testamēt to his holie Disciples and Apostles and by them to all other beleuing in him In the parlour Chrystes cuppe cōteined wine ād Water therfore of holie gloriouse Sion eating the olde Passeouer with his disciples and fulfilling the olde lawe he washed the feet of his disciples geuing a sign of holie Baptisme Afterwarde breaking bread he gaue yt to thē saing Take eate This ys my bodie whiche shall be deliuered for yowe in the remission of sinnes Likewise taking the cuppe of wine and water he deliuered yt vnto them saing Drinke ye all of this This ys my bloode of the newe Testament whiche shall be shedde for yowe in the remission of Sinnes This do ye in my remembrāce For as often times as ye shall eate this bread ād drinke this cuppe ye shew furth the death of the Sōne of mā ād acknowledge his resurrectiō vntill he come Yf then the woorde of God be liuing ād mightie in operaciō and al thinges whatsoeuer he hath willed he hath doē Yf he saied The light be made and the light was made The firmament be made and yt was made Yf by the woorde of God the heauens were made and all the power of them with the breath of his mouthe Yf heauen earth water fire and the Ayer and al the furniture of them by the woorde of God were made perfect and man himself being euery where a knowen liuing creature Yf God the Sonne himself being willing was made man c. Can not he make breade his owne bodie and wine and water his bloode God saied at the beginning Let the earth bring furth green herbe And vntill this daie being holpen and made strong with Gods commaundement the rain comming Effect of Chrystes woordes of consecraciō yt bringeth furth fruicts God saied This ys my bodie and this ys my blood and this do ye in the remembrance of me And by hys allmightie commaundement yt ys so made and brought to effecte vntill he come Thus farre Damascen Whose saing ys long but as pithie and weightie as yt ys long In the which he hath not onelie declared hys faith but the faith of Chryst receaued in his Churche which ys the wholl matter and onelie argument of hys worke as the title of the same doth purporte And to the matter which we haue in hande he geueth woorthie testimonie declaring the accomplishment of the olde lawe in
ys but a figure as this Authour dothe The contrarie wher of this Proclamer and other Sacramentaries are not ashamed to teache although they be if ther were anie shame in them ouercharged with nōbre of wittnesses so that they maie be ashamed of theyr heresie Thys Authour God be praysed when he had saied that Chryst gaue hys Apostles bread and wyne in mysterie of hys bodie and bloode leest thys mysterie shoulde be made a mysterie of nothing as the Sacramentaries make yt he declareth yt to be a mysterie of somwhat And saieth that the bread and wyne be chaunged into the bodie and blode of our lorde And yet that none of the common hereticall gloses shoulde take place he saieth Bread and wine chaunged not in figure but in trueth further by plain exclusion that they be chaunged in to Christes flesh and bloode neither by figure ner by shaddowe but by verie trueth Wolde to God that they that be yet deteined in this naughtie heresie wolde well note weigh and remembre this sainge and looke whether they haue anie soche plain manifest and expresse sentence of anie Authour Autenticall to maintein their heresie as this ys for the trueth And yet to knitte vppe the matter that this ys no singular opinion or whispered inuention but a sure and vndoubted faith commonlie and generallie receaued he concludeth not in his owne person but in the person of the beleuing Churche and saieth Credimus c. We beleue that yt ys in trueth and in verie dede the flesh of Chryst and likewise his bloode As this Authour hath testified not onelie his owne faithe but the faith of the Churche So wolde I that the Aduersarie shoulde regarde not hys Heretiques haue no faith but opinions priuate opinion whiche he calleth a faith and ys none in dede But the faith of the Churche whiche ys a sure faith in dede builded vpon a sure rocke Nowe to make vppe the coople we pourposed here to induce we will heare this Authours iocke felow in faith Cabasila one of the same lower house of Parliament but of the other side therof that ys of the greke churche a man of singular learninge Who expowndinge the Masse of the Grekes vsed in their churches declareth why Chryste willed his memorie to be had and the Masse to be doen in remembrance of him Thus he saieth Huius autem conseruundae memoriae homines multas rationes excogitarunt sepulchra Nicolaus Cabasila ca. 9. statuas columnas diesfestos celebres certamina quorum omnium vnum est institutum non sinere vt viri praeclari praestanti virtute obliuioni mandentur Tale est etiam quod dicit Seruator Alij quidem alia obliuionis quaerunt remedia vt recordentur eorum qui ipsos beneficio affecerunt vos autem in meam recordationem hoc facite Et quemadmodum ciuitates fortium virorum per quos victoriam assecuti sunt vel qui eis salutem attulerunt aut res eorum rectè gesserunt columnis inscribunt ita etiam in ijs donis nos mortem Domini asscribimus in qua vniuersa sita fuit aduersus malignum victoria Et per statuas quidem ciuitates solùm habent figuram corporis benefactorum Nos autem ab hac oblatione non habenius figuram corporis sed ipsum corpus eius qui se gessit fortissimè Hoc ipsum etiam antiquis constituit vt in figura facerent id quod nunc est in rerum veritate Id enim erat Bascha agni occisio quae memoriam reuocat caedis illius ouis sanguinis qui seruauit Hebraeis in Aegypto primogenita To conserue this memorie men haue deuised manie waies or means as Tumbes ymages pillers feastfull and Solemne daies exercises of all whiche ther ys one pourpose not to suffer that noble men of excellent vertue shoulde be forgotten Soche maner of thing yt ys that our Sauioure saieth Some seke other remedies against obliuion that they maie remembre them that haue doen them good But in the remembrance of me this doo ye And as cities do write in pillers the noble actes of mightie men by whom they haue gotten victorie or that haue saued them or haue doen their affaires or businesse wel Euē so also do we in these giftes imprinte the death of our Lord in the which was all the victorie against the wicked one had or gotten Now the cities haue by their images but the onelie figure of the bodie of their benefactours but we in this oblacion haue not the figure of the bodie but the bodie yt self of We haue the verie bodie in the Sacramēt not the figure him euen that same that ys nowe in veritie of thing For that was the Passeouer and the killing of the lambe which dothe call again the memorie of that shepe and bloode whiche saued the first born of the Hebrues Hither to Cabasila Of whom as we haue learned the faith of the greke churche as yt was in the time of the auncient Fathers Chrysostom Cyrill Isychius Damascen Euthymius and soche other as touching the presence of Chrystes blessed bodie in the Sacrament Euen so do we learn of him the same faith and none other newlie inuented but euen the same continued euer approued vnto his time in all the greke churche This authour allthough minding to sett furth a cause why the memoriall Monumentes and memories of holie ād woorthie men defaced of Chrystes death shoulde be reteined and kept emong vs by the bringing in examples of our elders whiche by diuerse means cōtinued the memorie of noble vertueouse or other wourthie men he doth therin geue good occasion to rebuke the insolencie of manie of this our time which defacing howses spoiling churches ouerthrowing monumentes disparsing the bones ād reliques of holie sainctes and soche other a great sorte like do most earnestlie labour to extinguish and clean put oute of all memorie the noble actes the holie dedes the godly liues of many vertueouse and wourthie men which to Gods honoure to their praise and to owre exāple of vertue shoulde and ought to haue remained Yet minding not to take euery soche occasiō I will leaue yt and folowe my matter here principallie entended As heretofore I haue doen So also wil I nowe both declare that the Paschall Lambe was a figure of Chryst and also that the veritie or verie thing by that lambe figured ys the bodie of Chryst reallie and substanciallie in the Sacrament As for the first this Authour saieth that God appoincted with the olde Olde lawe had the figure the newe lawe hath the thing in trueth fathers that they shoulde haue a figure of Chryst And that saieth he was the Passeouer and the killing of the lambe In which his sainge he nothing dissenteth but moche and whollie agreeth as well with the grekes as the latines before alleaged and declared As for the seconde parte that yt ys a figure of Chryste reallie in the Sacrament this Authour also
slears of the neadie be excommunicated What shal I stand longer in so plain a matter sithen the practise declared vnto vs by holie Cyprian doth both teach vs that sacrifice was offred for the dead as to ther releif aÌ„d that to some yt was denied as a pain inflicted Thus in acertain epistle we finde this practise to be reported Episcopi antecessores nostri religiosè coÌ„siderantes salubriter prouideÌ„tes censueruÌ„t ne quis frater excedeÌ„s ad tutelaÌ„ vel curam clericuÌ„ nominaret Ac si quis hoc fecisset non offerretur pro eo nec sacrificium pro dormitione eius celebraretur Neque enim ad altare Dei meretur nominari in sacerdotum Gip. li. epist 9. prece qui ab altari sacerdotes ministros suos leuitas auocare voluit Et ideo Victor cuÌ„m contra formam nuperin concilio aÌ„ sacerdotibus dataÌ„ GeminiuÌ„ Faustinum ausus sit actorem constituere non est quo pro dormitione eius apud vosfiat oblatio aut deprecatio aliquae nomine cius in ecclesia frequentetur vt sacerdotu decretum religiosè necessariè factum seruetur à nobis The Bishoppes our predecessours godlie considering and holsomlie prouiding made a decre that no brother departing this life should appoincte Yf yt be the aultar of God what a wicked de de ys yt to throw them downe anie one of the cleargie to be his GardiaÌ„ And if anie did so neither shoulde oblacion be made for him nor sacrisice celebrated for his death Neither doth he deserue to be named in the praier of the preistes at the Aultar of God that wold call awaie the mynisters the preistes and Deacons from the aultar And therfor sithen Victor contrarie to the order of late geuen oute by the preistes in the counsell hath ben so bolde to coÌ„stitute Geminius Faustinus the preist his Gardian their ought not among yowe anie oblacion to be made for his death or that anie praier should be vsed in the Church in his name that the decree of the preistcs godlie and necessarely made maie be kept of vs. Thus moch S. Cyprian Of whom as we maie learn the decree and practise of the Church before The denial of praier for the dead of fending proueth the vse therof to be good his time that soch as made preistes their Gardians for the punishment of their so doing ther should neither sacrifice nor praier be doen or made for them in the Church after their death so maie we verie well perceaue that for them that died in the obedience of the Church ther was both sacrifice and praier offred and made for them at their burialls and so after their deaths were remembred in the praiers of the preistes Bi the same also are we instructed that as the deniall of oblacion sacrifice and praier was to the pain of them that were dead so was the doing of the same to the emolument releif and profitte of them that were dead What shall I nede after so manie practises of the holie Apostles of the primitiue Church and of the Church in the time of the auncient Fathers to setfurth Amb. ad Faustin the practise of the Church in the time of S. Ambrose who writing an epistle of coÌ„forth to Fustinus for the death of his sister saieth that he thinketh her not so moch to be lamented as with praiers to be releiued not moche Li. 9. CoÌ„fesca 13. to be made sad with tears but raither with oblacions to be commended to God Or of S. Augustine whose mother as before ys saied desiered in her death bedde to be remembred at the Aultar which ys ther to be praied for whiche her doing being recited of S. Augustine to her immortall laude and praise well proueth the thing to be according to the order of the church that then was and also that to desire to be praied for after death ys well doeÌ„ and woorhie of praise And if they be woorthie of praise that so desire what be they that desire not to be praied for or they that deride the praier for the dead or take awaie the order of praing for them yt ys easie to iudge The practise of the churche in this matter being so farre brought furth as to the time of S. Augustine I shall therin nowe no farder encombre the reader August de Verbis Ap. serm 32. but staing vpon a place or two of the same S. Augustin end this chapter In one place thus he saieth Orationibus verò sanctae Ecclesiae sacrificio salutari eleemosinis quae pro eorum spiritibus erogantur non est dubitandum mortuos adiuuari vt cum eis misericordius agatur quam eorum peccata meruerunt Hoc enim à patribus traditum vniuersa obseruat Ecclesia vt pro eis qui in communione corporis sangutnis Christi desuncti sunt cùm adipsum sacrificium loco suo commemorantur oretur ac pro illis quoque id offerri commemoretur Yt ys not to be doubted that the deade Praier sacriâ—ice and almose proâ—itable to the dead decessing in the CoiÌ„on of the bodie aÌ„d blod of Chryste by the praiers of the holie Church and the holsom sacrifice and the almoses whiche are geuen furth for their soules be holpen that they maie be more mercifullie dealt with all then their sinnes haue deserued For this as deliuered of the Fathers the vniuersall Chuhch doeth obserue that for theÌ„ which are dead in the communion of the bodie and bloode of Chryst praiers shoulde be made when at that sacrifice they are remembred in their place and that remembrance be made that that sacrrfice also ys offred for them Thus he In this saing of S. Augustine first note the maner of his speache that yt ys Praier for the dead banished out of Euglond not to be doubted but the dead are holpen with the praiers of the holie Churche with the holsom sacrifice and with almose Yf by the iudgement of S. Augustin yt ys not to be doubted mercifull God whie ys yt called in question at the bare saing of a railing heretique and not onelie called in questioÌ„ but vtterlie denied and almost with skorne hissed oute of the Churche The uniuersal Churche in and before the time of S. August praied for the dead of Inglonde Secondlie note that in the time of S. Augustine the vniuersall Church did receaue this order of praing for the dead For asmoche as the vniuersall churche did accept yt in S. Augustines time and before for they receaued yt of the Fathers and then was the flowrishing Church both in holinesse of life and excellencie of learning howe dothe nowe a peice of the church that ys in holinesse farre vnlike in learning moche inferioure reiect and contemne that that as ys saied the wholl church hath in the auncient time reuerentlie August in Enchi ca. 110. receaued Thirdlie marke what was receaued namely that bothe praier shoulde be made for them that died
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
we die not for we haue sinned in asking vs a king As theise people offended for that they abidde not in the ordre that God appointed thē So oure people nowe a daies folowing the inuentiōs of their heades and castinge awaie their rulers which God hathe appointed and takinge soche as God hath not appointed reiectinge also the holie religiō and faith of God vniuersallie receaued and framinge thēselues a faith and Religiō newlie inuēted and but priuately vsed haue not onelie offended but as sainct Augustine saieth they haue shewed their great madnesse Si quid diuinae Aug. ad Ianuar. Epla 118. scripturae praescribit autoritas non est dubitandū quin ita facere debeamus vt legimus Simi liter etiam si quid per orbem frequentat Ecclesia Nam hoc quin ita saciendum sit disputare insolentissimae insaniae est Yf the authoritie of the scripture of God dothe prescribe anie thing yt ys not to be doubted but that we aught to do as we read Likewise what so euer the Churche through the worlde dothe obserue for to dispute but that this aught so to be done yt ys most arrogant or foolish madnesse As I saie oure people haue offended with the childrē of Israel in theise and other before mencioned So God graūte thē to be cōtended with Gods ordre and to repēt with the childrē of Israell and saie peccauimus we haue offended ād so their eies through mekenes opened theymaie mekelie se their igno raunce and acknowledging the same maie iudge thēselues more mete to heare then to speake to learn then to teache to obie then to rule as the authoritie and exāples of the most famouse fathers and men of Chrystes Churchemaie moue Of whiche some shal be shewed in the next chapiter THE SEVENTH CHAPITER DECLARING THE same by examples of the Fathers and autorities of the Doctours of the Churche MOyses when his death drewe nere willing that the great woūders that God had wrought shoulde not by obliuiō be wiped oute of memorie not onelie to the childrē of Israel that thē liued but to al their posteritie as wel their spiritual as carnal childrē he gaue this rule Interroga patrem tuum annunciabit tibi maiores tuos dicent tibi Aske thy father and he will shewe thee thy Elders and they will tell thee Deut. 32. Although Moyses had writtē fiue bookes wherin he had most excellētlye declared the mightie workes and wounderful miracles of God Yet he did not sende all the people onelie thither to learn but he willed thē to learn of Scripture must be learned of the Fathers The Fathers learned of their elders The Apostles learned of Chryst. Praier required to vnderstād the scriptures their Elders what were the great workes of God Euē so nowe a daies all mē maie not be sent to the scriptures to learn but they must learn of their fathers what be the goodlie workes of God conteined in the Scriptures Yf ye aske all the holie auncient Fathers of whome they learned they wil aunswere of their teachers Fathers and Elders The Apostles learned of our master Chryste who were not in a soddein absolutelie and perfectlie learned but were three yeares and more in learning although they learned of so noble a Schoolemaster whom yt pleased so to vse his Scholers the holie Apostles as therby to insinuate vnto thē that the knowledge of the scriptures ys not rashlie to be had either with a daies hearinge or with a yeares studieng but yt ys as Origen saieth withgreate studie and praier to be gotten Non studin̄ solū nobis adhibendū est ad discendas sacras literas verùm supplicandū Domino diebus ac noctibus obsecrandū vt veniat Agnus ex tribu Iuda ipse accipiēs librū signatū dignetur aperire Not onelie studie saieth Origen ys to be applied to learn the holie scriptures but supplicacion must be made vnto our Lorde and praier vsed daies and nightes that the Lābe of the Tribe of Iuda maie come and that he takinge the sealed booke maie vouchesaif to open yt Thus moche Origen After this maner the holie disciples ād fathers did learn of their Seniours as Fathers of the Church learned of their Elders the histories do declare So did Marke Clemens Linus and Cletus learn of saincte Peter So did Titus Timothius Lucas and Dionysius of saincte Paule Ignatius Policarpus and Papias of saincte Ihon. Of Papias Tertulian Of Pantenus Origen Of Origen Dionysius Alexandrinus Of Tertulian Cyprian Of Dydimus and Gregorie Nazianzen saincte Hierō Of Theophilus saincte Cyrill Of saincte Ambrose sainct Augustin Of saincte Augustin Primasius and Orosius And so agreat nōbre of other which did not onelie with holie life ād deuoute praier applie their great and plainfull studie but also trauailed manie and diuerse cōtries to seke famouse and holie learned mē of whome they might be instructed in the Scriptures The Ecclesiastical historie declareth that two notable learned holie Fathers Eccles hist li. 11. ca. 9. Sainct Basill and Grego Naziā howe they learned the scriptures Basil and Gregorie Nazianzen laie thirtene years in a Monasterie in the studie of the Scriptures and yet presumed not of their owne heades but vsed the learned helpe and instructiō of their elders whose learninge and authoritie they diligentlie and obediētlie folowed The woordes of the historie be these Gregorius cum se totum dei seruitio mancipasset tantum de collegae amore praesumpsit vt sedentē Basiliū de doctoris cathedra deponeret ac secū ad Monasteriū manu iniecta perduceret ibiue per annos vt aiunt tredecim omnibus Graecorū saeculariū libris remotis solis diuinae scripturae voluminibus operā dabāt eorumue intelligentiā non ex propria praesum ptione sed ex maiorū scriptis autoritate sequebantur quos ipsos ex apostolica successione intelligendiregulā suscepisse constabat Gregorie when he had geuen and boūde himself whollie to the seruice of God presumed so moche vpon the loue of his felowe that he putte Basille sitting from the chaire of a doctour or teacher and taking him by the hande led him with him to the Monasterie and ther by the space of thirtene yeares as yt ys reported all prophane or secular bookes of the Grecians remoued they applied their diligēce and laboure to the onelie bookes of Gods Scripture and poursewed the vnderstāding of the same not of their owne presumption but by the writinges and autoritie of their Elders who also themselues as yt was wel knowē receaued the rule of vnderstanding by succession frō the Apostles Thus moche the historie Saincte Hierome of himself saieth Nobis curaefuit cum eruditissimis Hebraeorum hunc laborē subire vt circumiremus Prouinciā quam vniuersae ecclesiae Christi sonāt Fateor Hier. ad Domnion et Rogatiā Sainct Hierom howe he learned the scriptures enim mi Domnion Rogatiane charissimi nunquam me in diuinis voluminibus proprijs
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
remembrance of Chrystes passion and death this man hath doen as moche as the scripture biddeth him and therfor ys he blamelesse in this respect An other maner of doinge ys when a man dothe contrarie to the scripture 11. as when men will not vse soche matter as Chryst appointed of whiche sorte ther haue ben diuerse The Manyches hauing wicked opinions among whiche one was that all August li. de haresib our foode ys vnclean and therupon taking common bread to be vnclean they vsed slower in the Sacrament mingled with water and other lothsom matter And so did contrarie to the scripture not vsing pure bread but other matter then Chryste appointed Other ther were that for a singular sobrietie whiche they semed to professe wolde not vse wine in the ministracion of the Sacrament but onely water whiche therfore saincte Augustine calleth Aquarios watrie men Against Jbid. ca. 64 these men did saincte Cyprian write and Chrysostome also and diuerse other The sixte generall Councell holden at Constantinople condemneth the Concil CoÌ„stant 6. ca. Armenians whiche did vse wine alone in the ministracion with oute water For confut â—ion of whiche erroure they alleaged the Masse of saincte Iames of Basill the Decree of the Councell of Cartage and Chrysostome Bothe these then not vsing soche matter as Chryst did vse in the Sacrament are reproued and condemned as doing contrarie to the institucion of Chryste For to celebrate either with wine alone or with water alone ys a plain conrrarie doinge to the institucioÌ„ of Chryste For as Alexander the sixte Alexand. primus Not wine alone not water alone in our lordes cuppe Master Juellcalleth for exaÌ„ples of the primitiue Church for Doctours and Councells but he will beleue and folowe none Bishoppe of Rome after Peter saieth Non debet vt à patribus accepimus ipsa ratio docet in calice Domini aut vinuÌ„ solum aut aqua sola offerri sed vtrumque permixtuÌ„ quia vtrumque ex latere eius in passione sua profluxisse legitur As we haue receaued of our Fathers and verie reason also teacheth ther aught not to be offred in the cuppe of our lorde either wine alone or water alone but both mixed together For yt ys redde that in his passion both ranne oute of his side Thus Alexander Note here that this Father saieth that he receaued yt of his Fathers Then he being the sixte and as some accompte the fifte from Peter who were his Fathers but the Apostles By this then yt maie be pereeaued that euen from the beginning of Chrystes Churche yt hath ben vsed to mixte water with wine in the ministracion of the Sacrament Nowe this Proclamer calleth for examples of the primitiue Churche for Doctours and Councells and all these be against him and his complices for that they vse but wine alone and yet obstinately they perfist in ther erroure and disobedience Why do yow call for the examples of the primitiue Churche for auncient Doctours and Councells as though yowe wolde be ruled by them and yet in so euident a matterye spurn against them and do what yowe list and not what yowe are taught yowe contemne the rules and orders of the auncient Churche in your dedes howe so euer glosinglie yow speake of them in woordes In your owne traditions yow are verie straight I remembe the Somer before I wrote this rude woorke I was nere vnto this man whom I terme the Proclamer within whose iurisdictioÌ„ one of his Ale geuen in stead of wine at a CoÌ„munion ministres ministring the communion to a woman gaue her to drinke a cuppe of ale in stead of wine Whiche when this man vnderstoode no entreatie no desire no letters of meÌ„ of woorshippe of the Same contrie might appease his displeasure nor obtein pardon for the offender but open penance must he do in diuerse places And certen I am that he was so inioined and did parte er I departed the contrie I mislike not that an offender was punished but I moche mislike that they so straictlie punishe the breach of their disordre and they them selues breake the ordre of the catholique Churche When I heard of this correction ther came to my minde the straunge conscience of the high preistes of the Iewes who made no conscience in the compasing of the deathe of Chryst and yet when Iudas brought the moneie Math. 25. again to them whiche they gaue him to betraie his master here their consciences were spiced and they saied those pence might not be cast in the Threasurie by cause yt ys the price of bloode Their consciences suffred them to make awaie Chryste whiche was incomparablie a more heinouse offence and yet their consciences grudged that those plates shoulde be put in to the treasurie whiche was but a small matter So to impugne the trueth of Chryst to take awaie his bodie and bloode from vs in the Sacrament and as yt were to make Chryst awaie to transgresse Sacramentaries take awaie the fatt and sweet of the SacrameÌ„t Mat. 23. They stoÌ„ble at a strawe and leape ouer a block the ordre of the holie institucion of Chryste conteÌ„ptuouslie to leaue the order of the catholique Churche yt ys easie ynough to their coÌ„sciences But when they haue taken the fatte and swete of the Sacrament awaie and left nothing but lean bread and bare wine yf then wine be not ministred howe greate an offence ys committed Thus ye streign oute a guatte and swallowe as Chryste saied a Cammell And as the prouerbe ys ye stomble at a strawe and leape ouer a blocke Ye are curiouse in tithing minte anise and commin but ye omitte the weightier matters of the lawe ye are busie in bread and wine and leaue oute the bodie and bloode of Chryst the weightier matters of the lawe of the Gospell Ye cast awaie the kernell and fight for the shale And thus ye transgresse the Jbid. 15. commaundement of God for your traditions And ye do not onelie transgresse the commaundement and order of Chryst as ys saied but also inexcusablie ye transgresse the ordre of our Seniours and elders of the primitiue Churche in that ye vse wine alone in the ministracion of the Sacrament And therfor leauing yowe amonge them that be of this seconde sorte of doers mencioned in our distinction I shall diuert me to speake of the thirde maner of doing whiche ys to doo something beside the Scripture This maner of doing for the readers better vnderstanding maie be diuerse 111. waies One ys when the substauce of the institucion ys doen according to the scriptures but the maner of the doing ys varied and altered An other ys when the institucion being accordinglie doen some thing ys added for the more deuoute and semelie doing of the same As touchinge the first waie yt ys certen that the substance of the institucion The Substance of a Sacrament must be obserued the maner of ministring maie be altered Mat.
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.
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
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
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
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
marke them that ye maie conferre them with the praier of the catholique Church that now ys declaring the intent and faith of the same The praier of the Church ys thus Facere digneris hanc oblationem tu Deus omnipotens in omnibus quesumus benedictam ascriptam ratam rationabilem acceptabilemue vt nobis corpus sanguis fiat filii tui Do. n. Iesu Christi Vouchsafe we beseche thee o God Almightie to make this oblacion blessed allowed approoued reasonable and acceptable that yt maie be made vnto vs the bodie and blood of thy beloued Sonne oure Lord Iesus Chryste Yf ye note the first part of this praier yt agreeth almost woord for woord The praier in the Masse now vsed agreeth with the Apostolique ād primitiue church with the praier of S. Ambrose yf ye note the second part wher yt saieth and desiereth that yt maie be made the bodie and blood of our Lord Iesus Christ yt agreeth with S. Iames S. Clement S. Basill and Chrysostom all whiche desiered the like So that the praier of the catholique Church declaring the intent and faith of the same agreeth fullie with the Apostolique primitiue and auncient Church euerie one of them desiering that the bread and the wine maie be made the bodie and blood of oure Lord Iesus Chryste But the intencion withoute faith of the newe feigned Church ys sooen perceaued to dissent and disagree from all these princes pillers and Fathers of the Church for soch a countenaunce of praier they make Heare vs o mercifull Father we beseche thee and graunt that we receauing these creatures of bread and wine according to thie Sonne our Sauiour Iesus Christs institucion in remembrance of his death and passion maie be partakers of his most blessed bodie and blood Thus they Here first let vs before we haue of other make conference of this praier with the praiers of the Apostles woordes of the Communion and primitiue Church and then after we shall examen the treuth of yt and of their intent Remembre gentle reader obserue and note that S. Iames S. Clement in remembrance of his death Yf anie place be yt must be the place of the S. Basill S. Chrysostom S. Ambrose and so of all the Churche which they liued in both greks and latines for the space of foure hundreth years immediatlie The praier of the newe Church varieth from all the praiers of the Apostolique ād primitiue Churche after Chryste praied not that they might receaue the creatures of bread and wine but that the creaturs of bread and wine might be made the bodie and blood of Iesus Chryste Wherfor the newe Church making to them selues a newe fownd praier so farre dissenteth here from the Apostolique and primitiue Churche that I can not proprelie make a conference betwene them but raither shewe the great difference of them The Apostolique and primitiue Churche desire the bread and wine maie be made the bodie and bloode of Chryste The newe Churche that the bread and wine maie remain to be receaued and so of consequent contrarie to the other church desiereth that they maie not be made the bodie and blood of Chryste See ye not then howe farre these two praiers are different They are so farre different as two contraries euen as yea and naie I will and I will not so neerlie and iustlie doth this newe fownde Church folowe the primitiue Church of the which this Proclamer so moche braggeth The Apostolique and primitiue Churche desiereth not to receaue the creatures of bread and wine in the B. Sacrament but the verie bodie and blood of Chryste as their plain woordes do plainlie testifie This erring Churche desiereth not by expesse woordes to receaue the verie bodie and blood of Chryste in the Sacrament but the creaturs of bread and wine and then to be made partakers of the bodie and blood of Chryste but howe or whiche waie wher or by what means what maner of bodie spirituall or corporall reall or phantasticall they ourpasse with silence Thus still ye see that they in all these weightie matters alltogether dissent frō the Apostolique and primitiue Churche and do no lesse varie from yt then they do from the catholique Churche nowe being whiche they so feercelie persecute And that they so doo this shall well prooue yt that neuer yet did anie catholique Father or authour greke or latin young or olde vse this phrase The praier of the newe Cōmunion neuer vsed nor heard of before of woordes of theirs either in praier sermon or writing Whiche if yt had ben agreable yt must nedes haue ben fownde in some of them and learned of some of them But this newe praier of this newe churche ys so newe that the like of yt could neuer vntill this newe degeneraciō be seen heard or knowen Yf yt were let the Proclamer and all his complices learned and vnlearned bring furth some president Yf they can I will ioin this issue with them that I will praie and receaue with them Yf they can not as I am sure they can not let them praie and receaue with vs. We haue brought furth presidents for oure praiers let them bring furth presidents for theirs I prouoke them to yt What autoritie hath the Proclame or all the Protestants to shewe that the eating and drinking of bread and wine ys of Chrysts institution Thus moche being saied of the difference of the praier of the newe Churche from the praier of the Apostolique Churche let vs nowe examen the trueth of the same praier Their praier hath these woordes that we receauing these they creaturs of bread and wine according to thy sonne our Lord Iesus Chrysts institucion in remembrance of his deathe c. I wolde learn of the masters of this Churche wher that institucion of Chryste ys that we shoulde eate the creatures of bread and wine in remembrance of his death The proclamer requireth some plain and expresse sentence of the Catholiques to proue what they affirme against his articles I require of him and his companie some plain sentence in the scriptures to prooue that that he and his companie affirme that Chryste by expresse woordes cōmaunded vs to eate bread and drinke wine in remembrance of his death Yf anie place be yt must be the place of the institucion of the Sacrament in whiche place although yt be testified that he tooke bread in his holie hands yet yt testifieth withall that he sanctified and blessed the same bread and when he had so doen yt was so farre chaunged from the nature of bread that Chryst who ys the trueth and in whose mouth was no guile might and did boldlie saie Take and eate not a peice of bread but my bodie euen the same that shal be deliuered for yowe And likewise of the cuppe he said Take ād drinke ye this ys not a cuppe of wine but euē my blood that shall be shedd for yowr sinnes and the sinnes of manie This eate ye and this
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
not onelie testifie the Cypr serm de coena dead to be praied for by the decree of the Apostles but also that they are to be praied for in the celebracion of the honourable mysteries Which mysteries after when he speaketh of the praiers of the preistes ād the people he calleth the fearfull sacrifice wherbie ys fullie taught that this holie celebraciō ys a sacrifice Finallie howesoeuer the Deuel hath bewitched some that they in their death beddes make speciall request not to be praied for when they be dead and at the buriall of the dead praier ys abandoned yet of S. Chrysostom we maie learn that yt ys highlie beneficiall to the dead that the preistes and the people shoulde in the presence of the blessed sacrifice which ys Chrystes bodie and bloode praie for the dead But let vs go to S. Basills Masse and see whether he did therin praie for the dead In his Masse Basil in Missa I finde this praier Nos autē oēs de vno pane de vno calice participantes coadunari Spiritus sancti cōmunione nullū nostrū ad iudiciū aut condemnationē facias accipere sanctū corpus sanguinē Christi tui Sed vt inueniamus misericordiā gratiā in coetu omniū sanctorū qui à seculo tibi placuerunt Auorū Patrū Patriarcharū Prophetarù Apostolorū Euangelistarū Martyrum Confessorum Doctorū omnis spiritus iustorum finē in fide habentium Praecipuè sanctae intermeratae benedictae dominatricis nostrae Dei genitricis semper virginis Mariae sancti Ioannis praecursoris Baptistae Sancti illius cuius memoriam facimus omnium sanctorum tuorum quorum postulationibus visita nos Deus Et memento omnium dormientium in spe resurrectionis vitae aeternae refrigera eos vbi visitat lux vultus tui Make all vs partaking of one bread and cuppe to be made S. Basil praeied in his Masse for the dead and made intercessiō to Sainctes one together in the Communion of the holie Goste and make none of vs to receaue the holie bodie and blood of thy Chryst to iudgement and condemnacion but that we maie finde mercie and grace in the companie of all sainctes which haue pleased euen from the time of owre Graunfathers Fathers Patriarches Prophetes Apostles Euangelistes Martyrs Confessours doctours and of the spirittes of all righteouse men hauing their ende in faith speciallie of the holie and vndefiled our blessed Ladie the Mother of God and euer virgen Marie of sainct Iohn the forerunner and Baptist and of that Sainct whose memorie we make this daie and of all thie sainctes by whose praiers visite vs o God And remembre all them that sleape in the hope of resurrection of euerlasting life and refresh them wher the light of thy countenaunce comforteth Thus fare S. Basill In this praier yt not onely request made for them that be deade whiche Iacob in Missa S. James made intercession to Sainctes ys one thing among other for the whiche the Aduersarie raileth at the Masse But ther ys also intercession made to sainctes which ys an other matter that misliketh him therin which intercession also ys in the Masse of sainct Iames. For thus shall yowe finde ther Commemorationem agamus sanctissimae immaculaiae gloriosissimae benedictae Dominae nostrae Matris Dei semper virginis Mariae ac omnium sanctorum iustorum vt precibus atque intercessionibus eorum omnes misericordiam consequamur Let vs make a commemoracion of the most holie vndefiled most gloriouse our blessed ladie the Mother of God and perpetuall virgen Marie and all holie and iust men that by their praiers and intercessions we maie all obtein mercie See ye not peticion here made that by the intercessions and praiers of all sainctes and iust men mercie maie be obteined Nowe yf the knowledge of S. Iames Masse teacheth vs the consecracion of the bodie and bloode of Chryst yf yt teach vs the same bodie and bloode ther to be offred in sacrifice yf yt teache vs yt to be auaiable to the quicke and the dead yf yt teache vs the intercession of Sainctes and yf the same thinges be in the Masse nowe vsed in the Churche howe happened yt that the Proclamer coulde make that to be ignorance in our Masse that ys knowledge in sainct Iames Masse sithen ther ys one knowledge in them bothe Yf yowe will knowe how yt happened I shall shewe yowe Yt happened by the same mean that he in an other comparison saieth that sainct Iames in hys Masse preached and setfurth the death of Chryst but they in their Masse speaking of the catholique Church haue onelie a nombre of dumbe gestures and Ceremonies which they themself vnderstande not and make no maner mencion of Chrystes death The mean that he spake this by was the spiritt but wilt thow aske me what spirit For ther be two spirittes Spiritus veritatis qui docet omnem veritatem The Spiritte of The spiritt of the Proclamer trueth that teacheth all trueth And Spiritus mendax in ore prophetae the liēg spiritt in the mouth of the Prophet To the question then I saie that yt can not be the spiritt of the trueth that teacheth all trueth For that spiritt can teach and vtter nothing but trueth ād with vntrueth he medleth not But yt ys the lieng spiritte who although somtime he vtter a trueth yet yt ys to maintein an vntrueth and to sett a countenance of a trueth vpon an vntrueth and so by that countenance of trueth to make sale of his bragge and vntrueth For in the comparison vnder this trueth that S. Iames in his Masse preached and setfurth the death of Chryst he vttereth three vntrueths against the Three vntrueths vttered in one place by the Proclamer catholique Church First he saieth that they in their Masse haue onely a nōbre of dūbe gestures and ceremonies How farre wide this ys from the trueth yt ys easie to perceaue by his one testimonie For he saieth that in the Masse ys holie praier holie doctrine of the woorde of God holie consecracion and holie receauing But contemning his testimonie ther ys as in S. Iames Masse the sacrifice of lawd es and thankesgeuing ther ys the holie sacrifice of Chrystes bodie with praiers for all states and soch other ther ys a remembrance of Chrystes frendes the holie Apostles and Martyres and Sainetes What thinges be conteined in the Masse now vsed to the settingfurth of Gods honour in them who so mercifullie hath wrought in them that in their weake bodies he wolde woorke the stronge confession of his holy name euen to the sheding of their bloodes for the same ther ys charitable praier for the soules departed according to the tradicion of the Apostles all which be more thē onelie dūbe gestures ād ceremonies wherfor by this he ys conuinced to haue spokē and writtē an vntrueth The seconde vntrueth ys that he saieth that we oure selues vnderstāde
denied them as in S. Ambrose yt maie be at large fownde testified So for that these Sermon 91 de inuent corp Geruas Protha miracles commende and coÌ„firme the catholique faith which our heretiques nowe impugn they will with the Pharisies with the Arrians and with Melancthon and Vadian for spite mocke and skorn at them call them feigned miracles or denie â—latlie anie soch to haue ben doen. But consider thowe the reporters Theie be sainct Amphiloch S. Optatus S. Ambrose S. Chrysostom S. Augustine and S. Gregorie whiche all be in time auncient in life famousely holie in learninge with moche commendacion excellent of the Church euer receaued and therfore of a vain man not to be reiected Great ys the difference betwixt the creditte of a nombre exalted to glory and of some yet liuing in sinfull miserie Ther ys great oddes betwixt them whose doctrine hath allwaies ben approued and those whose doctrine ys allwais reproued To be short yt ys more wisdom to beleue an holie sainct reporting then a wicked heretique denieng For that then these miracles be reported of soche as be reputed holie sainctes yt ys verie meet and most saiftie for vs to beleue them THE THREE AND FOVRTETH CHAPT MAketh recapitulacion of the conferences of the Masses of the Apostles and Fathers of the primitiue Church and of the catholique Church that nowe ys with a breif confutacion of the conference made by the Proclamer betwen the Masse of S. Iames and that ys now vsed FOrasmoch as a matter discoursed at large being drawen into a compendiouse and breif forme ys sooner atteigned and better kept in memorie therfore and for that also I wold take iust occasion to open and shewe the folies vanities and shamfull vntrueths of the conference that the Proclamer hath made betweÌ„ the Masse of S. Iames and the Masse nowe vsed of the catholique Church I will as yt were into a breif Summe collect that ys saied and make a shorte recapitulacion of that which of necessitie both for the opening of the matter and for answering of the Proclamer I was compelled more at lenght to setfurth The Proclamer diuided the Masse into foure parts into holie doctrine holie praier holie consecracion and holie Communion Of the first which ys holie doctrine I mene the Epistle and Gospell but that they shoulde be red and vsed in the Masse ther ys no controuersie therfore haue I entred no disputacion therof In the other three ther be by the Proclamer and his likes controuersies moued which ye haue heard by sufficient good authorities discussed and dissolued And here breislie to repete the parts as we haue treacted of them we haue A breif collection of the confereÌ„ces of the Masse now vsed and of the new coÌ„munioÌ„ with the Masse of the Apostles and Fathers first to speake of Consecracion Consecracion as yt ys vsed nowe in the catholique Churche hath ben by me conferred to the consecracion vsed by the Apostles and Fathers and ys fownd in all substanciall parts to agree The schismaticall mynistracion in most of them disagreeth The intencion of the Apostles and Fathers in and vpon consecracion ys shewed wherin they are perceaued to haue beleued that by their due consecracion the verie bodie and blood of Chryste by the almightie power of God and vertue of his woord were made present in that blessed Sacrament Wherun to the faith and intencion of the catholique Church being conferred yt ys fownd fullie to agree The schismaticall Church alltogether dissenteth and disagreed Vpon their consecracion the Apostles and Fathers made in the remembraÌ„ce of Chrysts passion death resurrection and ascension an oblacion or sacrifice Sacrificevsed of the Apostles abhorred of the Sacramentaries of the same bodie to God the Father according to the institucion and ordeinance of Chryst The doing of the catholique Church in this poinct ys conferred and fownd agreable The schismatical church ys so farre wide froÌ„ folowing the Apostles and Fathers that yt can not abide to heare soch sacrifice asmoch as once named or spoken of The catholique Church in the Masse maketh humble supplicacion and peticion for the mercifull acceptacion of their sacrifice which maner of supplicacion the Proclamer most fondlie aÌ„d vndiscretlie derideth and skorneth But by conference yt ys fownde that the catholike Church foloweth therin the phrase of scriptures Apostles and Fathers and dothe altogether as ys fownd to haue ben doen by them so neerlie that yt praieth with the same woordes that the Fathers did The Schismaticall congregacion as yt foloweth not the Apostles and Fathers in making this oblacion or sacrifice so contemneth yt their praier for acceptacion Thus moch being saied of Consecracion intencion oblacion and acceptacion we descended to the praiers in the Masse wherin be two things which Praier for the dead vsed of the Aposts aÌ„d the catholique Church dispised of the Schism the Schismaticall church impugneth that ys praier for the dead and inuocacion of Saincts As for that the catholique Church praieth for the dead the doing therof ys conferred to the doings of the Apostles and Fathers and yt ys fownd that they praied for the dead in their Masses and that they gaue ordre to frequent and vse praier for the dead wherfore yt ys euideÌ„t that the catholique Church in so doing foloweth theÌ„ and obserueth their ordre appoincted The Schismatical Church caÌ„ not wel be coÌ„ferred herin for yt vtterlie abandoneth all praier for the dead so that yt hath not one title for that pourpose and wher nothing ys no comparison can be made Inuocacion of Saincts vsed in the Masse ys also conferred with the doings of the Apostles and Fathers aÌ„d fownd to haue ben doen by theÌ„ in their Masses Jnuocacion of Sainctes likewise The Schismaticall Church as in this yt flieth the doing of the catholique Church so doth yt slie the doing of the Apostolique and primitiue Church whose doctrine and example the catholique Church holdeth and foloweth Finallie we come to holie Communion wher the catholique Churche ys accused and charged in two poinctes heinouslie to offende The one that the preist tarieth not allwais for some nombre of communicants The other that to soche as do communicate at times but one kinde ys mynistred For these two poincts as for the other before the auncient presidents of the primitiue Sole Communion aÌ„d vnder one kinde vsed in the primitiue church and auncient church are sought and laied furth and no commaundement fownde forbidding the preist in his Masse or anie other man sicke or wholl to receaue alone And the practise also of the same Church sheweth that oftentimes one kinde onelie was receaued and none offence therin iudged Whervnto the vse of the catholike Church being coÌ„ferred yt ys fownd to be agreable and to do that that in the primitiue Churche was practised The Schismaticall Church vnder pretence of singular obedience committing great disobedience and vnder the countenance of sincere imitacion vsing a wicked innouacion neither
communicantes Wherbie being euident that Masse was saied without communicantes yt smelleth as I saied of an vntrueth that S. Iames ministred the communion to the people allwaies when he saied Masse In Missa Chrysost And for somoche as yt so doeth yt raither declareth the malice of him that wolde somwhat saie against the holie Masse thē that of certen knowlege he can auouche anie thing against yt Nowe cometh the fourth comparison whiche ys of asmoch force as this last was and yet yf anie force be in all his heape of comparisons yt ys in these two This ys the comparison S. Iames in his Masse ministred the communion to the people vnder both kindes They in their Masse minister the Sacrament vnto the people in one kinde onelie A proposition framed in an argument and not conteining the wholl trueth of the matter disputed maie well be reiected wherfor in consideracion that the Proclamer trauaileth to improue euerie Masse in the Yt ys euidēt by diuerse histories that the bless Sacr. hath ben ministred vnder one kinde in the primitiue Churche whiche the Sacrament ys not ministred vnder both kindes alleageth S. Iames Masse as in which S. Iames did allwaies geue the Sacrament to the people vnder both kindes this allegacion ys to be reiected as insufficient for yt ys onelie saied but not proued and so he maketh his conclusion vpon his premisses before the parts of his argument be graunted Naie Sir tarie a while and proue that S. Iames allwaies when he saied Masse ministred the Sacrament to the people vnder both kindes And if yowe proue yt not as I knowe yowe can not yt shall be cast into the bagge of your vntrueths among your other store That S. Iames did not allwaies minister the Sacrament vnder both kindes I haue not onelie a vehement presumption but the practise of the primitiue and auncient churche whiche wolde infringe and breake no necessarie order fullie perswadeth me so to beleue forasmoche as in the tyme of Tertullian who was near to the Apostles in the time of S. Cyprian who was not long after him in the time of S. Basill and other the Sacramēt was diuerse times ministred vnder one kinde But let vs see an other of his comparisons the fifte comparison ys this S. Iames in his Masse preached and setfurtb the death of Chryste They in their Masse haue onelie a nombre of dumbe gestures and ceremones whiche they them selues vnderstand Amaliciou seslaunder not and make no maner of mencion of Chrysts death Hitherto he hath made conferences impertinent and slender nowe for lacke of soche pelting store he ys fain to bodge vppe a fewe moo euen with flatt lies I tolde yowe before his store of stuff was not great and that his armarie was not well furnished with weapons and nowe yt doth appeare Ye haue seen the best stuf and sharpest weapons nowe ys he driuen to this shifte to sett vppe Skarecrowes in stead of men I meen vntrueths in stead of trueths to skare awaie simple men frō the blessed Masse as the Skarecrowes do the simple fowls and birdes from the corne eche of thē making the poore creatures to thinke them to be that in dede they be not That S. Iames setfurth the death of Chryste I well allowe Three vntrueths in one cōparison of the Proclamers and willinglie confesse but that the Masse of the catholique Churche ys none other then he reporteth yt ys to manifest an vntrueth And that my saing maie be iustified in the seight of all men yt shall be made euident that ther be here in this one place three vntrueths packt together Firsthe saieth that the Masse of the catholique Churche hath onelie a nombre of dumbe gestures and ceremonies Secondlie that we our selues vnderstand them not Thirdlie that the Masse maketh no mencion of Chrysts death As for the first what face had he so to saie sith ther be diuerse Fathers some of two or three some of foure or fiue some of seuen and eight hundreth yeares agon whiche haue written in this matter and haue geuen a reason of euery ceremonie in the Masse and declared what euery of them do signifie of whiche I haue named some alreadie so that they be not dumbe ceremonies but liuelie signifieng vnto vs godlie things which here to reherse ys nowe no place But as to his shame ther hath ben mencion made allreadie of some Fathers writing of these things so shall ther hereafter yf I be prouoked to his more shame and confusion a greater nombre be produced and the ceremonies also opened and declared In the mean while this maie be to his shame and the confusion of his vntrueth that notwithstanding so manie authours haue written and declared these things that he either ignorantlie or maliciouslie saieth nowe that they be dumbe ceremonies And yet to adde to these this maie I saie first that in case we coulde not geue a reason of euery ceremonie might not the Proclamer if he were godlie disposed as well beare yt as the Fathers of the Primitiue Churche who saied that of the gesturs and ceremonies then vsed fewe coulde geue a reason or vnderstanding Secondlie that the gesturs and ceremonies of the Masse are an hundreth folde more liuelie then the gesturs of their barren cōmunion His second vntrueth being more arrogant then reprochefull ys in this first vntrueth answered For wher he arrogantlie condemneth the wholl Church for this thousand year that yt did not vnderstand the ceremonies of the Masse besides that his saing ys verie false for that diuerse fathers haue as I saied written therof he wolde be demaunded what proof he hath to maintein this his maliciouse arrogant saing Howe proueth he that all the Church did not vnderstand the ceremonies of the Masse Had he commission from God to examine al the Churche that hath ben since the Masse was receaued Hath he examined all the holie Martirs all the holie Confessours the Bishopps Doctours Fathers and all other holie learned men that haue ben in all this time Yf he hath not howe dare he thus arrogantlie to pronounce and condemne them of ignorance O vane arrogant man But let vs examine his third vntrueth In the third vntrueth he ys as impudent and shamelesse as he ys in the second arrogant He saieth that the Masse maketh no maner of mencion of A brief explicacion of the liuelie represētacion of Chrysts passionin the Masse Chrysts death wher yt doth not onelie contein the memoriall of Chrysts death by the consecracion oblacion and receauing of his blessed bodie and blood according to his institucion in his last supper but also by outward ornamentes and gesturs expesseth all or most of the circumstances of his passion as the albe with whiche the preist ys cloathed signifieth the white garment that Chryste was sent in from Herode the vestment signifieth the garment that he was mockt in in the howsse of Pilate the crosse vpon the vestiment signifieth the crosse
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
2. ca. 44. Honorable titles and great effects of the Sa. li. 2. ca. 5. Hoopers glose li. 3. ca. 60. Hornes figuracion li. 2. ca. 14. How the question of the faithlesse answered li. 1. ca. 20. li. 2. ca. 13. I. Iames and Iohns epistles of few vnderdāded li. 1. ca. 5. S. Iames in his Masse did three notable thinges li. 3. ca. 37. he offred sacrifice ibid. he praied for the quicke and dead ca. 39. he maketh intercession to Saincts ibid. S. Iames in consecracion directed his speche to God the Father ca. 34. S. Iames Masse full of knowledge as the proclamer graunteth ca. 39. Ignorance as bold as blind li. 1. ca. 5. Ignorance of the B. Sa. what yt ys and howe to be remoued li. 2. ca. 54. Immortalitie when and howe yt shal be geuē li. 3. ca. 59. Intencion of the Apostles and fathers in the ministracion of the catholiques now and of the newe ministers ca. 36. Iohn Wicleff and Iohn Husse condemned prolog Ioseph and Chryste compared li. 1. ca. 10 Isaac a figure of Chryste ibid. Isichius acknowlegeth the presence of Christes bodie and blood in the B. Sa. ca. 29. Iewes did eate Manna we oure lordes bodie They dranke water of the rocke we the blood of Chryste li. 3. ca 9. A Iewe by a miracle in the S. Sacrament induced to be a christian li. 2. ca. 42. Issue ioined with the Proclamer for the presence li. 1. ca. 21. li. 2. ca. 54. for reseruacion li. 1. ca. 25. 26. for sacrifice li. 1. ca. 37. for adoracion li. 2. ca. 47. for priuate Masse li. 3. ca. 40. for praier for the dead ca. 39. Iudas receaued the bodie of Chryste which ys oure price cap. 49. Iuell falsifieth li. 3. ca. 46. L Latine church hath and doeth confesse the reall presence prolog Laie men for praier commaunded to abstein from their wieues li. 1. ca. 21. Lawe of Moyses had two offices li. 2. ca. 1. Lent fast commaunded ca. 48. Libertie a bait of the deuell li. 3. ca. 53. Luther condemned prolog Luther contrarie to him self li. 1. ca. 7. his prowd bragges and lies ibid. Luther his straunge doctrin ca. 8. and his pride ibid. Luthers fond opinion of the presence ca. 25. Luther condemned Sainct Iames epistle li. 2. ca. 16. Lutherans doctrine hauing no apparance of scripture ys ouerthrowē euen by their owne argument ca. 53. Luthers prowde contempt of the holie learned fathers ca. 59. Luther wher he learned his faith li. 3. ca. 53. Luther ys contrarie to S. Paule to Chrysostō and the fathers ca. 54. M Mahomets patched religion and the Sacramentaries moche like li. 2. ca. 10. Manna why yt was called a spirituall meat li. 3. ca. 3. 8. Manna a figure of Chryste ca. 4. 5. applied to the Sacr. ca. 11. 12. Manna three kindes ca. 4. Manna had xii wonders ca. 12. Manna what yt ys by interpretacion ca. 11. Manna and the Sacr. compared li. 2. ca. 30. li 3. ca. 10. 11. 12. Manna moche inferiour to the B. Sacr. ca. 5. 14. but more excellent then the sacramentall bread ca. 12. Manna was from the aier Chryste from heauen ca. 4. a creature but Chryste the creatour ca. 14. Manna the figure gaue but temporall life Manna the thing geueth eternall life ibi Manna gathered more then was commaunded corrupted ca. 12. Man eatheth the bodie of Chryste li. 1. ca. 16 Marie Chrysts mother by nature and aboue nature li. 1. ca. 13. Masse taken two waies li. 3. cap. 33. and what yt ys proprelie ibid. cap 34. Masses in the primitiue Church varied in maner from Chrysts doing cap. 27. Masse of S. Iames alowed by the Proclam cap. 34. Masse of the Apostles fathers and of the Churche nowe all one in substance ibid. Masse called a sacrifice in the Councell of Constantinop ca. 35. Masse setteth furth the death of Chryste more liuelie then the newe communion cap. 39. Masse the woorde howe yt cometh cap. 32. and in yse within CCCC hundreth years after Chryste euen by the Proclamers confession ibid Masses mo then one maie be saied in one Church and one daie ibid. three saied on Chryst masse daie fourtene hūdreth years agon ibid. Masters and teachers of the scripture must be had and consulted li. 1. ca. 7. Matters of doubt are to be referred to the preists ca. 6. Matthew and Luke seme to varie in the genealogie of Chryste ca. 3. Meate of Chrystes supper differeth from cōmon meates ca. 17. Melancthon his mutabilitie li. 2. ca. 41. Melchisedech and his sacrifice treacted of and compared to Chryste and his sacrifice li. 1. ca. 30. 31. Membres onelie of Chrystes bodie knowe Chryste li. 2. ca 65. Memories and monumēts of holie and worthie men defaced li. 1. ca. 21. Ministers of the newe church can not consecrate li. 3. ca. 34. Ministers of two sortes ca. 36. Ministerie of Agells aboute men ca. 38. Miracles wrought in the blessed Sa. li. 1. ca. 24. li. 3. ca. 42. Misunderstanding mother of heresie li. 1. ca. 7. Misunderstanding of Chrystes woordes causeth all the heresies of the Sacramentaries li. 2. ca. 64. Mocks and skoffs the onelie arguments of the Proclamer against the Masse li. 3. ca. 38. Mother of Chryste and of Sampson compared li. 1. ca. 10. Mouth receaueth that faith beleueth li. 2. ca. 15. Misteries of religion not common to all mē li. 1. ca. 7. Mysteries of the church wonderfull li. 2. ca. 5. Mysterie what yt ys and howe the B. Sacr. ys called a mysterie li. 3. ca. 57. My flesh ys verilie meate Iohn vi no figuratiue speache li. 2. ca. 20. 21. N Naturall order had no place in manie of Chrysts doings li. 2. ca. 10. 12. Naturall vnitie of Chryste to vs. li. 2. ca. 24. see vnitie Naturs two in Chryste not two persons li. 3 ca. 51. Nature corrupted could not be brought to incorruption but by the incorruptible bodie of Chryste li. 3. ca. 59. Nestorius and Eutiches heresies li. 2. ca. 15. Newe lawe requireth a new presthead li. 1. ca 13. Newe mynisters maner in their comunion li. 3. ca. 34. Newe church chargeth Chryste with an vntreuth ca. 39. Nothing so true but heresie maie impugn yt li. 2. ca. 12. O Obedience to be shewed euen wher corruption of lifeys li. 1. ca. 6 Obedience of the newe church how yt standeth ca. 25. Obiection oute of Tertullian li. 1. ca. 16. oute of S. Austen ca. 19. item ca. 23. oute of S. Clement ca. 24. oute of Chrysostome li. 2. ca. 5. oute of S. Aug. ca. 14 oute of Euseb Emis ca. 19 oute S Gregorie ca. 25 oute of S. Aug. ca. 34 oute of Tertull. ca 49. oute of Leo. ca. 56. oute of Rupert li. 3 ca. 10. Obiction of the Aduersarie solued li. 1. ca. 18. Obiection oute of S. Hierom solued ca. 22. Obiection vpon Melchisedec answered ca. 28 Obiection of Chrysts being in diuersse places li 2. ca. 12. Obiection of the spirituall eating of Chryst ca. 37. Obiections of the