but still closed and shett howe coulde that bodie hauing as ys saied flesh and bones enter into the disciples the doores still being shett So doth yt also saie Howe can a man receaue the wholl bodie of Chryst with his mouth But as these two former thinges be made possible to thee by faith let this third so be also For yf thowe beleue them bicause the scripture teacheth thee beleue the scripture and the holie Fathers also which teache thee that this bodie of Chryst ys so present and so receaued And yf yt be present yt must nedes be that same bodie that was born that was crucified But not as yt was born and crucified That same bodie in substance not the same in qualitie and condicion But yet the verie same wholl bodie So did Chrystome teache that we shoulde take In 10. 1 Co. Hom. 24. yt saing thus Et quando id propositum videris dic tecum propter hoc corpus non amplius terra cinis ego sum hoc corpus crucifixum verberatum morte victum non est Hoc idem corpus cruentatum lancea vulneratum fontes sanguinis aquae vniuerso orbisalutares scaturiuit When thowe saieth Chrysostom speaking of the Sacrament seist that thing sett furth saie with thy self for this bodie I am no more earth and ashes This bodie crucified and beaten was not ouercomed with death This same verie bodie bloodied and wounded with a speare hath lett runne oute fountains of water and bloode holsome to all the worlde Thus he Note Reader that Chrysostom willeth yowe when ye see the Sacrament The same bodie ys in the Sacr. that was crucisied sett furth to saie with your self This bodie being crucified was not ouercomed with death This same verie bodie wounded with a speare sent holsom streanies of water and bloode to the worlde Wherby ye are taught that the same bodie ys in the Sacrament that was crucified And therfor are ye not willed to saie at the seight of the Sacrament This ys a signe figure or token of the bodie that was crucified but this ys the self same bodie and none other For Chryste hath but one bodie and that same one bodie ys in the Sacrament substanciallie whollie and perfectlie And therfor as that Chryste was incarnate we knowe and by whose worke yt was doen we knowe but the maner howe that flesh was wrought we knowe not That Chryst did rise from deathe and that his soule was in Hell we knowe but howe yt came to his bodie again we knowe not yet by whom yt was doen we knowe So that Chrystes bodie ys in the Sacrament we knowe and by whom yt ys wrought that yt ys ther we knowe but howe yt ys ther more then ys saied we knowe not Nowe yf ye will not beleue his bodie to be in the Sacrament bicause ye knowe not howe yt ys ther howe will ye beleue that Chrystes soule returned to his bodie seing ye knowe not howe yt came ther. Chryst made the water wine in Cana Galilaeae But howe we knowe not Joan. 2. For he spake no extern woord neither did anie extern facte toward the turning of yt appeare more thē that he did bid the ministers to drawe and geue the stewarde The fiue loanes and two fishes the seuen loanes and the fewe fishes we knowe to be multiplied and by whom but howe whether by Ibid. 6. Matt. 15. putting to of an other substance or they thē selues were encreased or otherwise we knowe not That Lazarus was dead and so certēlie that he being foure Joan. 11. daies in the graue did stinke we knowe but howe the soule came to that putrisieng bodie and from whence and howe that stinkinge bodie was made hole and swete we knowe not but by whome yt was doen we knowe Therfor the maner of these and manie mo being wrought by the diuine power for somoche as the scripture saieth that they were doen though the maner of the doinge be vnknowen we beleue them So forasmoche as the scripture saieth that the slesh of Chryst ys meate in deed and that we must eate yt yf we will haue life Let vs beleue yt though we knowe not howe yt ys so made nor can comprehende howe soche a bodie shoulde entre into a VVe maie not be curiouse in the workes of God mans mouth Let vs not be curiouse in searching the wonderfull workes of God Yf he did saie yt yt ys knowledge enough for a Chrystian man to beleue that yt ys so I tarie to long here but the chrystian charitie I beare to them that haue erred that they maie be reduced and staied hath thus caried me THE THREE AND TWENTETH CHAPITER endeth the exposition of this text by Theophilact and Beda THe last coople whiche shall be brought furth for the expownding and vnderstanding of this text of S. Iohn shall be Theophilact and Beda Whome I will breiflie alleage bicause I wolde be gone from this to other in same chapiter Theophilacte saieth thus Non enim nudi hominis caro est quae manducatur sed Dei quae deificare valet vtpote contemperata Deitati Ista etia vere est cibus eò quòd non ad paruum tēpus duret neque corrumpatur sicut corruptibilis cibus sed aeternae vitae sit subsidium Similiter et potus sanguinis Domini verè est potus quiae Jn 6. Joan. non ad tempus sufficit siti sed semper absque siti conseruat nec indigere permittit bibentem sicut et ad Samaritanam dicebat Qui bibit ex aqua quam ego dabo non sitiet Nam quisquis grattam sancti Spiritus per sumptionem diuinorum mysteriorum susceperit neque famem spiritualem neque sitim patietur qualem incredult Yt ys not the flesh of a bare man whiche ys eaten but of God and whiche ys able to make vs as yt were Goddes as contemperated to the Godhead This flesh also ys meat in very dede bicause yt endureth not for a litle while neither ys yt corrupted as the corruptible meat but yt ys the helpe of eternall life likwise also the drinke of the bloode of our Lorde ys drinke in dede bicause yt sufficeth the thirst not for a time but allwaies yt conserueth from thrist and suffreth not the drinker to lacke as he saied to the Samaritane He that drinketh of the water whiche I shall geue him he shall not thirst so as do the vnbeleuers Thus moche Theophilacte I shall not nede to trauaill here to shewe that he vnderstandeth this text of the Sacrament For that ys all readie made so manifest that yt can not be denied And for the presence I will not trouble the reader to make any farther proofe or declaracion here seing yt maie be well perceaued by that that ys allreadie saied what this Authours meening ys in this matter I will therfor passe him thus ouer and come to Beda who breiflie writeth thus Dixerat superiùs Qui manducat
the misterie of our redemption by these and soche other like figures to the Fathers in their owē persons So did he the like by sundrie and manifolde figures in ceremonies and sacrifices of the lawe of Moises What was the wholl preisthood of Aron with all the sacrifices therto apperteining but a prefiguracion of the sacrifice doen by our Sauiour Christe vpon the Altar of the crosse Wherof sainct Paule being not ignorant doth at large treacte in his epistle to the Hebrues not onelie conferring and comparing the thing figurated to the figure but also therby prouing the excellencie wourthinesse value and force of Christes sacrifice confirmeth and establissheth the placing and continuance of the newe Testament so set furthe by the same newe sacrifice to endure for euer In the ninght chapiter he teacheth that the olde lawe had ordinaunces and seruinges of God and describeth the ordre of the tabernacle and the ordre also of thinges Hebr. 9. therin conteined in a brief maner of whiche he saieth he can not speake particularlie And after that he had in a like compendiouse sorte touched the maner of sacrifices doen as well in the first Tabernacle as in the second into the whiche the high preist alone entred once euery yeare and that not withoute blood whiche thinges were figures of better thinges to come as ther he saieth that the holie Goste by these thinges signified that the waie of holie thinges was not yet opened he descendeth to the thinges signified and figurated But Christ saieth he being an high preist of good things to come came by a greater and a more persect tabernacle not made with handes that ys to saie not of this buildinge neither by the bloode of goates and calues but by his owne blood he entred once into the holie place and fownde eternall redemption In the which saieng yt ys woorthie to be noted howe wounderfullie well he adapted the thinges figurated to the figures and therwith declareth the excellencie of them aboue theise In whiche applicacion this we maie learn that the high preist of the lawe figured Christe our high preist The tabernacle by which he entred into the holie place figured the tabernacle of Christes bodie by whiche he entred into the holie place The blood wherwith the preist entred figured the Chrysost in 9. ad Heb. blood of Christe The entring and sacrificing of the high preist once in the yeare figured the sacrificing of Christ and his entringe into the holy place of heauen once for all The cleinsing and purifieng of the people by vertue of the sacrifice of the high preist whiche as saincte Paule saieth purified the vnclean as touching the purifieng of the flesh figured the clensing and purifieng of the consciences of the beleuers from dead workes and all filthinesse of sinne For Lauit nos à peccatis nostris in sanguine suo he hath washed vs Apoca. 1. from our sinnes in his bloode saieth saincte Ihon As the death and blood shedding of kiddes and calues and soche other ād the sacrifices doen by thē did figure the passiō and bloodshedding of Christ ād the holie sacrifice offred by him for he was sacerdos victima both preist and sacrifice by the whiche the beleuing people in Chryst to come were instructed that the Sauiour of the woorlde shoulde die for the sinnes of the same So by figures also were they taught that he should rise again the third daie As by that figure which Chryst applieth to him self for that pourpose in the Gospell Sicut enim Ionas suit in ventre ceti tribus diebus tribus noctibus sic erit filius hominis in corde terrae c. As Ionas saieth he was three daies and three nightes in the whalls bellie So shal the Sonne of man be thre daies ād three Matth. 12 nightes in the heart of the earth Which figure liuelie declareth not onelie that Chryst shoulde be three nightes in the earth as Ionas was in the belly of the whall But that as Ionas the third daie cā oute of the whalls bellie aliue So Christ the third daie shoulde rise oute of the earth aliue Whiche thing to be verified and so doen in Chryst all the Euangelistes do testifie As his buryall and abode in the graue and his resurrection was figured by Ionas So was his Ascension by the takinge vppe of Elias in a chariett of fyre into heauen Elias went to heauen by the powre of God Chryst ascended into heauen by the power of his Godhead Tediousnes that should moche offende the Reader moueth me to staie to bring in anie mo figures of Chryste at this present to this pourpose Wherfore I will ceasse at this time any farder to procead therin and treact of the like matter by prophecies which ys the third waie by which God vsed in sundrie times and ages to reueill the misterie of our redemption THE ELEVENTH CHAPITER DECLARETH by the Prophetes of what line Messias shoulde come with his conception birth passion and deathe IN the shewing ād opening of the prophecies I wil obserue this ordre before vsed First to set furthe of what line Messias shall come Secondlie of his conception and birth Thirdlie of his passiō and death Fourthlie of his resurrectiō and last of his ascēsiō As cōcerning the first As God promised that the same Messias Sauiour of Prophecie of the line and stock of Christ. the worlde should be of the seede of Abrahā ād of the fruict of the bodie of Dauid So long after their times by his prophet Esaie did he manifestlie speak the same Egredietur virga de radice Iesse et flos de radice eius ascēdet Ther shal come a rodde oute of the kinred of Iesse ād a blossom or flowre shal flowrish oute of his roote Who ys the roote the rodde and the flower S. Ambrose expoūdeth Esay 11. saing Radix familia Iudaeorū virga Maria flos Mariae Christus est qui foetorē mun Ambr. de Benedict Patriach ca. 4. danae colluuionis aboleuit et odorē vitae aeternae infudit The roote ys the familie of the Iewes The rod ys Marie The flower of Marie ys Christ who hath takē awaie the stinke and hath powred in the odoure of euerlasting life That Christ ys that flower that the Prophete speaketh of the scriptures also that do ther immediatelie folowe do euidentlie proue Whiche to auoid prolixitie and in consideracion that I writte not to Iewes but to Christē mē I leaue to induce referring the Reader to the place of the Prophet which he maie easelie peruse supposing yt sufficiēt to shew how Gods woords ād his trueth ys constante vnifourme and permanente in all ages and howe agreable his woorde spoken by his prophete ys to his promissemade to Abraham and Dauid as before ys mencioned Nowe therfor let vs procead to weigh other prophecies howe they will Prophecie of the cōceptiō of Christ Esay 7. aunswer the figures And first the prophecie of the
with Chryst Thus moche Anselmus In whome maie be perceaued a most godly concorde and agreement with his yockfelowe Oecumenius For as he taught that we partaking the The one bread that manie be made one by ys the bodie of Chryste bodie of Chryst are made one bodie in Chryst So dothe this Authour teache also For declaracion wherof as also for a note for the better vnderstandinding of Sainct Paule obserue that where Sainct Paule saieth All we are one bread and one bodie which do partake of that one bread This Authour expownding what that one bread ys doth not saie that yt ys materiall or Sacramentall breade but with expresse woordes he saieth that yt ys the bread of the bodie of Chryst And let not the Aduersarie thinke that he maie wrest this saing to the spirituall bodie of Chryst after his wicked maner and custome For neither the euident and plain sentences of this Authour whiche are before alleaged in the whiche ys declared the very reall presence of Chryst in the Sacrament neither this exposition will suffre yt For where he expowndeth The one bread in Sainct Paules saing to be the bodie of Chryst afterwarde he calleth the same the bread of our Lordes Sacrament So that the bread of the bodie of Chryste being the breade of our Lordes Sacrament we are plainlie taught that he speaketh of the bodie of Chryst in the Sacramēt For the spirituall maner whiche the Aduersarie speaketh of neither ys neither cā be in the Sacrament but in the receauer Wherfor the other before spoken of must nedes be true And for our vniō to Chryst agreablie as before ys taught he teacheth here For in the ende he saieth He that eateth Idolathites ys made one with the Deuel as he that eateth the bodie of Chryst ys made one with Chryst Wherby yt ys plain that this Authour teacheth that vniō to be made by the receauing of the bodie of Chryst in the Sacrament for of yt he speaketh as before ys proued We are vnited to Chryst not onely after the maner wherwith we are by faith and charitie vnited but by that special maner that before ys declared oute of S. Cyril and other whiche ys a natural and substancial vnion Whiche vnion cometh to vs by the nature and substance of the flesh of Chryste receaued in the Sacrament as Chryst ys one with vs by the taking vpon him our flesh in his incarnacion THE NINE AND TWENTETH CHAPITER treacteth of the same text by Theophilact and Dionyse and endeth with Remigius NOwe to finish the exposition of this text in hande cometh the last coople to make vppe the nombre of twelue whiche nombre as yt ys taken and reputed as sufficient by the lawes to determine matters of great controuersie and weight yea euen for the life and death of man So yt maie suffice to anie reasonable man to determine this matter nowe called in controuersie by euell men whiche of yt self ys a most plain matter and so hath ben accepted these fiftene hundreth yeares althought a fewe light sculkers haue somwhat murmured and whispered against yt in corners yet yt hath allwaies preuailed and shall vndoubtedlie nowe also albeit that Sathan so mightilie impugneth yt and that with so great an Armie as the like to this time was neuer seen But to speake in the boldenesse of faith with S. Paule Deus pacis conteret Satanam sub pedibus vestris velociter The God of peace shall treade Sathan vnder your feete shortlie Rom. 16. And therfor Reader be strong in faithe and feare not though the Aduersary glorie a litle while thowe shalt see yt come to passe that thowe maist saie with the Prophet Dauid Vidi impium superexaltatum eleuatum sicut Psal 36. Cedrus Libani transiut ecce non erat Quaesiui eum non est inuentus locus eius I my self haue seen the vngodlie in great power and flowrishing like a green baie tree and I went by and lo he was gon I sought him but his place coulde not be fownde Holofernes was mightie ouer the people of God in Bethulia He gloried Indich 13. moche and spake great woordes but howe soddein and short was his destruction Goliath defied the host of the liuing God he reuiled and railed 1. Reg. 17. vpon Israell and God suffred him a certain time but yet was he by litle Dauid whom he contemned soen ouerthrowen and Israell that daie had great and ioifull victorie vpon Goliath and all the Philistines Therfore let neither their glorie dismaie thee or put thee in doubte neither feare put thee from this faith but remembre the saing of S. Paule Oportet haereses esse vt qui probati sunt manifesti fiant in vobis Ther must be herseis or sectes among 1. Cor. 11. yowe that they which are perfecte among yowe maie be knowen Not as Sedulius saieth quod haereses Deo placeant sed quòd per eas fideles exerceantur vt qui Se dulius in Dec. 1. Co. Deo noti sunt hominibus manifestentur Not that hereseis please God but that the faithfull maie be exercised and that they whiche be knowen to God maie also be knowen to men Stand therfore stronglie in the battaill of thie Lord God abide pacientlie his pleasure abide thie triall in this exercise and God will turne yt to thie glorie And for thie better staie and conforth read the holie writers in whiche thowe shalt sinde that that shall moche streng then thie faith Let vs nowe therfore procead and heare howe Theophilact vnderstandeth Sainct Paule Thus he saieth vpon this text Cùm itaque vnum sumus In Dec. 1. Cor. quopacto inter nos charitate seruata non in vnum inuicem cohaeremus praesertim cùm Paulus dicat cò nobis Dominus proprium corpus impertitur vt sibi nos copulet nexu quodam mutuo nos reddat propinquiores At vbi prior illa carnis natura prauis est facinoribus corrupta vitae caelestis est effecta expers suam nobis Deus contulit nostrae assimilem quae peccato careret vitam largiretur vt eius effecti participes sibi admisceremur vitam duceremus innoxiam vtpote qui vnum essemus cum Christo corpus adepti Forasmoche therfore as we be one why by keping of S. Paule saieth that our Lorde imparteth to vs his owne bodie charitie among vs do we not cleaue together in one speciallie seing that Paule saieth that our Lorde therfor imparteth to vs his owne bodie that he might coople vs vnto him and make vs nearer together by a bande or knotte among our selues And wher that first nature of our flesh was corrupted and was made voide of the heauenly life he gaue vs his being like vnto our the whiche shoulde both lacke sinne and shoulde geue life that we being made partakers of yt we shoulde bothe be mixed with him and also leade an harmelesse life as whiche haue gotten
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
sacrifice For in these two all that be faithfullie and deuoutlie present lifting vppe their heartes to God and ioining with the preist in godlie affection be communicantes And so yt commeth to passe that both the praier and the sacrifice made and offred by the preist as by the common mynister of the Church ys common to all the people of gods church I will not stand vppon this being so plain but leaue yt to the farder consideracon of the Reader and come to his conclusion of the Masse booke wher he saieth shus And to conclude the preist by his owne Masse booke ys bidden to saie these woordes immediatelie after the Agnus Dei. Haec sacrosancta commixtio consecratio The Procl corporis sanguinis Domini nostri Iesu Christi fiat mihi omnibus sumentibus salus mentis corporis That ys to saie This commixtion and consecracion of the bodie and blood of our Lorde Iesus Chryst be vnto me and to all that receaue yt health of bodie and soule I perceaue this man kepeth his profession For yt ys apperteining to mēof his calling either to diminish and take awaie or to adde and put to somwhat The Answer from or to most of the sentences that they allcage For where before he cuttof from the places which he alleaged here he putteth to For wher the Masse booke hath but these woordes Haec sacrosancta commixtio corporis sanguinis c. He putteth in this woorde consecratio which the booke hath not But ouerpassing yt let vs see the force of the argument that he maketh oute of our owne Masse booke as he tearmeth yt and verie well For in dede yt ys our booke that abide and remain in the catholique Church not his that hath cutte himself of from yt and ys become a cast awaie But our Lord chaunge his minde that the lost shepe maie be fownde and brought home to the folde again The praier ys that the cōmixtion of the bodie and blood of Chryst maie be to the preist and to all that receaue health of bodie and soule Vnderstād that the preist ys the cōmon mynister of the Church wherfor doing the comon The cōmon praier of the Church ys not for one angle but for the wholl vniuersall Church mynistracion he cōmonlie praieth for all that doe receaue generally he stricteth not his praier for a fewe neither doeth he limitte yt or bownde yt withtime and place but he leaueth yt cōmon and vttereth yt with an vniuer sall He praieth not that the bodie and bloode of Chryst maie be health of soule and bodie to thē onely that receaue with him at that time and in that place which ys the thing the Proclamer laboureth to proue but in vain but he praieth for all that receaue indifferenlie either in that place and time or anie other Whether yt be now or at anie other time in that place or in anie other place in Fraunce or in Italie in Spain or in Germanie in Englōdor in Hierusalem whersoeuer the catholique Church ys and the Sacrament catholiquelie receaued But be yt that the preist had praied with limitaciō of time ād place ād desiered that yt might be halth of soule and bodie to all that receaue with him in that place and time what offence should the preist cōmitte yf when none wolde receaue with him he receaued alone or howe can the Proclamer proue a necessitie by yt that neades ther must be mo then the preist or that at that time and place the preist can not receaue alone Yf the Church charitablie wishing that some people shoulde receaue the holie Sacrament with the preist had made soch a praier coulde the Proclamer turne this charitie to a necessitie Will he turne the charitie of the Church wishing vertue godlinesse and deuocion in the people to a necessitie that bicause the people wil not vse this of necessitie the preist shall not Ys this good learning Ys this hys good doctrine ys this his holie religion Yt ys as moch to saiethat yf the people waxe colde in deuociō so shall the preist to Yf the people slacke their deuocion so shall the preist to yf the people neclect the seruice of God so shall the preist to Yf the people omitte to rendre most humble thankes to God and our Sauiour Iesus Chryst for our redemption so shall the preist to Finallie if the people will but twice or thrice in the yeare celebrate that solē ne memorie of Chrysts passiō and death as the more pitie yt ys the most of them doe yt not so often no more shal the preist also Thus shall yt come to passe that the deuociō ād duetie of the preist shall hang vpon the will of the people Thus the preistes that should be the salte of the earth the light of the woorlde whose light should so shine before men that they seing their good workes might glorifie their Father which ys in heauen shall neither be salt light nor geuers of good exāple to prouoke them to doe the memoriall of Chrystes death but when the people will Yt ys a straunge doctrine that yf Math. 5. the people will not serue God the preist shall not But who ys he that wise ys that seeth not the vanitie of yt and whether yt tendeth Hitherto I trust ye perceaue that how great so euer the countenaunce was made by these allegacions As odiouse as Popes be to protestāts they can alleage their decres wher they thinke good before alleadged that yet the force ys verie small But nowe come the great argumentes nowe come they which can not be auoided as the Proclamer supposeth so great ys the force of them Where to his places before alleadged I saied and doe saie they are raither examples of vertue for the people and not lawes of necessitie for the preist nowe he produceth lawes as the Canons of the Apostles and the decrees of Bishoppes of Rome which how odible socuer they be and haue ben to this Proclamer and his complices yet nowe in this matter they are fain to praie aide of thē First he alleageth a Canon of the Apostles in this sorte Fideles qui ecclesiam ingrediuntur scripturas audiunt Communionem sanctam non recipiunt tanquà m eccle Canon 19. See this Canō cut of in the middest siastica pacis perturbatores à Communione arceantur Soch Chrystian men as come to the church and heare the scriptures ād doe not receaue the holie communion let them be excommunicated as men that disquiet the Church In the alleaging of this Canon he kepeth his profession as he did in other by him before alleaged that ys to cutte them of and to mangle soch places as he alleageth and not to bring thē wholl as they lie wherof reader I make thee iudge This ys the Canon Omnes fideles qut conueniunt in solemnibus sacris ad ecclesiam scripturas Apostolorum Euangelium audiant Qui autem non perseuerarint in
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
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