Father teacheth vs that in Chrystes bodie the substance of bread was chaunged into the substance of that diuine bodie TraÌ„substaÌ„tiacion a nouched and what yt ys and by example of that teacheth the like to be nowe doen in the Sacrament that as in the one ther was a chaunge of one substance into an other so in this ther ys a chaunge of one substance into an other that ys once again to saie of the substance of bread and wine into the substance of Chrystes bodie and blood why maie not this turning chaunging or transmuting of substances into substances be called transubstantiacoÌ„n seinge yt ys so in dede Whie I saie maie not the same terme by the Church be vsed liuelie to expresse a treuth and to auoide an heresie as in the time of the Arrians the Church for the confutacion of that heresie was enforced to vse this terme consubstantialitie therby to declare that God the Sonne was and ys of one substance with God the Father A newe mischeif must haue a newe remedie As the woord ConstaÌ„tialitie in the time of Arius so TraÌ„substaÌ„tiacion in the time of BereÌ„g was taught by the holie Goste and for a newe sore a newe salue must be fownde So as for the Arrians whiche was then a newe mischeif and a newe sore in the Churche these tearmes consubstanciall and consubstancialitie were by the holie Gost deuised in the same So when Berengarius began this newe mischeif and sore against the Sacrament teaching that ther was no chaunge of the substance of bread into the substance of the bodie of Chryste which sore the Church had not felt before the same Churche perceauing that all the termes that the holie Fathers had vsed to expresse this chaunge as turning chaunging mutacion transmutacion transumption transelementacion did not suffice but the Deuell wolde by his ministers dallie with them to deceaue Chrystian soules and impugne the holie Chrystian faith the Church I saie by the holie Gost deuised to vse this tearme transubstanciacion to declare fullie the thing that ys doen whiche ys the chaunge of one substance into an other and so to open the true faith by the same to defende the faith and to sett yt for a salue and a remedie against that sore and mischeif that the Deuell had newely caused to springe And as in the time of the Arrians ther was no newe thinge deuised in faith though a newe tearme was set furth so nowe no thing ys newlie deuised but onelie the tearme fullie to declare and make vs vnderstand that thing that was before Wherfore the newnesse of the tearme shoulde not offende speciallie being fetfurth by no particular man but by a generall consent so that yt be not a prophane noueltie prophanelie abducinge men from an auncient trueth to a newe inuented falsheade and so by a newe terme newely commended to vs to supplant vs. But a newe tearme to expresse an olde trueth hath ben in the beginning of the Churche and maie also nowe be well vsed as S. Augustine saieth Audite Apostolum salubriter admonentem Prophanas inquit verborum A newe tearm to expresse anold treuth vsed in the primitiue church and maie so be nowe nouitates deuita Multum enim proficiunt ad impietatem sermo eorum vt cancer serpit Et non ait solùm verborum nouitates sed addit Prophanas Sunt eium doctrinae religionis congruentes verborum nouitates Sicut ipsum nomen Christiaâ—orum quando dict caeperat sicut scriptum est In Antiochia enim primam post ascensionem Domini sic appellati sunt Discipuli Sicut legitur in Actibus Apostolorum Et Xenodochia Monasteria postea appellata sunt nouis nominibus res tamen ipsae ante nomina sua erant religionis veritate sirmantur quae etiam contra improbos defenduntur Aduersus quoque impietatem Arrianorum haereticorum nouum nomen patres Homousion condiderunt sed non rem nouam tali nomine signauerunt Hoc enim vocatur Homousion quod est ego Aug. tract 96. in Ioan. Pater vnum sumus vnius videlicet eiusdemque substantiae Nam si omnis nouitas prophana esset nec à Domino diceretur mandatum nouum do vobis nec testamentum appellaret nouum nec cantaret vniuersa terra canticum nouum Heare the Apostle holsomlie admonishing Prophane nouelties of woordes saieth he auoide They doe moche aduaunce impietie and their woorde fretteth like a kanker And he doeth not Some newe woordes be agreable to good religioÌ„ saie onely nouelties of woordes but he addeth Prophane For ther be nouelties of woordes also agreable to the doctrine of religion as the name of Chrystians when yt first began to be spoken of as yt ys written For so first in Antioche after the ascension of our Lorde were the Disciples called at yt ys redd in the Actes of the Apostles And Hospitals and Monasteries after ward were called with newe names the thinges them selues for all that were before these their names and are established with the veritie of religion and are also defended against wicked men Against the impietie or wickednesse also of the Heretiques the Arrians the Fathers made the newe tearme Homousion but by that name they did Homousion what yt signisieth not signifie a newe thing For Homousion ys called the same that this ys I and my Father be one that ys to saie of one and the very same substance For if euery noueltie were euell yt shoulde not be saied of our Lorde I geue yow a newe commaundement neither shoulde his testament be called newe neither shoulde the wholl earth sing a newe song Thus moch S. Augustin Wherfor this tearm of transubstanciation which the Aduersarie calleth newe although yt hath beÌ„ in vse more then three hondreth years by the minde of S. Augustine ys not to be reiected But for somoche as the thing whiche yt signisieth ys auncient as Homousion against the Arrians so this against the Sacramentaries ys of all faithfull people to be accepted But what doe I tarie so long vpon this matter seing moche ys saied of yt allreadie and more shall by waie of note as occasion shall be geuen The thirde heresie ys also by this authour refelled in that he teaching the bread to be chaunged by these woordes of Chryst This ys my bodie teacheth both the reall presence and also the woordes to be vnderstand withoute figure or trope as the Aduersaries wolde haue them vnderstanded That he so doeth yt ys easie to be perceaued by his owne wordes whiche he vttereth in this maner Panis statim mutatur in corpus vt dictum est à Verbo hoc est corpus meum The bread ys furth with chaunged by the woorde into the bodie as yt ys saied of the Sonne of God This ys my bodie But what neadeth to tarie anie loÌ„ger to saie more for the opening of this authour where euerie parte of yt ys so opeÌ„ of yt self that a childe maie see yt I
vnderstande to the general iudgemēt wherbie yt doth appeare that this sacrifice ād preisthood 1. Cor. 11. shall continewe vnto the worldes ende These be the thinges whiche I saied before that God had sheued by figures and prophecies Whiche figures and prophecies being doen and past and ment of these thinges must as necessarelie be fullfilled as the other before mencioned figures and prophecies were fullfiled of the Authour and Institutour of them The figures and prophecies before mencioned were of thinges whiche as touchinge the facte not the vertue efficacie and merite which haue none ende were ended in Christe As his incarnacion ys doen and ended his passion resurrection and ascension be doen and ended in facte not in vertue efficacie and meritte But the newe Testament wherin the vertue efficacie and merites of these factes be continued and applied ys begonne and confirmed in Christes A new lawe a newe preisthood Heb. 7. bloode The preisthood also of the same whiche he ordeined in that newe lawe or Testament For a newe lawe must nedes haue a newe preisthood and a newe preisthood most haue a newe lawe as saincte Paule maketh this argument of necessitie that Translato sacerdotio necesse est vt legis translatiox fiat The preisthood being taken awaie the lawe must nedes be taken awaie A newe preisthood a newe sacrifice For lawe and preisthood go together And with a newe preisthood cometh a newe sacrifice For the diuersitie of preisthood standeth in the diuersitie of sacrifice These three shall endure and remain as the figures and prophecies of the same shall manifestlie declare and proue Of these thinges ther be figures in the lawe of nature and in the lawe of Moyses In the lawe of nature albeit that Seth Noe and other holie men did offer sacrifices vnto God yet were they not figures of this Sacrifice vsed nowe in Christes church but raither of Christes Sacrifice offred vpon Apoca. 13. the Crosse after the maner of Aaron For the whiche cause saincte Iohn saieth he ys Agnus qui occisus est ab origine mundi the Lambe that was slain from the beginning of the worlde Both for that he was figured in the sacrifices doen to God from the beginnig of the worlde also that he gaue vertue to all soche sacrifices But the first that figureth bothe the preisthood and sacrifice of the newe lawe ys Melchisedech of whome we read thus And Melchisedech king of Salem brought furth bread and wine for he was the preist of the most high God and blessed him saieng Blessed be Abraham vnto the high God possessour of heauen and earth And blessed be the high God whiche hath deliuered thine enemies into thy handes And Ahraham gaue him tithes of all Heb. 6. 7. Christ and Melchisedech cōpared togethe To proue this Melchisedech to be the verie figure of Christe we can haue no better argument then the applicacion which S. Paule maketh by the holie Goste in the epistle to the Hebrues wher in the ende of the sixte chapiter he saieth thus Wher the forerenner ys for vs entred euen Iesus that ys made an high preist for euer after the ordre of Melchisedech And then yt foloweth in the beginning of the next chapiter This Melchisedech king of Salē who being preist of the most high God mette Abraham as he returned again from the slaughter of the kinges and blessed him to whom also Abraham gaue tithes of all thinges first ys called by interpretation king of righteousnesse after king of Salem that ys to saie king of peace without Father without mother withoute kinred And hath neither beginning of daies neither ende of life but ys likened to the Sonne of God and continueth a preist for euer In the whiche sentence saincte Paule first reciteth the storie and after doth interprete the woordes and applie the same to Christe as the figure to the thing figured First saieth he ys he called the king of righteousnes wher in saincte Paule dothe interprete the name of Melchisedech For as the learned in the tounges saie Melec doth signifie kinge and Sedech righteousnesse and so saincte Paule by the name of Melchisedech calleth him king of righteousnesse After king of Salem Salem by interpretatiō ys peace And therfore saincte Paule saieth king of Salem that ys to saie of peace Yet ther was a Cittie in dede called Salem of the whiche Melchisedech as the Hebrues do saie being the eldest Sonne of Noë whome the scripture otherwise calleth Sem was the verie king In the whiche as saincte Hierom Hierom. in Esay 41. dothe testifie ther remain the ruines of his palace which doth testifie what a goodlie thinge yt was Whiche Melchisedech notwithstanding that he was a king he was also a preist For as saincte Hierom doth also saie the eldest or first born sonnes in the lawe of nature were preistes And therfore yt dothe appeare that he was an eldest Sonne Sainct Paule goeth on and saieth that he was withoute father and with oute mother By the whiche saincte Paule meeneth not that he had no father nor mother but that the Scripture maketh no menciō of his father nor mother Likewise ys that to be vnderstanded whiche foloweth wher he saieth that Melchisedech was withoute kin hauing neither beginning of daies nor yet endinge In dede he had bothe but the Scripture maketh no mencion of them But all these thinges doth saincte Paule inferre to declare howe liuely Melchisedech as a figure of Christe doth expresse him As First wher Melchisedech ys called king of righteousnesse he figureth Christe verie well For Christe ys that righteouse kinge who according to the saieng of the Prophete Esaie Non secundùm visionem oculorū iudicabit neque Esay 11. secundùm auditum aurium arguet sed iudicabit in iustitia pauperes c. He shall not geue sentence after the thing that shal be brought before his eies neither reproue a matter at the first hearinge but with righteousnes shall he iudge the poor And again the Prophete saieth He shall sitte vpon the seat of Dauid and in his kingdom to sett vppe the same and to establish yt with Id. 9. equitie and righteousnes for the whiche cause as the Prophete saieth vocabunt eum Dominus iustus noster They shall call his name owre righteouse Lord. And wourthilie ys he so called For dailie dothe he righteouslie for that Ioan. 5. that Pater omne iudicium dedit Filio The Father hath geuen all iudgement to the Sonne Before whome Omnes nos manifestari oportet vt referat vnusquisque 2. Cor. 5. prout gessit in corpore siue bonum siue malum We must all appeare that enery man maie receaue the workes of his bodie according to that he hath doen be yt good or euell At the whiche time Procedent qui bona fecerunt in resurrectionem vitae qui vero mala egerunt in resurrectionē iudicij They shall come furth Ioan. 5. that haue don good vnto the
offertur nomini meo oblatio munda quia magnum est nomen meum in gentibus dicit Dominus exercituum I haue no pleasure in yowe saieth the Lorde of hostes And as for meat offring I will not accept yt as your handes For from the rising vppe of the sunne vnto the going downe of the same my name ys great emong the gentiles yea in euery place shall ther be sacrifice doen and a clean meat offring offred vppe vnto my name For my name ys great emong the Gentiles saeth the Lorde of hostes This prophecie hath moche tormented the Aduersaries and therfore all Protestantes tormented with the propheâ—… 〈◊〉 howe â—…ey wrest yt their ingines hookes and all their fetches haue be sett vpon this place to drawe yt to their sense and pourpose but yt will not be all will not serue that they can doo for trueth will shewe yt self and preuaill This prophecie in dede inuinciblie proueth the Sacrifice of Chrystes Churche as hereafter shall be shewed But first let vs see howe the Aduersaries wolde wrest this place and let vs make yt plain to the reader that the sence whiche they wolde haue the scripture vnderstanded in ys not the right and full sence but a distorted sence a wrong sense and soche a sense as the place can not beare a sense disagreing from the expositions of all the holie Fathers bothe of the latin churche and of the greke churche Occolampadius in a booke that he did write of the Masse vnto the Senate of Basille saieth that by this prophecie of the Prophet Malachie was Prophecied Occolamp that the ministres of the newe testament shoulde make a faithfull people oute of all nacions as a pure and an holie oblacion and sacrifice to God And this saieth he ys the minde of the Prophet Martin Bucer not moche differing from him in his aunswer that he made to Latomus saieh that hy this Prophecie ys cheiflie promised the preaching of the Gospell by the whiche God shall be euery whear acknowleged and Bucer the fruicte also of the same preaching that ys faithe and the confessing of the same faithe And he saieth also that by the incense and oblacion are to be vnderstanded the sacrifices of chrysten men whiche be saieth he the praising and calling on the name of God wherunto ys allwaies annexed the geuing vppe of our selues to the will of God and the declaracion of our thaÌ„kefull minde towardes God by the doing and shewing of loue and mercie to the poore And thus dothe he expownde the Prophete Bullinger an other of the same secte and sorte saieth that the lawde and prayse of God his name ys the pure sacrifice that the Prophete speaketh of Bullinger Vrbanus Rhegius But Vrbanus Rhegius writing against Eckius his master in his firstbooke saieth thus The sacrifice that Malachias prophecied of ys the mortificacion of the flesh and the calling on the name of God with godlie prayer And this was his phantasie whiche so I terme as I might the rest for that eche of theÌ„ hath vnderstanded the prophecie as him listeth and not as the full mening of the same hathe required And although other haue vttered their conceptes and coniecturs vpon this prophecie Yet these being the standarde bearers of that wicked armie that hath so maliciouslie fowght against Gods truthe maie fuffice to be rehersed for this time presupposing that the rest do folowe their standerd bearers But let vs nowe examin and weigh their expositions Yf ye marke they do all agree in this that this prophecie ys to be vnderstanded of the sacrifice of praise and thanks geuing which thei call the pure sacrifice Yt ys to be considered here that Allmightie God by his Prophet declaring that the sacrifice of the Iewes which was onelie doen in Hierusalem shoulde be reiected abolished and lefte signified also that an other sacrifice shoulde be substituted in the place of the same whiche shoulde be a pure and clean sacrifice whiche shoulde not be doen onlie in Hierusalem as the other was But in euery place Nowe as for the sacrifice of a contrite heart of lawde praise and thankes geuing who doubteh but that they were vsed and offred of diuerse holie Psal 50. and vertuouse men in the olde lawe and well accepted whiche thing Dauid was not ignorant of when he saied Sacrificium Deo spiritus contribulatus Psalm 49. cor contritum humiliatum Deus non despicies A troobled spirit ys a sacrifice to God a contrite and humble heart o God shalt thowe not despice Of the sacrifice of lawde Dauid also speaketh Immola Deo sacrificium laudis Offer to God the sacrifie of lawde c. praise And in the same Psalm Sacrificium laudis honorificabit me Who so offreth me thankes and praise he honoureth me The hereticall expositions of the prophecie of Malachie cannot stand Therfore wher the Aduersarie wolde that these kinde of Sacrifices shoulde be they of the whiche the prophet Malachie spake that shoulde come into the place of the sacrifice of the Iewes whiche God wolde abolisshe their exposition can not stande For these can not nowe be placed as newe sacrifices whiche were placed and vsed from the beginning of the first good man that offred sacrifice to God Abel who withe the sacrifice of the fruictes of the earth whiche he offred offred also praise and thankes geuing to God These sacrifices then be not newe placed but being of olde time vsed God wolde haue them so continued Neither doo I meen that these be separated from that sacrifice that God wolde place in stead of the sacrifice of the Iewes For their ys no extern sacrifice Sacrifice of laude separated from the extern sacrifice but yf yt be rightlie and duely offred yt bringeth with yt the sacrifice of lawde and praise and of other also But that the Prophet dothe meen of these onelie and not raither of some extern sacrifice to be vsed offred and frequented among the Chrystians and that he ment not cheiflie and principallie of an extern sacrifice to be placed in the place of the Iewes extern sacrifices that ys most vntrue And that maie be perceaued by the difference of the newe sacrifice from the olde What ys that That yt shall be a pure sacrifice Why were not theirs pure sacrifices before in the olde lawe Was ther not a sacrifice of expiacion and a daie of expiacion assigned in the whiche the clensing sacrifice shoulde be offred Read the xvi chapter of Leuiticus and ther shall ye finde that Allmightie God saeth thus In hac die expiatio vestri erit Leuit. 16. atque mundatio ab omnibus peccatis vestris coram Domino mundabimini In this daie shall be your expiacion and cleÌ„sing and ye shall be made clean from all your sinnes before the Lorde Was not this then a pure sacrifice that purified and clensed the people from all their sinnes before God Ys yt not a pure sacrifice that ys