Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	abraham_n	high_a	25	3	5.1815	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68172	The parliament of Chryste auouching and declaring the enacted and receaued trueth of the presence of his bodie and bloode in the blessed Sacrament, and of other articles concerning the same, impugned in a wicked sermon by M. Iuell, collected and seth-furth by Thomas Heskyns Doctour of dyuinitie. Wherein the reader shall fynde all the scripturs co[m]monlie alleaged oute of the newe Testament, touching the B. Sacrament, and some of the olde Testament, plainlie and truely expownded by a nombre of holie learned fathers and doctors.	Heskyns, Thomas.	1566 (1566)	STC 13250; ESTC S119699	1,133,151	826

de illo cuius nostis sacrisicium Ther were before the sacrifices of the Iewes after the ordre of Aaron in the offringe of beastes and that in mysterie The Sacrifice of the body and blood Sacrifice after the ordre of Melchisedech ys nowe diffused troughout the worlde of our Lorde the whiche the faithfull and they that haue red the gospell knowe was not yet Whiche Sacrifice ys nowe diffused throughoute all the woorlde Sette before your eyes therfor the twoo sacrifices both that after the order of AaroÌ„ and this after the ordre of Melchisedech For yt ys written The Lord hathe sworne and yt shall not repent him Thowe arte a preist for euer after the ordre of Melchisedech Of whom ys yt saied Thowe arte a preist after the ordre of Melchisedech Of our Lorde Iesus Chryste who was this Melchisedech King of Salem Salem was before time that same Cittie which as the learned haue declared was afterwarde called Hierusalem Therfor before the Iewes reigned ther the preist Melchisedech who ys written in Genesis the preist of the high God was ther. He mett with Abraham when he had deliuered Loth from the hand of them that did persecute him and he ouerthrewe them of whom he was holden and deliuered his brother And after the deliuerance of his brother Melchisedech mette him So great a man was Melchisedech of whoÌ„ AbrahaÌ„ was blessed he brought furth bread and wine and blessed AbrahaÌ„ and Abraham gaue him tithes Beholde what he brought and whom he blessed And yt ys saied afterwarde Thowe arte a preist for euer after the ordre of Melchisedech Dauid spake this in spirit long after Abraham Melchisedech was in the time of Abraham Of whom in an other place saieth he Thowe arte a preist For euer after the ordre of Melchisedech But of him whose sacrisice ye knowe Thus farre saincte Augustine Ye haue here heard the distinction of the two orders of preisthead of Aaron and of Melchisedech Ye haue heard also the distinction of the two sacrifices the one according to the order of Aaron the other after the order of Melchisedech What this sacrifice after the ordre of Melchisedech ys sainct Augustin hathe declared wher he saied The sacrifice of the bodie and Sacrifice auouched blood of our Lorde was not yet whiche sacrifice ys nowe diffused throughoute all the worlde What he meeneth when he saieth as yet the sacrifice of the bodie and bloode of our Lord was not and also whether this sacrifice be after the ordre of Melchisedech in a breif sentence of fewe woordes he doth verie plainlie in an other place open and declare Sublatum est sacrificium Aaron caepit esse sacrificium secundÃ¹m ordinem Melchisedech The sacrifice of Aaron was taken awaie And the sacrifice after the ordre of Melchisedcch beganne By the which sentence yt ys manifest that while the sacrifice of AaroÌ„ endured this sacrifice was not vsed But wheÌ„ that was taken awaie this sacrifice began Likewise he hath taught also that the sacrifice of the bodie and blood of Chryste ys the sacrifice after the ordre of Melchisedech For wher before Sacrifice of the bodie and blood of Chryst in the Sacr. ys after the order of Melchisedech he saied that the bodie and blood of our Lord was not yet And nowe he saieth that the sacrifice of Melchisedech began when Aarons sacrifice was taken awaie What doth he ells fignifie but that they be all one thing that ys that the bodie and blood of Chryste be the sacrifice after the ordre of Melchisedech And so conuertiblie that the sacrifice after the ordre of Melchisedech ys the bodie and blood of Chryste Which bodie and bloode be no wher ells offred in sacrifice after the ordre of Melchisedech but in the sacrifice of the Altar wher bread and wine be turned into the same bodie and bloode For the bodie of Chryste vpon the crosse was a bloodie sacrifice perfected with bloodshedding after the maner of AaroÌ„ Therfore the holie sacrifice of the Altar which as sainct Austen saieth ys nowe diffused and spredde through all the world ys the verie bodie and blood of Chryste Although this that ys alleaged oute of sainct Augustin ys so plain that the Aduersaries can not but see the trueth and so strong that they can not against saie yt Yet that they maie see all this that ys spoken confirmed and made more plain and that so being confownded by the euident trueth they maie geue ouer their erroure and yelde vnto trueth we will heare the sentence of the same saincte Augustine treating of this same matter in an other place Thus yt ys Coram regno patris sui mutauit vultum suum dimisit eum et abijt quia erat ibi sacrificium secundÃ¹m ordinem Aaron et postea ipse corpore et sanguine suo instituit sacrificium secundÃ¹m ordinem Melchisedech Mutauit ergo vultum suum in In Psalm 33. CoÌ„cion 3. sacerdotio et dimisit gentem Iudaeorum et venit ad gentes Before the kingdom of his Father he hath chaunged his cowntennce and lefte him and went awaie bicause ther was ther the sacrifice after the ordre of Aaron And after ward of his bodie and blood he instituted the sacrifice after the ordre of Melchisedech He chauÌ„ged therfor his contenaunce in preisthead and left the people of the Iewes and came to the Gentiles Thus sainct Augustin Dooye marke what ys here saied Yf ye doo ye must nedes vnderstand yt yt ys so plain For what can be more breiflie and more plainlie saied then that Chryste did institute a sacrifice of his bodie and blood after the ordre of Melchisedech By this breif sentence manie thinges be aunswered First where the Aduersaries most slaunderouslie haue saied to bring the thing in hatred emongethe people that the Pope made the holie Sacrament a sacrifice to obscure the glorie of Chryste and to diminish the woorthinesse and merit of Chrystes sacrifices vpon the crosse and therwithall to bring the people into beleiff that the Sacrifice of Chryste vpon the crosse was not sufficient withoute this And that without authoritie as this Proclamer saieth we offer vppe Chryst vnto his Father And thus with a nombre of like lies The Pope and the Papistes were made Authours and founders of this sacrifice Not the Pope nor the Papistes made the sacrament a sacrifice but Chryst himself after S. Augustin But basshe and be ashamed thowe slaunderouse maÌ„ thowe Enemie of the trueth and open thine eies to see and thine eares to heare what saincte Augustine that holie Father and learned doctour here teacheth that ys that Chryste did of his owne bodie and blood institute a sacrifice after the ordre of Melchisedech So that Chryst euen by this bolie Fathers testimonie ys the institutour and founder of this blessed Sacrifice and not the Pope neither the papistes as thowe termest them But they be the humble receauers of this same institucion of

but that her deuocion humble seruice and obedience in doing that sacrifice maie be soche that yt maie be accepted as was the seruice of Abel of Melchisedec and of Abraham in the offring of their In this same sense praied the Apostolique and primitiue Churche S. Iames Jacob. in Miss in this maner Respice in nos o Deus ad nostrum hoc rationabile obsequium in tuere idî€‚ue accipe vt Abel dona accepisti NoeÌ„ sacrificia Moysis Aaronis sacerdocia Samuelis pacifica Dauidis poeniteÌ„tiaÌ„ Zachariae incensum Looke vpoÌ„ vs o Lord and be hold this our resonable seruice aÌ„d receaue the same as thowe didest receaue the gifts of Abel the sacrifices of Noe the preistlie oblacioÌ„s of Moyses aÌ„d AaroÌ„ the peace offrings of Samuel the penance of Dauid the inceuse of Zacharie S. Basill in his Masse praied almost with same woordes Respice in nos Deus vide super seruitutem nostram hanc suscipe eam sicut susepisti Abel munera Noe Basil in Miss sacrificium Abrahae horocaustum Moyses Aronis sacrationes Samuelis hostias pacificus sicut susepisti de sanctis tuis Apostolis verum istud mysterium sic ex manibus nostris peccatorum suscipe munera ista in benignitate tua Domine c. Looke vpon vs o God and looke vpon this our seruice and receaue yt as thow didest receaue the presentes of Abel the sacrifice of NoeÌ„ the burnt offring of Abraham the oblacioÌ„s of Moyses and Aaron the peace offrings of Samuel euen as thowe hauest receaued this true misterie of thie holie Apostles so o Lord receaue these sacrifices of oure hands being sinners in thy benignitie S. Ambrose and the auncient latin Churche that he liued in as ye haue heard yt allreadie testified vsed a moche like phrase We beseche thee o Lorde saieth he vouchsafe to receaue this sacrifice as thowe hauest vouchedsafe to receaue the gists of thy childe Abel the iust the sacrifice of our Patriarche Abraham and that whiche thy high preist Melchisedec did offre vnto thee Thus haue ye nowe seen the praiers for acceptacion of sacrifice that were praied by the Apostles vsed of the greke Church receaued of the auncient The seruice in doing of sacrifice ys desierd to be accepted not the sacrifice yt self latin Churche and coÌ„tinued by the catholique Churche eueÌ„ to this our time Nowe did S. Iames aÌ„d the Apostles praie for the acceptacioÌ„ of Chryste their sacrifice Did S. Basill and the greeke Churche desire that the bodie of Chryste might no otherwise be accepted theÌ„ the sacrifices of Abel NoeÌ„ AbrahaÌ„ c. Did S. Ambrose aÌ„d the fathers of the latin Church for these xii huÌ„dreth years so basely think of the woorthinesse of Chrysts bodie and sacrifice that they thought a shepe an oxe or breadaÌ„d wine as acceptable as the bodie of Christ No they thought nothing so but thei desiered as ys saied that their seruice in offring this sacrifice might be accoÌ„pted as the seruice of those other was accepted This acceptioÌ„ theÌ„ hath respect to the offrers aÌ„d not the sacrifice off And that the Proclamer shall not saie that this exposition ys feigned by me let him vnderstaÌ„d that this same expositioÌ„ hath ben made by diuerse learned fathers some hundreth years agon of the whiche for profe I will alleage the saing of one whiche shall be Hugo de S. victore who expownding the canon of the Masse vpoÌ„ this praier which the Proclamer by his mooking so blasphemouslie Lib. 2. de eccl off ca. 33. abuseth and derided saieth thus Quasi per gradus scalae asceÌ„dens coÌ„me morat munus Abel pueri sacrificiuÌ„ Abrahae Patriarchae oblationeÌ„ Melchisedec sacerdotis qui in pane vino specieÌ„ veri sacrificii elegaÌ„ter expressit sicut AbrahaÌ„ veritateÌ„ in filio et Abel inuocentiae munus in agno Quod dicit Sicuti accepta habere dignatus es munera c. non optat similiter acceptari oblationes haec enim multo est acceptabilitor sed offerentes As one going vppe by the steppes of a ladder he maketh mencion of the gifte of Abel his childe of the sacrifice of Abraham the Patriarch and of the oblacion of Melchisedec the preist who in bread and wine did well setfurth the figure of the true sacrifice as Abraham the veritie in his Sonne and Abel the gift of innocentie in a lambe That he saieth As thowe hauest vouched safe to accept the gifts of thy childe Abel c. he desireth not the oblacions or sacrifices to be in like accepted for this sacrifice ys moche more acceptable but the offerers Yf of this vnderstanding the Proclamer wolde see more he maie read Gabriell and other whiche treacte of the Canon of the Masse and The mening of the Churche in the secoÌ„de poinct he shal see so moch that he maie haue iust cause to be ashamed of his vain aÌ„d wicked saings and false imaginacions against the godlie doings of Chrysts catholique Churche To conclude then this seconde parte also yt ys euideÌ„t that the Churche desiereth not the sacrifice of Chryste to be equallie taken with the sacrifices of Abel Abraham Melchisedec but raither the offerers of these sacrifices that ys that the preist and people offring this sacrifice maie so do yt as bothe they and their seruice in so doing maie please God and be accepted as were Abel Abraham Melchisedec and their seruice in offring their sacrifices to God Answere to the thirde fault The third faulte that the Proclamer falselie I wil not saie folishlie preteÌ„deth to be in the Canon ys that as he fableth desire ys made that an Angel maie come and carie Chrystes bodie awaie into heauen Ys not this a fonde deuised toie of a man pretending grauitie Did euer man as moche as dreame anie soche phantasie that had his witts not intoxicated with the poison of heresie and his heart not fiered with the furiouse flames of malice Ah good Lord who wolde haue thought that euer soche time wolde haue comed that a Chrystian man shoulde be so depelie drowned in heresie that by force of malice therof he shoulde blowe oute soch blasts of contempt of honorable antiquities and soche horrible blasphemie against Gods blessed sacrrfice and ministerie and that in so honorable audience and not so to ceasse but afterward in printe to publish the same to the notice of the worlde or that chrystian people coulde euer haue patientlie heard soche vain inueÌ„ted toies so farre vide from all good reason and learning soche wicked vntrueths so farre abhorring from all godlie pitie and religion or that euer they shoulde like to read them So farre hath this Proclamer presumed so clean hath he cast awaie all reuerence and semelie iudgement of all holie forefathers and their doinges folowing therin Melhoserus Zuin glius and soche like that he iudgeth them insensate men and verie fooles and thinkes him self onelie wise But that thowe gentle reader maie not

example of godlie liuing that God bothe in his pastours and people maie be glorified As coÌ„cerning the second that the scriptures haue doubtes and difficulties Scriptures ful of doubres Yt appeareth by the expresse woorde of God when he saieth Yf ther rise a matter to hard for thee in iudgemeÌ„t c. Thow shalt get thee vppe to the preistes the Leuites But forsomoch as this matter ys allready sufficieÌ„tlie treacted of and proued yt ys enough here nowe to haue touched yt and so to passe to the third Which ys that the people must be taught and learn the lawes of god of the preistes Which thiÌ„g ys so manifestlie declared aÌ„d in so plain woordes Doubtes in the lawe of God must be dissolued by the preistes opened in the scriptures alleaged that I shal not nede to make any further declaracioÌ„ therof forasmuche as yt ys plainlie ther saied that the doubtes of the people in the lawe of God must be dissolued bi the preistes to whose senteÌ„ce and iudgemeÌ„t they must in any wise stande and not decline froÌ„ yt neither on the right hand nor on the left and that on the pain of deathe In the which saing of God yt ys euideÌ„t howe moche God wolde that the determinacioÌ„ of his church in the doubtes of his lawe should be estemed aÌ„d reuereÌ„ced and his preistes in that respecte obeid Which howe moche yt ys nowe disdained and conteÌ„ned and gods ordre and coÌ„mauÌ„demeÌ„t neclected his holie faith and religion infringed and violated yt ys more with Sithes and teares to be lamented then beinge so manifest as yt ys nedefull to be opened and declared Of whose mouthe the people should learn the lawe AlmightieGod by his prophete Malachie telleth Likewise that of the preistes the people should aske People must learn of the preistes the lawe God by the Prophete Aggaeus coÌ„maundeth Who shoulde teach the people the newe TestameÌ„t he also prescribeth Appointing some Apostles some Prophetes some Doctours or teachers who to theise offices are appointed to rule and instruct the people In ijs quae ad DeuÌ„ pertineÌ„t in those thinges that appertein to God But nowe al this ordre ys inuerted in manie places The people teache the preistes and not the preistes the people The people dissolue the doubts of the lawe the preistes not being asked for The people God his ordre inuerted speake the preistes holde their peace The people make lawes in religion the preistes are coÌ„pelled to obeie The people take in hande the thinges that appertain to God the preistes are put to scilence A moch like state we finde in the time of Moyses emoÌ„ge the children of Israel in the time when Moyses was in the mouÌ„t with God For they perceiuing him to be loÌ„g absent and thinking that he wolde no more come they began to take the rule vpoÌ„ theÌ„selues And wheras AaroÌ„ before coÌ„mauÌ„ded and taught theÌ„ the religioÌ„ of the true God nowe they taking the rule and inuerting the ordre coÌ„maunded Aaron and taught him soche Religion as lyked them of a false God When the people sawe saieth the booke of Exodus that yt was long er Moyses came downe oute of the Mountain they gathered themselfes togeather Exod 32. vnto Aaron and saied vnto him Vppe make vs Gods to go before vs. For of this Moises the felowe that brought vs oute of the lande of Aegypte we wote not what ys become Hereby maie yt be perceiued what religion shall be when the ordre that God appointed being broken they will teache and commaunde which in matters to godwarde shoulde be taught and commaunded But with all yt ys to be remembred that for this wickednes the wrathe of God waxed hote against the people and notwithstanding that ther was immediatelie Plaguesfor breaking Gods appoincted ordre in religioÌ„ and mynisterie a greate slaughter of the people aboute the noÌ„bre of three thousand and that Moyses made intercession to God for the people Yet allmightie God in the ende saied Neuer the latter in the daie when I viset I will viset their sinne vpon them and the Lorde plagued the people bicause of the calfe whiche Aaron made Wherfore seinge that the moche like trangression ys committed emonge the Chrystian people yt ys to be feared that the wrathe of God will waxe hote against vs. But God grauÌ„te vs a Moyses that by earnest intercessioÌ„ maie yet mittigate the plague of God that shall come for this wickednesse The plague I feare me will be sore vpon Corah Dathan and Abiron and vpon the capitanes of the multitude whiche be the great and famouse meÌ„ in the Num. 16. congregacion which haue gathered theÌ„ selues together against Moyses and Aaron and caÌ„ not conteÌ„t theÌ„ selues with soche ordre as God hath put in his Church and which by hys pleasure hath so long continued But yet they come to Moyses and Aaron and saie ye make muche to doo seing all the multitude are holie euery one of them and the Lorde ys emonge them Whieheaue ye your selues vppe aboue the Congregacion of the Lorde I must staie my hand I shall ells be to tediouse to the reader in this matter in the whiche I thought not to haue writteÌ„ the fourth parte of that that ys written and for expedicion leaue vnto him to reade the strory in the booke of Nombres and so further to consider yt And wher ther be manie stories declaring the displeasures of God to haue commed vppon the people bicause they wolde not submitte them selues to the ordeinaunce of him and his ministres but wolde vsurpe vpon them both Yet I will speake but of one in the first booke of the kinges which ys that where God appointed Samuel his beloued and holie Prophet to be the ruler of the people they being a stiffnecked and disobedient people to gods 1. Reg. 8. ordre so long before vsed al the elders gathered themselues together and came to Samuel and saied vnto him Beholde thowe arte olde and thy Sonnes walke not in thy waies Nowe therfore make vs a king to iudge vs as al other nacions haue See their phantasticall prouidence and therwith their disobedieÌ„ce They take in hande to prouide for their common wealth as though God coulde not prouide them as good a ruler after Samuel as he did in prouiding of Samuel And therfore the ruler whiche God appointed reiected make vs saie they a kinge But what saied Almightie God to Samuel Heare the voice of the people for they haue not cast thee awaye but me that I shoulde not reign ouer them 1. Reg. 12. And after that they had a kinge Samuel to cause them to vnderstand that their offence was great saied I will call vnto the Lorde and he shall send thunder and rain that ye maie perceaue and see howe that yower wickednesse ys great which ye haue doen in thee seight of the Lorde in asking yowe a king And they saied Praye for vs thy seruauntes vnto the Lorde thy God that

eating the olde Paschall Lambe and the beginning of the newe testament with the newe Paschall Lambe Which Paschall Lambe how yt was and what yt was and how yt ys wrought aÌ„d made he leaueth yt not vndeclared He tooke bread saieth he mening Chryst and brake yt and gaue yt to his disciples saing Take eate This ys my bodie And that he might leaue no place to the enemies to misconstrue him and to wrest him to their pourpose he addeth the probacion of yt by the powre of God in other of hys workes which ys also a most plain declaracion of hys faith That as God by his woorde made heauen and earth and all thinges in Chryst turned the bread into his bodie and the wyne and water into his blood them conteined So by his woorde saing Thys ys my bodie yt ys euen so made in dede as yt ys saied For can not he saieth Damascen make the bread his bodie and the wine and water his bloode Which woordes being so plain nede no in terpretacioÌ„ For he affirmeth that God by hys woord and allmightie powre dothe make the bread his bodie and the wine and water his bloode And wher the Aduersarie hath against this saied that he doubteth not of the power of God but that he ys able to do yt yf he will or yf yt be his pleasure but we finde not saieth he in the scripture that his pleasure ys that the preist pronouncing the woordes shoulde by gods power consecrate the bodie of Chryste This ys their ignoraunt scruple But if they had leuing all arrogancie mekelie consulted with thys DamasceÌ„ they shoulde haue fownd yt in the scripture that Gods pleasure ys that the bodie of Chryste shoulde be consecrated by the poower of God and by the preist as his mynister For God saieth Damascen Chryst commaunded his bodie to be coÌ„secrated saied at the beginning Let the earth bring furth grene herbe and vntill this time the earth being holpen with Godes commaundement doth bringe furth fruict God saied This ys my bodie this ys my bloode this doe ye in remembrance of me And by his allmightie commaundement yt ys so made Note then that when Chryst by his powre had of bread made his bodie for he saied yt was his bodie and his saing ys making Then he gaue commaundement to his mynistres saing Hoc facite This doo ye by the whiche allmightie commaundement saieth Damascen yt ys doen. But nowe when the scripture ys produced and laied before their face hauing no good will to accept the trueth they procead to questioning and aske howe How the question of the faithlesse auÌ„swered proue ye that Chryst by these woordes commaunded the consecracion THE ONE AND TWENTETH CHAPITER CONcludeth this matter of the figure of the paschall lambe by Haymo and Cabasila THe nombre ys great that might be called oute of this lower house whiche for that yt wolde make thys rude worke to growe into to great a volume I will content my self and staie after I haue brought furth one coople mo and so leaue this figure The first of theise shall be Haymo for that he ys the elder being aboute the yeare of Chryst 734. and so aboue eight hundreth yeares agon before the time of Berengarius who was the first open and notable Aduersaire of this Sacrament that laboured to take awaie the reall presence of Chryste Therfor this learned Father maie wel be coÌ„sulted with all who being before this controuersie was moued ys to be thought to speake vpprightlie aÌ„d not parciallie In his exposition therfore vpon S. Matthew he saieth thus Coenantibus Haymo in 26. Matt. autem eis accepit Iesus panem c. Expletis solemnijs veteris Paschae transit Dominus ad sacramenta noui Paschae demonstranda Postquam coenauit dedit eis panem et vinum in mysterio videlicet corporis et sanguinis sui Quia enim panis cor hominis confirmat vinum auget sanguinem in homine meritÃ² idem panis in carnem Domini mutatur et idem vinum in sanguinem Domini transfertur non per figuram neque per vmbram sed per veritatem Credimus enim quia in veritate caro est Christi similiter et sanguis As they were eating at Supper Iesus tooke bread c. When the Solemnities of the olde Passouer Bread and wine chauÌ„ged into the bodie and blood of Chryst not in figure but in trueth were fullfilled our Lorde goeth to shewe furthe the Sacrament of the newe Passouer After he hadde Supped he gaue them bread and wine in mysterie of his bodie and bloode For bicause bread doth strenghten the hearte of man and wine encreaseth the bloode in man the same bread ys woorthilie chaunged into the flesh of our Lorde and that same wine transferred into the bloode of our Lorde not by figure nor by shaddowe but by the verie trueth For we beleue that in trueth yt ys the flesh of Cbryst and likewise his bloode Thus farre Haymo The two principall pointes here enquired this holie Father hath agreablie bothe to the elders of the higher house and also to them of the lower house declared First hys comparing of the olde Passeouer to the newe ys easie to be perceaued And then what the newe Passeouer ys he doth most plainlie manifest Yf he had left the matter of the newe Passeouer when he had said He deliuered bread and wine in mysterie of hys bodye and bloode then the Aduersaries wolde haue vsed their accustomed violence to haue drawen him by force to be a wittnesse of their syde I saie by force bicause this Authour not mening as they do as after yt shall appeare yet they wolde with great boast haue saied that he had mened as they doo Heretiques how they alleage the Fathers Which maner of doinge Reader ys their coÌ„moÌ„ practise For wher they in their workes alleage the holie Fathers they alleadge theÌ„ in doubtful places wher they vse the common termes of Sacrament mysterie and soch other whiche when controuersie and contencion ys raised by wicked men maie SacrameÌ„taries can not bring one Father teaching the Sacrament to be only a figure be drawen to either parte Albeit the Authours intended and ment but the onelie one true waie of Chrystes trueth and faith as this Authour nowe alleaged did But gentle reader yf thow perusest their bokes and findest that they bring anie allowed Authour saing by expresse woordes and plain sentence that the Sacrament ys but a figure or a sign or by plain deniall shall saie that Chrystes bodie ys not in the Sacrament reallie or in verie dede we shall yelde and geue them the victorie for certen I am that they can not But on our syde that ys on the parte of the catholique faithe of Chrystes Churche ye shall heare a nombre that by expresse woordes shall affirme the verie presence of Chrystes bodie of whiche noÌ„bre ye haue allreadie heardsome And by like expresse woordes shall denie that yt

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 SacrameÌ„t 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 aÌ„d substaÌ„cial bodie So that in this secoÌ„d 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 SacrameÌ„t to be remeÌ„bred 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 IsraÃ«l 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 womeÌ„ And when Dauid had aunswered that they werie clean from womeÌ„ 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 indignÃ¨ 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

for to kepe women the people as sainct HieroÌ„ saieth they should But bicause these high fuÌ„ctioÌ„s and the keping of womeÌ„ caÌ„ notioin together raither theÌ„ they will put awaie ther womeÌ„ they haue deuised to putte awaie the coÌ„secracion of the bodie of Chryst and the sacrifice also whiche they shoulde offer Of whiche matter for that yt ys impertinente to my pourpose I will not speake but ouerpasse yt and not medle withall Nowe haue ye here heard one wittnesse of the one side of the higher house of Parliament reporting the trueth of this matter We will heare one of the other side and of the lower house to reporte the same trueth who shall be Damascen Thus he saieth Hunc panem panes figurabant propositionis This Li. 4. c. 14. de orthodox sid bread mening the bodie of Chryst in the Sacrament did the Shew bread figure That he speake of the bodie of Chryst the learned reader shall sooen perceaue if he will peruse this place in Damascen wher he shall finde that after he moste plainly had affirmed the verie reall presence of Chrystes bodie in the SacrameÌ„t by the woordes of our Sauiour Chryst in the vj. of Iohn and in the other Euangelistes he cometh to exhortacion for the wourthie receauing of the same saing thus Proinde cum omni timore conscientia pura indubitabili fide accedamus veneremur ipsum omni puritate animi corporis Accedamus ei desiderio ardenti manus in modum crucis formantes crucifixi corpus suscipiamus Therfor let vs comme to yt with all feare Dam. ibi and pure conscience and with a sure faith and let vs woorshippe him whith all puritie of minde and bodie Let vs go to him whith burning desire fashioning our handes in maner of a crosse let vs receaue the body of him that was crucified And after a fewe scriptures alleaged he speaketh the woordes whiche I before recited that the Shewe bread did figure this bread Wherby yt ys euident that he meneth that he Shewe bread was a figure not of a figure but of Chryst him self who promised that the bread that he wolde geue shoulde be his flesh whiche flesh he wolde geue for the life of the woorlde Ioan. 6. THE THREE AND TWENTHETH CHAPIT ceadeth in the proof of the same by S. Augustine and Isychius ALthough the Authours alleaged might suffice for the declaracion and proof of this matter nowe entreacted of yet for the ful contentacion of the reader some mo shall be brought to make the thing more plain and the truthe more certen The first of these shall be sainct Augustin who saied thus Dicit cessisse pani pecus tanquam nesciens tunc in Domini mensa panes Propositionis poni solere et nunc Ad Casulanum epist. â—6 se de agni immaculati corpore partem accipere Dicit cessisse poculo sanguine non cogitans et nuncse accipere in poculo sanguineÌ„ Quanto ergo melius et congruentius vetera transisse et noua in Christo facta esse sic diceret vt cederet altare altari gladius gladio ignis igni panis pani pecus pecori sanguis sanguini Videmus in ijs omnibus carnalem vetustatem spiritali cedere nouitati He saieth that the beast hath geuen place to the breade as though he knewe not that euen then the Shew breades were wounte to be putte vpon the table of our lorde and that nowe he dothe take parte of the bodie of that vndefiled lambe He saied that bloode hathe geuen place to the cuppe not remembring that he also nowe doth receaue blood in the cuppe Howe moche better therfor and more agreablie shoulde he saie that the olde are goen and new be made in Chryst so as the Altar gaue place to the Altar the swoord to the swoorde fire to fire breade to breade beast to beast bloode to bloode We doo see in all these the carnall oldenesse to geue place to the spirituall newenesse Thus farre S. Augustin In these woordes S. Augustin correcting the euell saing of one that saied that in the coming of the newe Testament the Sacrifices of the olde lawe whiche were doen in beastes as sheepe laÌ„bes kiddes heckfers oxeÌ„ and soche other did geue place to breade meening the Sacrament dothe declare that these proprelie did not geue place to yt As though he should saie that these beastes wer not figures of the SacrameÌ„t but of the blooddie Sacrifice of Chryst offred vppoÌ„ the cross after the maner of AaroÌ„ But he saieth the shew breads gaue place to our bread And therfore he saieth that the Aduersarie saing that the beastes gaue place to bread he spake yt as though he knew not that the Shewe breades were wount to be putte vpon the table of our Lord mening that the Shew breades were a figure of the Sacrament And therfore when the truth came those breades as the figure must nedes geue place to the true bread which ys Chryst in the blessed Sacrament And therfore S. Augustin teaching this man to make due applicacion of eche figure to the thing figured saieth that he should better haue saied that the Altar gaue place to the Altar signifieng that the Altar of the Iewes was a figure of the Altar of the Chrystians and that bread gaue place to breade signifieng that the Shew bread was a figure of our blessed breade Obiection oute of S. Augustin But here perchaunce the Aduersarie will saie that sainct Augustin calleth the Sacrament but breade mening that the Shew bread was a figure of the Sacramentall breade I wolde to God the Aduersarie who being aduersarie to Gods trueth ys most aduersarie to hys owne sowles health wolde in soche sentences of holie Fathers as narrowlie looke and espie the trueth whiche they do teache as he dothe for some one woorde to make some apparant shew to maintein his heresie and false doctrine Answer Trueth yt ys that S. Augustin doth call yt bread to shewe the iust applicacion of the figure to the thing figured That bread was the figure of bread for outwardlie yt appeareth bread and inwardlie yt ys the true breade that ys the bread of life But marke sainct Augustin well and ye shall haue nede of no expositour to knowe his faith and mening in this saing For in the beginning he saieth that the beast hath geuen place to the bread as though he knewe not that the shewe breades were wount to be sett vpon the table of our Lorde and that nowe he doth take parte of the bodie of the vndefiled lambe to whiche bodie and not to sacramentall bread the Shewe bread gaue place Note well sainct Augustin therefor here that speaking what thing he dothe receaue doth saie not sacramentall breade but the bodie of the vndefiled lambe which ys the lambe that tooke awaie the sinnes of the worlde So that which he first called bread nowe he calleth yt the bodie of the vnde filed lambe who ys the

bread of life And that the Aduersarie shoulde not haue anie place to put in his glosing woorde spirituallie and to saie that he receaueth the bodie of the vndefiled lambe spirituallie S. Augustin maketh a stoppe in the woordes that folowe saing he dothe saie mening vibicus that blood hath geuen place to the cuppe not remeÌ„bring that he also nowe doth receaue blood in the cuppe Which saing of saincte Augustin openeth the true faith of the catholique Churche and wipeth oute the false faithe of the malignant Churche For they well vnderstande that to receaue the bloode of Chryste in the cuppe teacheth a reall presence of the same And as yt ys manifest by S. Augustin that the bloode ys receaued reallie So ys the flesh of the bodie of the immaculate lambe receaued reallie For as the one ys receaued so ys the other Thus ye haue hearde sainct Augustine his wittnesse of the trueth of this matter Nowe shall be ioined to him Isychius who beareth full testimonie of the same trueth Thys man as the learned knowe applieng the leuiticall Sacrifices and Ceremonies to the thinges which they figured in the euangelicall lawe dothe at large expownd this place and figure of the Shewe breads Whose exposition though yt be long yet forasmoche as yt ys fructfull my trust ys that yt shall not be tediouse but euen as I for the readers commoditie did with good will transcribe yt So I trust that he wil with like good wil reade yt And that the wholl matter maie be knowen to the Reader I will alleadge aÌ„d bringe the wholl text of the scripture as this Authour hath yt aÌ„d then putto his expositioÌ„ wherby yt shal be seen how euerie parte of the text ys applied Thus alleageth he the text Accipies quoque similam coques ex ea duodecim panes qui singuli habebunt duas Decimas quorum senos altrinsecus super mensam purissimam coram Domino statues pones super eos thus lucidissimum vt sit Isychius li. 7. ca. 24. panis in monimentum oblationis Domini Per singula Sabbata mutabuntur coram Domino suscepti Ã filijs IsraÃ«l foedere sempiterno Eruntque Aaron et filiorum eius vt comedant eos in loco sancto quia Sanctum Sanctorum est de sacrificio Domini iure perpetuo And thowe shalt take fine flowre and bake twelue loaues therof two tenth deales shall be in one loaff And thowe shallt sett them in two rowes sixe on a rowe vpon the pure table of thy Lorde And putte pure frankencense vpon the rowes that they maye be breades of remembrance and an offring to thy Lorde Euery Sabboth shall he putte them in rowes before thy Lorde for euermore Of the children of Israell shall they be offred for an euerlasting couenaunte And they be Aarons and his sonnes whiche shall eate them in the holie place For they are most holie to him of the offringes of thy Lorde by a perpetuall statute Vpon this text thus writeth Isychius Vocat ad contemplationem mandati nos ipse panum numeras sed propositio quia non ipsos quemadmodum ea quae suâ—t de sartagine craticula clibano holocaustum fieri praecipit sed poni quidem in mensa altrinsecus solis eos licere sacerdotibus non Leuitis edere vt tamen ab ipsis in loco sancto comedantur Sed quia SanctuÌ„ sanctorum appellati sunt intellige quae dicuntur dabit enim tibi Dominus intellectum memento mysticae mensae de qua nulli praesumere praeceptum est excepto intelligibili Aaron id est Christo Ipse enim eam primus initiauit sed filijs eius qui ab eo facti sunt Christi induti sunt eo quam tamen comedere in loco sancto iussi sunt Est verÃ² et Sanctum sanctorum vt sanctificationem habeant praecipuam et indespicabilem Illi panes ex duabus decimis Dei enim et hominis sunt eiusdem in vtroque perfecti ponuntur seni altrinsecus Mystica mensa ponitur quidem hic ponitur etiam in futuro scculo Sex autem panes propositio vna quiae perfectus numerus sicut mysterium ipsum perfectum est perfectos facit eos qui hoc fruuntur In sex autem diebus haec visibilis facta est creatura sextaî€‚ue die homo productus est propter quem Christus mysticam praeparauit mensam Veruntamen omnes simul rectÃ¨ duodecim panes sunt quia primi dominicam coenauerunt Apostoli qui erant duodecim numero The verie nombre of the loaues doth call vs to the contemplacion or deligent beholding of the commaundement So doth also the setting furthe of them and that he doth not commaunde them to be made a burnt sacrifice as those thinges whiche be of the frieng panne of the gridiron and fornace but that they shall be put vpon the table on the one parte and to be laufull to the preistes alone and not to the Leuites to eate them and yet they maie not be eaten of them but in the holie place But also bicause they be called most holie vnderstande these thinges that be saied Owre Lorde shall geue thee vnderstanding Remembre the mysticall table of whiche yt ys commaunded no man to eate except the intelligible Aaron that ys to saie Chryst he first began this table except also his children whiche of him were made Chrystes and were cloathed with him whiche table yet they were commaunded to eate in the holie place Yt ys also most holie that they shoulde haue a principall and reuerente holinesse Those loaues are of two tenth deales that ys of God and man perfecte in both Six loaues are sett on a rowe For the mysticall table ys sett here and ys sett also in the worlde to come Sixe loaues ys one rowe for yt ys a perfect nombre as the mysterie ys also perfect and maketh them perfecte that do vse yt In sixe daies the visible creature was made the sixte daie also man was created for whom Chryste prepared the mysticall table And yet for all that all the loaues together are verie well twelue For the Apostoles that first supped at the Supper of our Lorde were in nombre twelue Thus moche Isychius Of whome we learne a full applicacion of the figure to the thing of the Shew bread to Chryst For beginning to open the figure and to sett furthe Shewbread applied to the Sacrament the thing figured by the Shew bread he saieth MemeÌ„to mysticae mensae RemeÌ„bre the mystical table Wherbie he meeneth the blessed bread of the table of Christ which after he openeth with verie plain woordes wheÌ„ he saieth The Shew breades were made of two teÌ„ths deales Chryst the verie bread ys made of the Godhead and the manhead in both perfecte perfect God and perfecte man Yf this applicacion were not plain enough I wolde tarie longer vpon yt But yt ys easie to perceaue that by the Shew bread ys figured that

est ad eum c. Tu es sacerdos Hebr. 5. in aeternum secundÃ¹m ordinem Melchisedech Euen so Chryste also glorified not him self to be made the high pteist but he that said vnto him c. Thowe arte a preist for euer after the order of Melchisedech And declaring the great benefitte that came by him being the high preist to all beleuers he saieth again Et consummatus factus est omnibus obtemperantibus sibi causa salutis aeternae appellatus Ã Deo Pontifex iuxta ordinem Melchisedech And Ibid. he being perfight was the cause of eternall saluacion vnto all them that obeied him and ys called of God an high preist after the ordre of Melchisedech Likewise he calleth him in the VI. chapiter And the wholl VII chap. he occupieth in applieng Melchisedech to Chryst prouing by this prophecie the abrogacion of the preisthead of the lawe and so consequeÌ„tlie of the lawe yt self Wherfore he saied Yf nowe therfore perfection came by the preistheade Hebr. 7. of the Leuites for vnder that preisthead the people receaued the lawe what neadeth further that an other preist shoulde rise to be called after the ordre of Melchisedech and not after the order of Aaron For yf the preisthead be translated then of necessitie must the lawe be translated also c. For after this maner dothe he testifie Thowe arte a preist for euer after the order of Melchisedech Then the commaundement that went before ys disanulled bycause of weakenesse and vnprofitablenesse And further declaring the excellencie of Chrystes preisthead aboue the preisthead of Aaron he saieth For these preistes were made withoute an othe but this preist with an othe by him that saied to him The Lorde sware and will not repent him Thowe art a preist for euer after the order of Melchisedech Thus as the lawe of nature hath in Melchisedech figured Chryste And the lawe of Moyses by prophecie forespoken yt So hath the lawe of the Gospell as ye haue nowe learned by sainct Paule fullfilled the same and most plainlie and euidentlie proued yt so to be Yf then Chryste be a preist after the order of Melchisedech we must seke what the order of the preistheade of Melchisedech ys and wherin yt consisteth And therbie shall we knowe the preistheade of Chryste wherin yt consisteth Sainct Paule generallie declareth the order of a preist when he saieth Omnis namque Pontifex ex hominibus assumptus pro hominibus constituitur in ijs Hebr. 5. quae sunt ad Deum vt offerat dona sacrificia pro peccatis Euery high preist that ys taken from amonge men ys ordeined for men in thinges perteining to God to offer giftes and Sacrifices for sinne By whiche description of saincte Paule yt dothe appeare that the order of preisthead standeth in two partes The first he teacheth when he saieth Ordre of preisthead standeth in two partes Pro hominibus constituitur in ijs quae sunt ad Deum He ys ordeined for men in thinges perteining to God Wherby ys ment the preaching to the people and teaching them the lawes of God and ministring the Sacramentes to them as yt was saied vnto Moyses Esto tu populo in ijs quae ad Exod. 18. Deum pertinent vt referas quae dicuntur ad eum ostendasî€‚ue populo ceremonias ritum colendi viam per quam ingredi debeant opus facere Be thowe vnto the people to Godward that thowe maist bringe the causes vnto God And thowe shalt teache them ordinaunces and lawes and shewe them the waie wherin they must walke and the worke that they must doo The seconde parte of the order of preistheade standeth in offring giftes and sacrifices for the sinnes of the people Then they that be called of God as was Aaron and doo preach and teache one faith of God vnto the people and offer vnto God one maner of sacrifice they be one order of preistheade So that these two must concurre or ells yt ys not a perfight order For Elias the prophet of God and the 3. Reg. 18. preistes of Baall did offer one maner of thinge in sacrifice for they both offred oxen yet they differed in preisthead For Helias was the preist of God the other the preistes of Baall And why was this difference bycause they taught not one faithe in one God Melchisedech and Aaron taught one God and were bothe preistes of Gen. 14. Leuit. 8. Heb 5. God For Melchisedech was the preist of the most high God as the booke of Genesis wittnesseth and Aaron was called of God as the booke of Leuiticus and saincte Paule to the Hebrues testifie And yet they were not of one order of preisthead bycause their sacrifices were not of one maner By this then yt maie be taken for a trueth that Chryst not being a preist after the order of Aaron but after the order of Melchidech whiche two orders differed not in faith but in maner of sacrifice ys so called a preist after the order of Melchisedech for the maner of the sacrifice For he must agree with Melchisedech in that thing that maketh the difference betwixt the order of Aaron and the order of Melchisedech and that was and ys in the maner of sacrifice For Aaron offred in blood the other in bread and wine But here the Aduersarie will saie that Chryst ys not likened to Melchisedech for anie sacrifice by all the processe of saincte Paule But for Obiection that Melchisedech was Rex Salem kinge of Salem and withall the preist of God and for that he was with oute Father withoute Mother hauing neither beginning of daies nor ending in these pointes he ys the figure of Chryste who ys both king and preist hauing no Father in earth nor mother in heauen neither as concerning his Godhead anie beginning and as touching his Godhead and Manhead no endinge And so ys he a preist for euer To this I saie that the thing that saincte Paule principallie intended ys to be considered And then yt shall easilie be perceaued why he did not Principall entent of S. Paule in his epist to the Hebrues make rehersall of the maner of the sacrifice of Melchisedech nor mencion of the doing of the same in Chryste The principall entent of saincte Paule in this place was to proue and make manifest the excellencie of Chryst and his preisthead aboue Aaron and his preisthead Whiche excellencie in nothing more appeared then in that that Chryst was an euerlasting preist and his preisthead euerlasting and not in the maner of sacrifice For yf he had alleaged that Melchisedech did sacrifice in bread and wine The Hebrues wolde quickly haue saied that their sacrifices in that respecte moche excelled and had a moche more gloriouse shewe and cowntenance then the sacrifice of Melchisedech being but bread and wine And therfor saincte Paule omitted to make mencion VVhie S. Paule spake nothing of she sacrifice of Melchisedech in his epist

the neutre gendre importeth a difference substanciall from the thing that yt ys compared to and so the two thinges that be compared together be of two different substances And therfore for somoche as the Father the Sonne and the holie Goste be three distincted persons the catholique faithe teacheth vs to saie Alius est Pater alius Filius alius Spiritus sanctus The Father ys one the Sonne ys an other and the holie Goste ys an other But formoche as they be not distincted in substaÌ„ce we maie not saie Aliud est Pater aliud Filius aliud Spiritus sanctus The Father ys one thing the Sonne an other thing and the holie Gost an other thinge But coÌ„trarie wise bicause these three be one in substance the Scripture teacheth vs thus Tres sunt qui testimonium dant in coelo Pater Verbum Spiritus sanctus hi tres vnum sunt Ther be three that beare wittnesse Ioan. 5. Vnum in the neutre geÌ„dre signifieth vnitie of substaÌ„ce Ioan. 10. in heauen the Father the Sonne and the holie Gost and these three be Vnum that ys one thing or substance not Vnus one person So we reade in the Gospell Ego Pater vnum sumus I and the Father be one that ys in substance So here where sainct Cyprian saieth Aliud est quod appositum c. Yt ys one thinge that was sett before them and coÌ„sumed and an other thing that the master did geue and distribute he sheweth that these two thinges were thinges substanciallie distincted For before yt was the substance of bread of the whiche he spake in the beginning of the sentence wheÌ„ he saied ManducaueraÌ„t de eodem pane secundÃ¹m formam visibilem They had eaten of the same bread after a visible forme But nowe after the solemne benediction yt ys an other substance that ys the substance of Chryste whiche as before ys saied ys the medicin to heale our infirmities and the sacrifice to pourge our iniquities Yf ther were the same substance of bread still remaining after the consecracion by the solemne blessinge as was before so as ther were none other chaunge but an accidentall chaunge that ys as the Aduersaries saie that the bread before the woordes of Chryst spoken ouer yt For they abhorre to vse the woorde consecracion as saincte Cyprian dothe and other holie Fathers ys but comon bread but after the woordes be spoken yt ys a sacramentall bread then this Authour wolde not saie Aliud est yt ys an other thing Whiche latin woord Aliud respecteth the difference of the substance as ys before saied and ys as moch to saie as an other thing in substance or an other substance Wherfore to conclude this holie Martir of Chryste teacheth vs here The bread that before consecracioÌ„ serueth to nourish the bodie onelie after coÌ„secracioÌ„ ys an other thing whiche nourisheth the soule that the bread consecrated by the Solemne benediction wher before yt was bread onelie to nourish the bodie yt ys nowe after the consecracion a thing profitable for the healthe and life of the wholl man that ys both of the bodie and of the soule being a medicin to beale infirmities and a sacrifice to pourge iniquities Which thing ys an other thing from the thing that yt was before differing from that in substance We must nedes therfore affir me and professe that yt ys the verie bodie of Chryst substanciall and Reall But that this maie appeare vnto yow to be the verie minde of saincte Cyprian and not a sense of mine owne wresting as the Aduersaries for the more parte will saie when ells they coulde saie nothing being put to scileÌ„ce by force of the trueth ye shall heare an other place of the same Authour At Melchisedech Rex Salem protulit panem vinum fuit enim sacerdos Li. 2. Epi. 3. ad Cicil. Dei summi benedixit Abraham QuÃ²d autem Melchisedech typum Christi portaret declarat Spiritus sanctus in psalmis ex persona Patris ad Filium dicens Ante luciferum genui te Iurauit Dominus non poenitebit eum tu es sacerdos in aeternum secundÃ¹m ordinem Melchisedech Qui ordo vtique hic est de sacrificio illo veniens inde descendens quÃ²d Melchisedech sacerdos Dei summi fuit quÃ²d panem vinum obtulit quÃ²d Abraham benedixit Nam qui magis sacerdos Dei summi quÃ m Christus Iesus Dominus noster qui sacrisicium Deo Patri obtulit obtulit hoc idem quod Melchisedech obtulerat id est panem vinum suum scilicet corpus sanguinem And a litle after yt foloweth Vt ergo in Genesiper Melchisedech Sacerdotem benedictio circa Abraham possit ritÃ¨ celebrari praecedit antÃ¨ imago sacrificij in pane vino scilicet constituta Quam rem perficiens adimplens Dominus panem calicem mixtum vino obtulit qui est plenitudo veritatem praefiguratae imaginis adimpleuit And Melchisedech King of Salem saieth holie Cyprian brought furthe bread and wine For he was the preist of the most high God and he blessed Abraham And that Melchisedech did beare the figure of Chryste the holie Gost in the person of the Father to the Sonne dothe declare in the psalmes saing Before the daie starre haue I begotten thee Owre Lorde hath The ordre of Melchisedech came to Chryst not onelie in that he was the high preist but in that he offred bread and wine the like sacrifice sworn and yt shall not repent him Thowe arte a preist for euer after the ordre of Melchisedech Whiche ordre also ys this cominge from that Sacrifice and from thence descendinge that Melchisedech was the preist of the most high God that he offred bread and wine that he Blessed Abraham For who ys more the preist of the most high God then our Lorde Iesus Chryste who did offer sacrifice to God the Father And offred the verie same that Melchisedech had offred that ys to saie bread and wine euen hys bodie and bloode And after a fewe woordes he proceadeth thus That therfore the blessinge aboute Abraham might laufullie be celebrated by Melchisedech the preist in Genesis the ymage of the sacrifice goeth before appointed in bread and wine Whiche thing owre Lorde perfecting and fullfillinge hath offred the bread and the cuppe mixed with wine And he that ys the fullnesse hath fulfilled the trueth of the prefigurated ymage Thus farre saincte Cyprian What neadeth me here to saie any thing wher euery parte of the sentence ys so plain that yt clerelie and plainlie openeth yt self As touching the speciall matter of thys place do ye not see that he saieth Melchisedech was the figure of Chryst Do ye not perceaue that he also saieth that the holie Gost declareth the same in the psalme Do ye not also see that Melchisedech was the figure of Chryst in three poincts that ys in that he was the preist of the most high God

Wherfore note that yn this litle werse twoo thinges being conteined the one that Chryst ys a preist for euer the other that he ys of the ordre of Melchisedech The first ys at large expownded by saincte Paule but the other that ys the order of Melchisedech ys not expownded by saincte Paule Wherfor saincte Hierom saieth immediately Hoc solÃ¹m dicamus quare dixcrit secundÃ¹m ordinem Let vs onelie declare this Why he saieth after the ordre As who might saie Sainct Paule hath plentifullie saied of the eter nitie of the priestgood of Chryste Wherfore yt were vain for me to speake of that But I will onelie speake of the order of the preisthood of Chryst for that hath not sainct Paule spoken of And entring to shewe of what ordre of presthoode Chryst ys he speaketh in the persoÌ„ of God the Father and saieth Thowe shalt not be a preist after the or dre of offrings of the Iewes sacrifices but thowe shalt be a preist after the ordre of Melchisedech And howe he shoulde doo sacrifice after that ordre he furtwith declareth For as Melchisedech saieth he king of Salem did offer bread and wine So shalt thowe also offer thy bodie and bloode the true bread and true wine A breif exposition but as plain as yt ys breif Nowe as saincte Paule to the hebrues hath oponed the first parte for the eternitie of the prestheade of Chryste So here saincte Hierom hath as touching this order and sacrifice opened the second parte wherin reader first note that wher the Aduersaries as ys before said in the last chapter to denie the sacrifice of Chryst after the ordre of Melchisedech doo first denie that Melchisedech him self did offer breade and wine saing that in Genesis yt ys not readd of Melchisedech Obtulit panem vinum he offred bread and wine but protulit panem vinum he brought furth bread and wine Yet Melchisedech offred bread and wine after S. Hierom. sainct Hierom knowinge the olde Testament and well vnderstanding the hebrue toung saieth that Melchisedech did offer bread and wine and vsith the latin woorde obtulit he offred and not protulit he brought furth wherby we are taught that this ys the true mening and vnderstanding of the place Further also as we are taught that Melchisedech did offer bread and wine So also are we taught whiche ys in the se coÌ„d parte to be noted bothe that Chryst did offer and what he did offer he did offer after the ordre of Melchisedech bread and wine not bare bread and bare wine as Melchisedech did in the figure but his verie bodie and blood the true bread and true wine as saincte Hierom expresseth wherbie we are taught not onelie the verie presence of Chrystes bodie and blood in the sacrament But also that he in his last Supper did offer the same bodie after the ordre of Melchisedech Whiche for somoche as yt ys so plainlie spoken I shall not neade either to bring in anie other saing of the same saincte Hierom to declare his minde more plainlie in this or I my self to tarie anie longer in opening of this his sainge being all readie so plain that yt can be made or spoken no plainer Onely this I shall desire thee gentle Reader to call to thy memorie the ende of the saing of saincte Ciprian last alleadged in the chapiter before and compare yt to the ende of this saing and I thinke verilie yt will wonderfullie delight thee to see the trueth not onely so painlie but also with so goodlie consonannt agreement vttered and spoken Sainct Ciprian saied who ys more proprelie the preist of the most highe God thaÌ„ our Lorde Iesus Christe Who offred a sacrifice to God the Father and offred the same that Melchisedech offred that ys bread and wine euen his bodie and bloode Saincte Hierom saieth As Melchisedech Aplain place for master Iuell offred bread and wine So shalt thowe offer thy bodie and blood the true bread and true wine what goodlie consent ys this what plain maner of speache ys this what more neadeth to be saied in this matter Ys yt not coÌ„sessed that Chryst offred in his last Supper his bodie and bloode I trust the proclamer himself will graunt yt and saie yt ys most plain ffor who can doubt that these woordes be spoken of the sacrifice in the Supper sainct Hierom saing that this Melchisedech meening Chryst deliuered vs these misteries c. Wherfor leauing further explicacion of this Authour we will heare Theodorete one of the other side of Chrystes parlament house who as breiflie as plainlie openeth the trueth of the matter whiche we seke as yt shall appeare in this his sainge Antiquam genealogiam conscribens diuinus Moyses docuit nos quÃ²d Adam cÃ¹m tot annos natus esset genuit Seth. Ei cÃ¹m tot annis vixisset finem vitae accepit Ita etiam dixit de Seth Enos alijs Melchisedech et generationis Theodoretus Dial 2. initium et vitae finem silentio praeterijt Ergo si historia spectetur nec initium dicrum nec vitae finem habet ReuerÃ autem Dei filius nec esse coepit nec finem accipiet In ijs ergo maximis et verÃ¨ diuinis fuit Melchisedech figura Christi Domini In sacerdotio autem quod hominibus magis quÃ m Deo conuenit Dominus Christus Pontifex fuit secunduÌ„ ordinem Melchisedech Melchisedech enim fuit gentium Pontifex Et Dominus Christus pro omnibus hominibus sactum et salutiferum sacrificium obtulit The godlie Moyses writing the olde genealogie hath taught vs that Adam when he was thus manie years olde he begatte Seth And when he had liued so manie yeares he made an ende of his life Euen so also he saieth of Seth and Enos with other As for the beginning of the generacion of Melchisedeh and the ende of his life he ouerpasseth yt with scilence Wherfor if the historie be looked on he hathe neither beginning of daies nor the ende of life So in verie dede the Sonne of God neither hathe beginning of his being neither shall haue ending In these great thinges then verie diuine was Melchisedech a figure of our Lorde Chryst In the preisthead also whiche ys more mete or agreable for men then for God our lorde Chryst was an high preist after the ordre of Melchisedech For Melchisedech was the high preist of the gentiles And our lorde Chryst offred for all men an holie and holsom sacrifice Thus moche Theodorete Whom ye do perceaue to testifie not onelie that Melchisedech was a sigure of Chryste as concerninge his eternitie but also as concerning his Christes of fring of sacrifice after the ordre of Melchisedech ouerthroweth the heresie of Eutiches preisthead and Sacrifice which did appertein to him as man By whiche Applicacion he conuinceth the Eutichians who forsaking the catholique faith whiche teacheth that in Chryst be two natures that ys to saie the perfecte nature of God and

did not offer bread and wine in sacrisice beholde that these Fathers by expresse woordes auouche the contrarie Wher thowe hauest also defended that Melchisedech was not a figure of Chryste as concerning hys sacrifice see howe constantlie and vniformlie thowe arte impugned all these teaching that the sacrifice of Melchisedech was a figure of Chrystes sacrifice offred and doen by Chryste after the same ordre And what that sacrifice ys they haue not left vndeclared but by plain woordes they haue taught that yt ys the bodie and blood of Chryste whiche bodie and blood of Chryste being offred in sacrifice after the ordre of Melchisedech as by them also yt ys affirmed doth inuinciblie proue the verie reall presence of Chrystes blessed bodie in the Sacrament whiche dailie ys offred after the ordre Aug. coÌ„t Iudaeos The preist head of Chryst shal not be chauÌ„ged of Melchisedech and shall be to the woorldes ende Iurauit Dominus non poenitebit eum Oure Lord hath sworn and yt shall not repent him Quid est inquit Augustinus iurauit Dominus nisi inconcussa veritate firmauit Et quid est non poenitebit eum nisi hoc sacerdotium nulla ratione mutabitur What ys yt saieth sainct Augustin that our Lorde hath Sworne but that with a most certen trueth he hath made yt sure And what ys that Yt shall not repent him but that this Preisthead by no meanes shall be chaunged Yf then as sainct Augustin saieth this preisthead shall not be chaunged howe shall yt be continued Theophilacte one as yt were of the other side of Chrystes parliament house being one of the greke Churche ioineth with saincte Augustine and Theophila in EpistolaÌ„ ad Hebr. Chryst ys dailie offered by his ministers and shall be so continued for euer teacheth howe expownding to the Hebrues these woordes Thow arte a preist for euer c. In aeternum dicit quia quotidiÃ¨ offertur vel in perpetuum offertur per Dei ministros oblatio Christum Dominum Pontificem habens sacrificium qui seipsum nostri ob gratiam sanctificat frangit tribuit He saieth for euer bycause he ys dailie offred or bycause by the ministres of God ys for euer or continuallie offred the oblation hauing Chryst our lorde being bothe the high preist and the sacrifice who doth for our sake continuallie sanctifie breake and geue him self Ceasse therfor to reuile and blaspheme this blessed mysterie For heauen and earth shall passe awaie but the woorde of God abydeth for euer Whiche woorde of God saieth that this preisthead and sacrifice shall continue for euer And therfore though yowe barke against yt as do the dogges against the moone Yet as the moone notwithstanding abideth in her heaueÌ„ and goeth her course and shall continewe So shall this blessed mysterie abide in his state and shall go forwarde and coÌ„tinewe vntil the worlde ende what so euer ye saie or doo yt shall not be impared But ye shall for your abominable doing be not a litle decaied and afflicted I wolde bring certain of the lower house I meen of them that were after sixe hondreth yeares after Chryste to geue their testimonie in this matter but that yt wolde make this rude worke growe to a greatter volume then I wolde wishe Therfor for this place I will omitte them and ende this matter of the prophecie of Chrystes preistheade after the ordre of Melchisedech whiche hathe aunswered the figure that did prefigurate the same And proceade to speake of the prophecie that aunswereth the next figure THE TWO AND THIRTITH CHAPITER TO proue the sacrifice of our Shewe bread to be a continuall sacrifice as the olde shewe bread was alleageth the prophecie of Daniel and reiecteth the false expositions of the Aduersaries THe figure that folowed next after the figure of Melchisedech was the figure of the Paschall lambe the accomplissing of the whiche was doen as yt was declared in the last Supper the which last Supper being doen after the ordre of Melchisedech the prophecie that aunswered the figure therto apperteining aunswereth also the figure of the Paschall Lambe forsomoche as the bodie of Chryste sacrificed after the ordre of Melchisedech and eaten in that Supper aunswereth also the eating of the Paschall Lambe in the olde testament and ys our verie Paschall Lambe in the newe Testament And therfore being lothe to trooble the Reader with the reading of that of the which moche ys allreadie spoken and as I trust fufficiently bothe in the handling of the figure of the Paschall Lambe and also of the sacrifice of Chryst after the ordre of Melchisedech Therfor I shall go to the next figure which ys the Shewe bread and therunto applie soche prophecies as seme to aunswere the same aÌ„d maie-wel beioined to yt as I haue doeÌ„ in the setting furth of the preisthead of Chryste after the ordre of Melchisedech with the prophecies therto apperteining The Shew bread if ye remembre what ys before saied was a bread that was both offred in sacrifice and eaten but so that none might eate of yt but the preistes and soche as were clean as by the storie of Dauid and Abimelech 1 Reg. 21. Shewe bread continuallie vpoÌ„ the table of the Tabernacle applied to the Sacrament yt did appeare Whiche bread was not seldom offred but as sooen as the olde was taken awaie newe were offred and putte in their place so that the table might not be withoute shew bread but yt was allwaies reserued and their remained Nowe as the reseruacion of that bread was a figure of the reseruacion of our blessed bread as ther yt was declared So that bread being offred in sacrifice was a figure of our bread offred in sacrifice And as that bread was appointed to be a perpetuall sacrifice allwaies to continewe So this sacrifice ys appointed to be perpetuall and to coÌ„tinewe vntill Chrystes coÌ„minge Of the whiche Sacrifice and of the continuance of yt not onelie the Prophet Daniell but also the Prophet Malachie hath prophecied Daniell as the holie Fathers do expownde speaking of the wickednesse of the time of Antichriste amonge other euells that then shall be wrought he saied that the dailie sacrifice shall be taken awaie At whiche time what dailie sacrifice shall ther be to be taken awai but the sacrifice of the chrystians For as Petrus Cluniacensis saieth ther be in the worlde foure principall sectes that ys of the Iewes the Sarazens the paganes and the Chrystians Petrus Cluniacen coÌ„tra Petrobr Foure principall sectes of religion in the worlde The Iewes perseuering in the carnall obseruacion of their carnall lawe for somoch as yt ys emong them receaued that onely in Hierusalem they must honour God do sacrifice ther and no wher ells And nowe for somoche as they are dispersed among nacions and had no temple this fiften hondreth years and for that God hathe not sence the deuastacion and subuersion of Hierusalem suffred them yett ther to dwell therfor they

the mainteinaunce of the treuth of the catholique faithe and the repression of the false errours of the Aduersaries and maliciouse reproches And first wher he saieth that Chryst taught a newe oblacion yt confowndeth all the expositions of the Aduersaries so plainlie that anie childe maie see that they are confownded For wher they saie that by the pure sacrifice that Malachie speaketh of ys vnderstanded the sacrifice of praise and thankes geuing mercy to the poor obedience to gods will and soche other this Authour sainge that Chryst taught a newe oblacion of the whiche Malachie did speake doth clean ouerthrowe them For these sacrifices of the whiche the Aduersaries make mencion be not newe but soche as haue ben vsed of godlie men from the beginning as ys before touched But Chryste taught a newe oblacion that was aunswerable to the newe testament of the whiche yt was by Chryst ordeined and appointed to be the oblacion Nowe the newe Testament was so newe that yt was neuer before in manifest form or maner Wherfore the newe oblacion or sacrifice was so like wise and in like sorte newe that yt was newer before in verie dede but in figure as manie other thinges were The seconde document ys wher he saieth that Chryst taught a newe oblacion of the newe testament Wherin he dothe deliuer vs froÌ„ the maliouse slaunders of the Aduersaries whiche saie that yt ys an Idoll a mere inuencion of the papistes to make merchandies to emptie poour mens purseis and soche like railing slaunders But nowe reader iudge thowe whether yt be so or no nowe that thow hauest heard the sainges of these auncient holy Fathers who saie that this newe sacrifice of the newe testament was of the doctrine of Chryste was commaunded by him to be don was receaued by the Church at the handes of the Apostles and by and in the same Church ys offred throughout the wholl worlde THE FIVE AND THIRTITH CHAP. PROceadeth in the exposition of the same Prophet by sainct Augustin and Eusebius YE haue hearde one cople of the auncient Fathers of Chrystes Parliament house reporting what the true vnderstanding of the Prophecie of Malachie ys Yt shall not be I trust withoute profett to heare the reporte of an other coople to the entente the reader maie see some plentie of good matter to be satisfied withall forsomoche as the Aduersaries haue powred oute aboute this prophecie so moche false and naughtie matter to deceaue him withall And therfore me will procead to sett oute the trueth and heare sainct Augustine what he saieth therin Dominus omnipotens dicit Non est mihi voluntas in vobis sacrificium non suscipiam de manibus vestris CertÃ¨ hoc negare non Augustin li. aduersus Iudaeos potestis o Iudaei non solÃ¹m non sacrificium non accipere de manibus vestris locus enim vnus est loco Domini constitutus vbi manibus vestris sacrificia iussit offerri praeter quem locum omnino prohibnit Hunc ergo locum quoniam pro meritis vestris amisistis etiam sacrificium quod ibi tantÃ¹m licebat offerri in locis offerre alijs non audetis Et impletum est omnino quod ait Propheta Et sacrificium non accipiam de manibus vestris Nam si in terrena Hierusalem maneret vobis templum altare possetis dicere in eis hoc esse completum quorum iniquorum inter vos constitutorum sacrificia Dominus non acceptat Aliorum verÃ² ex vobis atque in vobis acceptare sacrificia qui Dei praecepta custodiunt hoc non est cur possit dici vbi nullus omnino vestrum est qui secundÃ¹m legem quae de monte Synai processit manibus suis sacrificium posset offerre Neque hoc itae praedictum impletum est vt vos prophetica sententia respondere permittat quiae manibus non offerimus carnem corde ore offerimus laudem secundÃ¹m illud in psalmo Immola Deo sacrificium laudis etiam hinc contradicit vobis qui dicit Non est mihi voluntas in vobis c. Deinde ne existimetis non offerentibus vobis nec illo accipiente de manibus vestris Deo sacrificium non offerri quo quidem ille non eget qui bonorum nostrorum nullius indiget tamen quia sine sacrificio non est quod non illi sed nobis vtile est adiungit dicit Quia ab oriente sole vsque in occidentem nomen meum clarum factum est in omnibus gentibus in omni loco sacrificium offertur nomini meo sacrificium mundum quoniam magnum nomen meum in gentibus dicit Dominus omnipotens Quid ad haec respondetis Aperite oculos tandem aliquando videte ab oriente sole vsque in occidentem non in vno sicut in vobis erat constitutum sed in omni loco offerri sacrificium Christianorum non cuilibet Deo sed ei qui ista praedixit Deo IsraÃ«l Vnde alibi dicit Ecclesiae suae Et qui eruit te ipse Deus IsraÃ«l vniuersae terrae vocabitur Scrutamini scripturas in quibus putatis vos vitam habere aeternam profectÃ² haberetis si Christum in eis intelligeretis teneretis Sed perscrutamini eas ipsae testimonium perhibent de hoc sacrificio mundo quod offertur Deo IsraÃ«l non ab vna gente vestra de cuius manibus non se suscepturum praedixit sed ab omnibus gentibus quae dicunt Venite ascendamus in montem Domini nec in vno loco sicut praeceptum erat in terrena Hierusalem sed in omni loco vsque in ipsam Hierusalem nec secundÃ¹m ordinem Aaron sed secundÃ¹m ordinem Melchisedech I haue no pleasure in yowe saieth the Almightie Lorde And sacrifice I will none accepte at yow handes Certenly this ye can not denie o yowe Iewes that not onely he doth not take sacrifice of your handes for ther ys one place in the place of God appointed wher he hath comaunded sacrifice to be offred with your handes beside the which he hath forbodden euery place This place therfor for somoche as for your desertes ye haue lost that which was laufull ther onely to be offred in other places ye dare not offre Beholde yt ys fulfilled that the Prophet saied And sacrisice I will not accept at your handes Yf in the earthlie Hierusalem ther were remaining a temple and an Altar for yow ye might saie yt were fulfilled in wicked men of the whiche wicked men being among yow God dothe not accept sacrifice But of other whiche be of yow and among yowe whiche kepe the commaundementes of God he accepteth the sacrifice But this can not be saied forasmoche as ther ys not one of yowe all whiche according to the lawe that proceaded from mounte Synai maye offre sacrifice with hys handes Neither ys this so forespoken and fullsilled that the sentence of the Prophet will suffer yow to aunswer that though with our handes

euery place God vsing preoccupacion wittnesseth theÌ„ to be acceptable vnto him Thus Iustinus of whom we maie learn that the Sacrifices of the SacrameÌ„t are deliuered to vs by Iesus Chryst So that the authoritie of this maner of sacrificing cometh froÌ„ him aÌ„d ys not of our selues S. Hierom ouer and aboue that that ys allreadie alleaged of him saieth thus QuÃ²d autem ait Tu es sacerdos in aeternum secundÃ¹m ordinem Melchisedech mysterium in Li. quest Hebraic verbo ordinis significatur nequaquam per Aaron irrationabilibus victimis immolandis sed oblato pane vino id est corpore sanguine Domini Iesu Wheras he saieth Thow arte a preist for euer after the ordre of Melchisedech our mystery in the woorde of order ys signified not by Aaron in offring brutish sacrifices But in offring bread and wine that ys to saie the bodie and bloode of our Lorde Iesus Thus sainct Hierom. Of Iustinus we learned that the sacrifices of the Chrystians wer deliuered vnto vs by Iesus Chryst Of S. Hierom we learn that these sacrifices be the bodie and blood of our Lord Iesus So by these two in most manifest aÌ„d plain woords we be taught that Iesus Chryst deliuered vnto vs the authoritie to offre in sacrifice hys bodie and bloode S. Ambrose also teacheth vs the same lesson saing thus Ego enim Domine memor In prima oratione prepar ad Missam venerandae passionis tuae accedo ad altare tuum licet peccator vt offeraÌ„ tibi sacrificium quod tu instituisti offerri praecepisti in commemorationeÌ„ tui pro salute nostra For I o Lord being mindefull of thy passion come vnto thine Altar although I be a sinner that I maie offre vnto thee the sacrifice that thowe didest institute and commaunde Chryst instituted and commaunded the Sacrifice of the Churche to be offred in the remembrance of thee for our health Thus holie Ambrose who maketh the matter oute of all coÌ„trouersie that a preist hath authoritie to offre Chryste in sacrifice And to declare what sacrifice he saieth the same sacrifice that Chryst did institute And to lett yow vnderstand by what authoritie he wolde offre yt he saieth by that that Chryst commaunded yt to be offred in the remembrance of him As this maie well instructe the reader what ys the plain and verie trueth of this matter So yt maie verie well compell the Proclamer to confesse that this ys a plain sentence impugning his false doctrine and acknowleging other his ignorance or malice submitte him self to the trueth But yet let vs descend a degree lower towardes our time and see what was then taught Isidorus who liued aboue nine hundreth years agon in Isydorus li. 1. de off ca. 18. this matter geueth this testimonie Sacrificium quod Ã Christianis offertur Deo primum Christus Dominus noster magister instituit quando commendauit Apostolis corpus sanguinem suum priusquam traderetur sicut legitur in Euangelio Accepit Iesus panem calicem benedicens dedit eis The sacrifice that ys offred of the Chrystians vnto God first our Lord and master Iesus Chryst did institute When he gaue his bodie and blood to his Apostles before he was betraied as yt ys readde in the Gospell Iesus tooke bread and the cuppe and blessing them gaue the same vnto them In these fewe woordes of this Authour we maie learn that Chryst did institute the sacrifice of the christians We maie learn that the thing that ys offred in sacrifice ys the bodie and bloode of Chryst We maie learn to whoÌ„ yt ys offred that ys vnto God We maie also learn what time yt was instituted euen at that time when Chryst tooke the bread and the cuppe and when he had blessed them gaue them to his Apostles Whiche was in his last Supper All these ioined to gether doo well beare the contrary proposition to this mans proclamacion that ys that Chryst gaue authoritie to offre his bodie and bloode vnto God A Consonante testimonie haue we also of Haymo who as he ys of good auncientie So ys he accompted a learned Authour This man expownding Haymo in 5. ad Heb. the epistle of sainct Paule to the Hebrues and declaring Chryst to be a preist after the ordre of Melchisedech saieth thus In cuius ordine sacerdotij Christus factus est sacerdos non temporalis sed aeternus nec offerens victimas legales sed instar illius panem vinum carnem videlicet sanguinem suum de quibus ipse dixir Caro mea verÃ¨ est cibus sanguis meus verÃ¨ est potus Ista quoque duo munera panem videlicet vinum commisit Ecclesiae suae in memoriam sui offerenda Vnde patet sacrificium pecudum perijsse quod fuit ordinis Aaron illud manere potius quod fuit ordinis Melchisedech quia Christus illud corroborauit Ecclesiae suae tenendum reliquit In the ordre of the preisthead of Melchisedech Chryst being made not a temporall but an euerlasting preist neither offring legall sacrifices but like vnto him meening Melchisedech bread and wine that ys to saie his bodie and his bloode of the whiche he saieth My flesh ys verilie meat and my bloode ys verilie drinke These two giftes that ys to saie bread and wine he hath committed to this Churche to be offred in the remembrance of him Thus Haimo Wherby yt yt manifest that the Sacrâ—â€¦ of beastes ys vanished awaie whiche was of the ordre of Aaron and thaâ—â—â€¦at raither remaineth which ys of the ordre of Melchisedech bycause Chryst also hath confirmed yt and left yt to his Churche to be kept and vsed From whence the authoritie comet that the Church offreth the sacrifice after the ordre of Melchisedech this Authour like as the other before alleaged hath declared that yt coÌ„meth from Chryste And opening what the Churche doth offer he saieth that Chryst did offre bread and wine that ys saieth he his bodie and bloode whiche bread and wine he committetd to the Churche to be offred in the remenbrance of him Plain sentences for master Juell Eycept that the calling of a man a man or an oxe an oxe be no plain speaches these sentences of these Authours in this matter be plain speaches and plain senteÌ„ces Yet to coÌ„clude this matter we will heare a greciaÌ„ speaking as plain as anye of these whiche ys Nicolaus Cabasila who although he be long yet for hys plainesse he ys pleasaunt And for that he ys a grecian we shall learn of him the faith that ys yet receaued in that Church Nich. Cabasila c. 27 as before of long tyme yt hath ben This authour shewing howe the blessed Sacrament ys consecrated sacrificed and ministred ther saieth thus CÃ¹m venerandam illam coenam narrauit quomodÃ² ante passionem ipsam dedit sanctis suis Discipulis quÃ²d accepit calicem quÃ²d accepit panem actis

benefittes shewed and doen saieth thus And the readde Sea didest thowe diuide before them 2. Esd 9. in sundre so that they went through the middest of the Sea drie shooed and their persecutours threwest thowe in to the depth as a stone in mightie waters and leddest them on the daie time in a clowdie piller and on the night season in a piller of fire to shewe them light in the waie that they went Thowe gauest them bread from heauen when they were hongrie and broughtest furth water for them oute of the rocke when they were thirstie The diuision of the read sea wherof Esdras first maketh mencion The read Sea shall be perceaued to be a great wonderfull worke of God and a great benefitt to the Israelites yf the historie of the same be considered In the booke of Exodus we read that when Pharao king of Egypt Exod. 14. had according to gods commaundement sent vnto him by Moyses permitted the children of Israell to departe oute of Egypte he being a man of wicked heart when they were goen with might and force prepared to folowe them and to persecute them Whose mighttie armie and great nombre of horses and chariettes when the Israelites sawe poursewing them and with all considering the great strait that they were in hauing Pharao and his hoste behind them at their backe and the readd sea before them So that ther appeared vnto them nothing but wofull distresse and ineuitable perill of death they were sore afraied and caried oute to God And Moyses stretched oute his hand ouer the read Sea and God caried awaie the Sea by a verie strong east winde all that night and made the Sea drie land so that the children of Israell went through the middest of the Sea with drie feet hauing the waters as a wall vnto them bothe on the right hand and on the leste And the Egyptians folowed after them into the middest of the Sea and God caused the waters to return vpon them and drowned them with their horses and chariettes For whiche great wonder Moyses sange in prayse to God Flauit spiritus tuus operuit cos mare submersi sunt quasi Exod. 15. plumbum in aquis vehementibus The winde blewe and the Sea couered them they sanke like lead in the mightie waters Filij autem Israell ambulauerunt per siccum in medio â—eius But the children of Israell went on drie land in the myddest therof As ye maie perceaue by this what a great worke of God and howe great a benefitt to the Iewes yt was that sainct Paule in these fewe woordes spake The clowde that all passed through the redde Sea So was yt likewise that he saied that all the Fathers were vnder the cloude Of the beginning of this clowd we read also in Exodus that when the children of Israell departed oute of Egypt that theyr iourney should not be vncerten and they wander without Exod. 13. 14. ordre the Lord went before them by daie in a piller of a clowde to lead them the waie and by night in a piller of the fire to geue them light that they might go both by daie and by night The piller of the clowde departed not by daie nor the piller of sire by night oute of the sight of the people Benefites of the Clowde This clowdie piller was not onelie a guide and a leader vnto the people but yt was also a bullwarke of defence For when Pharao with hys armie did persecute the children of Israell the aungell of God whiche went before the hoste of Israell remoued and began to go behinde them And the clowdie piller that was before the face of them began to stand behind theÌ„ and came betwen the host of the Egyptians and the hoste of Israell Yt was also a darke clowde and gaue light by night and all night long the one came Num. 9. not at the other Thys clowde did not onely nowe serue for the commoditie of the Israelites but further on their iourney in the wildernesse yt was a great benefitt vnto them as we read in the booke of Nombres wher we learn that yt couered the Tabernacle allwaie by daie and the similitude of fire by night And yt happened that when the clowde abode vpon the tabernacle from euen vnto the morning and was taken vppe in that morning then they iourneied Or yf the clowde taried two daies or a moneth or a long season vpon the tabernacle and remained theron the children of Israell aboad still and iourneied not And as sooen as the clowde was taken vppe they iourneied Of thys clowde also speaketh the Prophet Dauid in the psalme reck ninge yt amonge other as a great benefitte of God geuen to the Israelites Expandit nubem in protectionem eorum ignem vt luceret eis per noctem Manna He spred oute a clowde to be a couering and fire to geue them light in the night season Exd. 16. Thus this goodlie benefitt somwhat opened and declared we shal do the like aboute the next which ys Manna Of the whiche we read that the xv daie of the seconde moneth after the departing of the children of Israell oute of the lande of Egypte the wholl multitude of the children of Israell murmured against Moyses and Aaron in the wildernesse and the children of Israell saied vnto them wolde to God we had died by the hande of the Lorde in the lande of Egypte when we sett by the flesh pottes and when we did eate bread our bellies full For ye haue brought vs out into this wildernesse to kill this wholl multitude with honger Then saied the Lorde vnto Moyses Be holde I will rain breade from heauen to yowe and the people shall go oute and gather daie by daie And in the same chapiter yt foloweth And in the morning the dewe laie rownde aboute the host And when the dewe was fallen beholde yt laie vpon the grownde in the wildernesse small and rownde and when the children of Israell sawe yt they saied euery one to his neighbour yt ys Manna For they wist not what yt was And Moyses saied vnto them this ys the bread which the Lord hath geuen yowe to eate Thus God fedde the children of Israell in the wildernesse wher they did neither sowe ne reape with this bread from heauen of the whiche they had no lacke This ys the meate that sainct Paule speaketh of that all the fathers did eate of This ys yt that ys spoken of in the Psalme Et Psalm 77. pluit illis Manna ad manducandum panem caeli dedit eis He rained downe Manna also vpon them for to eate and gaue them foode from heauen Of the wounders of this bread more shall be saied in the next chapiter The last benefitt recited of sainct Paule in this place ys that they all dranke Mater of the Rocke of one drinke that came oute of the rocke Of this miraculouse drinke we read that when

the beleuers the true bread from heauen whiche Manna did signifie which ys the meat of Angells in dede whiche Sonne of God feedeth the corruptible incorruptiblie who that man might eate was made flesh and dwelled among vs. As Sainct Hierom and Sainct Augustin be well agreing in the exposition of the sainges of the Prophet Dauid So also Cassiodorus a man well towarde their time in nothing dissenteth from them expownding the same psalme of Dauid Et pluit illis Manna ad manducandum Pluit dixit vt Cassiod in Psal 77. ostenderet escae mmiam largitatem quae tanquam pluuia de caelo descendit Et ne dubitares quae fuerit illa pluuia sequitur Manna manducare Manna interpretatur quid est hoc quod sanctae communioni decenter aptamus quia dum admirando cibus iste perquiritur corporis dominici munera declarantur Addidit Panem coeli dedit eis Quis est alter panis coeli nisiChristus Dominus vnde coelestia spiritualem escam capiunt deleclatione inestimabili perfruuntur Denique sic sequitur Panem Angelorum manducauit homo Panis ergo Angelorum bene dicitur Christus quia aeterna ipsius laude pascuntur Neque enim corporalen panem Angeli manducare credendi sunt Sed illa contemplatione Domini quia sublimis creatura reficitur verim hic panis in coeloreplet Angelos nos pascit in terris And he rained down Manna vnto them to eate He saied rained that he might shewe the great plentie of the meat which like vnto rain came down from heauen And that thowe shouldest not doubte what that rain was yt foloweth To eate Manna Manna ys interpreted what ys this Whiche we verie well Manna what yt ys by interpretacion applie to the holie communion For while this meat ys gotten with woondering the giftes of our Lordes bodie be declared He added He gaue them bread from heauen Who ys the other bread from heauen but Chryst our Lorde of whome heauenly thinges do receaue spirituall meat and ioifullie vse inestimable delectacion Then yt foloweth thus Man hath eaten the bread of Angells Chryst than ys well called the bread of Angells bycause they are fedde with his euerlasting lawde and praise Neither are Angells to be thought to eate corporall meat but with that contemplacion of our Lorde with the whiche the high creature ys fedde they are fedde But this bread filleth Angells in heauen yt feadeth vs in the earth Thus farre Cassiod The testimonies of these Authours whiche here be produced vpon the Prophet Dauid are so consonant and agreable that I dissere to make anie note of them vntill we heare one mo who shall be Titelman a writer vpon the Psalmes not to be contemned though he be of the later daies Whom I ioin with the better will to these auncientes that yt maie well appeare to the Reader that these later writers being agreable and nothing dissenting from them the false slaunders of the Aduersaries be but vain and without cause moued This Authour in his annotacions for the Hebrue and Caldeie toung saieth that the bread whiche in our communion text ys called Panis Angelorum the bread of Angells in the Hebrue as Sainct Titell in annot super Psal 77. Hierom and other do translate yt ys called Panis fortium robustorum the bread of strong and mightie men And giuing two causes why yt ys so called he putteth this for one Aut fortÃ¨ propter significationem panis viui illius tempore gratiae mundo descensuri desuper cuius non dubium est Manna corporeum fuisse figuram panis fortium aut robustorum dictus intelligatur quia is cuius typum gerebat panis viuus de coelo mittendus confortaturus erat corda sumentium in vitam aeternam inxta quod apud Ioannem Saluator testatur dicens Qui manducat hunc panem viuet in aeternum qui manducat me ipse viuet propter me Or ells this bread maie be vnderstanded to be called the bread of the strong and mightie for the significacion of that liuely bread that shoulde descend from aboue to the worlde of the whiche bread without doubte that corporall Manna was a figure for that liuing bread to be sent from heauen of the whiche the other was the figure shoulde make strong the heartes of the receauers to euerlasting life according to that our Sauiour testifieth in Sainct Iohn saing He that eateth this bread shall liue for euer And he that eateth me shall liue through me Thus moche this Authour Nowe ye haue hearde these Authours with great concorde expownding the Prophet Dauid And forsomoche as their sainges here be euen like to them that before are saied vpon Sainct Augustine to auoide prolixitie I shall raither geue a breif note vpon their sainges then long to stand vpon them This ys to be obserued in them all that they applie this Prophecie to Chryst as the foode of heauen the very liuing bread that geueth soche strengh to them that duely eate therof that they liue for euer which foode ys receaued in the Sacrament of his bodie and bloode For Sainct Hierom applieng yt to Chryst as the foode of mans soule alleageth the sixt Chapiter of Sainct Iohn which Chapiter as yt ys inuinciblie proued in the second booke treacteth of the Sacrament Wherof also Sainct Hierom ys ther a witnesse as a great nombre mo be And for the more plain proofe of this in the exposition of the hundreth and fourth Psalme he saieth by expresse woordes that we be fedd with the bodie of the lambe as they were with Manna whiche plain maner of speache leaueth vs in no doubte what faith Sainct Hierom was of and howe he vnderstandeth the Prophet Dauid And thus considering howe long I haue ben vpon this one text of Sainct Paule and remembring howe manie mo ther remain likwise to be expownded I shall leaue the rest of the Authours here alleaged to be weighed by the Reader and in the next chapiter make an ende of that that vpon this scripture ys to be saied THE TWELTH CHAPITER PROVETH BY occasion of that that ys saied with farder Authoritie that the Sacramentes of the newe lawe are more excellent then the Sacraments of the olde lawe FOrasmoche as all the Anthours alleaged for the exposition of the text of Sainct PaÌ„ule nowe last handled and treacted of doo all together conspire and agree in this trueth that Manna was the figure and the bodie of Chryst whiche we receaue in the SacrameÌ„t the veritie and the veritie allwais ys more excellent in good thinges then ys the figure eueÌ„ as moche more excellent as the bodie of a man ys aboue the shadowe Yt must nedes then of necessitie folowe that the Sacraments of the newe lawe whiche be the thinges figured by the figures of the olde lawe must as farre excel them as the veritie doth the figure and as the bodie doth the shadowe For further proof of this consider as yt ys declared at

per Melchisedech Sacerdotem benedictio circa Abraham possit ritÃ¨ celebrari praecedit antÃ¨ imago sacrificij in pane vino scilicet constituta Quam rem perficiens adimpleus Dominus panem calicem vino mixtum obtulit qui est plenitudo veritatem praesiguratae imaginis adimpleuit That the benediction in Genesis by Melchisedech the preist might be celebrated accordinglie aboute Abraham the image of the Sacrifice appoincted in bread and wine goeth before Which thing our lotde perfecting and fullfilling offred bread and the cuppe mixed with wine and he that ys the fullnesse hath fullfilled the veritie of the presigurated image Holy Ciprian teacheth here that the bread and wine offred by Melschisedechi were the prefigurated ymage of the veritie fullfilled by Chryst What the veritie ys he doth in the same epistle declare when he saieth Obtulit hoc idem quod Melchisedec obtulerat id est panem vinum suum scilicet corpus sanguinem He did offre euen the same that Melchisedech offred that ys to saie bread and wine that ys to witte his owne bodie and blode Christ then fullfilling the veritie of Melchisedechs bread and wine made bread and wine his bodie and bloode which fullfilling of the veritie and making the bread and wine his bodie and bloode what ys yt ells but that we call consecracion This bodie so consectated ys offred of vs in sacrifice as the same Sainct Ciprian disputing against them that vsed onelie water in the Sacrifice testifieth and saieth Quaerendum est enim ipsi quem sint secuti Nam si in sacrificio quod Christus est non nisi Christus sequendus est vtique id nos obaudire facere oportet quod Christus secit quod faciendum esse mandauit Yt must be asked whome they haue folowed The Sacrifice in the Maste ys Chryste himself For yf in the Sacrifice whiche ys Chryst none ys to be folowed but Chryst we must then obey and doe that that Chryst did and that he commaunded to be doen. Marke well these woordes that in the Sacrifice whiche ys Chryste none ys to be folowed But Chryste The sacrifice then that the christian Churche in the time of holie Ciprian did offre was the bodie of Chryst yt was Chryst him self In the Sacrifice saieth he whiche ys Chryst That the Churche ys commaunded by Chryst to offre this sacrifice in the remembrance of him the same Sainct Ciprian by most expresse and plain woordes doth teache saing Quodsi nec minima de mandatis Dominicis licet soluere quanto magis tam magna r tam grandia tam adipsum Dominicae passionis nostrae redemptionis Sacramentum pertinentia fas non est infringere aut in aliud quÃ m quod Diuinitus institttum est humana traditione mutare Nam si Iesus Christus Dominus Deus noster ipse est summus sacerdos Dei Patris sacrificium ipse primus obtulit hoc fieri in sui commemorationem praecepit vtique ille Sacerdos vice Christi verÃ¨ sungitur qui id quod Christus fecit imitatur Et sacrificium verum plenum tunc offert in Ecclesia Deo Patri si sic incipiat offerre secundÃ¹m quod ipsum Christum viderit obtulisse Yf then yt be not laufull to breake the least of the commaundementes of our Lorde howe moche more yt ys not laufull to infringe or breake thinges so great so weightie so apperteining to the verie Sacrament of the passion of our Lorde and of our Redemption or ells by mans tradicion to chaunge yt into anie other thing then that that by God was instituted For yf Iesus Chryst our Lord and God yf he be The same sacrifice that Christe did ys coÌ„maunded to be offred in his church the high preist of God the Father and he first did offre this sacrifice and commaunded this to be doen in the remembrance of him that prest doth the office of Chryst trulie that doth folowe that that Chryst hath doen. And then dothe he offre in the Churche vnto God the Father a true and a full sacrifice yf he so beginne to offre as he hath seen Chryst him self to haue offred Thus moch S Ciprian Manie thinges are in this saing of Ciprian to be noted whiche I shall breiflie touche and passouer First yt ys to be obserued that to alter the institucion of Chryst ys a great and a weightie matter whiche he accompteth to be altered when either water alone or wine alone ys ysed in the ministracion and not both together mixed Wherin I wish the Aduersarie to weigh whether he offende not in a weightie and a great matter when he breaketh and altereth the institution of Chryst as Sainct Ciprian saieth in that he vseth but wine alone in the ministracion And farder obserue The Communions in Englond test ifie the breach of these ordoÌ„nances and mo to that yf to take awaie wine or water from the ministracion be a great and a weightie matter howe moche greater and more heinouse matter ys yt to take awaie the blessed boodie of Chryste from the Sacrament Which Sainct Ciprian teacheth not onely in this place but in diuerse other as before maie be seen that Chryst aswell instituted his bodie and bloode ther to be present as he did the matters of bread wine and water ther to be vsed And yet in these two poinctes to alter the institucion of Chryst the Proclamer thinketh yt no great matter And here by the waie to note yt ys merueilouse to beholde howe the Deuell bewitcheth this man For he sindeth great fault with the Church and wolde make those which he reputeth faultes to be as Mowntaines in the seight of the people as the vsing and wearing of ornamentes in the ministracion the speaking of the woordes of consecracion high or lowe and soch other And yet the deniall of the presence of Chrystes bodie and bloode to be in the Sacrament he accompteth yt but a small matter In the Apologie of the Churche of Englonde which semeth an arrowe The Appologie and the ProclamacioÌ„ both like bolts that came oute of the same quoiuer that this Sermon did and to be both feathered whith the feathers of one Goose of like maner and coolor I meen of phrase and matter so near and so like are they or raither the same that a man maie well thinke they be one mans boltes In that Apologie I saie the Authour being so desirouse to hide and cloake the famouse and notable dissention in weighty matters of Faith betwixt Luther and Zwinglius saieth that they were both good and excellent men and they did not saieth he varie in great matters of faith as of iustificacion and soche like but they varied in a litle matter a matter of no great weight And yet that litle matter was the matter of the Sacrament For Luther taught the presence of Chrystes bodie in the Sacrament But Zuinglius denieth yt as this proclamer dothe And so that which Sainct

Cyprian accompteth a great and a weightie matter this man being blinde on the one side can perceaue yt but a small matter but opeining his eies to the other side he seeth yt to be a great and horrible faulte For the ministres of Chrystes catholique churche teaching according to Chrystes institucioÌ„ and woorde saing this ys my Bodie that his bodie ys in the SacrameÌ„t are by this man not a litle exclamed at For here are we Papistes here are we Capharnates Here are we Idolaters and the Authours of destable Idolatrie here are we makers of Gods here are we blasphemers here are we the Robbers of Gods honour and what are we not that euell ys so great and wicked ys our offence teaching Chrystes bodie in the Sacrament and yet the same in Luther was but a small matter Soche ys the parciall Iudgement of this man But howe soeuer he iudgeth holie Ciprian iudgeth him and all soche as he ys greuouse offenders and brakers of the institucion of Chryst that doe so alter Christes institucion that wher yt pleased him of the abundant and vnspeakeable loue that he beareth to vs to ordein his owne blessed bodie to be ministred vnto vs in the holie Sacrament as a pledg of that same his loue to our great consolacion and comforte and to our great benefitt both in bodie and soule they will ministre and geue vnto vs not his bodie but a peice of bread and a cuppe of wine But that Chryst did geue furth his owne bodie and bloode and not bread and wine ye haue before heard yt declaretd For Chryste fulfilled that in veritie saieth Sainct Ciprian that Melchisedeth did in figure Melchisedech offred bread and wine Chryst perfecting that figure offred bread and wine that ys saieth holy Ciprian his bodie and bloode Note then that Sainct Ciprian expownding the fullfilling of the figure of bread and wine offred by Melchisedech saieth not that Chryst offred bare bread and wine but bread and wine that was his bodie and bloode wiche blessed bread and wine of his bodie and bloode being made present by his allmightie power by the turninge of materiall bread and wine into his bodie and blood ys the right fullfilling of the figuratiue breade and wine offred by Melchisedech Ita nunc sanguinem suum in vino consecrauit qui tune vinum in sanguine Tertull. coÌ„ MartioneÌ„ Consecracion the woorde vsed by Tertul. figurauit So nowe saieth Tertulian he hath consecrated his blood in wine who then figured wine in his blood Thus then ye perceaue that Chryst did consecrate his bodie and bloode whiche woorde of consecracion ye see that Tertulian abhoreth not although yt mislike manie in these daies but vseth yt as the Church nowe vseth yt and saieth that Chryst did consecrate his bloode in wine An other note we haue whiche ys this that Iesus Chryst our lorde and God the high preist of God the Father did first offre this sacrifice In whiche woordes we are taught not onelie that he did in his last Supper offre a Sacrifice but that he did then offre a Sacrifice that was neuer offred before Let vs therfor discusse and searche what sacrifice that was Yt was not a sacrificie of figuratiue bread and wine For that also was offred by Aarons preistes yt was not a sacrifice of thankes geuing onelie For that was both in the lawe of nature and by the lawe of Moises and also by Chryst diuerse times doen. What sacrifice was yt then was yt a sacrifice after the ordre of Melchisedech Yt was a sacrifice after the ordre of Melchisedech But yt maie be saied that that sacrifice was ofred by Melchisedech thousand of years before Chryst so that Chryst was not the first that did offre after that maner wherfor yt shoulde appeare that yt was not that maner of sacrifice True yt ys that Melchisedech offred sacrifice in bread and wine as yt ys proued in the first booke But Melchisedech offred bread and wine in figure Chryst offred after the same ordre bread and wine in veritie What did he offre in veritie That that the bread and wine of Melchisedech did figure what Chryste in his last Supper offred his bodie and blood in sacrifice did yt figure Yf figured the verie bread and wine of Chrystes bodie and bloode Then Chryst offred in sacrifice his bodie and blood True yt ys And this sacrifice was neuer offred before Chryst himself did offre yt For neuer man did offre yt before in veritie though Melchisedech and other did offre yt in figure For as Sainct Ambrose saieth Christus formam Sacrificij perennis instituens hostiam se primus obtulit primus docuit offerri Chryste instituting Ambro. in praesaction Misse in cana Dom. the forme of the euerlasting sacrifice he first offred him self a sacrifice and first taught yt to offred And that Chryst did offre his owne blessed bodie in sacrifice Sainct Ciprian hath taught vs. For first he saied that Chryst offred bread and wine that ys saieth he his bodie and bloode and nowe teaching howe yt ys offred he saieth that yt ys offred in sacrifice Thus yf I be not deceaued the matter ys plain that Chryst did offre hys bodie in his last Supper in sacrifice And yf the Aduersarie can shewe what sacrifice yt was ells that Chryst did first offre yt maie somwhat make for him yf he can not as I am sure he can not let him geue place to the trueth taught by the holie Fathers in the auncient Curche Thus moche then for this note being saied let vs farder consider what ys saied of this holie Father He saieth not onely that Chryst did first offre this sacrifice but he saieth also Et hoc fieri in sui commemorationem praecepit And he commaunded this to be doen in the remembrance of him Here I wolde learn of the Aduersarie which shall be the substantiue to the Pronowne This yt ys manifiest to him and to all that haue but their grammer rules that this woorde Sacrificium ys the Substantiue Then must yt of necessitie folowe that our lorde and God Iesus Chryst hath commaunded vs to offre We acc coÌ„maunded by Chryste to offre the same sacrifice that he offred this sacrifice in remeÌ„brance of him that he offred in his last Supper whiche sacrifice ys his blessed bodie and blood Wherfore I wishe this to be well noted that howsoeuer the enemies of Chryst doo raile at the catholique Churche and at the ministres of the same for that they doo teache that in the Masse they offre sacrifice to God yet we are so commaunded to doo by the authoritie of Chryste as here by holie Ciprian ye see yt testified Neither ys this to be ouerpassed but diligentlie to be noted that wher the same enemies of Chryst in their sondrie workes doo triumphe against certain learned catholique men for that they saie that power ys geuen to Chrystes Churche to offre sacrifice by these woordes of Chryste This doe ye in the

holie bloode to an vnwoorthie man signifieth that yt maie be geuen to an vnwoorthie man Yf nothing were deliuered but bread and wine what neded Chrysost for small a matter raither to spend his bodie and bloode theÌ„ to deliuer yt Perchaunce some one maie obiect that Origen ys otherwise to be vnderstanded in this place then ys here declared bicause he in an other place by expresse woordes saieth that an euell man can not eate the bodie of Chryst To this obiection answere ys made in the xxx chap. of this booke whether for the auoiding of prolixitie I remitte the Reader and procead to heare moo of the auncient Fathers of Chrystes Parliament house to the entent that we maie perfectlie learn the enacted trueth of the vnderstanding of S. Paule in this place THE SEVEN AND FOVRTETH CHAPT PROCEAdeth in the vnderstanding of the same by sainct Basill and samct Hierom. FOr somoche as nothing doth more declare the trueth of anie matter called in controuersie in matters of our faith then doeth the consonant and accorde testimonie of maie holie learned Fathers of sundrie times places and ages as well of the greke churche as the latin churche Therfor shall I proceade to bring furth mo of the holie auncientes of Chrystes Parliament house that their agreement and concorde maie be perceaued in the vnderstanding of S. Paule In the whiche gentle Reader trust me thowe shalt finde so great consent and so euident matter that this alone shall suffice to bring thee or staic thee in the matter of the blessed Sacrament to beleue Chrystes verie reall presence ther if Gods grace hath not forsaken thee that thowe wi lt willfullie or obstinatelie refuse to see the clear beames of the Sunne Wherfor to go to our matter note well this sainge of S. Basill who asketh this question whether yt be withoute daunger that anie man not beinge clean from all filthinesse of bodie and Soule maie eate the bodie and drinke the bloode of our Lorde wherunto he maketh this answere Quoniam Deus Basil li. de Baptis 2. ques 93. in legÃ¨ supermam paenam constituerit contra eum qui immundicia audet contingere sancta scriptum est enim figuratÃ¨ quidem illis ad nostram verÃ² commonefactionem Et locutus est Dominus ad Moysen Dic Aaron filiis eius vt attendant Ã sanctis filiorum Israel non contaminabunt nomen meum quicunque ipsi sanctificant mihi Ego Dominus Dic ipsis in familias ipsorum Omnis homo qui accesserit ab omni semine vestro ad sancta quaecunque sanctificauerint filis IraÃ«l Domino immundicia ipsius in ipso anima illa exterminabitur Ã facie mea Ego Dominus Tales minae propositiae sunt coÌ„tra cos qui simpliciter accedunt ad ea quae ab hominibus sanctificata sunt Quid verÃ² quis dixerit contra eum qui in tantum ac tale mysterium audÃ¨t Quanto enim plus templo hic est iuxta ipsam Domini vocem tanto grauius horribilius in inquinamento animae audere contingere corpus Christi quÃ m attingere arietes aut cauros Sic enim Apostolus dixit Quare qui ederit panem biberit poculum Domini indignÃ¨ reus erit corporis sanguinis Domini Vehementius autem simulî€‚ue horribilius proponit ac declarat condemnationem per repetitionem dum ait Probet autem vniusquisque seipsum sic ex pane hoc edat ex poculo bibat Quienim edit bibit indignÃ¨ iudicium sibi ipsi edit ac bibit non diiudicans corpus Domini Si verÃ² qui in sola immundicia est immundiciae autem proprietatem siguratÃ¨ ex lege discimus adeo horrendum habet iudicium quanto magis qui in peccato est contra corpus Christi audet horrendum attrahet iudicium Forasmoche as God in the lawe hath ordeined so greate a pain against him that in his vncleannesse ys so bolde to touche the holie thinges For yt yt written figuratiuelie to them but for aduertisement to vs. And our Lorde saied vnto Moyses Saie to Aaron and his sonnes that they take heed of the holie thinges of the children of IsraÃ«ll and whatsoeuer they shall sanctisie vnto me they shall not defile my holie name I am the Lorde Saie to them and to their families A plain place for thr proclamer both for the presence and the excellencie of the bl Sacr. aboue the Sacramets of the olde Lowe Euerie man that ys of yowr seed and cometh to the holie thinges what soeuer they be that the childeren of Israell shall sanctifie to the Lorde and his vnelenesse be vpon him that soule shall be putte awaie from my sace I am the Lorde Soche threatinges are settfurth against them that onelie come to those thinges that be sanctified of meÌ„ But what will a man saie against him that ys so bolde to come with his vnclennesse to so greate a misterie Looke howe moche greater this mening Chryst ys then the temple according to the verie saing of our Lorde So moche more greuouse and horrible ys yt in the filthinesse of his soule to be so bolde to touche the bodie of Chryst as to touche raÌ„mes or bulls For so the Apostle hath saied wherfor he that eateth the bread aÌ„d drinketh the cuppe of our Lorde vnworthilie shall begiltie of the bodie and blood of owre Lorde But more vehemeÌ„lie aÌ„d also more horriblie he doeth settfurth and declare the condemnacion by repeticion when he saieth Let euery man examin himself and so let him eate of this bread and drinke of this cuppe For he that eateth and drinketh vnwoorthilie he eateth and drinketh his condempnacion making no difference of our Lordes bodie Yf then he that ys in vncleannesse onelie the propertie of which sigurated vncleaÌ„nsse we haue learned of the Lawe hath so horrible iudgement howe moche more he that ys in sinne and dareth to presume vpon the bodie of Chryst shall drawe vnto him self horrible iudgement Thus moche S. Basill Whoso doeth but superficiallie note this saing of his maie easilie perceaue the difference betwixt the lawe and the Gospell Betwixt the vncleannesse so reputed in the lawe and sinne reputed for vncleannesse in the Gospell and figured by the vncleannesse in the lawe But cheiflie the difference betwixt the sacrifice of the olde lawe and the partaking of them and the sacrifice of the newe lawe and the partaking of yt the excellencie also of this aboue that and therunto agreablie and to the solucion of his question the greatnesse of iudgement and coÌ„dempnacion to the euell partaker of the holie sacrifice of the Gospell aboue the pain of the euell partaker of the sacrifice of the lawe But leauing the first twoo differences and to speake of the other twoo for that they appertein directlie to the matter that we haue to speake of ye shall note that they be conteined breiflie in this one senteÌ„ce wher he saieth Howe Yf Chryste be

condemnation receaue the same of whiche bothe Sainct Augustine saieth again Sicut enim Cont. donatist lib. 5 cap. 8. Iudas cut buccellam tradidit Dominus non malum accipiendo locum in se Diabolo praebuit sic indignÃ¨ quisque sumens Dominicum Sacramentum non essicit vt quia ipse malus est malum sit aut quia non ad salutem accipit nihil accipiat Corpus enim Domini sanguis Domini nihilominus erat etiam illis quibus dice bat Apostolus Qui manducat bibit indignÃ¨ iudicium sibi manducat bibit As Iudas to whome our lorde gaue a morsell not taking an euell thing but euell takinge the thinge gaue place to the deuell in himself So anie man receauinge vnwoorthiely our Lordes Hell gates caÌ„ not preuail against these places let the Proclamer well consider them Sacrament causeth not bicause himself ys euell that yt shoulde be euell or bicause he receaueth yt not to saluacion that he receaueth nothinge For yt was neuerthelesse the bodie of our Lorde and the bloode of our Lorde also vnto then to whom the Apostle saied he that eateth and drinketh vnwoorthily eateth and drinketh his owne condemnation Thus moche Sainct Augustine Yt ys nowe to be remembred that the Aduersarie denieng the reall and substanciall praesence of Chrystes bodie in the Sacrament ys compelled for the mainteinaunce of that his wicked heresie to saie that Chrystes bodie ys receaued spirituallie that ys that the grace the vertue and the meritte of Chrystes passion suffred in the same his bodie ys receaued And for that these benefittes be not receaued of an euell man as beinge an euell man therfor he mainteineth an other wicked heresie against the scripture and the holie Doctours that euell men receaue not the bodie of Chryst For the confutacion of whiche euell doctrine as the liuelie and plain sentences of holie Fathers haue ben produced So nowe speaketh S. Augustine as plainlie against yt For he contented not himself onelie to saie that euell men receaue the Sacrament Aâ— vnto Iudas yt was the verie bodie and blood of Chryste that he receaued So yt ys to all other yll receauers Angu in Ioan tract 26. of our Lorde Whiche woordes the Aduersarie wolde haue wrested to his pourpose but by expresse woordes he saieth that ys was the bodie of our Lorde and the bloode of our Lorde vnto them also of whom the Apostle saied he that eateth and drinketh vnwoorthilie c. Nowe what they be that receaue vnwoorthilie yt neadeth no declaracion being manifest that they be euell men And thus by S. Augustine yt ys taught that the verie bodie of Chryst beinge in the Sacrament ys receaued of euell men And although this place of S. Augustine ys so euidentlie gainst them yet in an other place he presseth them so strictlie that they haue no refuge and yt ys this Quantum autem pertinet ad illam mortem de qua terret Dominus quia mortut sunt patres eorum Manducauit Manna Moises manducauit Manna Aaron manducauit Manna Phinees manducauerunt multi qui Domino placuerunt mortui non sunt Quare quia visibilem cibum spiritualiter intellexerunt spiritualiter esurierunt spiritualiter gustauernnt vt Spiritualiter satiarenter Nam nos hodie accepimus visibilem cibum Sed aliud est Sacramentum aliud virtus Sacramenti quam multi de altari accipiunt moriuntur accipiendo moriuntur Vnde dicit Apostolus Iudicium sibi manducat bibit As touching that deathe of the whiche our Lorde saieth that their Fathers be dead Moises also did eate Manna and Aaron did eate Manna and Phinees did eate Manna and manie did eate whiche pleased our Lorde and they died not Whie Bicause they vnderstoode a visible meate spirituallie They did spirituallie hungar yt they did spirituallie eate yt that they might be spirituallie satisfied And we also this daie haue taken a visible meate But the Sacrament ys one thinge and the vertue of the Sacrament an other thing whiche vertue manie doe receaue at the Aultar and doe die and in receareceauing yt doe die Wherfor saieth the Apostle He eateth and drinketh his damnacion Thus farre he Note here the distinction that S. Augustine maketh betwixt the Sacrament and the vertue of the Sacrament sainge that the Sacrament ys one thinge and the vertue of the Sacrament an other Then of the vertue of the Sacrament he saieth that manie receaue yt at the Aultar and doe die meaning according to the saing of the Apostle that receauing yt vnwoorthilie they die in the Soule eating and drinking their owne damnacion Nowe wolde yt be learned of the Aduersarie howe he will vnderstand S. Augustine in this woorde Vertue First certen yt ys that yt ys not taken for the Sacramentall Vertue of the blessed Sacr. what yt ys and that euell men reccaue yt bread For that ys the other membre of the distinction Then must yt either be taken for the vertue of the passion of Chryst or for the bodie of Chryst yf self For in the Sacrament be no more but these three to be receaued The Sacrament the bodie of Chryst and the vertue of his passion Yt can not be taken for the vertue of Chrystes passion for that ys not nor can not be death and damnacion to the receauer in the receauing but life and saluacion This vertue that S. Agustine speaketh of ys soche that manie doe die in the receauing of yt Yt remaineth then that by this vertue of the Sacrament ys vnderstanded the bodie of Chryst whiche manie by vnwoorthie receauing doe wickedlie abuse and so receauing kill their soules and die the deathe that Iudas did What shall I tarie in the rehersall of Sainct Augustines sainges that touche this matter They were euough to make a iust volume Wherfor omitting manie I will ende with one whiche also expowndeth this our text Thus he saieth Recordamini vnde sit scriptum Quicunque manducauerit panem aut biberit calicem Domini indignÃ¨ reus erit corporis sanguinis Domini Et de iss erat sermo cÃ¹m Apostolus August in Ioan. tra 6. hoc dicerit qui Domini corpus velut quemlibet alium cibum indiscretÃ¨ necligenter î€‚ue sumehant Remembre from whence yt ys written Whosoeuer shall eate the bread and drinke the cuppe of our Lorde vnwoorthieli shall be giltie of the bodie and bloode of our Lorde For when the Apostle saied this he spake yt of them Whiche receaued the bodie of our Lorde vndiscreetlie and necligentlie as they wolde doe anie other meat Marke this well that Sainct Augustine saieth plainlie that Sainct Paule spake this of them that necligentlie and vndiscreetlie receaued not a peice of Sacramentall bread but the bodie of our Lorde Then yt ys manifest that the bodie of our Lorde ys receaued in the Sacrament and that yt ys also receaued by the testimonie of Sainct Augustine of negligent and vndiscreet persons whiche make no differeÌ„ce

a perfect faith taught Carolstadius Zuinglius and Oecolampadius a contrarie faith to Luther as to teache that Chrystes bodie ys not in the Sacrament Let Carolstadius bring furth one Chrystian realme that so taught him or one Church or one allowed Father or elder then liuing that so taught But forsomoch as he caÌ„ not yt maie be coÌ„cluded that as well his faith as the faith of Luther ys not learned of the Fathers by succession but partelie borowed of some other heretique by priuate election partlie deuised by a newe inuention and so a faith not continued but both inuented and interrupted and therfor neither Apostolique neither catholique The state of man then in the vpprightnesse of faith must be in the faith Apostolique and catholike and not in hereticall faith which ys no more a faith in dede then a painted man ys a man A man ys vpright in faith wheÌ„ he discrediteth nothing that ys conteined in the holie faith Apostolique and catholique The other parte of the state of mans life before God ys puritie and cleannesse of life which parte who so can Faith as ys saicd presupposed atteign vnto ys blessed Chryst saing Beatimundo corde quoniam ipsi Deum videbunt Blessed be the clean in hearte for they shall see God This cleannesse standeth in two poinctes in the eschewing the filthinesse Puritie of life staÌ„deth in two poincts Psalm 33. of sinne and in adourning our selues with vertues in declining from euel and doing of good as the psalme saieth Declina Ã malo fac bonum Decline or forsake euell and doe good For yt ys not sufficient to a good life to flie sinne onelie but also to doe good And therfore the holie Goste hath with a copulacion coopled and linked them together allwaies Nowe thus moch of the state of mans life knowen yt ys the easier to perceaue what S. Paule meeneth by the examinacion of themselues To examine our selues ys to trie and prooue to search to call our selues to accompte first whether we stand sownde in faith according to the counsell of S. Paule in an other place Vos metipsos tentate si estis in fide ipsi vos probate Prooue yowrselues whether ye be in faith or not examine yowrselues This triall ys made when we examining our selues whether we disagree or dissent from anie one article of the catholique faith finde our selues neither varieng from nor doubting of anie of them In the secoÌ„d part we must thus examine our selues first whether anie sinne be by vs allreadie committed or anie pourpose remaining in vs for anie to be committed Yf anie be coÌ„mitted the same must by heartie coÌ„tricioÌ„ humble 2. Cop. 13. and plain confession true and faithfull penaunce be wiped awaie Yf anie pourpose be in vs to sinne that must be cutt of and detested and by like means as ys before saied clean forsaken knowing that euery sinne to the which consent of wil ys geuen though yt be not doen in facte ys reputed before God and ys in dede a full sinne Thus moch not onely the catholique Church hath willed to be doen as S. Cyprian and S. Augustine are plentifull wittnesses But also the Lutherans Conuenticles For in their confession of the cheif articles of their faith thus they saie Confessio in ecclesiis apud nos non est abolita Non enim solet porrigi corpus Domini nisi antea exploratis absolutis Confession ys not with vs in our churches Confess August Art de Confess abolished For the bodie of oure Lorde ys not wount to be geuen but to soche as before be diligently searched and examined and absolued When we be thus farre goen we must examine our selues of our deuocion regarde and reuerence to the thing that ys to be receaued For ells we shall receaue to our owne condemnacion for that as S. Paule saieth we make no difference of the bodie of our Lord from other common meates Thus moch being saied for our examinacion and preparacion before we come to the receipt of this high mysterie we haue therin neither varied from the doctrine of Chryst neither from the doctrine of S. Paule nor of the holie Fathers of the Church The doctrine of Chryst shall furth with be shewed The doctrine of S. Paule and the Fathers shall be opened in all the processe folowinge Chryste setting furth this high mysterie of his bodie and blood declared Joan. 6. Chryste in structed his Apostles in the faith of the bless Sacrament before he institutedit that yt was necessarie to haue both faith and puritie of life First as touching faith that his Apostles shoulde be therin prepared and made readie he did not onelye instructe them fullie long before he ministred the thing to them that they shoulde knowe what yt was that they should receaue but also induced them to the same faith by a miracle wrought also in bread that as thei knewe by the power of his godhead the fiue loaues to be multiplied to the satisfieng of fiue thousand people and to the leauing yet of twelue baskettes full of fragmentes of the same loaues so they shoulde this being doeÌ„ in their seight with the more ease be brought to beleue that he by the same power coulde make of bread his bodie Wherupon though manie of the Disciples not beleuing Chryst did forsake him and came no more at him as manie haue doen in these daies yet the Apostles by the miracle being prepared and by Chrystes owne doctrine instructed in the faith of this mysterie abode with him and saied-Domine ad quem ibimus Verba vitae aeternae babes Lorde vnto whom shall we go Thowe hauest the woordes of euerlasting life Thus being by Chrystes instruction made perfect in the faith of this my sterie thei came as Chrysostom saieth quietlie to the receipt of yt being nothing troobled with the woordes of Chryst when he saied Take eate this ys my bodie Take and drinke this ys my blood for that saieth he they had before hearde manie and great thinges of this mysterie By this then yt ys manifest that to the receipt of this Sacrament faithe ys necessarelie required .. Likewise are we by him admonished of the puritie of life For when he Chryste gaue instruction of the puritie of life required in the receauers of the bless Sacr. wolde geue furth this blessed Sacrament he rose from the supper of the Paschall lambe and laied aside his vpper garmentes and being girded with a towel wasshed his Disciples feete signifieng therby that all that come to receaue this Sacrament must before be clensed and purified from all sinfull affections And here to saie by the waie yf this Sacrament contein no more theÌ„ did the Paschall lambe but that both this and that be onely figures of Chryst and so the Lambe as good a Sacrament as this why did Chryst leaue this solempn Ceremonie of wasshinge his Disciples feet vndoen before the eating of the Paschall lambe and differred yt vnto the receipt of this

the blessed Sacrament Wherin they ouerthrowe the Satanicall doctrine of Luther who The preparacion that we are commaunded to make for the receipt of the B. Sacr. and the daunger of vnworthie receauing argueth the real preseÌ„ce wolde haue no examinacion no consession no preparacioÌ„ Again they all vnderstand S. Paule to haue spoken of the bodie and bloode of Chryste in this processe Wherfore the heresie of the Proclamer and of the rest of the Sacramentaries whiche they wolde fain grif here vpon S. Paules woordes ys plucked vppe by the rootes for soche wicked plantes maie not growe vpon soche godlie stockes And as touching this matter of the presence of Chrystes bodie if rher were not so plain testimony for yt in S. Paule and the holie writers as ther ys yet the holie and great preparacion that they exhort vs to and the heauie sentence of euerlastinge drmnacion thretened vnto vs for lacke of the same preparacioÌ„ if we wolde not shutte vppe the eies of our vnderstandinge wolde cause vs easelie to perceaue a moche greater matter to be in the SacrmeÌ„t theÌ„ a poour peice of bread aÌ„d a poour bare cuppe of wine Who euer hearde or redd soch spirituall and heauenlie preparacioÌ„ for the recept of a simple earthlie and as they themselues tearm yt vnholie peice of bread Whoeuer readd soche preparacioÌ„ commaunded for the eatinge of a bare sign or figure Whoeuer readde damnacion appointed for lacke of preparacion to the receipt of anie figure Let all the volumme of the olde testameÌ„t wher all thinges were doen in figures be searched and ye shall neuer finde either soche preparacion or soche pain inflicted for vnsemelie receauing of anie soche figure Vieue the three principall figures as Manna the Paschall lambe and the Exod. 16. shewe bread and see what preparacion ys ther commaunded what pain to the euell receauers ys ther inflicted As for Manna the seconde booke of Moyses declareth that although yt were so miraculouse a figure and that in manie respectes as before ys declared yet ther was no other preparacion required of the people but onelie that they shoulde gett Baskettes and gather yt The pain also inflicted for the abuse of yt as the thinge yt self was temporall so was yt They were commaunded that they shoulde not kepe yt vntill the next daie except yt were the Sabboth daie yet some of them kept yt and therfore they were punished For yt putrified and waxed full of woormes Exod. 12. The Paschall lambe although yt were so liuelie a figure of Chryste yt had no other preparacion But this Of this maner saieth God shall ye eate yt with yowr loines girded and yowr shooes on yowr feet and yowr staues in yowr handes And ye shall eate yt in haste This preparacion was but ciuill and worldlie here ys no spirituall preparacion commaunded here ys no clensinge of the conscience required The Shewe bread also had none other preparacion but that the preistes might when newe were putt vpon the aultar take the olde and eate them Pain for the abuse of them we read none Perchaunce ye will saie that in the offringes of sacrifices and in soche as did take parte of the Sacrifices ther was required a preparacion Trueth yt ys what doeth that helpe the cause of the Sacramentaries who denie the Sacrament to be a sacrifice well yet for that the catholique faith teacheth yt to be the chrystian Sacrifice we will accept the facrifices of the olde lawe as beinge figures of the sacrifice of the newe lawe and the preparacions ther as figures of preparacions in this lawe In the olde lawe in dede we finde preparacion commaunded both for the preistes that did offre soche sacrifice and for them also whiche were partakers of those sacrifices For the preistes Exod. 30. we read this commaundement geuen to Moyses Facies labium aeneum cum basi sua ad lauandum ponesî€‚ue illud inter Tabernaculum testimonii altarÃ¨ missa aqua lauabunt in ea Aaron filii eius manus suas pedes quando ingressuri sunt tabernaculum testimonii quando accessuri sunt ad altare vt offerant in eo thymiama Domino ne forte moriantur Thowe shalt make a lauer of brasse and his foote also of brasse to wash with all and shalt putt yt betwen the tabernacle of wittnesse and the aultar and putte water ther in For Aaron and his sonnes shall washe their handes and ther feet ther in euen when they go into the tabernacle of wittnesse or when they go vnto the aultar to ministre and to burne the Lordes offringe they shall washe them selues with water leest they die And again we finde thus ordeined of God Omnis homo qui accesserit de stripÃ¨ Leuit. 22. vestra ad ea quae consecrata sunt quae obtulerunt filii IsraÃ«l Domino in quo est immunditia peribit coram Domino Whosoeuer he be of all yower seed that goeth to the holie thinges whiche the children of Israell halowe vnto the Lorde hauinge his vncleannesse vpon him he shall perish Here we sinde a preparacion and a pain also inflicted to them that omitted so to prepare them selues But what were all these preparacions They were as S. Paule termeth worldlie holinesse wasshinges and iustifienges of the flesh whiche clensed not the coÌ„science In the time of the lawe saieth S. Paule were offred giftes and sacrifices that Hebr. 9. coulde not make the ministre perfect as perteining to the conscience with onelie meates and drinkes and diuerse wasshinges and iustifienges of the flessh whiche were ordeined vntill the time of reformacion For as ther sacrifices that were then offred did not take awaie sinnes and sanctifie the conscience For yt ys vupossible saieth S. Paule with the bloode of goates and calues sinnes to be taken awaie but onelie sanctified men and purified men as touching the purifienge of the flessh as he again saieth no more did those preparacions touche the conscience but onelie were doeÌ„ for an outwarde cleannesse For reason will geue that that thing that the preparacioÌ„ ys doen for should be of more force value and vertue then the preparacion in yt self yf then the sacrifices them selues purified not the consciences of men moche lesse the preparacion The pain also that was inflicted to soche as omitted this preparacion what was yt yt was but deathe teÌ„porall whiche hath no comparison with death eternall Nowe the preparacion required before the offring of the sacrifice of our Lorde and before the partaking of the same in the newe Testament ys an exacte and a pure pourging and cleansinge of our consciences And our pain for our presumption to receaue this sacrifice without due preparacion ys not as yowe hearde deathe temporall but euen soche as Chrysostome and Theodorete saie as they suffre whiche crucified Chryste whiche ys death euerlastinge Nowe as our preparacion whiche consisteth in pourging and clensing of our consciences farre surmounteth the wasshing of the

entreth not into their stomackes I meen into their solues ther to fede them and make them lustie and fatte that yt maie appeare in their faces in their outwarde conuersacion and godlie liuing Theise be the verie wasters in dede not wourthie to haue accesse to treasure houses storehouses and places of plentie Some other likewise lacking grace and discrecion abuse thinges of plentie As the father leauing to the Sonne great treasure for the mainteinaÌ„ce of his liuing and the mercifull releiuing of soche as haue nede the sonne abuseth and absumeth the same in mainteining of quarrells Suites contencions and molestations of his bretheren and other for whiche cause better yt had ben that soche treasure had ben deliuered vnto him as he had neded yt to helpe his necessitie than he hauing the libertie of the wholl wickedlie shoulde abuse yt Euen so men withoute grace and discrecion hauinge libertie to come to the treasure of the scripturs wher yt was geuen them to good vse as to maintein the godlie life that they shoulde lead in Christ and by counsell to relieue theÌ„ that haue nede of yt they abuse yt to Scisme and Heresie wherby cometh contencion Sectes and diuision to the great molestacion of their christen bretheren Wherfore were yt not better that this treasure were deliuered vnto them by soche as God hath appointed and so to vse yt well then hauing libertie of the wholl to abuse all Howsoeuer then this Proclamer to winne the people by flatterie wolde haue the scriptures common to all sortes yet as to the auncient Fathers yt hath appeared the best waie that yt shoulde be deliuered So shall our miserable experience teach vs at the last that yt ys the best waie Valdo a man alltogether vnlearned hauing a desire to coÌ„me into this storehouse of God caused certain bookes of the scripture to be translated Valdo whiche he reading withoute vnderstanding fell into diuerse heresies and became an Authour of heresie hauing many foloweing as his Secte which Valdenses siue Pauperes de Lugduno were called after his name Valdenses and by an other name Pauperes de Lugduno the poor men or people of Lions Oute of the same fountain of ignorance saieth Alfonsus sprang an other sorte of Heretikes called Begradi Turelupini men plainlie ignorante and clere Begardi Turelupini withoute all learning All whiche mens errours proceaded of a peruerse sense and wrong vnderstanding of the scriptures whiche they through ignorance mixed with malice framed to them selues according to their phansies Nowe Reader hauing heard the mindes of the great learned and holie Fathers of the Churche as touchinge the difficultie of the scriptures the Luther aÌ„d zuiÌ„g their straunge doctrines Luther in AssertioÌ„ reading also and vnderstanding of the same of whom also and at whose handes ye must learne the vnderstanding of them what trueth ys to be thought in Luther and Zuinglius whiche so plainlie to the contrarie arrogantlie affirme the scriptures to be easie and plain for all men to vnderstand make yt free for all men to read and expowde them teache that not onelie men but also womeÌ„ maye openlie preache the woorde of God And for the mainteinance of the same most wickedlie auouche all chrysten men and women to be preistes and to all theise mischeiuouse and wicked heresies adde this most pestilent heresie that as well a childe and a woman absolueth as the Bishoppe O Lord how manifestlie repugnante be theise pestiferouse assertions vnto the scriptures howe moche confownding and breaking the orde of the catholique Churche howe farre dissenting from all the holie Fathers Luther coÌ„trarie to himself yea and in some of theise how moche dothe Luther dissent from him self In one booke he teacheth as ys saied before that ther ys no difficultie in lib. de seruo arbitrio Luthers prowdbragges and lies the scriptures and boasting himself to be ignorant in no parte of them provoketh all men to bring him anie one place that he can not expownde This ys one mete to be an Heresiarch in Satans Sinagog that to gett him credite with his disciples extolleth him self with Luciferane pride accoÌ„panied with falshood and lieng euen vnto the heauens But saincte Augustine endewed with an other Spirit and depressing and making himself lowe saieth of himself thus Fateor me in scripturis Dei plura nescire quam scire I acknowledge miself not to knowe mo thinges in the scriptures of God then to knowe Thus saieth saincte Augustin And yt ys easie for all men to iudge that betwixt theise two their ys no comparison whether ye haue respecte to excellencie of learning or sanctimony of lief But what trueth ys yn this saieng of Luther his owne woordes in an Luther in praefatione super psalmos other place shall be iudge thus he saieth Quocirca ingenuÃ¨ me confiteri oportet me ignorare an legitimam habeam psalmorum intelligentiam wherfor I must francklie confesse that I am ygnorant whether I haue the lawfull vnderstanding of the psalmes or no. And a litle after that he saieth again Scio impudentissimae temeritatis eum esse qui audeat profiteri vnum librum scripturae Ã se in omnibus partibus intellectum I knowe him to be saieth Luther of most impudent Luther speaketh diuerselie as though he were not one but two diuerse meÌ„ rashnesse or foolish blodnesse that dare saie that he vnderstandeth anie one booke of the scripture in all partes Conferr theise two saienges with his other sentence before and then iudge of the Spirit of the man wolde ye not thinke them the sainges raither of two men the one sobre and the other drunke or the one sobre and the other stark madde When I conferred him in his first saing with saincte Augustin yt semed to me that I hearde Goliath and Dauid the condicions of the parties so well resembled eche other Neuerthelesse howe wicked so euer his Spirit and doctrine ys ther haue ben and yet be to manie that embrace and folowe the same For haue not The peoples arrogante irreuereÌ„cia to diuiue matters the people vpon this persuasion of the easinesse of the scriptures taken a great boldnesse to read and dispute of the highest and hardest matters of all the scriptures Wil they not dispute and determine in predestinacon Ys yt not a common matter almost at euerie meting that man hath no free will Do not the Tauerns sownde of iustificacion Are not Barbre Shopps Schooles teaching God to be cause of Sinne doo not Innes and Alehouses swarme with disputers of the Sacramentes Howe manie ther be what ys the force of them what ys the Sacrament of the Altare what ys the woorthinesse of yt And what yt conteineth Do not the mouthes of women boies and Girles breath oute most filthie stincking and abhominable Blasphemie against this blessed Sacrament and the ministracon of the same in streetes high waies and feldes Ah Lord ys this the reuerence that aught to be geuen to the

holie scriptures and to the high misteries of God Be theise matters mete foode for all kinde of people Yf ther be any strong meat in all the scripturs this ys strong meat And saincte Paule saieth Perfectorum Hebr. 5. est solidus cibus eorum qui pro ipsa consuetudine exercitatos habent sensus ad discretionem boni et mali Strong meat belongeth to them that be perfecte euen those whiche by reason of vse haue their wittes exercised to discern bothe good and enell Agreablie to Saint Paule saieth Gregorie Nazianzen Non cuiusuis Christiani est Grego Nazian lib. 1. Theolog. de Deo disserere non adeÃ² res hec est vilis neque eorum qui humi serpentes terrenis studijs occupantur Quoniam eorum tantÃ¹m est qui habito delectu ad tantum munus videntur idonei quique contemplandi acumine caeteros antecellunt qui iam antÃ¨ corpus et animam ab affectu purgarunt Yt ys not apperteining to euery christian to reason and dispute of God This ys not so vile a matter nether ys yt apperteyning Euerie christian maye not reason and dispute of God to them whiche creping vpon the grownde are occupied in earthlie studies For yt belongeth onelie to them which beyng chosen are perceaued to be mete for so great an office and whiche also in sharpenesse of perceauing do excell other whiche haue allready pourged both bodie and soule from affection Thus moche Gregorie In whiche sentence ye maie percceaue what difference in Iudgement ther ys betwen theise destroiers of religion and order and this holie auncient Father for the medling with matters apperteining to God Yet the wicked confownders haue not onelie wrought this mischeif but they haue Laie meÌ„ haue vsurped the office both of preaching and ministring of SacrameÌ„tes also brought the people to soche contempte that laie men haue in diuerse famouse places openlie preached and not onely soche as haue folowed studie but plain Artificers Bricklaiers Shoomakers Tanners Stacionars Grossers and soche like men all void of learning but filled with pride and arrogancie Yet Luther desirous to haue all order broken and nothing to be doen in order he geueth libertie also to women to preache doo ye not see a wonderfull confusion And yet ther ys more For yt ys knowen that diuerse laie men haue ministred Sacramentes aswell Baptisme as other and haue not abashed to ministre them openlie in churches O Reader dothe yt not lothe thee to read these thinges as yt greiueth me to write them Time will not suffer me to go so farre in the rehersall of these abhominacoÌ„ns as greif wolde enforce me And yet see how farre greif hath drawen me and as yt were by force and violence thrust me on when I wolde haue staied But God open ther eyes to see in the scriptures whiche they be so desierouse Paral. 26. Luc. 6. ibid. 10. Act. 14. 1. Tim. 4. c. 5. None maie exercise the office of a preist but he that ys called to read the plagues that God hath sent vpon them that haue vsurped the preistes office being not called therunto as theise doo and that they maie beholde the order that our Sauiour Christ began in choosing his Apostles and disciples and geuing them autoritie to execute their office to beholde also the imitation of the same in saincte Paule in the institution of Bishopps and preistes with his owne hande and the order prescribed to other to be circumspect before they did laie on their handes And then shall they perceaue that not euery man for his owne phantasie maye intrude him self but onelie soche as be called THE EIGHT CHAPITER EXHORTETH MEN to heare or to read the expositions of the scriptures and not to praesume vpon their owne vnderstanding SIt omnis homo saieth sainct Iames velox ad audiendum tardus autem ad loquendum et tardus ad iram Let euery maÌ„ be swifte to heare but slow to speake and slow to wrathe This counsel truly ys verie good and Jacob. 1. profitable For as in the man of manie woordes ther lacketh not of fence So the foole as the wise man saieth yf he holde his peace he shal be Prou. 10. Ibid. 17. Jbid. 17. reputed wise and to haue vnderstanding when he shetteth his lipps And whie for he hath the propertie of a wise man For as Salomon saieth he ys wise and discreet that tempereth his woordes As by scilence ys shewed wisdom So by hearing wisdom ys gotten For as Salomon saieth Audiens sapiens sapieÌ„tior erit intelligeÌ„s gubernacula possidebit Jbidem Sup. 1. By hearing the wise man shall come by more wisdom and hauing vnderstanding shall atteign to gouernment Vpon the whiche place sainct Hierom hath a goodlie saieng QuÃ³d auteÌ„ ait sapientem cum audierit verbum sapientioreÌ„ effici ostendit neminem in hac vita ita sapientem fieri posse cuius sapientia nequeat augeri semperque moris esse sapientum vt dictis maiorum aliquando etiam minorum auscultent Hieron in ca. prim Prou. quicquid in illis vtilitatis audierint ad se replicent suoî€‚ue in corde recondant Denique audiuit sapiens minor maiorem regina Saba Salomonem sapieÌ„tior redijt Audiuit Moises socerum multo inferiorem sublimior et sapientior redditus est Audierunt discipuli Christum spiritum sapientiae percipere meruerunt Audiuit Nicodemus audiuit Gamaliel audiuit discipulus eius tunc Saulus nunc Apostolus Paulus sapientes vtique verbum Euangelij sapientiores sunt facti Qui etiam Paulus cum ad tertium calum raptus audiuisset ea quae non licet hominibus verba loqui nihilominus ad terram reuersus aiebat Quia ex parte cognoscimus ex parte prophetamus Wheras he saieth the wise man to be made wiser when he heareth the woord he sheweth that no man in this life can be made so wise whose wisdom The wiseman by hearing maie be wiser maie not be encreaced And further he sheweth yt to be alwaie the maner of wisemen to take hede to the sainges of their betters and somtime also of their inferiours that what profitt so euer they finde in them they maie replie yt to themselues and laie yt vppe in their heart To be brief the lesser wise heard the greater the queen of Saba Salomon and she retourned wyser Moyses hearde his father in lawe the higher the farre lower and he was made the wiser The disciples heard Chryst and they receaued the Spirit of wisdom Nichodemus heard Gamaliel heard Saulus being then his disciple nowe the Apostle Paul heard all these being wise men heard the woord of the gospell and they were made wiser The which Paul also when he was rapt into the third heauen and had heard those woordes which yt ys not laufull for a man to speake yet being retourned to the earth he saied Oure knowledge ys vnperfect and oure prophecieng ys vnperfecte Thus moche saincte Hierom.

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