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 Aarō 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 whō Abrahā was blessed he brought furth bread and wine and blessed Abrahā 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 secundùm 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 Aarō endured this sacrifice was not vsed But whē 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 Aarō 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 secundùm ordinem Aaron et postea ipse corpore et sanguine suo instituit sacrificium secundùm ordinem Melchisedech Mutauit ergo vultum suum in In Psalm 33. Cōcion 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 chaūged 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 mā 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 idue accipe vt Abel dona accepisti Noē sacrificia Moysis Aaronis sacerdocia Samuelis pacifica Dauidis poenitētiā Zachariae incensum Looke vpō vs o Lord and be hold this our resonable seruice ād receaue the same as thowe didest receaue the gifts of Abel the sacrifices of Noe the preistlie oblaciōs of Moyses ād Aarō 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 Noē the burnt offring of Abraham the oblaciōs 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 cōtinued by the catholique Churche euē to this our time Nowe did S. Iames ād the Apostles praie for the acceptaciō of Chryste their sacrifice Did S. Basill and the greeke Churche desire that the bodie of Chryste might no otherwise be accepted thē the sacrifices of Abel Noē Abrahā c. Did S. Ambrose ād the fathers of the latin Church for these xii hūdreth years so basely think of the woorthinesse of Chrysts bodie and sacrifice that they thought a shepe an oxe or breadād 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 accōpted as the seruice of those other was accepted This acceptiō thē hath respect to the offrers ād not the sacrifice off And that the Proclamer shall not saie that this exposition ys feigned by me let him vnderstād that this same expositiō 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 vpō 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 ascēdens cōme morat munus Abel pueri sacrificiū Abrahae Patriarchae oblationē Melchisedec sacerdotis qui in pane vino speciē veri sacrificii elegāter expressit sicut Abrahā veritatē 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 secōde poinct he shal see so moch that he maie haue iust cause to be ashamed of his vain ād wicked saings and false imaginacions against the godlie doings of Chrysts catholique Churche To conclude then this seconde parte also yt ys euidēt 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 pretēdeth 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 inuēted 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
maner of presences of Chryst. two maner of beinges of Chryst the one ys in the Sacrament wher he saieth Chryste ys as in a sign token or figure but not in veritie The other maner of being ys not in the Sacramēt but in the receauer of yt in whom he saieth Chryst ys spirituallie As for this seconde maner of being euerie good Chrystian will graunte that euerie wourthie receauer of the Sacrament receaueth Chryste spirituallie but not onelie spirituallie as the Aduersarie teacheth but he also receaueth Chrystes verie real ād substācial bodie So that in this secōd maner he dissenteth in part from the catholike faith But in the first maner of beinge he dissenteth whollie for ther he denieth Chrystes bodie to be verilie in the Sacrament which the catholique faith doth affirme and teache Nowe gentle reader thowe hauest hearde this figure of the Paschall Lambe both by great auncient Authours that were aboue a thousand yeyears agon or within the compasse of sixe hundreth years after Chryst and also by Authours that were within the compasse of these nine hundreth years applied to the thing figured Whiche thing figured by one consent and by one mouth as yt were and by consonante and vniforme testimonie they haue testified and taught not onelie to be Chrystes bodie vpon the crosse for that in that parte yt aunswereth the death and bloode sheding of the lambe but also the bodie of Chryst being in the Sacrament not as in a shaddowe signe or token but verilie substanciallie and reallie and so not spirituallie onelie eaten and receaued But of all good christians both spirituallie with the mouth of the soule and also reallie with the mouthe of the bodie taken eaten and reccaued herin also aunsweringe the figure that as the lambe was eaten in the remembrance of the sauing of the first born and of their deliuerance from the tirannie of Pharao and of their passing oute of Aegipte by the mightie hand of God So the true faithfull of Chryst shoulde eate the verie Paschall lambe of the newe Testament whiche ys the verie bodie of that immaculate Lambe our Sauiour Iesus Chryst reallie and substanciallie in the Sacrament and so receaue yt in the remembrance of our deliueraunce from our cruell Pharao the Deuell and from the miserable seruitude of Aegipt whiche ys sinne Whiche benefittes as they haue happened to vs by the death of that blessed Lambe aught by the eating of him in the Sacramēt to be remēbred And thus moche for the figure of the Paschall Lambe THE TWO AND TWENTETH CHAPITER BEginneth the applicacion of the shewe bread to the Sacrament as of the figure to the veritie by sainct Hierom and Damascen NOwe ther remaineth three other figures to be treacted of which be Manna the water flowing oute of the Rocke and the shewe bread But for somoche as sainct Paule maketh mencion of two of them that ys of Manna and of the water and I wolde not gladlie grieue the reader with reading of one matter twice I shall disfer theise two vntill we come to treacte of the sainges of sainct Paule whiche shall be in the third booke Wherfore nowe I will passe them ouer and treacte here of the figure of the shewe bread Of this shewe bread we first read thus Thowe shalt sett vpon the table shewe breade before me allwaie These woordes Allmightie God spake vnto Moyses after he had tolde him the maner and Exod. 25. fashion of the table howe yt shoulde be made and granished vpon the which table this shewe breades shoulde allway be sett But of the making of the breads and the ordre of them we reade in Leuit. 24. Leuiticus thus And thowe shalt take fine flowre and bake twelue wassells therof two tenth deals shall be in one wassell And thowe shalt sett them in two rowes that they maie be bread of remembrance and an offring vnto thy Lord God euery Sabboth He shall put them in rowes before thy Load God euermore Of the children of Israël shall they be offred for an euerlasting couenante And they shall be Aarons and his Sonnes whiche shall eate them in the holie place For they are most holie vnto him of the offringes of the Lorde by a perpetuall statute In the whiche saing of God ye first perceaue the place of theise breades whiche ys vpon the table in the tabernacle Ye vnderstande also the continuance of them whiche ys that they must be before the Lorde allwaie Further this bread was made of fine flowre and yt was the bread of remembrance and an offring vnto the Lord. Yt was no common bread but an holie bread wherof the preistes onelie might eate and no defiled person Wherfore when Dauid and his men were verie hungrie and came to Abimelech the preist and desired him to geue them some bread he 2. Reg. 21. aunswered him that he hadd no common bread vnder his hand but hallowed bread neuerthelesse he considering their necessitie asked Dauid if the men had kept them selues from vnclaen thinges especiallie from womē And when Dauid had aunswered that they werie clean from womē aboute three daies the preist gaue them of the bread Nowe all the Ceremonialls of the lawe of Moyses were figures of Chryst and his Churche as by sainct Augustine before ys declared And for so moche as the Shewe bread was a sollemne offring in the olde lawe Yt must nedes be a figure of some thing in the newe lawe For no iotte nor title of the olde lawe shall escape saieth Chryst vntill yt be fullfilled in the newe lawe Ther ys therfor something in the newe lawe that aunswereth and fulfilleth this figure of the olde lawe And that ys vndoubtedlie that most blessed Shew bread a figure of the Sacrament and heauenlie bread of life the verie bodie of our Sauiour Christ in the Sacrament vnder the forme of bread Whiche blessed bread aunswereth the figure the Shewe bread verie aptelie and iustilie as by comparison in discourse and applicacion of them we shall perceaue The Shewe bread was placed vpon the table in the tabernacle This bread ys placed on the Altar in the Churche That bread neuer failed Shew bread applied to the Sacrament but was allwaies reserued This bread allwaies remaineth and ys reserued That bread was a bread of remembrance This bread ys a bread of remembrance bothe of Chrystes death and of the great benefett pourchased by the same death That bread was an offringe to God This bread ys a most holie oblacion and sacrifice to God That bread might no defiled person eate This bread maie no defiled sinner eate For Quicunque manducauerit panem Domini biberit calicem indignè reus erit corporis sanguinis Domini c. he that eateth the breade of our Lorde and drinketh of his cuppe vnwourthilie shal be giltie of the bodie of our Lorde 1. Cor. 11. Therfor let a man examin himself and so let him eate of that bread and drinke of that cuppe
est ad eum c. Tu es sacerdos Hebr. 5. in aeternum secundùm 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 à 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 consequētlie 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 ostendas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 substāce 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 cōtrarie 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 gēdre signifieth vnitie of substāce 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 cōsumed 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 whē he saied Manducauerāt de eodem pane secundùm 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 consecraciō serueth to nourish the bodie onelie after cōsecraciō 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 scilēce 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 Quòd 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 secundùm ordinem Melchisedech Qui ordo vtique hic est de sacrificio illo veniens inde descendens quòd Melchisedech sacerdos Dei summi fuit quòd panem vinum obtulit quòd Abraham benedixit Nam qui magis sacerdos Dei summi quà 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 ritè celebrari praecedit antè 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
exercituum est The lippes of the preist shall kepe knowledge and they shall require the lawe at his mouthe For he ys the messenger of the Lorde of hostes And forsomoche as yt ys so God willed the prophet Aggaeus to aske the Aggae 2. the preistes the law saieng Interroga sacerdotes legē Aske the preistes the lawe Vpon the which texte saieth saincte Hierome Considera sacerdotū esse officij de Hieron in 2. Agg. Office of preistes ys to knowe and expownd the scripture lege interroganti respondere Si sacerdos est sciat legem Domini si ignorat legem ipse se arguit non esse Domini sacerdotem Sacerdotis est enim scire legem ad interrogationē respondere de lege Cōsider saieth sainct Hierō that yt ys the office of a preist to aūsweer him that asketh of the Lawe Yf he be a preist let him knowe the lawe of God yf he be ignoraunte he argueth himself that he ys not the preist of God For yt ys appertaining to a preist to knowe the lawe and to aunswer vnto a question oute of the lawe Thus moche saincte Hierome This ordre thus appoincted in the olde lawe so farre was yt from the minde Authoritie ys to be obied wher corruption of life reigneth of our Sauiour Chryste to breake yt in the newe lawe that although the preistes were of corrupte maners and wicked life Yet he willed their authoritie to be obeyed and their office to be regarded The Scribes and the Phariseis saieth he sitte in Moyses seate All therfore what soeuer they bidde yowe obserue that obserue and doo But doo not ye after their workes for they saie and doo not Whiche thing also saincte Hierom by expresse woordes teacheth to be continewed in Hieron in Hggaei c. 2 the newe lawe and that by saincte Paules ordre to Timothee and Titus saing Et ne forsitan in veteri solùm instrumento haec praecepta videātur loquitur Apostolus ad Timotheū Episcopū non solum irreprehensibilē esse debere vnius vxoris 1. Tim. 3. virū sapientē pudicū et ornatū et hospitalē sed etiā doctorē Et ne casu hoc dixisse videatur ad Titum quoque super presbyteris quos et Episcopos intelligi vult ordinandis eadē cautela seruatur Propter hoc reliqui te Cretae vt quae residua erant corrigeres et ordinares per ciuitates presbyteros sicut ego praecepi tibi Si quis est irreprehensibilis vnius vxoris Tit. 1. vir filios habens fideles non in accusatione luxuriae vel insubiectos Oportet enim Episcopū irreprehensibilē esse sicut Dei dispensatorē non procacē non iracundū nō vinolentū nō percussorē non turpis lucri cupidū sed hospitalē benignū iustum sanctū cōtinentē habentē in doctrina sermonē fidelē vt possit cohortari in doctrina sana et eos qui contradicunt arguere Sunt enim multi non subiecti vaniloqui et seductores maximè qui de circumcisione sunt qui bus oportet imponere silentiū Haec prolixius posui vt tam ex veteri quà m ex nouo Testamē to sacerdotum esse officiū nouerimus scire legē Dei et respondere ad quae fuerint interrogati And leste peraduēture saieth saincte Hierom theise thinges maie seme to be cōmaunded onelie in the olde Testament the Apostle also speaketh to Timothie that a Bishoppe shoulde not onelie be irreprehensible and the husband Bishops ād preistes described of one wife and wise sobre discrete and a keper of hospitalitie But also a teacher And leste peraduenture he shoulde seme to haue spoken this by happe or chaunce the same cautele ys obserued vnto Tite for the ordring of preistes whome also he wil to be vnderstanded Bishoppes For this cause haue I lefte thee at Crete that thowe shouldest refourme the thinges that are vnperfecte and shouldest ordein preistes in euerie citie as I haue commaunded thee Yf anie be blamelesse the husbande of one wife hauing faithfull children whiche are not slaundered of riotte neither are dissobedient For a Bishoppe must be blamelesse as the Stewarde of God not stobbourne not angrie not geuen to moche wine no fighter not geuen to filthie lucre but a keper of hospitalitie one that loueth goodnesse sobre righteouse godlie temperate and soche as hathe the true woorde of doctrine that he maie be able also to exhorte by holsome learning and to reproue them that saie against yt For ther are manie vnrulie and talkers of vanitie and deceiuours of mindes speciallie they that are of the circūcision whose mouthes must be stopt Theise thinges I haue sette furthe at lenght that we might knowe as well oute of the newe testament as oute of the olde that the office of the preistes ys to knowe the lawe of God and to aunswer to soche thinges as they be asked of Thus moche saincte Hierome To this also maye be added that saincte Paule saieth to the Corinthians that god hath so ordered his Churche that he hath appointed some Apostles 1. Cor. 12. Gods ordre in hys Church some prophetes some doctours and teachers All that ys hitherto alleaged as well of the scriptures as of saincte Hierome teacheth and includeth thre thinges The first ys the duetie and office of a preist The seconde that the scriptures haue doubtes and difficulties The thirde that the people must be taught them and learn of the preistes As touchinge the first the duetie of à preist ys to be learned in the lawe of god and godlie life also To bothe whiche saincte Paule moueth Titus in one sentence ioininge them together euen as they anght to be iointlie Duetie ād office of preistes in him that ys a preist In all thinges saith he shewe thy self an ensample of good workes in the doctrine with honestie and grauitie and with the holsome woorde whiche can not be rebuked that he whiche withstandeth Tit. 2. maye be ashamed hauing no euell thing to saie of yowe As for the office of a preist sainct Paule declareth yt to Timothee I testifie saieth he before God and before oure Lorde Iesu Chryst preache 2. Tim. 4. thowe the woorde be feruent in season and oute of season improue rebuke exhorte with all long suffringe and doctrine doo the worke of an Euangelist fulfill thine office to the wttermoste As here the office and duetie of a preist ys breiflie and truelie declared So wisshe I that they maie as breiflie and trulie be planted and take good roote in all that beare that office For I write this with the greif of my heart before God that yt greueth me to see the great lacke of these two partes in those that take the office vpon them of the whiche manie lacke bothe good liuing and good learning God take mercie vpon his people and send them faithfull pastours whiche maye feede his shepe with the holsom foode of true doctrine and
example of godlie liuing that God bothe in his pastours and people maie be glorified As cōcerning 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 iudgemēt c. Thow shalt get thee vppe to the preistes the Leuites But forsomoch as this matter ys allready sufficiētlie 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 thīg ys so manifestlie declared ād 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 declaraciō 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 sentēce and iudgemēt they must in any wise stande and not decline frō 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 euidēt howe moche God wolde that the determinaciō of his church in the doubtes of his lawe should be estemed ād reuerēced and his preistes in that respecte obeid Which howe moche yt ys nowe disdained and contēned and gods ordre and cōmaūdemēt 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 cōmaundeth Who shoulde teach the people the newe Testamēt 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 Deū pertinēt 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 cōpelled 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 emōge the children of Israel in the time when Moyses was in the moūt with God For they perceiuing him to be lōg absent and thinking that he wolde no more come they began to take the rule vpō thēselues And wheras Aarō before cōmaūded and taught thē the religiō of the true God nowe they taking the rule and inuerting the ordre cōmaunded 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 religiō and mynisterie a greate slaughter of the people aboute the nōbre 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 graūte vs a Moyses that by earnest intercessiō 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 mē in the Num. 16. congregacion which haue gathered thē selues together against Moyses and Aaron and cā not contēt thē 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 writtē 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 disobediēce 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
consummantes verum mysterium sequi figuras quae praedicta sunt demonstrant Neque enim est eiusdem temporis Sed aliud quidem pertinere ad figuram aliud autem ad veritatem qui vtraque sanciuit praecepit Propter quod Christus primùm celebrauit figuratum Pascha Pòst caenam autem intelligibilem tradit angustante eam tempore pro die horā immutauit vel magis etiam diem Sic enim ad vesperam quartae decimae diei caenae Iudaicae Paschalis festiuitatis celebratur Post hoc autē Christus propriam tradidit caenam The thin ges therfore which are afore saied doe declare that we hauing present and doinge the true misterie maie not folowe figures Neither ys yt apperteining to the same time But he that ordeined both cōmaunded one time to appertein to the figure an other time to the veritie Wherfore Crist also did first celebrate the figuratiue passeouer but after supper he deliuered the intelligible Supper and the time straicting the same he chaunged an howre for a daie or raither also the daie For so in the euening of the fourtenth daie the Supper of the Iewish Paschall solemnitie ys celebrated And after this Christe deliuered his owne Supper Thus farre Isychius In whose woordes yt maie be perceaued first what was the Iewish Paschall offring whiche was an oxe or à shepe whiche were a figure of Christ our Paschall oblation Secondlie he teacheth that we nowe hauing the true misterie maie not folowe figures In whiche wordes note gentle Reader that he saieth that we nowe haue the true misterie wherby we are taught that we haue in our Paschall solemnitie the verie or true presence of Christe For he putteh here this terme true misterie to answere the figuratiue presence in the figure Paschal lābe ād christ compared The figure hath but the shadowe of the thing but that that ys figured hath the thing yt self The Paschall Lambe of the Iewes eaten in their Passouer was a figure of Christ our Paschall lambe eaten in our Passouer Wher for as the Iewes had a verie earthlie lambe the figure in their supper So we haue the verie heauenlie Lambe Christ the truthe of that figure in our Supper Whiche thing this Authour in the woordes folowinge doth plainlie declre For saieth he one time serueth not for the figure and the thing figured Verie Christ in oure Passouer but ther ys one time for the figure an other time for the veritie Note then again that he calleth the thing figured the veritie what ys the veritie but the verie thing in dede that the figure did perfigurate The lambe the figure did perfigurate Christ Wherfore verie Christe ys in our passouer This ys not fallen from this Authour as a thing vnwittinglie spoken but proceading aduisedlie in the matter and applieng the thinge figurated and declaring the accomplishing of the thing by Christe he saieth Wherfore Christ also did first celebrate the figuratiue Passouer But after supper he deliuered the intelligible Supper What ys meāt by the intelligible Supper ye shall better perceaue by other places of this Authour wher he vseth this woorde whiche he doth almost in every leaf As in his same chapiter shewing wherof Aegipte ys a figure he saieth Etenim AEgyptus intelligiblis praesens mundus quia AEgyptus cōtenebratio inter Isych Ibid. pretatur The intelligible Aegipt ys this present worlde For Aegipt by interpretacion ys called a darkning Likewise vpon this text of Leuiticus wher Allmightie God saied to the children of Israel by Moyses When ye shall come into the land whiche I will geue vnto yowe and reape downe the haruest therof ye Iebitic 23. shall bring a sheife of the first fructs of your haruest vnto the preist who shall waue the sheife before the Lorde to be accepted for yowe First teaching who were figured by the sheiues he saieth Illi enim sunt Jsic li. 6. ca. 23. Matth. 9. messores et intelligibiles segetes ad quos Dominus dicebat Messis quidem multa operarij autē pauci etc. They be both the reapers and the intelligible sheiues to whom our lord said The haruest trulie ys great but the woorkmen or reapers are fewe And likewise opening who was figured by the preist that shoulde make their oblacion accepted of God for them he saieth Manipulum autem primitiarum intelligibilis sacerdos Christus corpus proprium offerebat The intelligible preist Chryst did offer his owne bodie a sheif of first fruicts Again in the same chapiter vpon this text And ye shall offer that daie when ye waue the sheife an he lambe withoute blemish of a yeare olde for a burnt offring vnto the Lorde he saieth Volens nos in die qua celebramus Domini resurrectionem et manipuli intelligibilem oblationem celebramus non obliuisci dominici sacrificij ex quo nobis est oblatio manipuli sed caedere agnum immaculatum anniculum in holocaustum Domino intelligibilem agnum Domini traditionem immolantes mysticè et offerentes ipsius autem vt sacrificium caedentes memoriamfecit Owre Lorde willing vs in the daie wherin we do celebrate the resurrection of him and do celebrate the intelligible oblacion of the sheif not to forgett our Lordes sacrifice of the which we haue the oblacion of the sheif but to offer vppe a lambe withoute spotte of one yeare olde for a burnt sacrifice to our Lorde mysticallie sacrificing and offring the intelligible lambe being the tradicion of our Lorde in the doing of this sacrifice he hath made his memoriall In an other place also wher almightie God saied A man that hath sinned Isich li. 7. ca. 5. through ignorance and hath doen against the lawe and knoweth himself giltie shall offer an vnspotted Ramme vnto the preist Rectè intelligibilis aries Christus huius peccatum in sacrificio pro eo oblatus diluit Euen verie wel Chryste the intelligible ramme being offred for him in sacrifice wipeth awaie the sinne of this man In all these places these woordes the intelligible Egypte the intelligible sheiues the intelligible preist the intelligible oblacion the intelligible lambe the intelligible Ramme what doe these ells signifie but the verie thinges shadowed and signified by the figures Wherby we maie conclude by this authour that the legall Supper and the lambe therin eaten were the figures of Chrystes Supper and the lambe therin eaten beinge the verie thinges in dede that ys Chrystes owne Supper and hys owne blessed bodie whiche ys the intelligible lambe that was and ys therin eaten And that this shall be so plain that the Aduersarie shall not against saie Leuit. 24. yt heare this Authour clerelie opening the matter Expownding howe Aaron and hys children were touched with the bloode of the Ramme Isich in Leuit li. 2. ca. 8. that was sacrificed for them and applieng yt to that that yt was a figure of he saieth Sed tamen primus sacerdos sanguine post eum filij eius secundùm
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 à filijs Israël 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 verò 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 sextaue die homo productus est propter quem Christus mysticam praeparauit mensam Veruntamen omnes simul rectè 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
quid diuinae scripturae praescribit autoritas non est dubitandum quin ita facere Ad Ianua Epist 118. What soeuer the Churche vseth throughout the worlde yt ys to be obserued debeamus vt legimus Similiter etiam si quid per orbem frequentat Ecclesia Nam hoc quin ita faciendum sit disputare insolentissimae insaniae est What soeuer the authoritie of the diuine scripture prescribeth vnto vs ther ys no doubte but we aught euen so to doo as we read likewise what soeuer the Churche vsith throughoute the worlde For to dispute whether this shoulde be so doen or no yt ys a most presumptuouse madnesse Thus sainct Augustin Seing then reseruacion ys and hath ben vsed through oute all the Churche And yet nowe this Proclamer withoute anie authoritie maketh his proclamacion against yt ys not he conuinced by the sentence of saincte Augustine to be a presumtuouse madde man or presumptuouslie madde For although the scripture geueth no cōmaundement for reseruacion as yt doth not also for receauing in the morning and before meate yet the vse and custome of the people of God and the commaundement of the elders are to be holden for a lawe as saincte Augustine saieth in an other place In his rebus Ad Casulanum Epist 86. Oordinaunces of the elders to be holden for lawes wher scripture prescribeth not de quibus nihil certi statuit scriptura diuina mos populi Dei vel instituta maiorum prolege tenenda sunt Et sicut praeuaricatores Diuinarnm legum ita contemptores ecclesiasticarum consuetudinum coercendi sunt Si quis autem videtur contentiosus esse nos talem consuetudinem non habemus neque Ecclesia Dei In these thinges of the whiche the scripture of God hath determined nothing certen the custome of the people of God or the ordinances of the elders are to be holden for a lawe And as the breakers of the lawe of God so the contemners of the ecclesiasticall ordinaunces or customes of the Churche are to be punished But yf anie man seem to be contenciouse we haue no soche custome nor yet the Churche of God Thus ye see what be saincte Augustines rules in soche matters as be not expressedlie determined by the scriptures Ye heare howe the decrees commaundementes and the customes of the people of God howe soeuer yt liketh this newe reformer to mocke and skorn them by the minde of saincte Augustine are to be holden for hawes and the contemners of them are to be punished These matters with me seeme to haue weight but with soche as can swallowe a Camell and choke with a gnatte perchaunce they seem light enough But yet howe a priuate person maie breake a common ordre vniuersalie receaued whiche is not against the scriptures I knowe not But of this matter for aunswer to this Proclamer I trust ther ys sufficientlie saied Wherfore leauing yt I will proceade further in the order of my matter cheifly pourposed and intended THE EIGHT AND TWENTETH CHAP. BEGINNETH to speake of the prophecies and first of the prophecie of the preisthead of Chryst after the ordre of Melchisedech NOwe after the figures whiche in a darke maner did as yt were painte the mysteries of Chryste being applied to the same by ordre folowe the prophecies whiche also spake before of the same mysteries Among the whiche that Prophecie shall be first spoken of that aunswereth the first figure Whiche figure was of Melchisedech answerablie to whiche the Prophet Dauid prophecied thus Iurauit Dominus non poenitebit eum tu es sacerdos in aeternum secundùm ordinem Melchisedech Owre lorde hath sworn and yt shall not forthinke him Thowe Psal 109. arte a preist for euer after the ordre of Melchisedech That this prophecie ys spoken of Chryste he himself proueth in the Gospell wher we read that the Phariseis being gathered to gether Chryst asketh them a quiestion saing Quid vobis videtur de Christo Cuius filius est Dicunt ei Mat. 22. Dauid Quomodò ergo Dauid in spiritu vocat eum Dominum dicens Dixit Dominus Domino meo sede à dextris meis c. Si ergo Dauid in spiritu vocat eum Dominum quomodo filius eius est What thinke ye of Chryst Whose Sonne ys he They saied vnto him The Sonne of Dauid Howe then dothe Dauid in spirit call him Lorde sainge The Lord saied vnto my Lorde sitte thowe on my right hand c. Yf then Dauid in spirit call him Lorde howe ys he then his Sonne By which allegacion of our sauiour Chryste yt ys manifest that this psalme ys to be vnderstanded of him whiche also hath some proofe of the Phariseis so to be For when they heard Chryst alleadge this psalme and being learned in the lawe knewe that yt was prophecied of Messias though they were so confounded that they coulde not answer a woorde yet they saied not that this psalme ys not vnderstand of Chryst whiche they wolde not haue spared to doo yf in the common opinion of learned men yt had ben so vnderstanded raither then they wolde haue susteined soche confusion as to be put to silence Wherfor by this yt maie appeare that the common opinion of the Iewes was also that this psalme was a prophecie of Chryste Among the whiche Iewes one Rabbi Ionathas a man of great authoritie among them an Rabbi Barachias being writers bothe do expownd this Psalme of Christe But what neadeth me seke for proof so farre of seing that saincte Peter in the Actes and saincte Paule in his first epistle to the Corinthians and to the Hebrues maie suffice to proue this matter Saincte Peter in the Actes doth alleage the same psalme vnderstanding Act. 2. yt of Chryst Sainct Paule to the Corinthians applieth the same psalme to Chryste saing Oportes illum regnare donec ponat omnes inimicos sub pedibus eius 1. Cor. 15. He must reign till he hath putte all his enemies vnder his feete But to the Hebrues he most fullie and plainlie teacheth the same prouing first therby the excellency of Chryst aboue the Angells and saieth Ad quem autem Angelorum dixit aliquando Sede à dextris meis donec ponam inimicos Hebr. 1. tuos scabellum pedum tuorum Vnto whiche of the Angels hath he saied at anie time Sitt thowe on my right hand till I make thy enemies thy footestoole All these alleadged do well proue this psalme to be a prophecie of Chryste But yet sainct Paule proceading commeth somwhat nearer to the pourpose and applieth the verse of this psalme first aboue alleaged vnto Chryste in mo places then one prouinge therby the ceassing of the legall preisthead for that Chryst was nowe commed the preiste after the order of Mechisedech And first declaring that Chryst did not vsurpe his preistheade but that he was appointed to yt by God he saied Sic Christus non semetipsum glorificauit vt Pontifex fieret sed qui locutus
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 solùm dicamus quare dixcrit secundùm 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 persō 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 cōd 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 thā 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 cōsessed 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 quòd Adam cùm tot annos natus esset genuit Seth. Ei cùm 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 Reuerà autem Dei filius nec esse coepit nec finem accipiet In ijs ergo maximis et verè diuinis fuit Melchisedech figura Christi Domini In sacerdotio autem quod hominibus magis quà m Deo conuenit Dominus Christus Pontifex fuit secundū 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
the perfecte nature of man and so confesseth Chryst to be verie God and verie Man folowed their master Eutiches and taught as in the Chalcedon Councell yt ys testified that Chryste before the adunacion was of two natures but after the adunacion he was but of one nature whiche was God and therfore denieng Chryste to be man confessed him onelie to be God Wherfor folowing Appollinaris Valentinus and Macedonius they wolde not receaue this common article of ourfaith Whiche was conceauedby the holie Goste born of the virgen Mary Nowe as these confessed Chryst to be God So this Theodorete labouring to proue him also to be man bringeth in this figure of Melchisedech whiche as by eternitie yt proueth him to be God For eternitie that ys to haue no beginning nor ending farre surmounteth the created nature of man and apperteineth to the increated nature of God So by the preisthead of Melchisedech whiche was in Chryst whiche being to base an office for God doth proprelie appertein to man he proueth Chryst to be a very Man Yf then the Aduersaries shall denie Melchisedech to be a figure of Chryst Aduersaries expositions maintein the heresie of Eutiches as touching his preisthead and sacrifice they shall take awaie the argument of this learned man and helping the parte of the heretikes shall weaken the parte of the catholiques And so where by the full and true applicacion of the figure Chryste ys proued to be both God and mā by the onelie applicacion of the eternitie whiche the Aduersaries wolde haue he shall be proued onelie God Nowe not onelie the argument of the matter proueth that this Authour brought in this figure cheifly to proue the manhead of Chryste whiche was the thing to be proued against Eutiches and that by the preisthead of Melchisedech But also his very plain woordes do proue the same For whē he saieth In sacerdotio quod hominibus magis quà m Deo conuenit Dominus Christus secundùm ordinem Melchisedech Pontifex fuit In the preisthead whiche more agreeth to mē thē to God our Lorde Chryste was an gigh preist after the ordre of Melchisedech Leauing the eternitie of the Godhead of Chryste wherof Melchisedech was a figure in that he ys ouerpassed in the historie with oute mencion made either of his beginning or ending He commeth to that parte that proueth him a man whiche was to be a preist after the ordre of Melchisedech What ys yt to be apreist but to do the office of a preist What ys the office of a preist the office of a preist ys to offer Sacrifice to God for sinnes as Office of a preist saincte Paule wittnesseth whiche also this authour alleaging for his pourpose bringeth in thus Si est ergo sacerdotum proprium offerre munera Christus autem quod ad humanitatem attinet sacerdos appellatus est non aliam hostiā quà m suum corpus obtulit Yf then yt be solie apperteining to preistes to offer sacrifice and Dial. 1. Chryste as cōcerninge his humanitie was called a preist he offred no other sacrifice but his own bodie Then maie we also conclude that Chryst being a preist after the ordre of Melchisedech and the office of a preist after the ordre of Melchisedech ys to offer soche sacrifice as to that ordre apperteineth therfor Chryst offred soche sacrifie as to that ordre apperteineth Yt apperteineth to that ordre to offer bread and wine Wherfore Chryst sacrisiced in bread and wine In bread and wine I saie a kinde of foode of more excellencie then the bread and wine whiche did figure yt I meen with Theodoret and sainct Hierom the bodie and blood of Chryst the true bread and true wine whiche feadeth vs to liue the true life the life that endureth and faileth not Qui manducat Ioan. 6. hunc panem viuet in aeternum He that eateth this bread shall liue foreuer What neadeth me anie more to saie here seing that bothe sainct Hierom and Theodorete do thus plainly and agreablie as ye haue heard declare that Melchisehech was a figure as well of the preisthead and sacrifice of Chryst in that he offred sacrifice to God in bread and wine as of his eternitie for he ys accompted withoute ffather without mother without beginning or ending But Reader when thowe seest them so manifestlie erre and so maliciouslie impugne that whiche the holie Fathers doo teache by so plain sentence and expresse woordes as can not but be seen and perceaued except wher malice blindeth thinke with thy self that iust cause ys ministred vnto thee to feare them and their sainges in other matters Thus much for thy aduertisement by the waie being saied gentle Reader I will for thy further instruction and confirmacion of the matter bring yet mo wittnesses of the trueth herof THE ONE AND THIRTITH CHAPITER CONcludeth this matter of Melchisedech by saincte Augustin and Damascen AS ye haue allredie heard some auncient men of Chrystes Parliament howse agreablie testifieng the trueth of the figure of Melchisedech euen as yt hath ben enacted and receaued from the beginninge of the same howse So shall ye heare one coople more of them doing the like and so shall we ende the explicacion of this prophecie of the psalmist as touching the preisthead of Chryste after the ordre of Melchisedech Sainct Augustin writteh of the matter thus Erant sacrificia antea Iudaeorum secundùm ordinem Aaron in victimis pecorum hoc in Iu Psa 33. mysterio Nondum erat sacrificium corporis sanguinis Domini quod fideles norunt qui Euangelium legerunt quod sacrificiū nunc diffusum est toto orbe Proponite ergo vobis ante oculos duo sacrificia illud secundùm ordinem Aaron et hoc secundùm ordinem Melchisedech Scriptum est enim turauit Dominus et non poenitebit eum Tu es sacerdos in aeternum secundùm ordinem Melchisedech De quo dicitur Tu es sacerdos in aeternum secundùm ordinem Melchisedech De Domino nostro Iesu Christo Quis enim erat Melchisedeh Rex Salem Saleni autem fuit Ciuitas illa quae postea sicut docti prodiderunt Hierusalem dicta est Ergo antequam ibi regnarent Iudaei ibi erat ille sacerdos Melchisedech qui scribitur in Genesi sacerdos Dei excelsi Ipse occurrit Abrahae quando liberauit Loth de manu persequentium et prostrauit illos à quibus tenebatur et liberauit fratrem Et post liberationem fratris occurrit et Melchisedech Tantus erat Melchisedech à quo benediceretur Abraham protulit panē et vinum et benedixit Abraham et dedit ei decimas Abraham Videte quid protulit et quem benedixit et dictum est postea Tu es sacerdos in aeternum secundùm ordinem Melchisedech Dauid hoc in spiritu dixit longè post Abraham Temporibus autem Abrahae fuit Melchisedech De quo alio loco dicit Tu ès sacerdos in aeternum secundùm ordinem Melchisedech nisi
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. cōt Iudaeos The preist head of Chryst shal not be chaūged 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 Epistolā 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 quotidiè 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 heauē and goeth her course and shall continewe So shall this blessed mysterie abide in his state and shall go forwarde and cōtinewe 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 ād maie-wel beioined to yt as I haue doē 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 vpō 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 cōtinewe vntill Chrystes cōminge 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 cōtra 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 frō 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 Certè hoc negare non Augustin li. aduersus Iudaeos potestis o Iudaei non solùm 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 tantùm 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 verò ex vobis atque in vobis acceptare sacrificia qui Dei praecepta custodiunt hoc non est cur possit dici vbi nullus omnino vestrum est qui secundùm 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 secundùm 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 Israël Vnde alibi dicit Ecclesiae suae Et qui eruit te ipse Deus Israël vniuersae terrae vocabitur Scrutamini scripturas in quibus putatis vos vitam habere aeternam profectò haberetis si Christum in eis intelligeretis teneretis Sed perscrutamini eas ipsae testimonium perhibent de hoc sacrificio mundo quod offertur Deo Israël 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 secundùm ordinem Aaron sed secundùm 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 Quòd autem ait Tu es sacerdos in aeternum secundùm 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 à 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 verè est cibus sanguis meus verè 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—… of beastes ys vanished awaie whiche was of the ordre of Aaron and thaâ—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 Cùm venerandam illam coenam narrauit quomodò ante passionem ipsam dedit sanctis suis Discipulis quòd accepit calicem quòd accepit panem actis
gratiis sanctificauit quòd dixit ea per quae significauit mysterium cùm ea ipsa verba dixit deinde procidit orat supplicat diuinas illas voces ipsius vnigeniti seruatoris nostri etiam in donis propositis applicans vt suscepto eius sanctissimo omnipotente Spiritu conuertatur quidem panis in ipsum preciosum sanctum eius corpus vinum autem in ipsum immaculatum sanctum eius sanguinem Haec cùm orauit dixit vniuersum sacrificium peractum perfectum est dona sunt sanctificata hostia integra perfecta effecta est magna hostia victima quae pro mundo mactata est supra sacram mensam sita cernitur Panis enim non ampliùs figura Dominici corporis neque donum ferens imaginem veri doni neque ferens aliquam descriptionem ipsius seruatoris passionum tanquà m in tabula sed ipsum verum donum ipsum sanctissimum corpus Domini quod omnia illa verè suscepit probra contumelias vibices quod crucifixum quod interfectum quod sub Pontio Pilato pulchrum testimonium confessum est quod colaphis appetitum quod contumelijs affectum sputa passum est felgustauit Similiter vinum ipse sanguis qui exilijt occiso corpore hoc corpus et sanguis qui ex Spititu sancto constitutus est natus ex Maria virgine qui sepultus est qui resurrexit tertio die qui ascendit in coelos sedet ad dexteraÌ„ Patris When he hath declared that honourable Supper and howe he gaue yt before hys passion to hys holie disciples and that he tooke the bread and tooke the cuppe and geuing thankes sanctified them and saied those woordes by the which he declared the mysterie And when he hath spoken those woordes then he falleth down and praieth and maketh humble request applieng those sainges of God the onely begotten Sonne our Sauiour to the giftes The bread of the Sacrament ys turned into the verie bodie of Chryst aÌ„d wine into his blood and ys no figure of them sett furth that hys Almightie and most holie Spirit being receaued the bread maie be turned into the self same preciouse and holie bodie of him and the wine into the self same immaculate and holie bloode of him When he hath praied and saied these thinges all the whol sacrifice ys throughlie doeÌ„ and perfected and the giftes are sanctified and an wholl and perfecte host ys made And the great host and sacrifice whiche was ssain for the worlde ys seen sett vpon the holie table For the bread ys no more a figure of our Lordes bodie neither ys yt the gifte bearing the image of the true gifte neither as in a table but the very gifte yt self the verie most holie bodie of our Lord whiche verilie suffred reproches contume lies beatinges which was slain whiche confessed a goodlie testimonie vnder Ponce Pilate which being buffited and with contumelies affected suffred spitting and tasted gall Likewise the wine ys the self same blood that gusht oute of the ssain bodie This ys the bodie and bloode that was made by the holie Gost borne of the virgen Marie which was buried which rose again the thirde daie whiche ascended into heauen and sitteth at the right hand of God the Father Thus moch this Authour who as he hath verie plainly and fullie testified the sacrificing of Chrystes bodie in the holie table So doth he immediately in the next chapiter declare the commaundement of Chryst vnto the Apostles Idâ—ca 28. and the Church to doo the same aÌ„d saieth thus Ipse dixit Hoc est corpus meum hic est sanguis meus Ipse etiam inssit Apostolis per Apostolos vniuersae Ecclesiae hoc facere Hoc enim inquit facite in meam recordationem Non iussisset autem facere nisi esset potestatem daturus vt possent hoc facere He saied this ys my bodie this ys my blood He also commaunded his Apostles and by hys Apostles the vniuersall Churche this to doe For do ye this saieth he in my remembrance But he had not commaunded them to doo yt except he wolde geue theÌ„ power that they might doo yt And in the end of this chapiter he saieth thus Dominus autem videtur contrectatur per veneranda sacra mysteria vt qui naturant nostram susceperit ferat in aeternum Haec est sacerdotij potestas hic est sacerdos Etenim qui seip sum semel obtulit sacrificauit à sacerdotio non cessauit sed perpetuum hoc sacrificij munus nobis obit per quod etiam est aduocatus pro nobis ad Deum in aeternum Owre Lorde ys seen and felt by the honourable and holie mysteries as he who hathe bothe taken our Nature vpon him and will beare yt for euer Thys ys the power of the preisthead This ys the preist For be that hath once offred and sacrificed himself Chryst ceasseth not to execute his perpetuall preist hood and Sacrifice ceaseth not from hys preisthead but he dothe execute the perpetuall office of sacrifice in vs by the which also he ys Aduocate for vs to God for euer Nowe this Authour as other before haue don hath taught vs both that Chrystes bodie ys sacrificed and also that he hath commaunded hys Apostles and by the Apostles all the Churche to doo euen the same And therto he hath also geuen power to hys Church to offre Chryst For as this Authour saieth except he had geuen powre to doe yt he wolde neuer haue commaunded yt to be doen. And that the verie bodie and blood be sacrificed and not onelie a peice of bread eaten in the remembrance of Chryst this Authour so plainlie teacheth that this Proclamer can not auoid him but as hys Father Luther did aunswer saincte Iames epistle in the matter of iustificacion reiecting the same epistle For first to auoid the figures tropes and signes whiche the Aduersaries comonlie cast vpon this matter this Authour saieth that by the Almightie powre of the Spirit of God the bread ys turned into the very bodie of Chryst and not into an image of Chryst And the wine into hys immaculate bloode Secondarely to auoyd their figures by expresse woordes he saieth that Note this master Juel aÌ„d see your hereticall doctrine directlie impugned after the consecracion the bread ys no more a figure of our Lordes bodie neither ys yt an image of the verie thing neither an onely description of Chryst as a thing might be described in a table but yt ys the thing yt self euen the verie same bodie that was crucified and the self same bloode that yshued out the same crucified bodie What can we haue more What more plainesse can be desiered Ye see that the bodie of Chryst ys offred in sacrifice ye see that powr authoritie and commaundement ys geuen to the Church so to doo And nowe I doubte not but the reader seeth good plain
how reuerentlie he frameth himself toward the worke of God in this blessed and wonderful mysterie And certifieth vs that yf ye aske him howe the bread and wine be made the bodie and blood of Chryste he will aunswer that the holie Goste aboue speache and vnderstanding woorketh these thinges In the whiche woordes we are not onelie admonished by his example to speake reuerentlie of the mysteries of Chrystes Church but we are also taught that yt ys not man that woorketh this wonderfull worke or to vse the maner of speache that the Deuell teacheth his disciples yt ys not the preist that maketh God but yt ys the holie Goste who aboue that that man can speake or conceaue woorketh this wonderfull A plain place for the presence and trāsubstanciation worke And though this be the principall thing that in this authour ys at thys present to be sought yet note also by the waie for the presence of Chryste in the Sacrament that he bothe teacheth that the bread and wine be made the bodie and blood of Chryste and also the mean howe that by the worke of the holy Gost ys brought to passe For the bread and wine be transsumed saieth he that ys turned transmuted chaunged transelementated as the fathers saie and as the Church nowe saieth transubstanciated which ys as moche to saie as the substance of bread and wine ys turned into the substance of the bodie and blood of Chryste Chrysostom who liued long before Damascen writeth also of this matter Chrysost homil 2. in 2. Tim. thus Velo quiddam adijcere planè mirabile nolite mirari neque turbemim Quid verò est istud Sacra ipsa oblatio siue illam Petrus siue illam Paulus siue cujusuis meriti sacerdos offerat eadem est quam dedit Christus ipse Discipulis quamue saccrdotes modò conficiunt Nihil habet ista quà m illa minus Cur id quia non hanc sanctificant homines sed Christus quiantè illam sacrauerat Quemadmodum enim verba quae locutus est Christus eadem sunt quae sacerdotes nunc quoque pronunciant ita oblatio I will adde herevnto a certain thing plainlie wonderful and meruail ye not neither be troubled And what ys that The holie oblacion whether Peter or Paule or a preist of anie Sacrifice of the Masse what preist soeuer offre yt ys al one with that whiche Christ did maner of life doo offer yt yt ys euen the same that Chryste gaue vnto hys disciples and that the preistes doo nowe consecrate This hath nothing lesse then that why so Bicause men doo not sanctifie thys but Chryste who did consecrate that other before Euen as the woordes that Chryste spake are the same whiche the preistes doo nowe pronounce So also ys the oblacion Thus moche Chrysostom Whom ye haue heard not onelie teaching that Chryst dothe sanctifie the table nowe who did hallowe the table in the last Super but also with a plain negatiue denieng that men doo sanctisie yt Whiche Chrysostom also in an other place speaketh more plainly to thys matter The woordes ther maie be an exposition of these woords here and be after the phrase of speache that ys vsed nowe a daies And therfore I thinke yt expedient to asscribe them Nunc ille praestò est Christus qui illam ornauit mensam ipse istam quoque consecrat Non enim homo est qui proposita de consecratione mensae Domini corpus facit sanguinem sed ille qui pro Chrysost homil 30. de predu nobis crucifixus est Christus Sacerdotis ore verba proferuntur sed Dei virtute consecrantur gratia Hoc est ait corpus meum hoc verbo proposita consecrantur The same Chryste ys nowe present whiche did beautifie that table he also dothe consecrate this For yt ys not man which with the consecracion Not man but Chryst hiself doth consecrate maketh the thinges of the table that be sett furth the bodie and blood of our Lorde but he that was crucified for vs euen Chryste The woordes are spoken by the mouthe of the preist but they be consecrated by the power of God and grace This ys saieth he my bodie with this woorde the thinges sett furth are consecrated Thus Chrysostome Do ye not see the doctrine of the Church yet euery wher like Do ye not heare Chrysostō by directe woordes aunswer these slaunderouse heretikes saing that yt ys not man that doth make the bodie of our Lord and blood but he that was crucified for vs euen Chryste Of whose woordes also as before of Damascē learn not onelie who doth consecrate but also what ys doē and consecrated Thys ys doen saieth Chrysostome that Chryste maketh the bread A plain place for the Procl and wine which be the thinges sett furth to be his bodie and blood Here ys no mēcion of any figure or signe but plain speache they be made hys bodie and blood which thing all catholike fathers doo teache And that as well of the Latin Church as of the Greke Church we maie see the trueth with full consent and agreement testified S. Ambrose shall also be brought furth as a wittnesse in thys matter Who treacting of the blessinges of the Patriarkes and emong them of the blessing of Aser and of the mysterie of the same for Aser by interpretacion ys riches saieth thus Quis igitur diues nisi vbi altitudo diutiarum est sapientiae scientiae Hic ergo diues est thesaurus huius pinguis panis quem qui manducauerit esurire non poterit Hunc panem dedit Apostolis vt diuiderent populo credentium Hodieue dat nobis eum Amb de Bened. Patriarch c. 9 quem ipse quotidie sacerdos consecrat suis verbis Hic ergo panis factus est esca sanctorum Who ys then riche but he in whom ys the great deapth of of wisdom and knowledge This riche man then ys the treasure of this fatte bread which who shall eate he can not hungar This bread he gaue to his Apostles that they shoulde diuide yt to the beleuing people Christ doth dailie consecrat with his owne woordes And nowe he geueth the same to vs whiche he being the preist◠dothe dailie with his owne woordes consecrate This bread then ys made the meat of the holie In these woordes saincte Ambrose saieth that the preist doth consecrate but what preist ys yt the preist in whome ys the deapt of the riches of wisdom and knowledge of whom saincte Paule speaketh to the Collossians whiche ys Chryste For ther ys none that can consecrate with his owne woordes but Chryste And with his woordes the consecracion ys doen as saincte Ambrose saieth in an other place Hoc igitur astruamus quomodò potest qui panis est corpus esse Christi Consecratione Consecratio Li. 4. de Sacra cap. 4. igitur quibus verbis est et cuius sermonibus Domini Iesu Nam reliqua omnia quae dicūtur laus
Deo defertur oratione petitur pro populo pro regibus pro caeteris Vbi venitur vt cōsiciatur venerabile Sacramētū iā non suis sermonibus vtitur sacerdos sed vtitur sermonibus Christi Ergo sermo Christi hoc conficit Sacramentum Let vs then teache this How Cōsecraciō how yt ys doen cā that that ys bread be the bodie of Chryste By consecraciō By what ād whose woordes ys the consecracion Of our Lord Iesus For all the other things that be saied laude ys geuē to God peticiō ys made in praier for the people for kinges and other Whē the time ys comed that the honorable Sacrament shall be made then the preist vseth not his owne woordes but the woordes of Chryste Therfor Yt ys the woorde of Christe that maketh this Sacrament A plain place of S. Amb. for master Iuell Thus moche S. Ambrose whose woords are so plain that I nede not by notes vnto yow declare the same ād his testimonie so cōsonaunt and agreable with the Fathers before alleaged for this matter her hādled that ye maie euidētlie perceaue howe one trueth and the self same doctrine hath bē cōstantly taught in the diuerse ages in the whiche these Fathers liued And to ascend a litle higher and nearer to the Apostles time we will for the full declaracion of this treuth and doctrine allready auouched heare Eusebius Emis in homil pasch Christ doth consecrate his own bodie by turning the substance of bread c. the testimonie of Eusebius Emissenus an auncient Father in Chrystes church who saieth thus Inuisibilis sacerdos visibiles creaturas in substantiam corporis sanguinis verbo suo secreta potestate conuertit The inuisible preist with his woord by a secret power turneth the visible creatures into the substance of his bodie and bloode Thus Eusebius Whome heare yowe here tomake the bodie of Chryste dothe not the inuisible preist which ys our Sauiour Iesus Chryste and not the preist who ys but the ministre as the Auersaries maliciouslie blaspheme But leauing to thee gentle reader to weigh and consider what maner of people they are that haue feigned soche abhominable vntrueths as to saie to deceaue with all that the preist made God and to iudge what credite aught to be geuen to soche as with lies slaunders and blashemies go aboute to maintein their detestable heresies I will ioin one more of like auncientie to this Eusebius and then I trust this maie satisfie thee in this matter And this shall be Cyprian that holie martir who speaking of euell receauers Cypr. decoena Dom. saieth thus Melius erat illis mola asinaria collo alligata mergi in pelagus quà m illota conscientia de manu Domini accipere qui vsque hodie hoc veracissimū sanctissimū corpus suū creat sanctificat et benedicit piè sumentibus diuidit Yt were better for thē a milstone tied to their neckes to be drowned Christ doth create sanctisie and blesse his own bodie a plain saig of S. Cyp. in the sea then with an vnwasshed consciēce to take the morsell at the hāde of our Lorde who vntill this daie doth create and sanctifie and blesse and to the godlie receauers diuide this his most true and most holie bodie Thus Cipr. Do ye not see and learn by this holy martir who doth make the bodie of Chryst in the Sacrament Oure Lord saieth he dothe euen till this tune create sanctifie and blesse this his most holie bodie Note also against these signe makers and figure feigners that he saieth not he createth a bodie But his bodie Corpus suum and not an imaginatiue bodie but veracissimū sanctissimū corpus suū his most true ād most holie bodie And he did not onelie so do in his last supper as the Petrobrusiās saied sed vsque hodie creat vntil this daie he dothe create sanctisie and blesse this his most true and most holie bodie Wherbie ys taught that Chryste and none other dothe cōtinuallie create in that holie ministraciō ād make his bodie Nowe ye haue heard frō the latter daies vntill the time of this holie martir Cipriā and Eusebius before alleaged who were nere to the primitiue churche what hath bē taught as cōcerning this matter in diuerse ages and that Supra li. 1. cap. 31. aswell in the Greke Church as in the Latin Churche whiche ys that Chryste himself doth woorke this wonderfull worke of consecracion to make present in this blessed sacrament his verie bodie and bloode and not the preist who as Chrysostom hath taught speaketh the woordes but the power and grace of God dothe consecrate the thinges Wherfore Reader take hede of this wicked sorte of people who as ye maie perceaue haue not onelie for the setting furthe of their wicked heresies wickedlie slaundered the wholle Churche and the holie ministerie of the same But also most impudētlie haue spoken the contrarie of that that the famouse learned holie Fathers haue taught What trueth maie be thought to be in thē in other matters by this ye maie coniecture But nowe leauing this matter as sufficientlie declared and proued against them I will resume my entended pourpose to expownde the sixt of saincte Iohn wherof ye haue heard one texte and the testimonie of diuerse Fathers auouching the same to be vnderstanded of the blessed Sacrament and of the reall presence of Chrystes bodie in the same Nowe will I proceade to other textes in the same chapiter touching this matter THE NINTH CHAPITER EXPOVNDETH THE next text that foloweth in sainct Iohn THe next text folowing in the sixt chapiter of saincte Iohn ys this Litigabant ergo Iudaei adinuicem dicentes Quomodò potest hic nobis carnem suam dare ad manducandum The Iewes stroue emong them Ioan. 6. selues sainge How can this felowe geue vs his flesh to eate The Iewes vnto whom as saincte Paule saieth vsque in hodiernum diem cùm legitur Moyses velamen positum est super cor eorum Vntill this daie when 2. Cor. 3. Moyses ys red the veill ys putt vpon their heartes their vnderstandinges being carnall and couered with so grosse a veill that they coulde not perceaue the spirituall talke of Chryste they stroue together and asked howe he coulde geue them his flesh to eate They lacked the right principle of the vnderstanding of his matter whiche ys faith Esay 7. For Nisi credideritis non intelligetis Vnlesse ye beleue ye shall not vnderstaud They did not vnderstand yt bicause they did not beleue yt No more shall they vnderstande vntill they turne vnto God by true beleif as saincte Paule saieth Cùm autem conuersi fuerint ad Dominum auferetnr velamē de corde eorū Neuerthelesse when they turne to our Lord the veile shall be taken awaie frō their hearte And then shall they not vse this woorde of incredulitie and doubtfullnesse whiche neuer passith from man but in the wante of faithe as saieth Chrysostom
to maintien his heresie the reader he here vttereth a manifest and shamefull vntruthe and abuseth the Scripture for the maintenaunce of his heresie to wickedlie For he to make the readers beleue that the coming in of Chryste into the house and the goinge of the Apostles out of prison was of one maner saieth that the goinge oute of the Apostles and the coming in of Chryste were bothe the doores being shett Which ys verie false and directlie against the truth of the scripture For as concerning the going oute of the Apostles out of prison Looke the actes of the Apostles and ye shall finde that they went not oute the doors being shett as this man vntrulie reporteth but the doores being open Whiche thing the holie Goste lefte not vndeclared For thus shall ye reade ther The cheif preist rose vppe and all they that were with him which ys the secte of the Saduces and were full of indignacion and laied handes on the Apostles and putt them in the common prison But the Angell of our Lord by night opened the prison doors and brought them furth and saied Go and stande and speake in the temple to the people all the woordes of life When they heard that they entred earlie in the morning and taught But the cheif preist came and they that were with him and called a councell together and all the elders of the children of Israell and sent men to the prison to fetch them when the ministers came and fownde them not in prison they returned and tolde saing The prison trulie we founde shette with all diligence and the kepers standing withoute before the doores but when we had opened we fownd no man within In this scripture first note that when the Apostles were committed to prison the Angell of God came by night and opened the doores of the prison and not onelie opened the doores but also brought the Apostles oute Then ys yt false that this man saieth that the Apostles went oute of the prison the doores being shett Trueth yt ys that the doores were made fast again after their departure For the messengers that came in the morning to fetche the Apostles reported that they fownd the doores shet with all diligence and the kepers standing before the doore And herin wolde the holie Goste the miracle to be noted that the Angell opened the prison doores and shett them again and brought furth the Apostles and the kepers standing at the doore perceaued not But yet he wolde not this miracle of their going oute to be like the miracle of Chrystes Cominge in For as touching the Apostles the holie Goste plainly reporteth howe they went oute by the helpe of the Angell opening the doores But in Chrystes coming in ther ys no meanes declared howe he came in but yt ys absolutely spoken Venit Iesus ianuis clausis Iesus came the doores being shette signifieng that he came in Chryst entred in to his Apost the doores being shett more miraculouslie by the power of his Godhead not requiring the aide of the opening of any dore But that ye maie perceaue that I do expownd and vnderstand this facte and miracle of Chryste as the holie fathers doo and that ye maie the better credite the matter ye shall heare howe they vnderstand this place of saincte Iohan. Chrysostom to proue the Mother of Chryste a virgen both before and after his birth alleageth this place and saieth thus Sancta Maria beata Maria mater et Chrysost homil de Ioan. Bapt. virgo Virgo fuit ante partum virgo post partum Ego hoc miror quomodò de virgine virgo natus sit post nationem virginis mater virgo sit Vultis scire quomodò de virgine natus sit post natiuitatem mater ipsa sit virgo Clausa erant ostia ingressus est Iesus Nulli dubiū quin clausa sint ostia qui intrauit per ostia clausa non erat phantasma non erat spiritus verè corpus erat Quid enim dicit Respicite videte quia spiritus carnem ossa non habet sicut me videtis habere Habebat carnes habebat ossa clausa erant ostia Quomodò clausis ostijs intrauerunt ossa caro Clausa sunt ostia intrat quem intrantem non vidimus Vnde intrauit omnia clausa sunt locus non est per quem intret tamen intus est qui intrauit Nescis quomodò factum sit das omnipotentiae Dei Da potentiae Dei quia de virgine natus sit The holie Marie the blessed Marie mother and virgen she was a virgen before birth a virgen after birth I merueil at this howe of a virgen a virgen shoulde be born and after the birth of a virgen the mother shoulde be a virgen Will ye knowe how he was born of a virgen and after the birth howe she was both mother and virgen The doores were shett and Iesus entred in No man doubteth but that the doores were shette He that entred by the shett doors was no phantasie he was no spirit he was verilie a bodie For what saied he Looke and see that a spirit hath no flesh and bones as ye see me haue He had flesh he had bones and the doores were shette Howe did slesh and bones enter the doore being shette The doores be shette and he goeth in whome we sawe not going in How did he go in all thinges are closse ther ys no place by the which he might go in and yet he ys within that went in and yt doth not appeare howe he went in Thowe knowest not and doest referre yt to the omnipotencie of God Geue this also to the omnipotencie of God that he was born of a virgen Saincte Hierom vseth the same argumēt to the same pourpose and saieth Hieron in Apologia cont Jouin. Respondeant mihi quomodò Iesus ingressus est clausis ostijs cùm palpandas manus latus considerandum ossacarnemue monstrauerit ne veritas corporis phantasma putaretur Et ego respondebo quomodò sancta Maria sit mater virgo virgo post partum mater antequà m nupta Let them aunswer me saith saincte Hierom howe Iesus entred in the doores being shette when leste his bodie shoulde be thought a phantasie he shewed both flesh and bones and his handes to be felt and his side to be considered And I will aunswer them howe the holie Marie maie be bothe a mother and a yirgen A virgen before birth a mother before she was knowen of man In bothe these Autours we maie perceaue not onelie by their woordes but also by the argument whiche they make that the doores remained still shette both at the entring in of Chryste in to the house and after that he was entred in wherbie they proue that the clausures of the virginitie in the virgen Marie remained closse both before the birth in the birth and after the birth of Chryste Nowe yf the doores did open at the going
Lorde Wherfore yt ys manifest that as the woorthie or vnwoorthie receauing ys referred to the Sacrament so ys the honour or dishonour doen by the same referred also to the Sacrament Wherfor then S. Paule teaching the chrystian people to examen them selues and to prepare them selues that they maie be woorthie receauers of so woorthie a Sacrament taught them in that to honoure the Sacrament Vnto all this this maie be added that forasmoch as S. Paule taught the Corynthians and by them all Chrystian people the presende of Chryst in the Sacrament that he might well teache them to honour him in the Sacrament For wher Chryst ys verilie present ther ys no daunger but the chrystian maie their honoure him That S. Paule teacheth the presence yt shall be made manifest to yow in the thirde booke wher the scriptures of S. Paule shall be more at large handled Wherfor to auoide prolixitie I leaue to speake anie more of them here But this maie be saied here that forasmoche as the woordes of Chryste whiche we haue nowe in hande do teache vs the presence of Chryst in the Sacrament that we maie also honour Chryst in the Sacrament And to conclude against this Proclamer ye maie perceaue by that that ys saied that S. Paule taught vs to honoure the Sacrament THE FIVE AND FOVRTETH CHAP. PROVETH BY the same doctours that the Proclamer nameth that the Sacrament ys to be honoured AFter this man had abused the scriptures to makesome shewe of his wicked pourpose he vsed his like synceritie in naming certain doctours whiche doctours as he saieth neuer make mencion in anie of their bookes of adoring or woourshipping of the Sacrament To declare the trueth of this man we will first produce them whome he hath named as making for him and afterwarde some other Among those whome he nameth Chrysostom ys one A merueillouse thing to see the impudencie or ignorance of this man He nameth Chrysostome as one who in his bookes maketh no mencion of the honouring of Chryst in the Sacrament and yet among all the learned Fathers that writte ther ys none that maketh more often and more plain mencion of that matter then he doth To bring manie of his testimonies the condicion of this rude booke will not suffer for yt wolde therby growe to great ▪ Wherfore one or two places shal be brought whiche shal so clerelie opē this matter that I beleue Reader thowe wi lt merueill that this Proclamer durst for shame name Chrysostome as one that maketh no mencion of the honouring of Chryst in the Sacrament In one place thus he saieth Cùm autem ille Spiritum sanctum inuocauerit Chrys de sacerd li. 6. sacrisiciumue illud horrore ac reuerentia plenissimum perfecerit communi omnium Domino manibus assiduè pertractato quaero ex te quorum illum in ordine collocabimus Quantam verò ab co integritatem exigemus quantam religionem Consideraenim quales manus illas administrantes esse oporteat qualem linguam quae verba illa effandat Denique quae anima non puriorem sanctioremue conueniat esse animam quae tantum illum tamue dignum spiritum reoeperit Per id tempus Angeli sacerdoti assident caelestium potestatum vniuersus ordo elamores excitat locus Altari vicinus in illius honorem qui immolatur Angelorum choris plenus est Id quod credere abundè licet vel ex tanto illo sacrificio quod tum peragitur Ego verò commemorantem olim quendam audiui qui diceret senem quendam virum admirabilem ac cui reuelationum mysteria multa diuinitus fuissent detecta sibi narrasse se tali olim visione dignum a Deo habitum esse ac per illud quidem tempus derepentè Angelorum multitudinem conspexisse quatenus aspectus humanus ferre poterat fulgentibus vestibus indutorum Altare ipsum circundantium Denique sic capitc inclinatorum vt si quis milites praesente Rege stantes videat id quod mihi ipse facilè persuadeo When he mening the preist hath called vpon the holie Gost and hath perfected that sacrifice most full of horrour and reuerēce when the vniuersall Lorde of all thinges ys in his handes handeled I aske of thee in what order of men shall we place him howe great integritie shall we require of him howe great religion or godlinesse Consider also what hands those aught to be that doe ministre What maner of tounge that speaketh those woordes mening the woordes of consecraciō last of al that it ys meet that that soule be purer and holier then anie other soule that receaueth him so great Angells attende vpon the preist in the time of oblacion and a visiō therof shewed to an olde man and so woorthie a spirit At that time the Angells also geue attendance to the preist and all the wholl order of the heauenlie powers singpraises and the place nighe to the Aultar in the honour of him that ys then offred in sacrifice ys full of Angells which thing a man maie fullie beleue for that great sacrifice that then ys doen. Trulie I also did once heare a certain man reporting that an olde woorshippefull man vnto whome manie secretes were by Gods pleasure reueiled declared vnto him that God did vouchefaif to shewe him soche a vision and that at that time as farre as the sieght of man might beare yt he sawe sodenlie a multitude of Angells cloathed in bright garmentes compassing the Aultar aboute and afterwarde so bowing downe their heads as yf a man shoulde see soldiours stand when the king ys present Whiche thing I easely beleue Thus Chrysostome In this saing easie yt ys to perceaue howe honorably he thinketh of the Sacrament and what honoure he thinketh yt of For that the Sacrament ys so honourable he knoweth not wher to place the preist that dothe consecrate yt He questioned what hands they aught to be that handle the vniuersall The vniuersall Lorde of all handled by the preist Lorde of all thinges What toung that aught to be that speaketh the mightie woordes of consecracion howe pure that soule aught to be that receaueth so woorthie a thing yea he acknowlegeth the Sacrament to be so honourable that he saieth that the Angells in the time of the ministracion of yt doe assist the preist and attend and for confirmacion of this he bringeth in a vision of an holie man who sawe Angells in bright garmentes Angells honoure the Sacram. stand aboute the Aultar and bowing downe their heades to honour the Sacrament Whiche thing Chrysostom saieth he did beleue Yf man for the ministracion of the Sacrament be so honourable yf yt be soche as Angells do honour yt howe moche aught man to honoure yt That man aught to honour yt the same Chrysostome in the ordre of the Masse by him sethfurth by his owne practise declareth wher we finde his praier and after his praier his rule for the honouring of this Sacrament Thus
ys this Authour who willeth vs to merueill at yt doth declare for no wise man willeth men to merueill wher no thinge ys to merueilled at Wherfore in this Sacramēt something ys wrought wher at we maie iustlie merueill whiche ys in dede the merueillouse worke of God to make present the bodie of Chryste our Sauiour But I see I stande to long in the alleadging of the Fathers wherfor leauing theise auncientes whiche haue taught vs the practise of the primitiue Churche in the adoracion of the holie Sacrament we will among manie of the later time heare but holie Bernardo to see the agreement of the two times Christus enim pridie quà m pateretur Discipulis suis huius sacramenti formam praescripsit efficaciam exhibuit Cùm adhuc caenaretur surrexit à caena Discipulorum pedes Dominus Bernar. de dign sacer vniuersorum lauit Dehinc ad mensam regressus ordinat sacrificium corporis sanguinis sui Christus in coena illa munerans munus cibans cibus conuiua conuiuium offerens oblatio Obstupescentes admiramtui nulli Angelorum nullis spiritibus supernis sed hominibus nec tamen omnibus sed ordini vestro tantùm mandatam esse tanti sacramenti celebrationem in altari quod Christus fecit manibus suis in coena Paschali Quid facis indigne quid facis homo ingrate Adora deuotiùs recole frequentiùs in Sacramento altaris salutem mundi pro te passam Chryste the daie before that he wolde suffer prescribed to his disciples the forme of this Sacrament he declared the efficacie of yt When they were yet at supper he rose from the same and being the Lorde of all washed the feete of his disciples After that being returned to the table he ordeined the sacrifice Chryst in his supper the geuer and the gifte the feeder and the foode the seaster and the feast the offerer and the offering of his bodie and bloode In that supper Chryst was the geuer and the gifte the feede and the foode the feaster and the feast the offerer and the offeringe Wonder ye therfor and merueill for to none of the Angells to none of the heauenly spirittes but to men neither yet to all men but onely to your order was appoincted the celebracion of so great a Sacrament in the aultar which Sacrament Chryst made with his handes in the Paschall supper what doest thowe thowe vnwoorthie man What doest thowe thowe vnthankfull man In the Sacrament of the aultar adore deuoutely remembre often the health of the worlde that suffred for thee Of this Sainct Bernarde we maie first learn as he did of the Euangelist Sainct Iohn Chrystes order both in the preparacion of his Apostles towarde Washing of the Apostles feet what yt signifieth the institucion of the holie Sacrament and also what he himself did in the same institucion He prepared his Apostles towarde the institucion not onely signifieng to them by the washing of their feet that they and all chrystians that will come to this holie mysterie must be pure and clean from all wordlie vnclenlie and eartlie affections and also humble meke and lowly not onely to God with all submission being readie to obey his holie commaundements but also by penance for the transgression of anie of them and therwith meke and lowly one to an other Yf I saieth he haue washed your feete being your Lorde and master yowe also aught to wash Joan. 13 one an others feet For I haue geuen yowe an example that as I haue doen ye shoulde so doe Thus moch doen for the preparacion of his Apostles and all Chrystians he returneth to the institucion of the Sacrament In the which what he did S. Bernarde also declareth He did saieth he ther institute the sacrifice of his bodie and bloode and of his bodie and bloode ther ys no other sacrifice but the same his bodie and bloode And that he so did S. Bernarde teacheth by the woordes immediatelie folowing For he saieth that in that supper Chryst was the geuer and the giste The feeder and the foode The feaster and the feast The offerer and the offering Marke well gentle Reader these propre speaches For as they contein a notable declaracion of the trueth So also be they not spoken withoute imitacion of holie auncient doctours For the first yf Chryst him self were in his supper the geuer the feader the feaster and the offerer as most certenlie he was then was he also the thing that was geuen he was the foode or meat that was eaten he was the wholl feast he was the oblacion What ys Chryst him self but God and man Then was Chryst God and man so geuen of him self in the last supper These maner of speaches be vsed of S. Hierom S. Ambrose and S. Augustine S. Hierom saieth thus Dominus Iesus ipse conuiua conuiuium ipse comedens Hieron ad Hedib q 2 Amo orat Prapar ad missam 〈…〉 in psal 33. conc 1. qui comeditur Owre Lorde Iesus he ys bothe the feaster and the feast he ys the eater and that which ys eaten Sainct Ambrose praing to Chryst saieth Tu es sacerdos sacrificium mirabiliter ineffabiliter constitutus Thowe arte the preist and the sacrifice wonderfullie and vnspeakeablie appoincted Sainct Augustin speaking of Chryst saieth Ferebatur manibus suis He was born in his owne handes Then Chryste bearing him self in his owne handes was bothe the bearer and that was born These I hauebroughtin that the Reader might perceaue that S. Bernarde hath not framed soche maner of speaches of his owne inuencion but hath taken thē of the Farhers by imitacion Whiche maner of speaches I haue the more willingly setfurth at large bicause they doe verie well and godly declare the true catholique faithe they mightilie ouerthrowe the heresie of the Aduersarie they also confirme and comfort the true chrystian notablie prouinge vnto vs the presence of Chryst in the Sacrament This presence of Chryst by S. Bernarde so setfurth then he putteth vs in Chryst in the Sac. denoathe to be adored minde of our duetie sainge Adore in the Sacrament the health of the worlde that suffred for thee Obserue diligently that he willeth thee to adore Chryst in the Sacrament whiche woordes be directlie against the woordes of the Proclamer who willeth thee not to adore Chryst in the Sacrament but onely in heauen Nowe Reader wher the Proclamer saied that Sainct Ambrose Sainct Augustine Sainct Chrysostome made no mencion of the adoracion of Chryst in the Sacrament thowe hauest hearde them plentifullie testifieng the contrarie Wher also he saied that no other doctours made mencion of yt thowe hauest hearde diuerse declaring the contrarie And not onelie these doctours but also thowe hauest heard S. Paule theaching vs to honoure Chryst in the Sacrament Thus thowe feest a nombre of wittnesses produced for the declaracion of the catholique faith for the wicked doctrine of the Proclamer thowe feest
For not onelie that ys geueÌ„ that ys seen but also that that ys vnderstanded Then yt ys laufull to cast of the sanctified bread to beastes and to geue of yt to infidels bicause yt doth not sanctifie the receauer But if that which ys taken of the hand of the preist were soche a thing as that that ys eaten of the boorde all wolde eate of the boorde and no man wolde receaue of the preistes hand Wherfor our Lorde also did not onelie blesse the breade in the waie but gaue with his owne hand to Cleophas and his felowe And Paule sailing did not onelie blesse the bread but also with his hand gaue to Luke and his other Disciples Thus farre he In this place of Chrysostome three thinges are as concerning the matter of the Sacrament to be noted The first ys that he saieth that yt that the preist A plin place for reall presence against M. Iuell geueth with his hand ys not onelie a sanctified thing but also sanctificacion yt self that ys both a thing made holie and also the thing yt self that doeth make holie In that he saieth that the thing that the preist geueth with his hand ys yt that sanctifieth other thinges or maketh other thinges holie what ells can be vnderstanded but Chrystes blessed bodie who ys our sanctificacion iustificacion and redemption as saieth S. Paule who being ther sanctifieth the woorthie receruers Forasmoche nowe as Chrysostome saieth that this sanctificacion this thing that maketh other thinges holie ys geuen by the preistes handes and yt can not be vnderstanded of Chryst spirituallie receaued for that ys not geuen by the preistes hand I wolde the Aduersarie wolde answere directlie wher this sanctificacion resteth wher yt ys whether yt be in the bread or in the preist For sith he saieth that yt ys geuen by the hand of the preist yt must be either in the preist that geueth yt or in the thing that ys geuen No man will saie that that great power to sanctifie other ys in the preist for yt ys the propre acte of God as he himself withnesseth Exod. 31. saing Ego Dominus qui sanctifico vos Yt ys I yower Lord whiche doe sanctisie yowe So that the preist doeth not the acte he sanctifieth not but he deliuereth the sanctificacion Yf in the Sacrament were nothing but bread as the aduersarie teacheth this sanctificacion coulde not by his owne doctrine be in yt For the bread beinge a dumbe creature ys not apte to receaue sanctificacion as he saieth Then yt remaineth that the Aduersarie must of force confesse that sith ther ys a thing geuen by the hand of the preist in whiche resteth this sanctificacion and yt ys prooued that yt neither can be the preiste nor the bread yt can be none other but the bodie of Chryst in the Sacrament whiche neuer being separated from the God head ys euen he that sanctifieth vs. And this ys not to be ouerpassed that Chrisostom saieth that that whiche the preist geueth ys both a sanctified thing and the sanctificacion also wherby Bothe partes of the â–ª Sacr. opened he doth fullie open both partes of the Sacrament namely what yt was as bread and wine whiche nowe being sanctified are therby turned into sanctificacion yt self that ys into the bodie and blood of Chryste Of the whiche thing in effect S. Augustine saieth Qui cùm per manus hominum ad illam visibilem speciem perducïtur non sanctificatur vt fiat tam magnum sacramentum nisi in visibiliter operante Spiritu Dei WheÌ„ the bread by the handes of men ys brought to that visibile forme yt ys not sanctified that yt maie be made so great a Sacrament but by the inuisible worke of the holie Gost In that he saieth yt ys sanctified he openeth the first woorde of Chrysostom who calleth yt sanctificatum a thinge made holie In that he saieth that yt ys made so great a Sacrament by the inuisible worke of the holie Gost he openeeh the other woorde of Chrysostome calling yt sanctificacion For by the worke of the holie Gost yt ys sanctified to be the bodie of Chryste who as ys saied ys our sanctificacion that ys he that sanctifieth vs. And for affirmacion of the geuing of this sanctifieng thing by the hand of the But yf yt be laufull for vs to folowe euerie acte of Chryst doen for our example and instruction then we maie receaue vnder both kindes and we maie lausullie receaue vnder one kinde but diuersely For as Chryst when he did institute yt did yt as a solemne action of or for the memoriall of his passion and death whiche by his ministers shoulde be srequented in his Churche vntill he came again and therfor though the nombre that beleued Preistes doing the solemne action of the memoriall of Chrystes passion in their masses aught to receaue vnder both kindes both men and women was great yet he called none to this maner of ministracion but the XII Apostles who were preistes signifieng therby that all preistes that shoulde in his Church doe this solemne action before his people for the memoriall of his passion and death shoulde doe yt vnder both kindes as therby to signifie vnto the faithfull that in the passion of Chryst the blood of that blessed bodie was separated and diuided from that bodie and ran oute plentifull to wash awaie our filthie sinnes Euen so they that be preistes and accordinge to the office of preistes doe this publike ministerie in the setting furth of this memoriall of Chrystes death must according to Chrystes institucion haue and receaue the blessed Sacramentes vnder both kindes Whiche thing the catholique Churche neuer hath nor doeth pretermitte but inuiolablie obserueth hauing ther in as yt ys meit a speciall reâ—arde to Chrystes institucion In the other time of Chrystes ministracion of the Sacrament of his bodie to the twoo disciples as the Gospell maketh no mencion that yt was doen as a solemne action of or for the remembrance of Chrystes passion or death but raither as a mean to woorke them a benefit to remoue the impediment of Sathan whiche letteth them to knowe Chryst and so to open their eies that they might knowe him and therfor receaued the Sacrament but vnder Priuate psons sor their spirituall cosort maie laufullie receaue vnder one kinde as the disciples did in Emans Bishoppes preistes and all of the clergie not doing the publique action receaue vnder one kinde one kinde Euen so priuate persons that for their spirituall coÌ„forte in Chryst for the enkendling of the fire of Gods loue in them for the godlie exercise of their faith for their incorporacion into Chryst for their strenght and defence against the assaultes and temptacions of the enemie or in extreames for their voiage meate the better to walke ther iourneie doe receaue the blessed Sacrament maie verie well according to Chrystes example receaue yt vnder one kinde as those disciples did Wherfor all Bishoppes all preistes and
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
per Melchisedech Sacerdotem benedictio circa Abraham possit ritè celebrari praecedit antè 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 quà 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 verè sungitur qui id quod Christus fecit imitatur Et sacrificium verum plenum tunc offert in Ecclesia Deo Patri si sic incipiat offerre secundùm 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 cōmaunded 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 ordōnances 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 Proclamaciō 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 instituciō and woorde saing this ys my Bodie that his bodie ys in the Sacramēt 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. cō Martionē 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 cōmaunded by Chryste to offre the same sacrifice that he offred this sacrifice in remēbrance 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
hoc sacrificium testem passionum Dom. Iesu vt efficiat panem hunc corpus Christi tui ealicem hunc sanguinem Christi tui We praie thee that thowe wilt vouchsafe to send thie holie Spirit vpon this sacrifice a wittnesse of the passions of our Lorde Iesus that he maie make this bread the bodie of thie Chryste and this cuppe the blood of thie Chryste Thus moche S. Clement Yf in anie place the faith and intent of holie men maie appear that shoulde yt most cheiflie doo in their holie praiers deuoutlie and simplie powred oute in the seight of God S. Clement then S. Clement beliu◅ the bread and were to be made the bodie and blood of Chryste by the work of the holie Goste making his deuoute praier in the holie diuine mynistracion of this blessed and gloriouse Sacrament and desiering God that the holie Gost might be sent to make by his diuine power the bread and the wine vpon the aultar the bodie and blood of Chryst his intent and faith was that yt should so be No man will saie that he praied against or contrarie to that that he beleued and intended His faith therfore and intent was that by consecracion ther was made present the bodie and blood of Chryste As in the last chapiter I referred the reader to S. Dionyse to see his mynistracion in his booke so doe I here also And therfore the practise of the Apostles perceaued by S. Iames and of their Disciples by S. Clement thinking that yt will do well to vnderstand the like in the Fathers that by the receauing and continuall practise of the same one thing in diuerse times in diuerse churches and of diuerse Fathers the more adsured and perfect knowledge maie be had and so occasion maie be taken for the reader to staie and confirme himself in the veritie of Chrystes Sacrament we shall descend to the Fathers that were more then two hundreth years after them to make trial whether they kept like order as the Apostles and their Disciples did or varied from them And in this processe we will first see what S. Basill intended and what he beleued to be wrought in the Sacrament what he intended and beleued his owne praier will liuelie and fullie declare Thus in his Masse he praieth Tepostulamus te obsecramus sancte sanctorum beneplacita tua benignitate venire Spiritum sanctum super nos super proposita munera ea benedicere ista sanctisicare ostendere panem quidem istum ipsum honorisicum corpus Dom. Dei et saluatoris nostri Iesu Christi quod autem est in calice isto ipsum sanguinē Dom. Det saluatoris nostri Iesu Christi qui effusus est pro mundi vita We besech and desire thee o most holie of al holie that by thie wellpleasing goodnesse thie holie Spirit maie come vpon S. Basil by the sanctisicacio of the holie Gost beleued the bread and wine to be made Chrysts bodie and blood vs and vpon these proposed giftes and to blesse and sanctifie them and to shewe this bread to be the verie honorable bodie of our Lord God and Sauiour Iesus Chryste And that ys in this cuppe the verie blood of our Lord God and Sauiour Iesus Chryste which was shedde for the life of the world Thus moch S. Basill Yf ye call to remembrance the maner of S. Iames his praier in his Masse and compare yt to this so litle difference ys ther betwen them that they might be thought all one so well doo they agree in woordes so well in faith that as thei speake all one thing so they beleued all one thing namelie the consecracion of Chrystes bodie and blood to be wrought in the holie mynistracion by the worke of the holie Gost And yet thus moche hath S. Basill more then S. Iames that he doth not onelie desire that the bread and wine maie be made the bodie and blood of Chryste but that the holie Gost will make thē ipsum corpus et ipsum sanguinē Domini the verie self same bodie ād blood of our Lord. So that ther ys no doubt but that in the Masse he beleued by the cōsecracion the bodie and blood of Chryst to be made verilie present That the reader be not lōg deteined frō the pleasure ād godliedelight that he maie cōceaue ād haue by the heauenlie harmonie of the iust cōsent ād agree mēt of the holie fathers breiflie laied together we will also heare Chrysostō ād by his own woords learn of him what intēciō and faith he had about the mynistraciō of the blessed Sacr. Thus he like vnto other praied Precamur et Chrysost in Missa supplicamus vt mittas Spiritum sanctum tuum super nos et super haec apposita munera et fac panem istum quidem preciosum corpus Christi tui et quod in calice est preciosum sanguinem Christi tui permutans ea sancto Spiritu tuo We praie and beseche thee that thowe wilt sende thy holie Spirit vpon vs and vpon these gifts setfurth and make this bread the preciouse bodie of thy Chryste and that ys in this cuppe the preciouse blood of thy Chryste permuting or chaūging them by thine holie Spirit Thus farre Chrysost Yt ys not hard to perceaue either his agreement will other before alleaged or his like intencion and faith when he vseth the same maner of woordes that they did and the like request or praier sauing that wher they desiered Chrysostō beleued the bread and wine by sanctificaciō to be the bodie ād blod of Chryste Li. 4. de Sacram ca. 5 the bread and wine to be made the bodie and blood of Chryste by the high and great woorke of the holie Gost he declareth also by what meā the holie Gost doeth yt saing Permutans ea spiritu tuo sancto chaunging them by thy holie Spirit mening that yt ys doen by the holie Gost chaunging the bread and wine into the bodie and blood of Chryste To procede by as manie in this matter as we did in the other treacted of in the last chapiter we must than also heare S. Ambrose who declareth the faith and intent of the Latine Church aboute the consecracion saing thus Vis scire quia verbis coelestibus consecratur Accipe quae sunt verba Dicit sacerdos Fac nobis inquit hanc oblationem ascriptam rationabilem acceptabilem quod est figura corporis sanguinis Do. n. Iesu Christi Wilt thow knowe that the Sacrament ys consecrated with heauenlie woordes Marke what be the woordes The preist saieth Make this oblacion saieth he allowed reasonable and acceptable which ys a figure of the bodie and blood of oure Lord Iesus Chryste As S. Ambrose willeth yowe to marke the woordes of the praier of the preist wherby ye maie perceaue what intent and faith was in S. Ambrose and in the holie Fathers that mynistred and consecrated the holie Sacrament in those daies So wish I yowe to
neclect that in all thinges bothe in faith and doinges we maie among our selues consent and agree These be the verie woordes of Leo. Thys ys the place which the Proclamer taketh in hande to reporte Iudge now I saie gentle Reader whether he hath truelie reported him or no. And first wher he alleadged Leo to prooue his communion vieue well I praie thee the authour and obserue diligentlie yf ther be in him anie one woorde of communion or communicantes and See here the impudencie of the Proclamer thowe shalt perceaue that ther ys no mencion made therof What trueth then ys to be thought either in the man or in the cause that he defendeth when to maintein yt he ys fain to falsifie the authours that he alleageth Ys yt not lamentable to see his shamelesse boldenesse that he wolde wittinglievtter in an honorable audieÌ„ce and also publish the same in printe to an wholl realme that he knewe to be false and clean otherwise then was the intent or minde of the authour which he alleaged That yt was not the minde of the authour thowe shalt easilie perceaue For first wher the Proclamer vseth these woordes communicate and communion The authour hath these See here his false sleight woordes the oblacion of the sacrifice and the sacrifice Nowe bicause the Proclamer hateth this woorde sacrifice as a scorpion as being applied to the holie SacrameÌ„t of Chrystes bodie and blood therfore to ease his maliciouse affection and to delude his hearers and readers yt liked his Chrystian sinceritie properlie tearmed hereticall malignitie to corrupt and falsifie the authour and reporte soche matter to be in him as ther ys in dede no woorde toward yt in him I mene to that sense and vnderstanding Again thowe seist that in all that sermon yf yt be woorthie of that name his cheifest pourpose ys to inueigh against that holie mynistracion whiche ys called the Masse in so moch that he saieth that this name Masse was not in vse manie years after Chryst which ys before improoued yet in this authour Leo euen in this place whiche he alleaged ther ys expresse and liuelie mencion made of the Masse and he calleth yt Masse that thys man calleth Communion And these twoo woordes sacrifice and Masse Sacrifice and Masse cause the Proclamer to falsisie Leo. vsed of this authour caused as I haue saied thys man to falsifie the authour so that he durst not alleadge him as he wrote but as yt might serue to helpe hys wicked cause To ende this note of the falsifieng of this authour by this Proclamer this also ys to be obserued and marked howe God suffreth Sathan and his Disciples to be blinded that they shall bring furth and alleadge places whiche being well weighed and taken as they lie according to the minde of the authour shall not onely ouerthrowe their matter as this authour in testifieng both sacrifice and Masse but shall also geue and mynistre occasion that theyr falshead their corruption of authours their blinding of the people shall be perceaued as nowe allreadie yt hath ben perceaued in sainct Hierom and this authour and shall more hereafter in thys matter But the Proclamer proceadeth and prooueth by the Masse booke that ther shoulde be a Communion bicause the preist saieth oremâ—is Let vs praie I see this man wolde plaie smal game raither then he will set out he wolde content himself with some ssender shewe or countenaunce of proofe raither then mainteining an euell matter to seem to be destitute of all proofe I praier thee good reader weigh with me what proof ys yt of the communion of the Sacrament that the preist saieth oremus Let vs praie what dependance ys ther of that woorde to proue the communion of the Sacrament Yf he can by that woorde prooue the communion of the Sacrament Let vs praie ys saied in the morning and euenning praier wheÌ„ther ys no CommunioÌ„ he maie doe the like in the Sacrament of Baptisme and in other sacramentes also for ther the preist saieth Oremus Let vs praie Yf by yt he had trauailed to proue a communion in praier he had doen right but to abuse yt to prooue the necessitie of the Communion of the Sacrament in soch sorte as he meneth yt ys raither a declaracion of his malice against the churche then anie proofe of his pourpose That ther ys a Communion in praier the other woordes of the preist whiche he also alleageth for hys pourpose doe manifestlie declare The preist saieth he saieth The Lorde be with yowe and the people aunswer And with thie spirit Doe ye not see here howe the preist and CommunioÌ„ in praier at Masse the people ioin themselues together one praing for the other Whiche maner of Communion ys also liuelie settfurth by that that he afterwarde produceth oute of the order of the Masse The preist saieth he turneth him to the people and saieth Orate pro me fratres sorores Praie for me brothers and sisters Here as before ye haue perceaued and shall hereafter perceaue he vseth a sleight he durst not for shame tell yowe why the preist desiereth the people to praie for him but as traitours clippe the kinges coin and deceaue the people so he clippeth manie of the places whiche he alleageth to deceaue gods people But that his falshead maie be perceaued and the cause knowen why the preist desiereth the people An other sleight of the Prolamer to praie for him I shall laie before yowr eies the wholl praier Thus he praieth Orate fratres sorores pro me vt meum pariter vestrum acceptum sit omnipotenti Deo sacrificium Whiche ys thus moche to saie in english Praie for me brothers and sisters that my sacrifice and yowr maie be accepted of our Lord God Two Communions in the Masse besides the rauing of the Sacra Se ye now his sleight Ys here anie praier for the communion whiche he intendeth Doe these woordes proue that the preist can not receaue alone Ys ther anie mencion made here of that his communion Doe ye not perceaue that with two or three woordes he wolde blere yowe eyes and as the inglish prouerbe ys make yowe beleue that the Moone ys made of a green cheese The desire of the preist ys not that all they that be present wolde receaue the Communion but that they wil praie that their common sacrifice maie be acceptable to God This with the bringing in of two or three woordes wolde this man craftelie haue concealed and suppressed being as I suppose ashamed and grudged in conscience to let yowe know the verie thing required to be praied for which ys the acceptacion of the sacrifice which sacrifice he and his complices doe wickedlie denie Thus ye see that he wolde claime helpe of the Masse booke which in dede doeth him no other helpe but open his shame Yt doeth vs thus moch helpe that hereby we learn two Communions The first ys of praier the second of
sacrifice For in these two all that be faithfullie and deuoutlie present lifting vppe their heartes to God and ioining with the preist in godlie affection be communicantes And so yt commeth to passe that both the praier and the sacrifice made and offred by the preist as by the common mynister of the Church ys common to all the people of gods church I will not stand vppon this being so plain but leaue yt to the farder consideracon of the Reader and come to his conclusion of the Masse booke wher he saieth shus And to conclude the preist by his owne Masse booke ys bidden to saie these woordes immediatelie after the Agnus Dei. Haec sacrosancta commixtio consecratio The Procl corporis sanguinis Domini nostri Iesu Christi fiat mihi omnibus sumentibus salus mentis corporis That ys to saie This commixtion and consecracion of the bodie and blood of our Lorde Iesus Chryst be vnto me and to all that receaue yt health of bodie and soule I perceaue this man kepeth his profession For yt ys apperteining to mēof his calling either to diminish and take awaie or to adde and put to somwhat The Answer from or to most of the sentences that they allcage For where before he cuttof from the places which he alleaged here he putteth to For wher the Masse booke hath but these woordes Haec sacrosancta commixtio corporis sanguinis c. He putteth in this woorde consecratio which the booke hath not But ouerpassing yt let vs see the force of the argument that he maketh oute of our owne Masse booke as he tearmeth yt and verie well For in dede yt ys our booke that abide and remain in the catholique Church not his that hath cutte himself of from yt and ys become a cast awaie But our Lord chaunge his minde that the lost shepe maie be fownde and brought home to the folde again The praier ys that the cōmixtion of the bodie and blood of Chryst maie be to the preist and to all that receaue health of bodie and soule Vnderstād that the preist ys the cōmon mynister of the Church wherfor doing the comon The cōmon praier of the Church ys not for one angle but for the wholl vniuersall Church mynistracion he cōmonlie praieth for all that doe receaue generally he stricteth not his praier for a fewe neither doeth he limitte yt or bownde yt withtime and place but he leaueth yt cōmon and vttereth yt with an vniuer sall He praieth not that the bodie and bloode of Chryst maie be health of soule and bodie to thē onely that receaue with him at that time and in that place which ys the thing the Proclamer laboureth to proue but in vain but he praieth for all that receaue indifferenlie either in that place and time or anie other Whether yt be now or at anie other time in that place or in anie other place in Fraunce or in Italie in Spain or in Germanie in Englōdor in Hierusalem whersoeuer the catholique Church ys and the Sacrament catholiquelie receaued But be yt that the preist had praied with limitaciō of time ād place ād desiered that yt might be halth of soule and bodie to all that receaue with him in that place and time what offence should the preist cōmitte yf when none wolde receaue with him he receaued alone or howe can the Proclamer proue a necessitie by yt that neades ther must be mo then the preist or that at that time and place the preist can not receaue alone Yf the Church charitablie wishing that some people shoulde receaue the holie Sacrament with the preist had made soch a praier coulde the Proclamer turne this charitie to a necessitie Will he turne the charitie of the Church wishing vertue godlinesse and deuocion in the people to a necessitie that bicause the people wil not vse this of necessitie the preist shall not Ys this good learning Ys this hys good doctrine ys this his holie religion Yt ys as moch to saiethat yf the people waxe colde in deuociō so shall the preist to Yf the people slacke their deuocion so shall the preist to yf the people neclect the seruice of God so shall the preist to Yf the people omitte to rendre most humble thankes to God and our Sauiour Iesus Chryst for our redemption so shall the preist to Finallie if the people will but twice or thrice in the yeare celebrate that solē ne memorie of Chrysts passiō and death as the more pitie yt ys the most of them doe yt not so often no more shal the preist also Thus shall yt come to passe that the deuociō ād duetie of the preist shall hang vpon the will of the people Thus the preistes that should be the salte of the earth the light of the woorlde whose light should so shine before men that they seing their good workes might glorifie their Father which ys in heauen shall neither be salt light nor geuers of good exāple to prouoke them to doe the memoriall of Chrystes death but when the people will Yt ys a straunge doctrine that yf Math. 5. the people will not serue God the preist shall not But who ys he that wise ys that seeth not the vanitie of yt and whether yt tendeth Hitherto I trust ye perceaue that how great so euer the countenaunce was made by these allegacions As odiouse as Popes be to protestāts they can alleage their decres wher they thinke good before alleadged that yet the force ys verie small But nowe come the great argumentes nowe come they which can not be auoided as the Proclamer supposeth so great ys the force of them Where to his places before alleadged I saied and doe saie they are raither examples of vertue for the people and not lawes of necessitie for the preist nowe he produceth lawes as the Canons of the Apostles and the decrees of Bishoppes of Rome which how odible socuer they be and haue ben to this Proclamer and his complices yet nowe in this matter they are fain to praie aide of thē First he alleageth a Canon of the Apostles in this sorte Fideles qui ecclesiam ingrediuntur scripturas audiunt Communionem sanctam non recipiunt tanquà m eccle Canon 19. See this Canō cut of in the middest siastica pacis perturbatores à Communione arceantur Soch Chrystian men as come to the church and heare the scriptures ād doe not receaue the holie communion let them be excommunicated as men that disquiet the Church In the alleaging of this Canon he kepeth his profession as he did in other by him before alleaged that ys to cutte them of and to mangle soch places as he alleageth and not to bring thē wholl as they lie wherof reader I make thee iudge This ys the Canon Omnes fideles qut conueniunt in solemnibus sacris ad ecclesiam scripturas Apostolorum Euangelium audiant Qui autem non perseuerarint in
church of Rome continueth the same In this alleaged place be mo vntrueths then one vsed by the Proclamer First he doeth father yt vpon Calixtus wher in dede yt ys the decree of Anacletus But this ys not so great a matter I wolde easelie pardon that fault yf ther were no woorse in him But he cōmitteth two great faultes here besides that For he doeth both distort abuse and wrest the place and also as he hath doen diuerse other he doeth mutilate yt and cutte yt of by the knees as we saie and bringeth yt not whollie as yt lieth I will therfor bring the whol place that yowe maie both perceaue how moch he hath of a deuelish pourpose left oute and also plainlie see howe vntruelie he wresteth yt to a false sense This ys the place as yt ys alleaged oute of Anacletus by Bartholemew Carāza in the summe of the Coūcels Sacerdotes quando Domino sacrificant non soli hoc agere debent sed testes secum adhibeant vt Domino in sacratis Deo locis perfectè sacrificare probentur iuxta illud Deuteron 12. Vide ne offeras holocausta in omni loco quem videris sed in loco quem elegit Dominus Dens tuus Episcopus Deo sacrificans testes secum habeat et plures quà m alius sacerdos cum quo peracta consecratione omnes ministri communicent qui noluerint ecclesiasticis carere liminibus Sic Apostoli statuerunt et sancta Romana tenet ecclesia The preistes when they doe offre sacrifice vnto our Lord they shall not doe yt alone but they shall haue wittnesses with thē that they maie be proued to doe sacrifice to our Lorde perfectlie in places dedicated vnto God according to the saing of Deuteron the xii chapter Take beed thowe offre not sacrifice in euery place that thow seest but in the place that thy Lord God hath choosē A Bishoppe doing sacrifice to God let him haue mo wittenesses with him then an other preist with whome when the cōsecracion ys doen let all the mynisters communicate they that will not shall be forbidden to enter into the church This same place of Anacletus ys also alleadged in the second distinction hauing the same sense in lenght that this hath in Summe or in breif Nowe first iudge of the sinceritie of the Proclamer in alleaging the Fathers whether he doeth as yt becometh one that taketh vpon him to correct all the worlde and to preache the trueth which in his iudgement was before lacking Ys this sinceritie to bringe three or foure woordes of the ende of a saing which maie be wrested to his pourpose and to leaue oute all that goeth before Secondlie for the vnderstanding of the place he hath voonderfully abused his audience before whom he preached yt and all soche also as haue or shall happen to read the same sermon nowe imprinted and diuulged For in the epistle of Anacletus yt ys decreed thus Episcopus Deo sacrificans testes secum habeat in solemnioribus diebus aut septē aut quinque aut tres Diaconos qui eius oculi dicūtur subdia conos atque reliquos ministros secūhabeat The Bishoppe doing sacrifice vnto God let Anacletus cpla 1. him in the solemne daies haue either seuen or siue or three deaeons whiche be called his eies and subdeacons and other mynistres And then yt foloweth that the Proclamer alleageth Peracta consecratioue omnes communicent when the consecracion ys doen let all communicate So that thys decree can not be vnderstāded of all the people but onelie of all those Deacons and Subdeacons and ministres which shoulde attende vpon the Bishoppe in the time that he offreth sacrifice to God which ys as moche to saie as when he saied Masse The decree saieth not when the consecracion ys doen let all the people communicate but let all that ys all they assistent to the Bishoppe in the ministracion the Deacons the Subdeacons and the ministres let them communicate and if they will not let them be prohibited to entre the churche That this shoulde be vnderstanded as ys saied yt doeth well appeare by the relacion of this decree to the doctrine of the Apostles So saieth the decree Canon 9. Apostol haue the Apostles taught In dede in their canons they haue so taught For this ys one of their Canons Si quis Episcopus aut Presbiter aut Diaconus vel quilibet ex sacerdotali catalogo facta oblatione non communicauerit aut causam dicat vt si rationabilis fuerit veniam consequatur aut si non dixerit communione priuetur Yf anie Bishoppe or preist or deacon or anie other of the clergie when the consecracion ys doen doe not communicate either let him shewe a cause that if yt be reasonable he maie be pardoned or if he shewe none let him be excōmunicated Thus the Apostles Canon The cause why this Canon was so made was not for the necessitie of the thing that the sacrifice were not perfect or the Masse not good in yt self if the cleargie assistent did not communicate but that they absteining might be occasion of offence to the people of suspicion against him that did offre the sacrifice that he had not wel doē yt as the words immediatelie folowing in the same Canon doe plainlie declare Sinon dixeritcōmunione priuetur tanquā qui populo causa laesionis extiterit dans suspicionem de eo qui sacrificauit quod rectè non obtulerit Yf he shewe no reasonable cause why he absteineth let him be excommunicated as one that ys cause of offence to the people geuing suspicion of him that did sacrifice that he had not well offred yt Thus nowe ye see howe this man hath abused this decree of Anacletus vnderstanding yt of all that be present where yt ys to be vnderstanded onelie of them that attend vpon the Bishoppe in the time of the holie ministracion and that also on solemne daies In this poinct onelie he hath not abused this decree but in this also that by yt he intended to prooue the Masse an euell thing ād to be naught if ther were no communicates besides the preist and that masse ought not to be saied withoute communicantes and finallie that the Church ys wicked so abusing yt where in dede ther ys no one sillabe in that decree to prooue these or anie one of them or anie parte of one of them For as in the answer to the tenth Canon of the Apostles by them alleaged yt was saied so yt maie be saied here that be yt yt were vnderstanded that all the people shoude communicate as he wolde haue yt but vntruelie yet in this decree he findeth no prohibition that the preist shall not offre sacrifice nor receaue him self if the people will not hefindeth not either here or ells wher that the masse ys naught if ther be nomo communicantes in that place but the preist Wherfor we maie conclude that all that he hath in this poincte alleaged hath but a
The bodie and bloode of Chryste consecrated to two ends and blood ys cheiflie and principallie doen for two endes The one that yt should by an vnblooddie maner in the name of the wholl Church be offred vnto God our heauenly Father in sacrifice representatiue ād cōmemoratiue of that his blody sacrifice offred vpō the crosse The other thatyt should be receaued when yt ys offred Yf yt haue these two endes as alwaies yt hath for after yt ys cōsecrated yt ys allwaies receaued Thē hauing the endes that yt was ordeined for yt can not be saied absolutelie to be doen in vain In some respect yet yt maie be saied to be doen in vain as in the godlie entent of Chrysostom who of godlie zeale to prouoke his people to receaue the blessed Sacrament did by himself and his preistes dailie offre the solemne sacrifice which forasmoch as he did yt to the pourpose that they should cōmunicate and yet did not he might verie well saie that his pourpose was frustrated and that sithen they came not hys doing in that respect was vain And that this was hys mening his woordes doe well declare For when he had saied that the dailie sacrifice was doen in vain and that he stoode at the aultar in vain he addeth the cause For saieth he ther ys none that will partake with vs. As who might saie In this respect that we looke that the people shoulde communicate and yet none will come we stand in vain at the aultar That he ment not that the holie oblacion was absolutelie vain yf the people did not communicate yt ys more plain then that yt neadeth anie probacion For first yf yt were so wolde so great a learned man so holie a mā either haue offred the sacrifice himself or cause yt to be offred dailie whē he knewe yt to be doen in vain Secondlie howe can he saie that holie mynistracion to be doen in vain wher himself confesseth in the consecracion so li. 3. de sacerd great a miracle to be doen so great beneuolence of God to be shewed to mankinde that in the same time of consecracion Chryst that sitteth aboue with the Father ys nowe in the handes of men Again doeth he mean yt to be doen in vain that saieth that the mynistracion ys so high so excellent and Jbid. li 7. so honourable that Angels in that time doe accompanie the preist and that the heauenlie powers be assembled together in the honoure of him that ys ther offred Farder doeth he thinke this sacrifice to be doen in vain that saieth we offre Hom. 17. ad Hebr. the same sacrifice that Chryst offred Moreouer ys yt like that he taketh yt to be doen in vain wher praier ys made for princes for rulers and for all that doe acknowledge Christ wher also praier ys made for peace for health for wealth for prosperitie and for the helpe and releif of all that be sicke in Idem in Liturgia Sermon in Enceniis Serm. 3. ad Philip. pain in captiuitie and in pryson wher all the heauenly powers doe praie for vs with the preist Finallie yt can not be saied that he thinketh yt to be in vain that saieth that the Apostles did know that moche releif and moche profitte cometh to the soules departed by the oblacion of this holie sacrifice Wherfor I conclude that he spake yt to be vain not absolutelie but in respect of his pourpose and desire which was frustrated bicause the people did not communicate That the Sacrament maie be receaued alone without a nōbre of communicantes Euseb li. 6. ca. 34. the historie ecclesiasticall also proueth inuinciblie For ther we read that one Serapion being sicke sent his seruant to the preist desiering that he wolde mynistre the Sacrament to him that he might depart The preist being sicke and not able to go himself and yet loath but that the man shoulde Serapion being sick receaued the Sacramēt alone receaue the Sacrament or that he died in this necessitie sent of the Sacrament by the messenger which when yt was brought the sicke man receaued yt withoute anie to communicate with him which maie well be saied both for that the historie maketh no mencion of anie communicantes and also that as the historie testifieth the quantitie of the Sacramēt that was sent was verie litle not able to suffice anie nombre By this then yt maie be perceaued that in the auncient Church yt was not reputed or taken as an heynouse crime to receaue the Sacrament alone as now the Proclamer wold make yt but yt was thought good and commendable when occasion serued A moch like testimonie for this matter haue we of S. Augustine wherof mencion ys made before which ys that a certein man hauing hys house infested with euell spirittes came to sainct Augustin house S. Augustin being absent and desiered of hys preistes that they wolde ease him of that molestacion One of them went and saied Masse ther and praied earnestlie and the euell spirittes ceassed anie more to trooble the house Here we perceaue the Sacrifice to be offred Masse to be saied but we heare no woorde of a communiō As by this that ys hitherto saied yt maie be perceaued that the preist mynistring or anie other person maie receaue the blessed Sacrament with oute anie other communicantes according to the practise of the primitiue and auncient Church so shall yt now be declared by auncient lawes and decrees that the people were by lawe bownd but to heare Masse and not allwaies to receaue Soter that was the eleuenth Bishoppe of Rome after S. Peter and liued aboute the yeare of our Lorde lxiii made this decree Nullus presbyterorum Missarum solemnia celebrare praesumat nisi duobus praesentibus sibiue respondentibus ipse Soter vndecimus Rō Epis Epist secund ad Episcop Jtaliae tertius habeatur quia cùm pluraliter ab eo dicitur Dominus vobiscum illud in secretis Orate pro me apertissimè conuenit vt ip sius respondeatur salutationi Let none of the preistes presume to celebrate the solemne office of the Masse except ther be two present and answering him so that he maie be the thirde for when yt ys plurallie saied of him Owre Lorde be with yowe and in the secretes Praie for me yt ys most manifestlie conuenient that his salutacion be answered Here ye see yt commaunded that some be present at the Masse but not alwaies to communicate but answere the salutacion of the preist In a Councell also thus we finde yt decreed Missas die Dominico secularibus totas audire speciali ordine praecipimus ita vt ante benedictionem sacerdotis egredi populus Concil Agathen habetur de consecr Dist 1. non praesumat quodsi fecerint ab Episcopo publicè confundantur We commaunde the secular people by speciall order vpon the sondaie to heare the wholl Masse So that the people presume not to go furth before the benediction of 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 thē 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 legè supermam paenam constituerit contra eum qui immundicia audet contingere sancta scriptum est enim figuratè quidem illis ad nostram verò commonefactionem Et locutus est Dominus ad Moysen Dic Aaron filiis eius vt attendant à 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 Iraël Domino immundicia ipsius in ipso anima illa exterminabitur à facie mea Ego Dominus Tales minae propositiae sunt cōtra cos qui simpliciter accedunt ad ea quae ab hominibus sanctificata sunt Quid verò quis dixerit contra eum qui in tantum ac tale mysterium audèt Quanto enim plus templo hic est iuxta ipsam Domini vocem tanto grauius horribilius in inquinamento animae audere contingere corpus Christi quà m attingere arietes aut cauros Sic enim Apostolus dixit Quare qui ederit panem biberit poculum Domini indignè reus erit corporis sanguinis Domini Vehementius autem simul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 indignè iudicium sibi ipsi edit ac bibit non diiudicans corpus Domini Si verò qui in sola immundicia est immundiciae autem proprietatem siguratè 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 Israëll 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 mē 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 rāmes or bulls For so the Apostle hath saied wherfor he that eateth the bread ād drinketh the cuppe of our Lorde vnworthilie shall begiltie of the bodie and blood of owre Lorde But more vehemēlie ād 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 vncleānsse 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 cōdempnacion 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 sentēce wher he saieth Howe Yf Chryste be
receaued in the bl Sace but spirituallie howe ean the sinner presume vpon the bodie which he nor will nor cā receaue moche greater Chryst ys then the temple so moche more greuouse and horrible pain remaineth for them that being defiled in the soule dare touche the bodie of Chryst than doeth them that touche but Rammes and bulls In whiche woordes the sacrifices of both lawes are expressed The sacrifice of the olde lawe were Rammes and bulls The sacrifice of the newe lawe ys the bodie of Chryst The euell or vnworthie partakers of the sacrifices of the lawe were soche as were vnclean with vncleānesse described in the lawe The vnwoorthie partakers of the Sacrifice of the Gospell are soche as with deadly Sinne or the pourpofe of yt being defiled in Soule doe presume to receaue Chrystes bodie in the holie Sacrament The pain of an vnwoorthie partaker of the Sacrifices of the lawe was death corporall The pain of an vnwoorthie receauer of the sacrifice of the newe lawe which ys the bodie of Chryst ys death eternall This he prooueth by the scriptures of S Paule whiche we nowe haue in hand For saieth he S. Paule saieth Whosoeuer shall eate the bread and drinke the cuppe of our Lorde vnwoorthilie shall be giltie of the bodie and bloode of our lorde Nowe gentle Reader weigh with me I paraie thee that wher S. Basil saied that so greuouse and horrible condemnacion shall fall vpon them that with vncleannesse of soule presume to touche the bodie of Chryst howe doth he prooue the same by this sainge of S. Paule yf by the bread and cuppe therin spoken of be not vnderstand the bodie and bloode of Chryst Yt ys therfor most certē that holie Basil so aleading S. Paule vnderstood him by the bread and cuppe to haue most assuredlie mēt that blessed bread of Christes bodie and the cuppe of his holie bloode in the Sacrament Basill was not so base in learning nor so simple in iudgement that he speaking of the vnworthie receauers of Chrystes bodie wolde for the confirmacion of his sainge alleadge a text that speaketh but of a peice of bread and nothing to his pourpose No he was of an other maner of learning and grauitie of iudgement As this text by his iudgement ys vnderstanded of the bodie and bloode S. Basill vnderstandeth Sainct Paule to speake of the bread of Chrysts bodie of Christ So ys the other also which saieth he S. Paule speaketh by repeticiō Vpon the which text he maketh like exposition as he did of the other before but in more compendiouse maner saing thus Si verò qui in sola immundicia est adeo horrendum habet iudicium quanto magis qui in peccato est contra corpus Christi audet horrendum attrahet indicium Yf he that ys in the vncleanesse of the lawe onelie hath so horible iudgement howe moche more he that ys in sinne and dare presume vpon the bodie of Chryst shall drawe vnto him horrible iudgement In the wiche who seeth not that he as one expownding and declaring S. Paules wordes geueth vs to vnderstand that S. Paule by the bread meneth the bodie of Chryste For wher S. Paule saieth He that eateth this bread vnwoorthilie eateth his owne damnacion S. Basill saieth He that presumeth vpon the bodie of Chryst shall haue horible Damnacion A moche like questiō the same S. Basil moueth in the same booke which also openeth the trueth of our matter This ys the questiō Whether yt be withoute daunger that he that ys not pure in heart from an euell conscience and vncleannesse of life maie doe the office of a preist In the aunswere of which questiō he saieth thus Dominus dicens plus templo hic est erudit nos quòd tanto magis impius est qui audet tractare corpus Domini qui dedit semetipsum pro nobis oblationem hostiam in odorem suauitatis quantum corpus vnigeniti filij Dei excedit arietes tauros non in comparationis ratione Incomparabilis est enim excellentia Owre lorde saing This man ys greater then the temple mening him self teacheth Let schismaticall ād irreuerent preists note well this saing of S. Basill vs that he ys so moche the more wicked that ys so bolde to handle the bodie of our Lorde who gaue him self an oblacion and sacrifice of swete Sauour as moche as the bodie of the onelie begotten Sōne of God doeth excead Rammes and Bulls not by the mean of comparison For the excellencie ys incomparable Thus ther. Of Sainct Basill in this place we learn that the office of preists ys not as the Aduersarie saieth to handle a peice of Sacramentall bread but to handle the bodie of our lorde euen the same bodie that the same lorde gaue an oblacion and sacrifice to God the Father in the Sauoure of swetenesse And as that bodie incomparablie exceadeth Rammes and Bulls whiche were figures of that blessed bodie So doeth yt in cōparablie excead a peice of bread being also but a figure of that bodie And here Reader if thowe be desierouse to knowe the trueth note and marke well howe great condemnacion commeth to them that vnwoortilie handle the Sacrament aboue them that vnwoorthilie handle the sacrifices of the olde lawe ād Testament They are Saieth Sainct Basill as moche more wicked as the bodie of the onelie begotten Sonne exceadeth Rammes and bulls Yf the vnwoorthie receauer of the Sacrament be so moche more wicked aboue the vnwoorthie receauers of the Sacrifices of the olde lawe as the bodie of the onelie begotten Sonne of God exceadeth Rammes and bulls yt prooueth well that the receauer of the Sacrament receaueth the bodie of the onelie begotten Sonne of God or elles why shoulde he be so incomparablie wicked yf he did not wickedlie receaue that bodie Soche incomparable wickednesse so greuouse and exceading condemnacion can not be but vpō the abuse of an incōparable thing which ys the bodie of Chryst and not Sacramentall bread The receipt of Sacramentall bread ys but a receipt of a figure The receipt of a figure though yt be euell ys not incomparablie wicked Wherfor the receipt of the Sacramentall bread though yt be euell receaued ys not incomparablie wicked but the receipt of the Sacrament yf yt be euell ys incomparablie wicked Wherfore the receipt of the Sacrament ys not the receipt of Sacramentall bread And here plainlie to saie yf the Sacrament were but a figure of the bodie of Chryst and did not contein the same whie shoulde the receauer of yt be Yf the bless Sacr. be but a figure as the Sacramēts os the old lawe were whie do the euell receauers offend so incomparablie more wicked and suffer more greuouse and horrible damnacion then they that receaued the figures of Chryst in the olde lawe And here Reader vnderstanded that by the doctrine of the Aduersarie the Sacramentes of the newe lawe are no better then the Sacramentes of the olde lawe Which yf yt be
condemnation receaue the same of whiche bothe Sainct Augustine saieth again Sicut enim Cont. donatist lib. 5 cap. 8. Iudas cut buccellam tradidit Dominus non malum accipiendo locum in se Diabolo praebuit sic indignè quisque sumens Dominicum Sacramentum non essicit vt quia ipse malus est malum sit aut quia non ad salutem accipit nihil accipiat Corpus enim Domini sanguis Domini nihilominus erat etiam illis quibus dice bat Apostolus Qui manducat bibit indignè iudicium sibi manducat bibit As Iudas to whome our lorde gaue a morsell not taking an euell thing but euell takinge the thinge gaue place to the deuell in himself So anie man receauinge vnwoorthiely our Lordes Hell gates cā not preuail against these places let the Proclamer well consider them Sacrament causeth not bicause himself ys euell that yt shoulde be euell or bicause he receaueth yt not to saluacion that he receaueth nothinge For yt was neuerthelesse the bodie of our Lorde and the bloode of our Lorde also vnto then to whom the Apostle saied he that eateth and drinketh vnwoorthily eateth and drinketh his owne condemnation Thus moche Sainct Augustine Yt ys nowe to be remembred that the Aduersarie denieng the reall and substanciall praesence of Chrystes bodie in the Sacrament ys compelled for the mainteinaunce of that his wicked heresie to saie that Chrystes bodie ys receaued spirituallie that ys that the grace the vertue and the meritte of Chrystes passion suffred in the same his bodie ys receaued And for that these benefittes be not receaued of an euell man as beinge an euell man therfor he mainteineth an other wicked heresie against the scripture and the holie Doctours that euell men receaue not the bodie of Chryst For the confutacion of whiche euell doctrine as the liuelie and plain sentences of holie Fathers haue ben produced So nowe speaketh S. Augustine as plainlie against yt For he contented not himself onelie to saie that euell men receaue the Sacrament A◠vnto Iudas yt was the verie bodie and blood of Chryste that he receaued So yt ys to all other yll receauers Angu in Ioan tract 26. of our Lorde Whiche woordes the Aduersarie wolde haue wrested to his pourpose but by expresse woordes he saieth that ys was the bodie of our Lorde and the bloode of our Lorde vnto them also of whom the Apostle saied he that eateth and drinketh vnwoorthilie c. Nowe what they be that receaue vnwoorthilie yt neadeth no declaracion being manifest that they be euell men And thus by S. Augustine yt ys taught that the verie bodie of Chryst beinge in the Sacrament ys receaued of euell men And although this place of S. Augustine ys so euidentlie gainst them yet in an other place he presseth them so strictlie that they haue no refuge and yt ys this Quantum autem pertinet ad illam mortem de qua terret Dominus quia mortut sunt patres eorum Manducauit Manna Moises manducauit Manna Aaron manducauit Manna Phinees manducauerunt multi qui Domino placuerunt mortui non sunt Quare quia visibilem cibum spiritualiter intellexerunt spiritualiter esurierunt spiritualiter gustauernnt vt Spiritualiter satiarenter Nam nos hodie accepimus visibilem cibum Sed aliud est Sacramentum aliud virtus Sacramenti quam multi de altari accipiunt moriuntur accipiendo moriuntur Vnde dicit Apostolus Iudicium sibi manducat bibit As touching that deathe of the whiche our Lorde saieth that their Fathers be dead Moises also did eate Manna and Aaron did eate Manna and Phinees did eate Manna and manie did eate whiche pleased our Lorde and they died not Whie Bicause they vnderstoode a visible meate spirituallie They did spirituallie hungar yt they did spirituallie eate yt that they might be spirituallie satisfied And we also this daie haue taken a visible meate But the Sacrament ys one thinge and the vertue of the Sacrament an other thing whiche vertue manie doe receaue at the Aultar and doe die and in receareceauing yt doe die Wherfor saieth the Apostle He eateth and drinketh his damnacion Thus farre he Note here the distinction that S. Augustine maketh betwixt the Sacrament and the vertue of the Sacrament sainge that the Sacrament ys one thinge and the vertue of the Sacrament an other Then of the vertue of the Sacrament he saieth that manie receaue yt at the Aultar and doe die meaning according to the saing of the Apostle that receauing yt vnwoorthilie they die in the Soule eating and drinking their owne damnacion Nowe wolde yt be learned of the Aduersarie howe he will vnderstand S. Augustine in this woorde Vertue First certen yt ys that yt ys not taken for the Sacramentall Vertue of the blessed Sacr. what yt ys and that euell men reccaue yt bread For that ys the other membre of the distinction Then must yt either be taken for the vertue of the passion of Chryst or for the bodie of Chryst yf self For in the Sacrament be no more but these three to be receaued The Sacrament the bodie of Chryst and the vertue of his passion Yt can not be taken for the vertue of Chrystes passion for that ys not nor can not be death and damnacion to the receauer in the receauing but life and saluacion This vertue that S. Agustine speaketh of ys soche that manie doe die in the receauing of yt Yt remaineth then that by this vertue of the Sacrament ys vnderstanded the bodie of Chryst whiche manie by vnwoorthie receauing doe wickedlie abuse and so receauing kill their soules and die the deathe that Iudas did What shall I tarie in the rehersall of Sainct Augustines sainges that touche this matter They were euough to make a iust volume Wherfor omitting manie I will ende with one whiche also expowndeth this our text Thus he saieth Recordamini vnde sit scriptum Quicunque manducauerit panem aut biberit calicem Domini indignè reus erit corporis sanguinis Domini Et de iss erat sermo cùm Apostolus August in Ioan. tra 6. hoc dicerit qui Domini corpus velut quemlibet alium cibum indiscretè necligenter ue sumehant Remembre from whence yt ys written Whosoeuer shall eate the bread and drinke the cuppe of our Lorde vnwoorthieli shall be giltie of the bodie and bloode of our Lorde For when the Apostle saied this he spake yt of them Whiche receaued the bodie of our Lorde vndiscreetlie and necligentlie as they wolde doe anie other meat Marke this well that Sainct Augustine saieth plainlie that Sainct Paule spake this of them that necligentlie and vndiscreetlie receaued not a peice of Sacramentall bread but the bodie of our Lorde Then yt ys manifest that the bodie of our Lorde ys receaued in the Sacrament and that yt ys also receaued by the testimonie of Sainct Augustine of negligent and vndiscreet persons whiche make no differēce
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 presēce wolde haue no examinacion no consession no preparaciō 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 preparaciō 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 Sacrmēt thē a poour peice of bread ād a poour bare cuppe of wine Who euer hearde or redd soch spirituall and heauenlie preparaciō for the recept of a simple earthlie and as they themselues tearm yt vnholie peice of bread Whoeuer readd soche preparaciō 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 testamēt 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 ponesue illud inter Tabernaculum testimonii altarè 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 stripè Leuit. 22. vestra ad ea quae consecrata sunt quae obtulerunt filii Israël 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 cōscience 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 doē for an outwarde cleannesse For reason will geue that that thing that the preparaciō 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 tēporall 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