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
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
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
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
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
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
of all Euen so also do I shewe thee neither Angells nor Archangells not heauens nor the heauen of heauens but the Kinges bodie whiche ys in heauen whiche nowe ys setfurth before thee in earth to be seen the lorde of all theise doo I shewe thee Doest thowe marke howe thowe doest not onelie beholde in earth that that ys greatest and cheifest of all thinges But thowe doest touche The verie bodie of Christ ys set furth before vs in earth yt neither doest thowe onelie touche yt but thowe doest eate yt And that receaued thowe goest home Wipe therfore and make clean thy soule from all filthinesse prepare thy minde to the receipt of these misteries For yf the Kinges childe being deckt in purple and Diadeame were deliuered to thee to be caried woldest thowe not cast all down vpon the grownde and take him But nowe when thowe takest not the childe of a kinge being a man but the onelie begotten Sonne of God Saie I beseche thee arte thowe not The onlie begotten Sonne of God receiued in the Sacramēt afraied And doest thowe not cast awaie the loue of all worldelie thinges Thus moche Chrisost Among so manie goodlie notes as this sentence dothe contein let me gentle Reader with thy pacience note two or three whiche be verilic woorthie of note and consideracion The first shall be that we obserue the notable titles that he geueth to the table This note hathe two partes For first he calleth ytlife c. after in the sentēce next adioined he calleth yt a sacrifice Wherfore we shall first speake of the titles in the first sentence and then of the title in the next sentence In the first sentence he calleth yt the strength of our sowle our fundacion hope Honorable and woorthie titles of the Sacrament health light and life Whiche thinges for that they can not be attributed to the materiall table yt ys easie for euery man to perceaue that the Authour meneth them of the thing that ys of the meat or foode vpon the table after the maner of our common speache whiche saieth Soche a man kepeth a good table wherbie ys ment the good fare on the table Nowe then yf the thinge on the table be a thing of soche woorthinesse that yt maie be called our strenght health hope light and life yt can not be a peice of breade but he that ys so in verie dede Iesus Chryst our Sauiour God and mā Yt ys he that ys our strēght according to the Psalmist Dominus fortitudo plebis suae Owre Lorde ys the strenght of his people He ys our health and Psalm 27. Matth. 1. Joan. 1. saluacion for Ipse saluum faciet populum suum à peccatis eorum He shall saue his people from ther sinnes He ys our light For he ys Lux vera quae illuminat omnem hominem venientem in hunc mundum The verie light that lightneth euery Jbid. 14. man comminge into this worlde He ys ourlife For he ys Via veritas vita the waie the trueth and the life Wherfore seing that these titles appropriated onelie to Christ are by this Chryst yt verilie vpō the Altar auncient father declared to be applied to the thing vpon the Altar or table yt must of necessitie be concluded that the thing vpon the Altar or table ys verilie Chryste The further proofe wherof appeareth in the sentence immediatelie folowing whiche ys the seconde of the notes before mencioned wher he saieth thus Yf we shall departe hence being defended with this sacrifice we shall with most great trust go vppe to the holie place In the whiche sainge what he before called the table he calleth yt nowe the sacrifice Wherbie ys declared the first parte of the note that he ment not the materiall table but the thing vpon the table Secondarelie calling yt a sacrifice by the whiche with greate trust we go vppe to the holie place he plainlie teacheth Heb. 9. that the thing vpon the table ys Chryste who ys our verie and most woorthie sacrifice who by his oblacion founde eternall redemption of the which more hereafter The seconde note ys that he saieth Trulie that that ys wourthie of most high honour that will I she we thee in earth What thinge ys that that ys woorthie of most high honour but that that sainct Paule speaketh of when he saieth Regi seculorum 1 Tim. 1. Honour due to God alone called Latria wherin yt consisteth immortali inuisibili soli Deo honor gloria Vnto God king euerlastinge immortall inuisible be onlie honour and praise for euer What ys the most highe honour but that honour whiche the learned call Latriam the honour due to God alone whiche honour consisteth in faith beleuinge that he ys the creatour and conseruatour of all thinges in hoope trusting by him to be saued in Charitie louinge him aboue all thinges created yea euen aboue our owne selues through the whiche loue we are readie louinglie to obey his most holie commaundementes in Sacrifice as wherbie we exhibitte and testifie outwardlie our seruice to our onely Lorde God to be geuen vsed and frequented whiche sacrifice whether yt be of praise or thankes geuing or of the offring vppe of our owne bodyes Rom. 12. or anie other thing appoincted of God ys as sainct Paule testifieth called our reasonable seruing of God Yf thē that that ys shewed in earth be woorthie of this most high honour The thing woorthie most high honoure ys in the Sacrament and the shewing therof ys in the table of the whiche Chrysostom spake in the beginning of the this fentence what ells doth he meen or what ells can yt be but Chryst God and man verilie present in the Sacrament who ys wourthie of this honour But what neadeth me to trauaill to expownde Chryfostome and to declare what the thing ys that he woulde shewe in earth seing that he himself so clerelie expowndeth him self in his owne woordes that do folow For as in kinges howses saieth he not the walls not the golden Rooffe but the Kinges bodie sitting in the Throne ys the cheifest and woorthist of all Euen so also the Kinges bodie which ys in heauen whiche ys nowe sett furth before thee to be seen in earth not Angells nor Archangells not heauens nor the heauens of heauens but the verie Lorde of all these doo I shewe thee In whiche woordes ye maie clerelie perceaue that the thing whiche he saieth ys to be shewed in earthe ys the kinges bodie which ys in heauen the verie lorde of Angells and Archangells the Lorde of heauens and of the heauen of heauens Which ys not present in figure and absent in dede but ys verilie present in so true a maner verie Chryst verie God and verie man that he so being with vs in misterie here in earth maketh the same earth saieth Chrysostom to be an heauen vnto vs whiche coulde not so be but by the presence of him who ys Lorde of heauens whose
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
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
but must also geue to other So likewise yt proueth aswell that forasmoche as Chryste reserued no parte of the Sacrament no more shoulde the Churche nowe Yt ys a great libertie that this man taketh vnto him self to make soche expositions as liketh him self and vpon his owne exposition to grownd an argument to condemne the practise of the wholl Church as though yt were Locus Topycus a sure grownded argument when yt ys fownded but vpon his owne authoritie I haue not redde this maner of exposition in anie catholike Authour auncient or of the later daies that these woordes of Chryst do this shoulde be a charge and commaundement to celebrate the memoriall of Chrystes death in the same sorte and maner that Chryst did but raither that his bodie and blood shoulde be receaued in the Sacrament as the Substance whervpon the memoriall should be grownded withoute anie charge geuen of the maner and forme So doth Saincte Hierom expownde these woordes referring the commaundement to the doing of the thing and not to the doinge of the maner for the memoriall of Chryste This ys his saing Ideò hoc Saluator tradidit Sacramentum vt per hoc semper commemoremus quia pro nobis est mortuus Nam ideò cùm accipimus à sacerdotibus commonemur In 11. cap. 1. Cor. quia corpus sanguis est Christi vt beneficijs eius non existamus ingrati Therfor our Sauiour deliuered this Sacrament that by this we shoulde allwaies remembre that he died for vs. For therfore also when we receaue we are putte in minde by the preistes that yt ys the bodie and bloode of Chryste that we shoulde not be vnthankfull for the benefittes receaued Thus sainct Hierom. Chrysostom also dissenteth not from this maner of exposition For thus he saieth Deinde de coena illa referens praesentia his quae tunc fuerant copulat vt quemadmodum in illa ipsa vespera mensa dispositi ab ipso Christo hoc acceperunt Jn 11. 1. Co. sacrificium it a nunc disponerentur inquit Quotiescunque comederitis panem hunc sanguinem hunc biberitis mortem Domini annunciabitis donec veniat Quemadmodum Christus in pane in calice in commemorationem hoc facite dixit causam nobis aperiens quare mysterium daret cum alijs hanc esse dicens sufficientem noâ—…s ad pietatem Nam cùm intelliges quid propter te Dominus passus est sapientior efficieris Ita ipse iterum inquit Quotiescunque manducaueritis mortem eius annunciabitis Et haec illa Coena est Afterward speaking of that supper he coopleth thinges present to those that then were that as in the same euentide and table they being disposed did receaue of Chryste him self this sacrifice euen so nowe also they shoulde be disposed and saied As often as ye shall drinke this bloode ye shall declare the death of our Lorde vntill he come For as Chryst both at the bread and at the cuppe saied Do this in my remembrance opening a cause why he wolde geue the mysterie among other saied this to be sufficient to godlinesse For when thowe shalt vnderstande what our Lorde hath suffred for thee thowe shalt be made the wiser Euen so he also saieth again As often as ye shall eate ye shall declare his death and this ys euen the same Supper Thus farre Chrysost In whose woordes as well as in saincte Hieroms we see this commaundement of Chryst Hocfacite do this to be referred to the Substance that Chrystes woordes This do ye c. Be referred to the substaÌ„ce not to the maner ys to the bodie and bloode of Chryste to be receaued for his memoriall and not to the maner of receauing And by the waie gentle reader note and beare awaie these woordes of saincte Hierom that he saieth that when we receaue we are admonished of the preistes that yt ys the bodie and bloode of Chryste wherby we are taught both wherunto tendeth the commaundement of Chryste and also what we receaue in that holie and honorable Sacrament I wishe also that Chrysostome might be noted howe he vttereth the woordes of saincte Paule Sainct Paule saieth thus As often as ye shall eate What S. Paule calleth the cuppe Chrysost calleth yt to bloode this bread and drinke this cuppe Chrysostom thus As often as ye shall eate this bread and drinke this bloode not reporting euery wher the verie woordes of saincte Paule but raither the sense and vnderstanding So wher saincte Paule calleth yt the cuppe of our Lorde this maÌ„ expownding S. Paule calleth yt the blood of Chryst wherby we are taught what ys in the cuppe of our Lorde eueÌ„ the bloode of Chryste and not bare wine yf yt be so in that parte of the SacrameÌ„t theÌ„ in the other ys the bodie of Chryst and not bare bread But to return to our pourpose Euthymius also expowndinge the saied woordes of Chryst vnderstandeth them not of the maner but of the SubstaÌ„ce These be his woordes Ait autem Lucas hoc quoque dixisse Christum Hoc Euth in 26 Matth. sacite in mei recordationem hoc inquit nouum mysterium non illud vetus illud mysterium in recordationem inductum est salutis Hebraeorum primogenitorum in Aegypto ac libertatis Hebraeorum hoc autem in recordatiouem Domini Per tale enim sacrificium reminiscimur quòd corpus suum in mortem tradiderit sanguinem suum effuderit ac ita continuitate memoriam renouamus Luke saieth that our Lorde also saied Do ye this in my remembrance This newe mystery saieth he and not that olde For trulie that olde mysterie was instituted in the remembrance of the sauing of the first born of the Hebrues and of the deliuerance of the Hebrues But this ys in the remembrance of our Lorde By soche a sacrifice we remembre that he deliuered his bodie to death and shed furth his bloode and so by continuance we renewe memorie Thus moche Euthymius Who as the other Fathers aboue alleaged vnderstandeth Chrystes commaundement of the substance of the Sacrament no mencion made of the maner After these to see some of the later writers howe they vnderstood these woordes yt shall not be amisse that hauing the mindes of men of diuerse ages what the true vnderstanding ys yt maie the better appeare Sainct Thomas among learned and holie men that haue ben with in these foure hundreth yeares a man right famouse saieth thus Hoc facite c. Iniungit vsum huius Sacramenti dicens Hoc facite quotiescunque sumetis in meam Tho. Aqui. in 11. 1. Co. commemorationem id est in memoriam meae passionis Do this c. He commaundeth the vse of the SacrameÌ„t saing This do ye as often as ye shall receaue in my commemoracion that ys in the memorie of my passion And again he saieth Mortem Domini annunciabitis repraesentando eam per hoc Sacramentum Ye shall shewe furth the death of our
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
in that he offred bread and wine and in that he blessed Abrahā Do ye not also see that this Authour applieth these to Chryst in that there was none more the high preist of God then our Lorde Iesus Chryst who offred sacrifice vnto God the Father And perceaue ye not that Chryst offred the verie same that Melchisedech whiche was bread and wine Wher gentle reader let me note by the waie for the satisfieng of my promesse that wher the obiection of the Aduersarie ys that S. Ciprian by expresse woordes saith Melchisedech offred Melchisedech did not offer in sacrifice bread and wine and for his proof he saied that the text in Genesis had not obtulit he offred but Protulit he brought furth Nowe note yf this Father vseth not this woorde obtulit he offred saing that Chryst offred the very same that Melchisedech did offer And what he did offer he also declareth saing that yt was bread and wine What impudencie then ys ther in the Aduersaries to improue that that so auncient and so famouse a learned holie Martir so plainlie teacheth and not he alone but all the holie companie of the writers of the which the testimonie of some mo shall be heard herafter As yow see that Melchisedech did offer bread and wine whiche was the Christ offred bread and wine in veritie that ys his bodie and bloode figure So did our Sauiour Chryst saieth Cyprian offer bread and wine in veritie that ys hys bodie and bloode And that the Aduersaries shall not cauille and saie Wher Cyprian saieth Chryst offred his bodie and blood yt ys not to be vnderstanded of any sacrifice offred in the last Supper but of the sacrifice of his bodie and bloode offred vpon the crosse The same sainct Cyprian stoppeth the mouth of the wicked in the other sentence before alleaged wher he saieth The ymage of the Sacrifice went before appointed in bread and wine whiche thinges our Lorde perfecting and fulfilling offred bread and the cuppe mixed with wine And that we shoulde not take occasion to stomble with the Aduersaries taking yt but for bread and wine he addeth And he that ys the fulnesse hath fulfilled the veritie of the prefigurated image Do ye not heare that Chryst offred the sacrifice in his last supper of the whiche the ymage went before in bread and wine And doo ye not heare that he offring bread and wine did offer in that sorte that he fulfilled the veritie of the prefigurated ymage Whiche veritie was as sainct Cyprian saied be fore that he offred bread and wine that ys hys bodie and bloode Learn then thow Reader of this substanciall piller the substāciall faith of Chrysts catholique Churche And suffer not thy self to be caried awaie with the Aduersaries painted reasons and gloses hauinge a shewe of trueth and godlinesse aboue but vnder ther lurketh falshead and Hypocrisie But abhorre them as saincte Paule dothe aduertise For as the fishe ys deceaued by the faire bait whiche outwardlie sheweth to be a thing of commoditie but inwardlie ys destruction and death when she taketh yt Euen so the reasons of the Pseudochristians maie appeare to thee most godlie and true and to haue the commoditie of eternall life But inwardlie they contein destruction and death of the sowle to the whiche they will drawe thee except thowe shifte thy self of from that bait whilest thowe arte yet in the wauing water of this worlde Therfore be warned and while thowe hauest time looke to thy self Nowe that we haue heard this noble learned Father of the one side of Chrystes Parliament house we will heare an other of the other side whiche shall be Isychius who vpon Leuiticus toucheth this matter and saieth Et quod hoc est sacrificium Duae decimae similae conspersae oleo Oportet enim scire persectam humanitatem perfectam diuinitatem contemperare id est in vnum conuenire in oleo id est In Leuitie li. 6. ca. 23. per eam quam circa nos habet compassionem Sic enim sacrificium odor suauitatis Domino inuenitur sapientibus nobis de eo quae digna sunt In quibus autem sacrificium per quos agitur quomodò celebratur intelligiblis agni oblatio quod sequitur ostendit Neque enim in sanguine neque per irrationabilia animalia sacrificium à nobis Deus suscipit secundùm quod sequentia demonstrant Ait enim Liba quoque vini quarta pars hyn panem polentam Quia dubium futurum erat forsan à quibus mysterium sacrificij quod per Christum est quod superiùs diximus celebratur habes ecce intelligibilis Melchisedech oblationem quae in pane vino perficitur in qua quarta pars hyn in libis vini offertur vt per quartam Euangelij traditionem quae in libris quatuor est per libationem verò Dominicum sermonem significaret quum ait Hic est meus sanguis qui pro vobis fundetur sine imminutione enim significare legislatori visum est Christi mysterium And what ys this sacrifice Two tenth deales of fine flower sprinkled with oile For we must knowe to contemper the perfect manhead and perfect godhead that ys to come together into one in oile that ys by that compassion whiche he hath toward vs. For so the sacrifice ys fownde a swete sauoure to our Lorde when we vnderstand of him thinges that be woorthie In what thinges thys sacrifice whiche ys the oblacion of the intelligible lambe ys and by whome yt ys doen howe yt ys celebrated that that foloweth declareth For neither by vnreasonable beastes doth God receaue sacrifice of vs acording as the woordes that folowe de plainlie shewe For he saieth And the drinke offringe therof shal be of wine euen the fourte parte of an hyn bread and perched corne Bicause perchaunce yt might haue comed in doubte hereafter Christ sacrificing in bread and wine was ◠the intelligible sacrifice of whome the mysterie of the sacrifice whiche ys by Chryste which we haue spoken of aboue ys celebrated beholde thowe hauest the sacrifice of the intelligible Melchisedech whiche ys full doen in bread and wine in whiche sacrifice ys offred the fourth deale of the drinke offring of wine that by the fourth deale the tradicion of the Gospell whiche ys in foure bookes and by the drinke offring he wolde signifie the woorde of our Lord when he saieth This ys my bloode whiche shall be shedde yowe for And so yt pleased the Lawe geuer that yt shoulde fully signifie the mysterie of Chryst Thus farre Isycbius In the whiche sainge ye haue the wholl matter testisied that we seke for For wher in Leuiticus God commaunded an he lambe to be offred and that the meat offring therof shoulde be two tenth deales of fine flower mengled with oyle to make bread and the drinke offring shoulde be the fourth deale of an hyn of wyne whiche thing thys Authour seking to Applie to the newe Testament Thowe hauest
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
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
sacrifice of the bodie and blood of Chryst. true bread and true wine and deliuered vnto vs these misteries that we haue to vse in the remembrance of him vntill he come to iudgement Wherto yf we adde the exposition of this prophecie of Daniel that in the time of Antichrist the seruice of God shall be by him forbodden what shall we ells vnderstand by the dailie sacrisice but the sacrifice of our Melchisedech left with vs to be vsed as our most high seruice to God Which thing Lyra by verie plain woordes dothe declare expownding this text of Daniell thus Hic Angelus instruit Danielem de termino à quo incipiendi sunt praedicti tres anni cum dimidio dicens A tempore cùm ablatum fuerit iuge sacrificium id est à tempore quo sacrificium altaris cessabit celebrari solemniter Here the Angell teacheth Daniell the tyme from the whiche the three-years and a half shall beginne saing from the time when the dailie Sacrifice shall be taken awaie that ys from the time in the whiche the sacrifice of the Altar shall ceasse solemnelie to be celebrated Thus Lyra. As by the exposition of these Fathers yt doth appeare that the dailie Sacrifice ys the sacrifice of the Altar the Sacrifice of Chrystes bodie and bloode So herunto reason also agreeth and by yt we are also forced thus to vnderstand the prophete For he can not be vnderstanded of the sacrifice of lawde and praise of the which S. Paule speaketh Per ipsum offeramus hostiā laudis semper Deo id est fructum labiorum confitentium nomini eius By him mening Hebr. 13. Chryst let vs offer sacrifice of lawde allwais to God that ys to saie the fruicte of our lippes confessing his name Of the whiche sacrifice the prophet Dauid speaketh saing Immola Deo sacrificium laudis Ofer vppe vnto God Psal 49. the sacrifice of lawde Neither can yt be vnderstande of the sacrifice of the mortificacion or affliction of our bodies to the whiche S. Paule exhorteth vs saing Obsecro vos per misericordiam Dei vt exhibeatis corpora vestrae hostiam viuentem sanctam De◠placentem I besech yowe by the mercie of God that ye geue vppe your bodies as a liuelie and holie sacrifice vnto God and pleasing to him Neither can yt be vnderstanded of the sacrifice of a contrite hearte of the whiche Dauid speaketh Sacrificium Deo spiritus contribulatus A troobled spirit ys a sacrifice vnto God For all theise sacrifices shall be in vse in the time of Psal 50. Antichrist euen in the heat of his persecution For the Angell saied Eligentur dealbabuntur quasi ignis probabuntur multi Many shall be chosen Daniel 12 and purified and shall be tried as yt were fire In soche men ther ys no doubte but they will continuallie withe their humble praiers praise God and confessing his faith magnifie his holie name and fo offer vnto God the sacrifice of lawde and praise as the fruictes of their lippes They will also not onely mortifie and crucifie their bodies with all the lustes and concupiscence but they will also at that time geue vppe their bodies to suffer tormentes yea and very deathe for the name of Chryst and so offer them as pleasaunt sacrifices vnto God Other some ther shall be whiche seing the heauie great and violent persecucion that shall be vsed by Antichryst and Psal 105. his ministres will with Daniell confesse their sinnes and the sinnes of the people and humbly with Dauid saie Peccauimus cum patribus nostris iniustè egimus iniquitatem fecimus We haue sinned with our Fathers we haue don vniustlie we haue committed iniquitie Seing then that Antichrist neither shall nor can put downe or take awaie these sacrifices but that they shall be vsed vnder his swoorde and in the middest of his flammes and other tormentes yt ys most euident that none of these be that dailie sacrifice that shall be put downe For these sacrifices shall be openly offred and that dailie Yt remaineth then that of necessitie this prophecie must be vnderstande of the dailie sacrifice of the bodie and blood of Chryste whiche although Antichrist shall put down the daily sacrifice of the Altar some godlie disposed people maie percase secretlie vse as Lyra saieth vt shal for three years and a half ceasse openly and solemnely to be celebrated And further of congruence yt maie be reasoned yf the Fathers that haue ben in all ages before Chryste did knowe that yt was a thing acceptable and pleasing to God to offer extern sacrifice to him shoulde not the Chrystiā know more who liueth in the clear light wher they liued in the shaddowe Yf those sacrifices were a swete sauour to God as no doubte but they were so for his sake whom they figured howe moche sweter then ys our sacrifice vnto him offringe as we do Chryst him self in sacrifice Yf they gaue to God not onely the sacrifices of lawdes and thankes but also an extern sacrifice of thankes as yt were of an higher thanke for soche befittes as they receaued shall not the chrystian who hathe receaued greater benefittes incomparablie passing thers geue at the leest as great thankes as they Yf we shall offre no other sacrifice then the sacrifice of praise and thankes geuing and sochelike the fathers did so as well as we and ouer and besides that they offred an extern sacrifice of thākes What ingratitude maie yt well be thought then that we receauing manie mo benefittes then they shoulde geue fewer thankes then they Yt ys an euell proporcion the mo and greater benefittes the fewer and lesse thankes the fewer and smaller benefittes the mo and greater thankes O lorde what obcecate and blinde enemies of God were these that coulde Chrystians vsing no external sacrifice are lesse thākfull then the Fathers of the lawe not see these thinges but wolde that we Chrystians hauing clerer knowledge then other shoulde lesse do their duetie then other and receauing mo benesittes shoulde be lesse thankfull And thus God shoulde be robbed of his honoure and the Chrystians withdrawed from doing of ther due seruices And then woulde yt shortly come to vs as yt came to them who knowing God haue not glorified him as God neither were thankfull but waxed full of vanities in their ymaginacions and their foolish hearte was blinded when they cownted them selues wise they became fooles THE THREE AND THIRTITH CHAP. OPENETH the prophecie of Malachie NOt onely the Prophete Daniel as before ys saied doth prophecie that ther shall be a sacrifice but also Malachie who plainlie declareth the reiecting of the sacrifice of the Iewes and the placing of a common vsed sacrifice Non est mibi voluntas in vobis dicit Dominus Malac. 1 exercituum munus non suscipiam de manu vestra Ab ortu enim solis vsque ad occasum magnum est nomen meum in gentibus in omni loco sacrificatur
offertur nomini meo oblatio munda quia magnum est nomen meum in gentibus dicit Dominus exercituum I haue no pleasure in yowe saieth the Lorde of hostes And as for meat offring I will not accept yt as your handes For from the rising vppe of the sunne vnto the going downe of the same my name ys great emong the gentiles yea in euery place shall ther be sacrifice doen and a clean meat offring offred vppe vnto my name For my name ys great emong the Gentiles saeth the Lorde of hostes This prophecie hath moche tormented the Aduersaries and therfore all Protestantes tormented with the propheâ—… 〈◊〉 howe â—…ey wrest yt their ingines hookes and all their fetches haue be sett vpon this place to drawe yt to their sense and pourpose but yt will not be all will not serue that they can doo for trueth will shewe yt self and preuaill This prophecie in dede inuinciblie proueth the Sacrifice of Chrystes Churche as hereafter shall be shewed But first let vs see howe the Aduersaries wolde wrest this place and let vs make yt plain to the reader that the sence whiche they wolde haue the scripture vnderstanded in ys not the right and full sence but a distorted sence a wrong sense and soche a sense as the place can not beare a sense disagreing from the expositions of all the holie Fathers bothe of the latin churche and of the greke churche Occolampadius in a booke that he did write of the Masse vnto the Senate of Basille saieth that by this prophecie of the Prophet Malachie was Prophecied Occolamp that the ministres of the newe testament shoulde make a faithfull people oute of all nacions as a pure and an holie oblacion and sacrifice to God And this saieth he ys the minde of the Prophet Martin Bucer not moche differing from him in his aunswer that he made to Latomus saieh that hy this Prophecie ys cheiflie promised the preaching of the Gospell by the whiche God shall be euery whear acknowleged and Bucer the fruicte also of the same preaching that ys faithe and the confessing of the same faithe And he saieth also that by the incense and oblacion are to be vnderstanded the sacrifices of chrysten men whiche be saieth he the praising and calling on the name of God wherunto ys allwaies annexed the geuing vppe of our selues to the will of God and the declaracion of our thaÌ„kefull minde towardes God by the doing and shewing of loue and mercie to the poore And thus dothe he expownde the Prophete Bullinger an other of the same secte and sorte saieth that the lawde and prayse of God his name ys the pure sacrifice that the Prophete speaketh of Bullinger Vrbanus Rhegius But Vrbanus Rhegius writing against Eckius his master in his firstbooke saieth thus The sacrifice that Malachias prophecied of ys the mortificacion of the flesh and the calling on the name of God with godlie prayer And this was his phantasie whiche so I terme as I might the rest for that eche of theÌ„ hath vnderstanded the prophecie as him listeth and not as the full mening of the same hathe required And although other haue vttered their conceptes and coniecturs vpon this prophecie Yet these being the standarde bearers of that wicked armie that hath so maliciouslie fowght against Gods truthe maie fuffice to be rehersed for this time presupposing that the rest do folowe their standerd bearers But let vs nowe examin and weigh their expositions Yf ye marke they do all agree in this that this prophecie ys to be vnderstanded of the sacrifice of praise and thanks geuing which thei call the pure sacrifice Yt ys to be considered here that Allmightie God by his Prophet declaring that the sacrifice of the Iewes which was onelie doen in Hierusalem shoulde be reiected abolished and lefte signified also that an other sacrifice shoulde be substituted in the place of the same whiche shoulde be a pure and clean sacrifice whiche shoulde not be doen onlie in Hierusalem as the other was But in euery place Nowe as for the sacrifice of a contrite heart of lawde praise and thankes geuing who doubteh but that they were vsed and offred of diuerse holie Psal 50. and vertuouse men in the olde lawe and well accepted whiche thing Dauid was not ignorant of when he saied Sacrificium Deo spiritus contribulatus Psalm 49. cor contritum humiliatum Deus non despicies A troobled spirit ys a sacrifice to God a contrite and humble heart o God shalt thowe not despice Of the sacrifice of lawde Dauid also speaketh Immola Deo sacrificium laudis Offer to God the sacrifie of lawde c. praise And in the same Psalm Sacrificium laudis honorificabit me Who so offreth me thankes and praise he honoureth me The hereticall expositions of the prophecie of Malachie cannot stand Therfore wher the Aduersarie wolde that these kinde of Sacrifices shoulde be they of the whiche the prophet Malachie spake that shoulde come into the place of the sacrifice of the Iewes whiche God wolde abolisshe their exposition can not stande For these can not nowe be placed as newe sacrifices whiche were placed and vsed from the beginning of the first good man that offred sacrifice to God Abel who withe the sacrifice of the fruictes of the earth whiche he offred offred also praise and thankes geuing to God These sacrifices then be not newe placed but being of olde time vsed God wolde haue them so continued Neither doo I meen that these be separated from that sacrifice that God wolde place in stead of the sacrifice of the Iewes For their ys no extern sacrifice Sacrifice of laude separated from the extern sacrifice but yf yt be rightlie and duely offred yt bringeth with yt the sacrifice of lawde and praise and of other also But that the Prophet dothe meen of these onelie and not raither of some extern sacrifice to be vsed offred and frequented among the Chrystians and that he ment not cheiflie and principallie of an extern sacrifice to be placed in the place of the Iewes extern sacrifices that ys most vntrue And that maie be perceaued by the difference of the newe sacrifice from the olde What ys that That yt shall be a pure sacrifice Why were not theirs pure sacrifices before in the olde lawe Was ther not a sacrifice of expiacion and a daie of expiacion assigned in the whiche the clensing sacrifice shoulde be offred Read the xvi chapter of Leuiticus and ther shall ye finde that Allmightie God saeth thus In hac die expiatio vestri erit Leuit. 16. atque mundatio ab omnibus peccatis vestris coram Domino mundabimini In this daie shall be your expiacion and cleÌ„sing and ye shall be made clean from all your sinnes before the Lorde Was not this then a pure sacrifice that purified and clensed the people from all their sinnes before God Ys yt not a pure sacrifice that ys
furth or sacrifice Chrystes reall bodie The churche nowe teacheth that we offer the reall bodie of Chryst on the altar This holy man teacheth that we offre the bodie and blood of Chryst vnto euerlasting life And that we shoulde knowe that this ys a sure doctrine grownded Chryst cōmaunded his bodie and blood to be offred vpon a sure fundacion he endeth hys sentence thus Hoc enim ipse Dominus Iesus iussit nos agere in sui commemorationem Thys saieth he hath our Lorde Iesus commaunded vs to doo in the commemoracion or remembrance of him Weigh this saing with me I besech thee gentle Reader Manie of the wicked teachers haue wounderfullie deceaued the simple people with this sentence A fond obiection of the Aduersaries answered by the holie Martyr Martialis of Chryste which this Father here alleageth saing that Chryst instituted this Sacrament for a memoriall or a remembrance of him But a memoriall saie they ys of a thing that ys absent and not of a thing that ys present wherfore Chryste ys not present in the Sacrament Yf he were what neadeth anie other memoriall but hys presence A more full aunswer shall be made to this by the helpe of Gods grace in the thirde booke wher this matter shall be treacted of more at large But at this present this holy man onely shall aunswer Whose aunswer his grauitie Cap. 41. holinesse and auncientie ys soche that they that flee not from gods grace to their owne singular affection and opinion shall perceaue that in yt ys soche pith and substance that they maie well staie them selues vpon the same For when the holie Father had declared the reall presence of Chryste in the Sacrament and that he ys offred in sacrifice then he added that our Lorde Iesus commaunded vs so to doo Wherby what ells dothe he meen but that as our Lord Iesus did consecrate and sacrifice his own bodie and gaue the same also to hys Apostles to eate in his last Supper as ys allreadie declared So doo we nowe consecrate and offre the same bodie and receaue yt according to his commaundement and that in the remembrancece of his death This I saie maie serue and suffice for an aunswer to a man that ys not contenciouse nor listeth to make euery parte of his faith a doubte and call yt Let master Iuell conferre this with hys priuate glose vpon the same text in his sermō fol. 34. into question Thys man I saie his auncientie in the Parliament house of Chryst considered ys of authoritie more sufficient and better to be beleued then Lutherus Oecolampadius Zuinglius Caluimus or our owne contrie men Cranmer Ridley Latimer or ther complices dead or liuing whose saings hauing no grownde of auncient trueth and so of congruence none authoritie yet haue they ben the more ys the pitie to rashlie beleued to the casting awaie of manie a soule and to then crease of the damnacion of the speakers But further to proceade to learn the enacted trueth of this matter I meen the true vnderstanding of the Prophet Malachie we haue an other auncient elder of the same house Irenaeus the disciple of Polycarpus whiche Polycarpus was disciple of S. Iohn the Euangelist as Eusebius wittnesseth in the ecclesiasticall historie And therfore ys this auncient Father not to be suspected of hys trueth nor distredited Thus he writeth Sed et suis Discipulis dans consilium primitias Deo offerre ex suis creaturis non quasi indigenti sed vt ipsi nec infructuosi nec ingratisint eum qui ex creatura panis est accepit gratias egit dicens Hoc est corpus meum Et Li. 5. ca. 5. Irenaeus Li 4. c. 32. calicem similiter qui est ex ea creatura quae est secundùm nos suum sanguinem confessus est noui testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo ei qui alimenta nobis praestat primitias suorum munerum in nouo testamento de quo in duodecim Prophetis Malachias sic praesignauit Non est mihi voluntas in vobis dicit Dominus omnipotens sacrificium non accipiam de manibus vestris c. But also geuing instruction to hys disciples to offre the first fruites of the creatures to God not as to one hauing nede but that they shoulde neither be vnfruictfull nor vnthankfull he tooke that bread whiche ys a creature and gaue thankes saing Thys ys my bodie And the cuppe likewise whiche ys a creature as we he confessed to be hys bloode And of the newe testament he taught the newe oblacion the whiche the churche receauing of the Apostles Chryst taught the newe sacrifice of the newe Testament the Church receaued yt of the Apostles offreth to God in all the woorlde euen vnto him who geueth vs foode being the first fruictes of his sacrifices in the newe testament Of the whiche emong the twelue Prophetes Malachie did this speake before hand I haue no pleasure in yowe saieth the Lorde omnipotent and I will take no sacrifice of your handes And so furth he reherseth the wholl sentence of the Prophet In the saing of this holie Elder of Chrystes house ye se a goodlie agreement with the other Elder before recited For thys Elder teacheth that Chryst of the creatures of bread and wine made hys bodie and bloode and therwith all instituted and taught the newe sacrifice of the newe testament the whiche sacrifice the Churche receauing of the Apostles doth offre throughoute all the worlde of the whiche the Prophet Malachie saieth he spake before Make nowe then comparison betwen Martialis and Irenaeus Martialis teacheth the presence of Chrystes bodie in the Sacrament Irenaeus teacheth the S. Martialis and Irenaeus cōpared together in their doctrine of the Sacrament same saing that Chryst confessed the bread and cuppe to be hys bodie and bloode The other saied that the bodie and bloode of Chryst were offred in sacrifice Thys man saieth that Chryst confessing his bodie and blood to be present taught a newe oblacion of the newe testament The other saied that Chryst commaunded vs so to doo This man saieth that Chryst taught the newe sacrifice of the newe testament to the Apostles and that the Church receauing the same of the Apostes dothe offre yt to God troughoute all the worlde The other alleaging Malachie treacteth of the sacrifice of Chrystes bodie and bloode This man treating of the bodie and blood of Christ the newe sacrifice of the newe testament offred of the Churche throughout all the worlde alleageth Malachie saing that he spake of the same Aboue these goodlie notes of agreement betwē these two great aunciēt Two notable documentes out of Iren. wherby the gloses of the Aduersaries are reproued ād ouerthrowen Fathers this ys in Irenaeus speciallie to be obserued that in saing that Chryst taught the newe oblacion of the newe Testament he geueth vs two goodly documentes for
we offre not fleshe yet with our heart and mouthe we offer lawde and prayse according to that in the psalme Offre vnto God the sacrifice of lawde From this place also he speaketh against yow who saieth I haue no pleasure in yowe Yet further that ye shoulde not thinke that forsomoche as ye offre not nor that he taketh no sacrifice at your handes that ther ys no sacrifice offred to God the which in dede he nedeth not who nedeth not the goodes of anie of vs yet bycause he ys not withoute sacrifice the whiche ys profitable to vs and not to him he addeth and saieth from the rising of the sunne to the going downe of the same my name ys made honourable among the gentiles And in euery place ys offred sacrifice vnto my name whiche ys a pure or clean sacrifice For my name ys great amonge the gentiles saieth the lorde Allmightie What do ye awnswer to these Open yowr eyes once at the last and see from the rising of the Sunne to the going down of the same not in one place as to yow yt was appointed but in euery place the sacrifice of the Chrystians ys offred not to euery God but to him that spake these thinges before hande euen the God of Israell Wherfore in an other place he saieth to hys Church And he that hath deliuered thee that same God of Israell shall be called the God of the whol earth Search ye the scriptures for in them ye thinke ye haue eternall life And truly ye shoulde haue yt yf in them ye wolde vnderstand Chryste and holde him But searche them through and they doo beare wittnesse of this pure Sacrifice whiche ys offred to the God of Israell not of your owne nacion of whose handes he hath saied before that he will take no sacrifice but of all nacions whiche do saie Come and let vs go vppe to the hill of our Lord neither in one place as yt was commaunded in the earthlie Hierusalem But in euery place euen in Hierusalem yt self Neither after the ordre of Aaron but after the ordre of Melchisedech Thus moche S. Augustine Whose sainge although yt be long yet I thought yt good whollie to asscribe yt both bicause yt ys a goodly liuely and pleasaunt exposition of the place of the Prophet Malachie and also that the dependence of the sentence might be seen wherby great light ys geuen to the vnderstanding of the matter that yt vs alleaged for Of the whiche long exposition to make a breif collection of thinges apperteining to the declaracion of the matter whiche we haue in hande thys ys to be obserued that saincte Augustine verie stronglie and pithilie prouing the reiection of the sacrifices of the Iewes saieth yet that ther must be a sacrifice to be offred to God not for hys necessitie who nedeth not our goodes but for our owne vtilitie and profitte And prouing yt by the Prophet Malachie that in euery place ther shall be sacrifice offred to the name of God he saieth that that Sacrifice ys the Sacrifice of The sacrifice of the chrystians ys a peculiar and speciall Sacrifice the Chrystians which Sacrifice of the Chrystians he willeth the Iewes to open their eies and see yt doen from the rising of the Sunne to the going down of the same Whiche maner of sacrifice when he calleth yt the sacrifice of the Chrystians he doth plainly shewe that he meneth a speciall maner of sacrifice peculiar and propre to the Chrystians wher withe the Iewes be not acquainted For yf he had here ment the sacrifice of lawde and thankes geuing or soche like the Iewes might haue saied that those be their sacrifices but whē he saied the sacrifice of the Chrystians he ment vndoubtedly their peculiar sacrifice as when yt ys saied the Sacrifice of the Iewes did ceasse at the coming of Chryste what ells ys ment but these sacrifices which were peculiar to the Iewes then ceassed But as for the spirituall sacrifices as the sacrifice of a contrite heart of a beleuing hearte ceasseth not But as they were vsed of the faithfull Iewes beleuing Messias to come so maie they be vsed of the faithfull Iewes beleuing that he ys comed wher as the other maie not whiche be proprelie called the sacrifices of the Iewes But this scruple saincte Augustine dothe yet more plainlie dissolue and so plainlie that the Aduersaries can not saie against yt neither the true catholique anye further doubte in yt For S. Augustine saieth to the Iewe. Searche the scriptures through whiche do beare wittnesse of this pure sacrisice whiche saieth he ys offred not in one place of Hierusalem but in euery place not of one nacion of the Iewes but of all nacions And at last touchinge the verye pithe not saieth he after the ordre of Aarō but after the ordre of Melchisedech Note then the sacrifice whiche he first called the sacrifice of the Chrystians and after the pure sacrifice nowe he calleth yt the sacrifice after the ordre of Melchisedech Nowe then Reader thowe maist perceaue what sacrifice yt ys that God spake of by hys Prophete Malachie that shoulde be the pure sacrifice whiche shoulde succead the sacrifice of the Iewes and be the sacrifice of the Chrystians Yt ys saieth S. Augustin the Sacrifice after the ordre of Melchisedech What the sacrifice after the ordre of Melchisedech ys that our high preist after the ordre of Melchisedech did institute yt ys before in the prophecie of Chrystes preist head declared and testified by graue and weightie authoritie that yt ys the sacrifice of Chrystes verie bodie and blood the verie true heauenly bread and wine Howe then standeth the expositions of the Aduersaries Howe moche dothe their maliciouse falshead appeare who by their voluntary gloses laboured to take awaie from the minde of the Prophet that that was principallie by him entended and spoken of and onelie to place that was presupposed and as yt were annexed For those spirituall sacrifices before touched with other like be presupposed as necessarilie required to concurre with extern sacrifice yf yt be duely and acceptablie offred As notable a sainge as this hath saincte Augusten in an other place also Who so listeth to reade shall ther finde that that shall not repent him of Li. 1. cont Aduersarium leg Proph. the reading Nowe must we haue an other wittnesse of the other side of the Parlament house agreable to sainct Augustine This shall be Eusebius a great learned man and an awncient of the house of God who saieth thus Mosaicis reiectis sacrificijs quod futurum erat nostrum ipsorum institutum diuinitùs nunciat dicens Quoniam ab ortu solis vsque ad occasum nomen meum glorificatū est in gentibus Li. 1. Euāgel Demōst cato in omni loco incensum offertur nomini meo hostia munda Sacrificamus igitur Deo altissimo sacrificium laudis Sacrificamus Deo plenum horrorem adferens sacrosanctum sacrificium
Sacrificamus nouo modo secundùm nouum testamentum hostiam mundam c. The Mosaicall sacrifices being reiected he doth by the reuelacioÌ„ of God shewe our ordeinaunce that was to come saing From the rising of the Sunne to the going downe of the same my name ys glorified among the gentiles and in euery place incense ys offred vnto my name and a pure Sacrifice of the Christians a full Sacrifice and most holy sacrifice We doo sacrifice therfore vnto the high God the sacrifice of lawde We do sacrifice to God a full and most holie sacrifice bringing horroure We doo sacrifice a pure sacrifice in a newe maner after the newe testament Thus Eusebius Do ye not see this auncieÌ„t Father howe he expowndeth the Prophet and declareth that we sacrifice to God a pure sacrifice in a newe maner after the newe testament And declaring what sacrifice yt ys he saieth yt ys a full and most holie sacrifice bringing horroure What sacrifice ys that that ys a full sacrifice but the sacrifice of Chrystes bodie that ys a full sacrifice in yt self All other sacrifices that euer were or shall be are not full but all they must take their fulnesse of this And what sacrifice ys most holy but this which maketh all other holie In so moche as holie Dionyse the disciple of S. Paule who was a man full of the spirit of God saeth Neque enim fermè fasest sacerdotalis muneris mysteriuÌ„ aliquod peragi nisi diuinum istud Eucharistiae augustissimumue sacramentum compleat Dionys Ecclesias Hierar parte 1 ca. 3. Neither ys yt almost lawfull for anie misterie of the preistlie office to be doen except this diuine and most noble Sacrament of Chryste do fullfill or ende yt And what sacrifice ys yt that bringeth horroure with yt but the Sacrifice that conteineth the high Maiestie of Chryst whiche ys to be feared of all Li. 6. de Sacerdocio men of the whiche speaketh Chrisostome saing Quando autem ille SpirituÌ„ sanctum inuocauerit sacrificiumue illud horrore reuerentia plenissimum perfecerit communi omnium Domino aâ—siduè manibus pertractato Quaero ex te quorum illum in ordine collocabimus When he hath called vpon the holie Gost saieth Cbrisostom speaking of the preist that consecrateth and hath perfected that Sacrifice most full of horroure and reuerence the commune or vniuersall Lorde of all thinges being felt Sacrifice full of horrour bicause the Lord of all ys ther handled with handes I aske of thee in the order of whome shall we place him Thus Chrysostom Ye see here that he calleth the sacrifice of the Altar the sacrifice most full of horroure and. Reuerence and whie he dothe so he geueth cause for that the vniuersall Lorde being in the Sacrifice ys so present that he ys handeled with handes Who ys this Lorde in this sacrifice in an other place he dothe expressedlie declare Ad sanctum terribile sacrificium properas erubesce oblationis arcana De prodition Iudae homil 30. occisus propositus Christus est Thowe comest saieth Chrisostom vnto an holie and terrible sacrifice Basshe at the secrete thing of the oblacioÌ„ Chryst that was slain ys set furth Marke reader that in both sainges he calleth yt a sacrifice but in the first sainge a sacrifice full of horrour and reuerence in the second an holie and a terrible sacrifice The cause why yt ys full of horrour and reuerence ys by cause the vniuersall Lord of all ys ther in handling Who ys this Lorde in the second sentence he openeth saing Chryst that was slain ys sett furth in sacrifice And therfor no meruaill though Eusebius did call yt a sacrifice bringing horroure wher the maiestie of Chryste ys as Chrisostom hath wittnessed In that he saied we sacrifice after the newe maner of the newe TestameÌ„t what dothe he saie but as Irenaeus saied that Chryst taught yt that we doo sacrifice to be the newe sacrifice of the newe Testament And the sacrifice of the newe testament ys that the high preist of the newe testament being a preist after the ordre of Melchisedech doth sett furth after that same ordre Whiche sacrifice ys as S. Hierom saieth his bodie and blood the verie true bread and true wine Thus haue ye heard the wittnesse of S. Augustine and Eusebius coÌ„sonnaÌ„t and agreeing both the one to the other and also to those that were before them alleadged and brought for the declaracioÌ„ of the true meening of the prophecie of Malachie THE SIXT AND THIRTITH CHAP. ENDETH the exposition of Malachie by saincte Hierom and Damascen TO ende this processe in the exposition of the prophecie of Malachie nowe in hande leest I might be tediouse to the Reader I will onelie adde the testimonie of S. Hierom and Damascen and of no mo at this present trusting that these with thother before alleaged shall satisfie thee gentle Reader and fullie instructe thee in the trueth of this matter S. Hierom vpon the Prophet Malachie saieth thus Propriè nunc ad sacerdotes Hieron in Malach. Iudeorum sermo sit Domini qui offerunt caecum claudum languidum ad immolandum vt sciant carnalibus victimis spirituales victimas successuras Et nequaquam taurorum hircorumue sanguinem thyn iama hoc est sanctorum orationes Domino offerendas non in vna orbis Prouincia Iudaea nec in vna Iudeae vrbe Hierusalem sed in omni loco offerri oblationem nequaqnam immandam vt à populo Israel sed mundam vt in ceremonus Christianorum Nowe the woorde of our Lorde ys proprely spoken to the preistes of the Iewes whiche bringe the blinde the lame and the sicke to be offred in sacrifice that they shoulde knowe that spirituall sacrifices shall folowe their carnall sacrifices and that not the blood of bulls and of goattes but insence or swete perfume that ys the praiers of the holie men shall be offred and that not in Iewrie being one Prouince of the woorlde neither in Hierusalem alone the Cittie of Iewrie but in euery place shall be offred not an vnclean sacrifice as of the people of Israell but a clean oblacion as in the Ceremonies of the Chrystians Thus moche of saincte Hierom in the exposition of the Prophecie of Malachie nowe in hand In the whiche prophecie ye maie perceaue two thinges that shall be offred vnto God in euery place that ys incense and the meate offring Incense saieth S. Hierom ys the praiers of the holie whiche shall not be offred to God in Hierusalem alone but in euery place shall the faithfull offre that sacrifice as the sacrifice of thankes lawdes and praise So that kinde of sacrifice by S. Hierom ys conteined vnder this woordo incense The other that ys meat offring whiche ys the pure and clean sacrifice shall be doÌ„ as S. Hierom saieth in the Ceremonies of the Chrystians Whiche Ceremonies Sacrifice of the christians Chrystes bodie and blood contain the
corruption and controuersie taught beleued and folowed I claime also creditte to be geuen to the holie aunciēt Fathers whom I haue alleaged who being in that pure time when faith was purely taught do cōmunicate to vs soche doctrine as the Churche of God then had whose doctrine howe moche yt ys different from the doctrine of this wicked teacher that hathe thus exclamed and howe repugnāte his doctrine ys to the teaching of these Fathers yt ys as easie to discerne as darknesse frō light or white frō blacke Wherfore gentle Reader nowe being by me aduertised after soche sorte as yt hath pleased my lorde God to imparte his grace vnto me yf thowe hauest not erred reioice in God and be confirmed Yf thowe hauest erred repent before God and be reduced And thus moche of the scriptures of the olde Testament THE SEVEN AND THIRTITH CHAP. MAKETH a breif Recapitulacion of thinges before written with thapplicacion of them to the Proclamacion of the aduersarie and so concludeth this first booke ALthough I am not ignorante gentle Reader that in the Psalmes be diuerse other prophecies whiche according to the minde of saincte Hierom do speake of this blessed Sacrament and sacrifice of Chrystes bodie and bloode that shoulde be offred in the Churche of Chryst and of the whiche the poour in spiritte shoulde eate and be satisfied as in the xxi xxij lxxj cx psalmes Yet for that the figures of this Sacrament be allreadie aunswered by prophecies to them aunswerable And these that be lefte maie by iust occasion be spoken of hereafter I shall for the Readers ease disauauntage my self of the allegacion of them to the setting furth of the matter here taken in hand by me to be defended and so cōclude this booke with a breif recapitulacion of some thinghes bfore saied to the entent they maie be applied to aunswere some one or mo mēbres of the Aduersaries proclamacion not yet spoken of I did of pourpose omitte to applie that ys saied as aunswer to that parte of his wicked proclamacion whiche yt doth fullie confute by cause I wolde not to moche trouble my processe but thought yt best to reserue yt to this place as in other matters I haue also doen the like in this booke Wherfor that yt maie well be perceaued that this that ys saied doth clean ouerthrowe this mans doctrine vnderstand first what ys his doctrine Thus in his proclamacion he crieth Yf any one of all our Aduersaries be able plainlie and clerely to proue by soch authoritie of the scriptures the old Doctours and Councells as ys before saied that the preist had then authoritie to offre vpp Chryst vnto his Father c. In which his proclamaciō he denieth the Sacrifice of the Churhe which ys the bodie and blood of our sauiour Chryst which he saieth the Churche hath none authoritie to offre to God in sacrifice Against this his false doctrine call to minde what ys in this booke saied speciallie in the setting furthe of the prophecies of the preisthood of Chryst The deuell hath bewitched the Proclamer after the ordre of Melchisedech of the prophecies of Daniel and Malachie wher but that the deuell hath bewitched this man and to his perdition hath cast a mist before his eies that he shoulde not see the trueth he coulde not ells but see that the bodie and blood of Chryste were of him self offred in his last supper and ther and then instituted and ordeined to be offred and continued in his Church as the memoriall of his passion and death S. Ciprian as yt ys alleaged saieth that our Lorde Iesus offred the same Cyprian that Melchisedech offred that ys bread and wine that ys to saie saieth he his bodie and blood Isychius saieth that we haue the sacrifice of Chryst the intelligible Melchisedech Isychius whiche sacrifice was perfectlie doen in bread and wine when Chryste saied This ys my bloode that shal be shedd for yowe S. Hierom saieth that as Melchisedech offred bread and wine so shall Chryste Hieron offred his bodie and blood the true bread and true wine S. Augustin saieth Chryst did institute the sacrifice of his bodie and blood according to the ordre of Melchisedech to succeade the sacrifice after Augustin the ordre of Aaron Wher note that he saieth Chryst did institute the sacrifice of his bodie and bloode after the ordre of Melchisedech Yf he did institute the sacrifice then ys ther authoritie by the same institution geuen to the Church to offre the same Whiche well appeareth by the saing of Origen whiche foloweth in this processe We saith Origen being obedient to the Creatour of thinges when we Origen haue geuen thankes we receaue the breades that were offred whiche be turned into a certain holier bodie whiche bodie trulie maketh them holier that with a sownde and pure minde vse yt Note then that our obedience standeth not onely to eate the bread but to eate the bread that ys offred and therforre we must both offre and eate The church must both offre and eate yf we will be obedient Yf yt be our obedience to offer then ther ys commaundement geuen to offre Yf commaundement be geuen then Authoritie also Theophilact saieth that the oblacion conteining Chryste our Lorde Bishoppe and Sacrifice ys continuallie offred by the ministres of God Seing that Chryste ys offred Theophila as Theophilact saieth by the ministres of God yt ys euident that yt ys doen with authoritie For withoute authoritie can none offre him Martialis one of the disciples of Chryste saieth that we for our health offre that vpon the holie Altar that the Iewes did offre vpon the Crosse for enuie And yf ye S. Martia We offre ou the altar that the Iewes offred on the crosse Irenaeus require by what authoritie we do it he saieth that our Lord cōmaunded vs so to doo in the remembrance of him And yf ye will vnderstande howe the authoritie cometh ordrely to vs to offre the bodie of Chryste to God the Father Irenaeus will teache you For he saieth that Chryste geuing instructions to his Apostles to offre sacrifice to God tooke the creature of bread and gaue thankes and saied this ys my body And the cuppe also he tooke and confessed yt to be his bloode and so of the newe Testament taught the newe oblacion whiche the Churche taking of the Apostles offreth yt yn all the worlde to God according to the prophecie of Malachie Can not nowe this Proclamer or raither Blasphemer see or perceaue what authoritie the preist hath to offre Chryst to God the Father Yt ys deriued from Chryst to the Apostles from the Apostles to the Church and so vsed through out all the worlde S. Augustine saieth that the pure and clean sacrifice that Malachie speaketh of that shall be offred in euery place ys the sacrifice after Augustin the ordre of Melchisedech What the sacrifice after the ordre of Melchisedech ys by the minde of S.
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
solemnia Domino offeruntur passio Domini miscenda est vt eius cuius corpus sanguis consicitur passio celebretur ita vt repulsis opinionibus superstitionum panis tantùm Alexand. 1 epist 1. vinum aqua permixtum in sacrificio offerantur Non debet enim vt à patribus accepimus ipsa ratio docet in calice Domini aut vinum solum aut aqua sola offerri Sed vtrumque permixtum quia vtrumque ex latere eius in passione sua profluxisse legitur Ipsa verò veritas nos instruit calicem panem in sacramento offerre quando ait Accepit Iesus panem benedixit deditue Discipulis suis dicens Accipite manducate Hoe est enim corpus meum quod pro vobis tradetur Similiter postquam coenauit accepit calicem deditue Discipulis suis dicens Accipite bibite exco omnes Hic est calix sanguinis mei qui pro vobis effundetur in remissionem peccatorum Crimina atque peccata oblatis ijs Domino sacrificijs delentur Idcirco passio eius in iis commemoranda est qua redempti sumus saepius recitanda haec Domino offerenda Talibus hostijs delectabitur placabitur Dominus peccata dimittet ingentia Nihil enim in sacrificijs maius esse potest quà m corpus sanguis Domini Nec vlla oblatio hac potior est sed haec omnes praecellit Quae pura conscientia Domino offerenda est pura mente sumenda atque ab omnibus veneranda Et sicut potior est caeteris it a potiùs excoli venerari debet In the oblacions of the Sacramentes whiche in the solemne doinges of the Masses be offred the passion of our Lorde ys to be intermedled that the Masse passion of him whose bodie and bloode ys consecrated maie be celebrated so that the supersticions of opinions repelled onely bread and wine mixed with water maie be offred For ther aught not as we haue receaued of our Fathers Neither wine alone nor water alone aught to be offred in the sacrifice and also reason yt self dothe teache either wine alone or water alone to be offred in the cuppe of our Lorde but bothe mixed together bycause yt ys redde that both in the time of his passion did flowe oute of his side The verie trueth yt self doth teache vs to offer bread and wine in the Sacrament when he taking the bread and blessing yt saied Take ye and eat This ys my bodie whiche shall be deliuered for you Likewise when he had supped he tooke the cuppe and gaue yt to his disciples saing Take ye and drinke ye all of this For this ys the cuppe of my bloode whiche shall be shedde for yow in remission of sinnes These sacrifices being offred to our Lorde crimes and offences are wiped awaie Therfor his passion also by the whiche we are redemed ys in these to be remembred and often to be recited and yt also ys to be offred to our Lorde For with soche sacrifices Among all sacrifices none of more estimacion then the bodie and bloode of our Lorde our Lorde will be delighted and appeaced and will forgeue great sinnes Among all sacrifices nothing can be of more estimacion then the bodie and bloode of Chryst Neither ys ther any oblacion more woorthie But this doth precell all Whiche ys to be offred to our Lorde with a pure conscieÌ„ce and with a pure minde to be receaued of al and woourshipped And as yt ys more woorthie then other Euen so yt aught more woorthilie to be honoured and woourshipped Thus farre Alexander Who alleaging the woordes of Chryst This ys my body And this ys my bloode doth by other his woordes therwith declare that they are not to be vnderstanded by figure or trope but in their propre sense And among manie notes that maie here be made I will take but three to prooue the same Threenetes plainite unpâ—gning three articles of the Proclamer The first ys that he confesseth the presence of Chrystes bodie and bloode in the Sacrament for that he agreablie to holie Iustine who saied that the bread and wine after the consecracion be the bodie and bloode of Iesus incarnated He I saie agreablie saieth that the bodie and bloode of him ys in the Masse consecrated Whose passion ys ther celebrated The passion of Chryst Reall presence auouched ys in the Masse celebrated wherfore his bodie and bloode be ther consecrated Who soeuer confesseth Chrystes bodie to be consecrated on the aultar confesseth that consecracion to be doen by these woordes of Chryst This ys my bodie c. Wherfore who soeuer confesseth soch consecracion confesseth the woordes to be vnderdanded withoute figure and trope This Authour confesseth soche consecracion Wherfor he confesseth soche vnderstanding And here by the waie note that this auncient olde Authour hath that maner of phrase and speache that the catholike Churche at this daie vseth namehe when he saieth that the bodie and bloode of Crhyst be consecrated in the Masse and not the maner of speache of the Aduersarie saing that yt ys made a sacramentall bread a figure signe or token of Chrystes bodie He hath no soche woorde no more hath anie one of all these fathers and holy doctours that shall be alleaged in that sense and vnderstanding that the Aduersarie most vntruly blustereth abroade And yet euery learned catholike man confesseth the SacrameÌ„t to be a figure but soche a figure as denieth not the reall presence of Chryst The second note to prooue the woordes of Chryste to be vnderstaÌ„d withoute figure ys that alleaging these wooordes This ys my bodie This ys my bloode Sacrifice propiciatorie auouched immediatelie he saieth By these sacrifices offred offences and sinnes be wiped awaie by whiche woordes calling those thinges whiche Chryste before spake of in the woordes of the Supper sacrifices and that soche sacrifices as put awaie sinnes and we haue no sacrifice to put awaie sinnes but the Sacrifice of Chrystes bodie and bloode Yt ys more then manifest that the vnderstandeth the woordes of Chryst in theirpropre sense of the bodie and blood of Chryste and not of the figure of his bodie for that ys no sacrifice to putte awaie sinnes That he calleth the bodie and bloode of Chryste in the Sacrament of the aultar sacrifices the woordes folowing in the same processe do well prooue and declare when he saieth Nihil in sacrificijs maius esse potest quà m corpus sanguis Domini Among the sacrifices ther ys nothing greater then the bodie and bloode of our Lorde And that he speaketh this of the sacrifice and oblacion of Chrystes bodie and bloode in the Sacrament of the aultar yt ys made certen by the woordes that do folowe whiche be these Nulla oblatio potior est sed haec omnes praecellit quae pura Domino conscientia offerenda est puramente Sacrament of the aultar ys a sacrifice sumenda There ys no
oblacion woorthier then this but this excelleth all other whiche ys to be offred to our Lorde with a pure conscience and to be receaued with a pure minde Among the Chrystians ther ys no sacrifice to be offred and with pure minde to be receaued but the sacrifice offred on the aultar And thus of necessitie yt foloweth that this Authour graunteth the presence of Chrystes bodie in the Sacrament and that yt ys a sacrifice and that the woordes of Chrystes supper are to be vnderstanded without figure The thirde note ys that when he had taught that the sacrifice must be of Adoracion of the Sacrament auouched fred with a pure cōscience and receaued with a pure minde he teacheth also that yt must be woourshipped and honoured and that with no lowe degree of woorshippe and honour but as this sacrifice saieth he doth precel al so it ys aboue all to be honoured By whiche doctrine yt maie appeare that yf the thinge of the sacrifice dothe excell all other and ysaboue all other to be honoured and the onely sacrifice of Chrystes bodie and blood excelleth all other ys to be honoured that then that blessed bodie and blode are there present to be honoured wher they be offred They be offred wher they be receaued they be receaued in the Sacrament wherfore they are to be honoured in the Sacrament Now when all this disputacion of this holie Father ys graunted vpō these woordes of Chryst This ys my bodie this ys my bloode yt can not be but that these woordes of Chryst must be vnderstanded simplie and plainly in their propre sense with oute figure or trope And thus to conclude for these two great Seniours of Chrystes schoole and Parliament house ye perceaue that they vse Chrystes woordes in ther propre sense And also thervpon testifie to vs the enacted trueth of Chrystes very presence in the holy Sacrament whiche ys the cheifest matter here sought THE FOVRE AND FOVRTETH CHAP. BY occasion of the woordes of Alexander treacteth of the adoracion and honouring of Chrystes bodie in the Sacrament BVt occasion being geuen by this holie Father Alexander to speake of the adoracion of Chrystes bodie in the Sacrament I can not ouerpasse somewhat more to saie of yt to the confutacion of the most impudent and blasphemouse vntrueth spoken and vttered by this Proclamers woordes against adoracion recited and cōfuted Proclamer for thus he saieth Chryst that best knewe what aught to be doen herein when he ordeined and deliuered the Sacrament of his bodie and bloode gaue no commaundement that anie man should fall dowen to it or woourshippe it S. Paule that tooke the Sacrament at Chrystes hande and as he had taken it deliuered it to the Corynthians neuer willed adoracion or godlie honour to be geuen vnto it The olde doctours and holie Fathers of the Churche S. Cyprian S. Chrysostom S. Ambrose S. Hierom S. Augustine and others that receaued the Sacrament at the Apostles hands and as it maie be thought continued the same in soche sorte as they receaued it neuer make mencion in any of all their bookes of adoring or woourshipping of the Sacrament Yt ys a verie newe deuise and as it ys well knowen came but lately into the Churche oboute three hundreth yeares past Honorius then being Bishoppe of Rome commaunded the Sacrament to be lifted vppe and the people reuerentlie ta bowe downe vnto yt After him Vrbanus the fourth appoincted an holie feast of Corpus Christi And graunted oute large pardons to the kepers of it that the people shoulde with the better will resorte to the Churche and kepe it holie This ys the greatest antiquitie of the wholl matter aboute three hundreth yeares ago it was first fownde oute and putte in practise But Chryst and his Apostles the holie Fathers in the primitiue Churche the Doctours that folowed them and other godly and learned men what soeuer for the space of a thousand and two hundreth yeares after Chrystes ascension into heauen this woourshipping of the Sacrament was neuer knowen nor practised in any place within the wholl catholike Churche throughout the wholl worlde Thus moche the Proclamer Whē I readde these his woordes I staied as one astoined considering that they coulde not proceade from anie man but either by ignorance or ells by peruerse malice that wittinglie wolde al shame set apparte vtter soche an vntrueth as the meā learned I suppose of all the catholike Churche knoweth it so to be And the more did I merueill that it was so impudētly setfurth with a repeticiō as therbie with moch boldnesse to auouche the matter Nowe for that the Authour of the woordes ys not vnlearned I coulde not asscribe thē to ignorance And considering his callinge ther shoulde be in him no soche peruerse malice But remembring howe Macedonius Nestorius and diuerse soche other leauing the doctrine of the catholike Church and the mociou of the spirit of God in the same and folowing the doctrine of priuate men according to the mocion of the spirit of Sathan did forget their calling and peruersedlie vsed them selues So likwise I perceaue this man doth the more ys the pittie But that we maie perceaue howe farre wide he ys from the trueth we will examen his woordes His first argument ys that Chryst neuer gaue commaundement to woourshippe the Sacrament Ergo yt ys not to be doen. To this first I saie to him as to one exercised in schooles that an argument of negatiues concludeth The ngatiue argumēt of the Proclamer concludeth nothing nothing But for more large declaracion to the vnderstanding of the Reader yt ys not redde in the Gospell that Chryst commaunded anie bodie to adore him while he here liued in the earth yt ys therfore a good argument that he was not to be adored The three wise men of the east came with their giftes and offringe them adored the babe Chryst They had no cōmaundement of Chryst so to do shoulde they not therfore haue doen yt or did they offende in so doing Diuerse that were cured of Chryst came and adored him but not commaunded of Chryst so to do Yt ys not redde in the Gospells that the Apostles during their familiare conuersacion withe Chryste before his passion that they fell down and adored him Shall we therfore frame an argument that Chryst in his mortall state was not to be adored by cause the Apostles be not readde to haue adored him And that Mary Magdalen the woman of Canaan and the Leeper that did adore him did offende Yt ys a faint kinde of argumentacion I will in like maner reason with this disputer in his owne kinde of disputacion Chryst gaue the Sacrament of his bodie to his Apostles onelie and gaue no commaundement that all people indifferentlie shoulde receaue the same as nowe they doe Wherfor yt aught not to be doen. Yf this argument be good then ys his good But the trueth ys this argument ys naught and so ys his but this disputer knewe well
scabellum Dei Et quomodò adorabimus terram cùm dicat apertè scriptura Dominum Deum tuum adorabis Et hic dicit Adorate scabellum pedum eius Exponens autem mihi quid sit scabellum pedum eius dicit Terra autem scabellum pedum meorum Anceps factus fam timeo adorare terram ne damnet me qui fecit coelmi terram Rursum timeo non adorare scabellum pedum Domini mei quia Psalmus mihi dicit Adorate scabellum pedum eius Quaro quid sit scabellum pedum eius dicit mihi scriptura Terra scabellum pedum meorum Fluctuans conuerto me ad Christum quia ipsum quaero hic inuenio quomodò sine impietate adoretur terra sine impietate adoretur scabellum pedum eius Suscepit eium de terrae terram quia caro de terra est de carne Mariae carnem assumpsis Et quia in ipsa carne hic ambulauit ipsam carnem nobis manducandam ad salutem dedi◠Nemo autem carnem illam manducat nisi priùs adorauerit inuentum est quemadmodum adoretur tale scabellum pedum Domini non solùm non peccemus adorando sed peccemus non adorando Adore ye the footestoole of his feete for yt ys holie But marke ye bretheren what he commaundeth vs to adore In an other place the scripture saieth Heauen ys my seat and the earth ys my footestoole Then he commaundeth vs to adore the earth For he hath saied in an other place that yt ys the footestoole of God And howe shall we adore the earth seing the scripture openlie saieth Thowe shalt adore thy Lorde God And here saieth Adore his footestoole And expowdding to me what ys his footestoole he saieth The earth ys my footestoole I am doubtfull I feare to adore the earth leest he damne me that made heauen and earthe Again I feare not to adore the footstoole of my Lorde bycause the Psalme saieth to me Adore his footestoole Thus wauing vppe and downe I turne me vnto Chryst for I seke him here and I finde howe withoute impietie the earth maie be adored howe withoute The flesh born of the Virgen ys geuen vs to eate whiche we must also adore or ells we do offende impietie his footestoole maie be adored For he tooke earth of earth for flesh ys of the earth and he tooke flesh of the flesh of Marie And bicause he liued here in the same flesh and the same flesh he gaue vs to eate to our saluacion and no man eateth that flesh eycept he first adore yt yt ys perceaued howe soche a footestoole of our Lorde maie be adored And we shall not onely not sinne in adoring yt but we shall offende in not adoring yt Thus haue ye hearde S. Augustine at lenght Yf ye haue marked ye maie perceiue a goodlie and pleasaunt discurse howe he trieth oute the footestoole of God and howe yt maie be adored The footestoole of God at the last he findeth to be the flesh of Chryst the same flesh that he here liued in the same flesh also that he geueth vs to eate This flesh then ys the footestoole of God This footestoole ys to be adored saieth Sainct Augusten that in heauen yt aught to be adored at all times no man doubteth But forasmoche as the same footstoole the same flesh of Chryst ys geuen vs to be eaten we must also remembre our duetie before we receaue yt that we adore yt and honourelyt For yf we do not honour yt omitting then our duetie we offende saieth Sainct Augustine This flesh we receaue in the Sacrament wherfore we must honour yt in the Sacrament Yf Sainct Augustin ment not this adoracion to be doen to the Sacrament he wolde neuer haue spoken of this slesh of Chryst as eaten in the Sacrament but as exalted in glorie and sitting at the right hande of the Father Yt ys an easier waie to induce vs to honour a thing for that yt ys in heauen glorified then for that yt ys here in earth receaued But bicause this adoracion of the Sacrament was in vse among chrystians and gaue him light to vnderstande the Prophet Dauid Therfor he spake of yt That the adoracion was in vse yt appeareth in sondrie places of the whiche I shall bring furth one or two Sainct Augustine declaring the godlinesse of his mother lieng in her Li. 9. confe cap. 13. death bedde saieth thus of her Illa imminente die resolutionis suae non cogitauit corpus sunm sumptuosè contegi aut condiri aromatibus aut monumentum electum concupiuit aut curauit sepulchrum paternum Non ista mandauit nobis sed tantummodò memoriam sui ad altare tuum fieri desiderauit cui nullius diei praetermissione seruierat vnde sciret dispensari victimam sanctam qua deletum est Chirographum quod erat contrarium nobis qua triumphatus est hostis She when she perceaued the daie of her departinge to be at hand she had no care to haue her bodie sumptuouslie buried or to be spiced with swete spices neither did she couet a speciall monument or cared to be buried in her owne contrie She did not charge vs with those thinges but she desiered that her memorie might be made at thie aultar which she withoute anie daies missing had serued from whence she knewe that The mother of S. Augu. serued the aultar dailie holie sacrifice to be dispensed by the which the obligacion that was against vs was cancelled wherbye the enemie also was ouercomed Thus he In this that Sainct Augustine to the comendacion of his mother before God and the woorlde saieth that she dailie did serue the aultar I Aultar wolde learn of the Proclamer what seruice yt was that she did was yt not the seruice of Chryst her Lorde God and redemer that she did yea trulie And why did she yt at the aultar and not in heauen as the Proclamer wolde that we shoulde onely dooe Bicause she knewe as Sainct Augustine S. August plain against the Proclamer witnesseth that Chryst owre sacrifice was from thence dispensed and ministred So wher this Proclamer denieth the presence of Chryst in the Sacrament Sainct Augustine confesseth that same Chryste to be there that cancelled the writing that was against vs and so made vs free And wher the Proclamer discommendeth them and crieth oute against them that honour Chryst in the Sacrament Sainct Augustine writeth yt to the perpetuall commendacion and praise of his Godlie mother The Proclamer wolde yt shoulde neuer be vsed Sainct Augustin declareth that his mother dailie did vse yt And as she so likewise her doinge argueth the vse of the like honowringe and seruing of Chryst amonge and chrystian people Besides this the opnion that manie had of the chrystian people who not knowing the hidden mysterie of Chrystes presence in the Sacrament The fame that the Chrystiās did honour Ceres and Bacchus Proueth their adoracio of the Sacr. in the Primitiue
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
damnacion but not to the hurte of the people if they knewe yt not And here also to saie I beleue that if any catholique preist had ben knowen to this man so to haue doen as he saieth he wolde without all dowbte to the helpe of his cause wher vnto he hath none haue named him But forasmoche as he speaketh yt of him self and his conspired complices which secretly Conuenerunt in vnum adnersus Dominum aduersus Christum eius haue conspired against our Lorde and against his annoincted when they durst not vtter what they had wickedly conceaued he ys a shamed to name him self to haue committed so heinouse a facte Yf yt be not so yt ys like to be a feigned matter to supplie when certen and true matter lacketh But to returne to the matter and to moue the same scruple to him that he moueth against the catholique Churche What if some that ministre the communion after the sorte that ys nowe receaued do neither speake the woordes of Chryst vpon the bread For Richerus a Caluinist reiecteth the woordes of consecracion as not nedefull to be spoken or munbled as his terme ys vpon insensible creatures neither entende to make anie sacramentall bread what then do your people receaue Yf they receaue no sacramēt as yt ys none if bothe woordes and intencion be lacking then they receaue no promisse they receaue no remission of sinnes nor soch other benefittes for the promisses be annexed to the sacramentes howe are they then deceaued Howe then ys the Sacrament of Chrystes bodie and bloode in due forme ministred Howe ys the death of Chryst shewed furthe according to Chrystes minde whiche must be shewed furth when we eate that bread and drinke that cuppe as S. Paule teacheth vs As often as ye shall eate of this breade and drinke of the cuppe he saieth not bread generallie but this breade mening the bread of the Sacrament Thus if men shall improue the great matters of religion withe why what and howe and inuented daungers and abuses your owne religion whiche yowe magnifie as most sure and good maie be proued vnsure and weake To be short all his argumentes grownded vpon if and and are to no pourpose For if maketh no certen argument Wherfore leauing them as sufficiently touched I shall reuert to matter of more substance and proceade in the allegacion of the fathers for the exposition of Chrystes woordes nowe in hande THE NINE AND FOVRTETH CHAP. PROCEAdeth in the vnderstanding of Chrystes woordes by Irenaeus and Tertullian ALlthough betwen Iustine and Irenaeus ther were some holy Fathers that haue left behinde them goodly testimonies for the proofe of Chrystes very presence in the Sacrament Yet I finde Irenaeus li. 4. cap. 32. cont heres none that doe alleage Chrystes woordes and therby geue vs light to vnderstand them vntill we come to Ireneus who writeth thus Sed Discipulis suis dans consilium primitias Deo offerre ex suis creaturis non quasi indigenti sed vt nec ipsi infructuosi nec ingrati sint eum qui ex creatura panis est accepit gratias egit dicens Hoc est corpus meum Et calicem similiter qui est ex ea creatura quae est secundum nos suum sanguinem confessus est noui testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo Geuing also instruction to his disciples the authour speakethe of Chryste Sacrifice of the new Testament instituted ād taught by Chryst in consecraciō of his bodie and blood to offre to God the first fruictes of his creatures not as to one hauing nede but that they shoulde be neither vnfruictfull neither vnthankfull he tooke that breade whiche ys a creature and gaue thankes saing This ys my bodie And the cuppe likewise whiche ys a creature as we be he confessed to be his bloode and of the newe Testament taught a newe oblacion whiche the Churche receauing of the Apostles offreth to God in all the worlde Thus Irenaeus who when he had declared howe allmightie God instituted and appoincted sacrifices and oblacions in the olde testament as thinges to be geuen to him not as to one that neaded soche thinges or giftes but for the exercising of their obedience and faithe in the whiche God ys delighted not yet that God had anie profitt or aduantage therbie but that they doing these thinges profitt and aduantaie might ensewe to them from God for whose commodities sake God did institute them So he declareth that in the newe Testament also the people of the same might exercise their faith and obedience New sacrifice of the new Testament what yt ys and therbie pourchase gain and profitte and for benefittes receaued be fownde thankfull Chryst also taught his Apostles to offre sacrifice And what the sacrifice ys he teacheth saing that yt ys his bodie made of the creature of bread and his bloode made of the creature of wine Howe this thinge ys brought to passe he sheweth when he saieth that Chryst tooke the bread whiche ys a creature and gaue thankes saing This ys my bodie And likewise the cuppe which also ys a creature and confessed yt to be his bloode In whiche woordes wher he hath expressedly saied that Chryst confessed yt to be his bloode and the like ys ment of the bread to be his bodie what more plain speache wolde we desire of anie authoure Yf Chryst confessed yt to be his bodie Li. 4. de Sacramēt c. 6 and his confession ys allwaies true howe then standeth the sainge of the Aduersarie that yt ys not his bodie Shall we doubte of the trueth of Chryste as S. Ambrose saieth Ipse Dominus Iesus testificatur nobis quod corpus suum accipiamus sanguinem Nunquid debemus de eius fide testificatione dubitare Owre Lorde Iesus testifieth vnto vs that we receaue his bodie and bloode ought we to doubte of his treuth and testimonie Seing then this authour saieth that Chryst confessed his bodie and bloode Jrenaeus auoucheth both reall presence ād sacrifice to be present and that by these woordes This ys my bodie This ys my bloode yt ys plain that he vnderstandeth them in their propre sense withoute figure or trope and so acknowledgeth the very reall presence of Chrystes bodie ād blood in the Sacramēt For farder proof wherof the woordes that immediately in the same authour doe folowe do make very moch wher he saieth Et noui Testamenti nouam docuit oblacionem And of the newe Testament he taught a newe oblacion This newe oblacion of the newe Testament ys the bodie and bloode of Chryste as before in the first booke ys declared and prooued And here to the pourpose farder to saie yf the sacrifice that Chryst instituted to be the newe oblacion of the newe testament were but a peice of Sacramentall breade yt were no newe oblacion For then yt were the same that Melchisedech offred who offred bread
vnderstanding of Chrystes woordes and beleue that the bread and wine be Chrystes bodie and bloode And therfor looking for no soche worldlie kingdom nor kinglie palace of Chryst here vpon the earth Ascendamus cum Domino caenaculum magnum strastum atque mundatum accipiamus ab eo sursum calicem noui testamenti ibiue cum eo Pascha celebrantes inebriemur ab eo vino sobrietatis Let vs saieth S. Hierom go vppe with our Lorde into the great dining chambre allreadie prepared and made clean and ther let vs receaue of him aboue the cuppe of the newe testament and ther with him celebrating the Passouer let vs be satisfied with the wine of sobrietie I can not here withoute sorowe and greif passe these last woordes of S. Hierom but note to thee gentle reader the maliciouse doing of the Proclamer who impugning the presence of Chrystes bodie and bloode The Proclaemer cutteth of the woordes of Sain Hierom to deceaue his auditorie in the Sacrament trauaileth to prooue that his wicked doctrine by some of the holie fathers whome he wolde wrest to make them saie that Chryst ys onelie to be adored and honoured in heauen as wherbie yt might appeare that his presence were onelie ther. Among the whiche full euell fauoredlie he bringeth in these last woordes of S. Hierom cuttinge them of from the middest of the sentence and leauing oute that that goeth before whiche as ye haue heard maketh alltogether against him and also that that soloweth whiche as ye shall heare doeth make against him likewise And suatcheth truncatelie these fewe woordes and maketh a false shew with them as well as he can to deceaue his Auditorie Thus yt foloweth in S. Hierom ymmediately woorde for woorde Non enim est regnū Dei cibus potus sed iusticia gaudium pax in Spiritu sancto Nec Moyses dedit Hierō ibid nobis panē verū sed Dominus Iesus ipse conuiua conuinium ipse comedens qui comeditur Illius bibimus sanguinem sine ipso potare non possumus quotidie in sacrificiis eius de genimine vitis verae viueae Sorec quae interpretatur electa rubentia musta calcamus nouum ex iis vinum bibimus de regno Patris ne quaquam in vetustate literae sed in nouitate spiritus cantantes canticum nouum quod nemo potest cantare nisi in regno Ecclesiae quod regnum Patris est For the kingdom of God ys not meat and Chryst ys the feaster ād the feast whose blood we drinke in his sacrifices drinke but righteousnesse ād ioie and peace in the holie Gost Neither did Moyses geue vs the true bread but our lorde Iesus for he ys both the feaster and the feast he ys he that eateth and ys eaten His bloode drinke we and withoute him we can not drinke and dailie in his sacrifices of the generacion of the true Vine and of the wine of Sorec whiche by interpretacion ys called chosen doe we presse ruddie newe wines and oute of these we drinke the newe wine of the kingdom of the Father not in the oldenesse of the letter but in the newenesse of the spiritte singing a newe song which no mācan singe but in the kingdom of the church which ys the kingdom of the Father Thus moche S. Hierom. Who in refelling of the Iewish fables declareth that in the kingdom of Chryst shall be no matter of wordlie cheering For saieth he the kingdom of God ys not meate and drinke And returning to the right cheer of Chrystes kingdom he compareth yt with the cheer of Moyses and saieth that Moyses gaue vs not the true bread but our Lorde Iesus Whie did not Moyses geue the true bread seing that the bread that he gaue was a miraculouse bread a bread that came from heauen and the bread that Chryst gaue was no miraculouse bread but yt was common vsuall bread made here by the hand of man vpon earth Yf ye saie that the bread of Chryst was a figure of Chryst so was the other also and more liuely thē this for manie causes whiche in the thirde booke shall be declared But if ye will learn the true cause why our Lorde Chryst gaue the true breade and Moyses did not learn of S. Hierom who teacheth vs that yt ys Cap. 12. bicause Chryst geueth vnto vs not an onelie figure of him self but bothe the figure and him self also For in the feast that Chryst maketh he ys he that both maketh the feast as S. Hierom saieth and also the meat of the feast So thē he geueth him self who in dede ys the verie bread of life he geueth vs the true bread that Moyses coulde not geue For Moyses gaue the figure of yt but he gaue not the thing And therfore he gaue not the true bread Note then that Chryste ys the feaster for he biddeth vs to the feast and saieth Take and eate He ys the meate also of the feast for appoincting the A saing of S. Hierom. opened meat he saieth This ys my bodie And thus ye maie perceaue that S. Hierom ioineth with the woords of Chryst And farder he saieth by expresse woordes comminge to the poinct of the drinking of Chrystes wine in the kingdome of his Father Illius bibimus sanguinem We drinke his bloode But where drinke we yt In sacrificiis eius In his sacrifices Howe come we by this wine Joan. 15. of his whiche ys his bloode In sacrificiis eius de geminine vitis verae rubentia musta calcamus In his sacrifices we presse oute of the true vine the ruddie new wine Who ys the true vine Chryst who saied Ego sum vitis vera I am the true wine Howe presse we oute this newe ruddie wine oute of the generacion of this true wine By speaking the woordes of Chryst as he hath cōmaunded by which as S. Ambrose saieth that that ys in the cuppe ys made the bloode that redemed the people But in what place muste we drinke this newe wine Amb. li. 4 de Sa. ca. 5 Nouum bibimus vinum in regno Patris We drinke this newe wine in the kingdom of the Father For soche as be in this kingdom maie be partakers of Chrystes wine dronken in his sacrifices Other maie not Habemus altare de quo edere non habent potestatem qui tabernaculo deseruiunt We haue an aultar of whiche they maie not eate that serue the tabernacle For they singe not a newe song but remain in the olde letter None can sing this newe sōg but they that be in the kingdom of the Churche whiche ys the kingdom of Hcb. 13. the Father saieth S. Hierom. By this then ye maie perceaue not onelie the answer of S. Hierom to the questiō of Hedibia but also his assertion for the presēce of Chryst in the Sacrament For he saieth not in all this discourse that Chryst geueth vs a figure of the true bread but the true bread
yt self We haue not a figure of the meat of Chryst but the meat yt self we drinke not a figure of Chrystes bloode but we drinke his blood saieth S. Hierom. And therfore this Proclamer did seke to doe to moche violence to S. Hierom to cutt of a peice of him and shewing yt to his audience to make them beleue that S. Hieom was on his side as he saied when al that ys before saied and all that cometh after in S. Hierom reclameth yea and fighteth against him Thus ye haue hearde twoo great clerkes of Chrystes schoole and the same also two great Seniours of Chrystes Parliament house testifieng the enacted trueth of the prescnce of Chryst in the Sacrament and the vnderstanding of the woordes of his supper Weigh them well and consider them throughlie THE FOVR AND FIFTETH CHAP. TESTIFIETH the vnderstanding of the same woordes by Isichius and S. Augustin ALthough Isichius be in the phrase of woordes somwhat darke yet I wolde not omitte him both for that he ys graue auncient and learned and his testimonie also verie effectuouse and good Vpon Leuiticus writing on this text Qui Leuit. 22. comederit de sanctificatis per ignorantiam addet quintam partem cum eo quod comedit dabit sacerdoti in sanctuarium He that eateth of the holie thinges vnwittinglie he shall put the fifte parte therunto and geue vnto the preist the halowed thing thus he saieth Sancta sanctorum sunt propriè Christi mysteria quia ipsius est corpus de quo Gabriel ad virginem dicebat Spiritus sanctus superueniet in te virtus Altissimi obumbrabit tibi ideo quod nascetur Isych in Leuit. li. 6. ca. 22. ex te sanctum vocabitur filius Dei. Sed Esaias sanctus Dominus in altis habitat in sinu videlicet Patris Ab hoc enim non solùm alienigenas inquilinos mercenarios sacrificio prohibuit sed nec per ignorantiam percipere praecepit Per ignorantiam autem percipit qui virtutem eius dignitatem ignorat qui nescit quia corpus hoc sanguis est secundà m veritatem sed mysteria quidem percipit nescit autem mysteriorum virtutem Ad quem Salamon dicit vel magis Spiritus qui in eo est Quando sederis vt comedas cum principe diligenter attende quae posita sunt ante te Apertè ipse cōpellens cogens eum qui ignorat addere quintā partē Haec enim quinta addita intelligere nos intellgibiliter diuina mysteria facit Quid sit autem quinta pars ipse te verba legis latoris docere possunt ait enim Addet quintam partem cum eo quod comedit Et quomodò eius quod iam comedit cōsumpsit addere quis quintā potest Neque enim aliud aut aliunde sed de ipso cum eo vel sicut lxx super ipsum iubet addi quintam Ergo quinta eius super ipsum sermo est qui prolatus est ab ipso Christo super Dominicum mysterium Ipse enim liberat nos ab ignorantia remouetue nos additus carnale quip piam terrenum de sanctis arbitrari sed diuinè ea spiritualiter accipi sancit quod quinta propriè nominatur quia qui in nobis est diuinus spiritus sermo quem tradidit qui in vobis sunt componit sensus non solùm nostrum gustum producit ad mysterium sed auditum visum tactum odoratum ita vt nil in eis minori rationi infirnae menti proximum de ijs videlicet quae valdè superna sunt suspicemur The most holie thinges proprelie are the mysteries of Chryste For yt ys his bodie of Receauing of the Sacr. by ignorāce what yt ys the whiche Gabriel saied to the Virgen The holie Gost shall come vpon thee and the power of the highest shall ouershadowe thee Therfore that holie thinge that shall be born of thee shall be called the Sonne of God And Esaias also the Lorde ys holie and dwelleth on the heightes that ys to saie in the bosome of the Father From this Sacrifice he doeth not onely forbidde straungers and hired seruantes but he commaunded also that yt be not receaued by ignorance He receaueth yt by ignorance that knoweth not the power and dignitie of yt that knoweth not that yt ys the bodie and bloode in verie dede but receaueth the misteries and knoweth not the power of the misteries Vnto whō Salomon saieth or raither the holie Goste that ys in him When thowe sittest to eate with a Prince diligentlie attende what thinges are sett before thee He also compelling and constreigning him that ys ignorant to putto the fifte parte This fifte part putto maketh vs easilie to vnderstand the diuine and mystical thinges What that fifte parte ys the woordes of the Lawgeuer can teache thee for he saieth he shall putto a fifte part with that that he hath eaten Howe can a man putto a fifte parte that that he hath eaten and consumed Neither maie he putto anie other thing or had from anie other wher but he commaundeth a fifte parte to be putto of that and with yt or as the seuentie interpretours saie vpon yt Then the fifte part of him vpon him ys the woorde whiche was spoken of Chryst him self vpon our Lords mysterie That woorde deliuereth vs from ignorance and being putto causeth vs to thinke no earthlie or carnallthing of the holie thinges but maketh them to be taken diuinely and spirituallie Whiche thinge proprelie ys called the fift part bicause the spirit of God that ys in vs and the woorde whiche he deliuered settleth the wittes that be in vs and bringeth stirth to the mysterie not onelie our taste but also our hearing and seeing and feeling and smell ling so that of these thinges whiche be verie high we can not surmise anie base or grosse matter Hitherto Isichius In whome I finde manie thinges woorthie to be noted of the whiche some I shal breiflie touche leauing other to be weighed of the reader First yt The Sacramēt a most holie thing and a sacrifice ys certen that he speaketh here of the bodie of Chryste in the Sacrament whiche he calleth the most holie thing and also a sacrifice As of the holie thinges sacrificed in the Leuicall lawe straungers and hirelinges might not receaue no more maie they that be straungers to Chryste receaue of this holie thing Besides this no man might eate of that sacrifice vnwittinglie or ignorantlie no more aught anie to eate of this owre sacrifice ignorantlie Who doeth eate of this holie thing ignorātlie He saieth Isichius that knoweth not the power and dignitie of that that he receaueth who knowerh not yt to be a verie bodie and blood in verie deede Note well then these woordes that the misteries of Chryst the Sacramēt of Chryst ys his verie bodie and blood in dede Yf yt be the bodie and
Paschasius As this authour agreeth with other aboue named for that he ther saied so for this that he here saieth he agreeth with sainct Augustine For as this man saieth that the bodie and blood which was geuen to the Apostles was euen the same that was to be deliuered to death and to be shed for the remission of sinne and so all one with his owne bodie sitting among them in visible forme so as ye haue heard sainct Augustine saied that Chryst caried himself in his owne handes when he gaue furth his bodie to his disciples and saied Take eate this ys my bodie And so the bodie that did carie and the Aug in Psal 33. conc 1. bodie that was caried was all one bodie of Chryste So nowe to conclude yt ys manifest that as sainct Augustine in that place taught the verie presence of Chrystes bodie in the Sacrament and the woordes of Chryste to be vnderstanded withoute figure in their propre sense so doth this authour also Wherfor this being plain I ende and go to an other coople THE ONE AND SIXTETH CHAP. CONTInueth the exposition of the same woordes by Oecumenius and Anselmus NOwe of the lower house we haue hearde two cooples whiche although they be so placed yet are they both of good antiquitie the yongest of them which ys Paschasius being almost seuen hundreth yeares agon and also soche as aught to be receaued for that they were a good time before Berengarius began the controuersie of the blessed Sacrament These that folowe be soche as were after the controuersie was moued by Berengarius yet soche as haue ben in estimacion price and reuerence both in the greke Church and in the latin Churche and soche whose doctrine the Churche hath approued and receaued Wherfore reason and good order wold notwithstanding the arrogancie of the Aduersaries who haue appointed them selues iudges vpon the Churche to which they aught to be subiectes and so refuse soche as they list that they that loue the Church of Chryst and wish to be or be membres of the same shoulde accept whome the Church accepteth and approue whom the Churche approoueth The testimonie then of these we will heare that to the confutaciō of the enemie yt maie appeare that they are vniustlie reiected of thē whē they teache as the fathers doe And therwithall we shall see the trueth of the Sacrament setfurth and commended vnto vs to the great comfort I trust of soche as loue the catholique faith and the honoure of that blessed Sacrament Oecum in 〈…〉 Prim. Corr. Among these therfore that yet remain Oecumenius one of the greke church who ys accompted to haue liued aboute foure hondreth and seuentie years agon writeth thus vpon Chrystes woordes Erant quoque in veters testamento pocula in quibus libabant vbi etiam postquà m victimas immolassent sangulnem irrationabilium excipientes poculis libabant Pro sanguine igitur irrationabilium Dommus proprium Our Lorde geueth his owne blood in a cuppe sanguinem dat bene in poculo vt ostendat vetus Testamentum anteà hoc delineasse Ther were also in the olde Testament cuppes in the whiche they did sacrifice wherin also after they had offred their sacrifices receauing the bloode of vnreasonable beastes they did sacrifice yt in cuppes Therfore for the bloode of vnreasonable beastes our Lord geueth his owne blood And well in a cuppe that he might shewe the olde Testament to haue delined this before Thus Oecumen Besides the aptacion and applieng of the thing figurated to the figure in the whiche this authour meneth that as verilie as the bloode of vnreasonable beastes was receaued in cuppes so verilie also haue we the bloode of Chryst in cuppes besides this I saie his speache and maner of woordes are to be weighed The figure of Chrystes bloode ys not his owne bloode Wherfore sainge that Chryst geueth vs his owne bloode he remoueth the aduersaries figure For the one importeth proprely the thing yt self the other a figure or token of the same And yet farder to consider the verie woordes of this authour wher geueth Chrystes blood ysnot conteined in cuppes spirituallie Chryst his owne bloode vnto vs He saieth In poculo In the cuppe Yf then yt be geuen vs in the cuppe yt ys not the bloode of Chryst spirituallie for that ys not receaued in cuppes but in the soule of man Being than Chrystes own bloode and receaued in a cuppe yt must nedes be the bloode of Chryst reallie to the which yt well apperteineth for so moche as Chryst hath so appointed yt to be receaued in a reall cuppe for that yt self ys a reall thing Besides this the authour saieth that yt aunswereth the figure verie well that the bloode of Chryst ys in a cuppe bicause the figure had so as yt were foresaied that yt shoulde so be in that that the bloode of beastes was offred in cuppes Then Chryst geuing his own bloode in the cuppe to hys Disciples and saing Drinke ye all of this This ys my blood did speake these woordes in their propre sense And as he did them so did he vndoubtedlie these This ys my bodie And thus by this authour we haue like testimonie as by other before alleaged We shall nowe likewise see what agreable testimonie Anselmus will geue who ys appointed to geue the same for the latin Church as Oecumenius hath Ansel li. de of sic dini doen for the greke church Thus he writeth Sic enim habemus in euangeliis Accepit Iesus panem benedixit fregit deditue Discipulis suis dicens Accipite manducate ex hoc omnes Hoc est enim corpus meum quod pro vobis tradetur Quando in manus accepit panis erat sic enim dixit Accepit panem per illam benedictionem panis factus est corpus Christi non tantùm significatiuè sed etiam substantiuè Neque enim ab hoc sacramento figuram omnino excludimus neque figuram solam admittimns Veritas est quiae corpus Christi est figura est quiae immolatur quod incorruptibile habetur Consideremus ver ba Domini Manducate inquit ex hoc omnes Hoc enim quod vobis trado ad manducandum est corpus meum Et vt certi essent quod reuera esset corpus Christi signa expressit quibus hoc dignoscerent Hoc est inquit corpus meum quod pro vobis tradetur Si hoc corpus corpus Christi non substantiuè sed significatiuè tantùm fieret hoc figura corporis Christi tantùm existeret Nihil ad figuram quod sequitur Quod pro vobis tradetur Nec panem nominauit postquam panem benedixit sed corpus nec vinum nominauit postquam vinum benedixit sed sangumem Igitur sicut fides catholica credit panis qui offertur sacerdoti ad ad consecrandum per sacerdotalem consecrationem fit corpus Christi non significatiuè tantùm sed substantiuè Thus haue we in the Gospells Iesus tooke
the bodie of Chryst And before the woordes of Chryst yt ys a cuppe full of water and wine but when the woordes of Chryst haue wrought ther ys made the bloode that redemed the people Gregorie nissen saied the bread by the woorde ys chaunged into the bodie as yt was saied of the woorde mening Chryst This ys my bodie And again he saieth we doe beleue that the bread sanctified by the woorde of God ys chaunged into Greg. Niss ser cathec Hier. ad Hed. qn 2 Isich in Leuit li. 6. ca. 22. the bodie of the Sonne of God S. Hierom saied Let vs vnderstand that the bread which our Lorde gaue vnto his Disciples ys the bodie of our Lorde and Sauionre forasmoch as he saied This ys my bodie aÌ„d that the cuppe ys that of the whiche again he saied Drinke ye all of this This ys my blood of the newe Testament Isichius saied he receaueth the sacrifice by ignorance that knoweth not the power and dignitie of yt that knoweth not that yt ys his bodie and Ang. in Psalm 33. con 1. Chrysosthom 83. in 26 Math. hom 51. in 14 Marc Cyrill ad CalosyriuÌ„ bloode in verie dede but receaueth the misteries and knoweth not the power of theÌ„ S. Augustine saied that Chryst was born in his owne handes when geuing furth that same his bodie he saied This ys my bodie For he did beare that bodie in his handes Chrysostome saied Forasmoche as he hath saied this ys my bodie let vs be holden with no doubte but let vs beleue and with the eies of our vderstanding let vs verilie see yt Again he saied He that saied This ys my bodie alltogether with his woorde he made the thing also S. Cyrill saied Doubte not whether this be true or no sith he manifestlie saieth this ys my bodie but raither receaue the woorde of our Saiouur in faith For he forasmoche as he ys the trueth he lieth not S. Gregorie saied Chryst ys offred for vs in this misterie of the holie sacrifice Ther trulie his bodie ys receaued his flesh to the health of the people ys geuen abroade his Grego li. 4. Dial. ca 58 blood ys nowe shedde not vpon the handes of the vnfaithfull but into the mouthes of the faithfull And again whiche of the faithfull can doubte in that time of the sacrifice at the woorde of the preist the heauens to be opened in that misterie of Iesu Chryst coÌ„panies of Angells to be preseÌ„t vnto high thinges lowe thinges to be coopled vnto heauenly thinges earthlie thinges to be ioined one thing also of inuisible and visible thinges to be made Isidor saied The sacrifice that ys offred of the Chrystians vnto God Chryst our Lorde and master did first institute when he gaue to his Apostles his bodie and bloode before he wolde be betraied as yt ys redde in the Gospell Jsidorus de â—ffi â—ccl ca 1â— Iesus tooke bread and the cuppe and blessing them gaue them to them Thus haue I breissie tocuhed so moche as maie serue to prooue the second proposition of the catholiques Yf anie desire to see anie more of these authours let him repair to their chapters and ther shall he see them at large And nowe ye see that as by manie wittnesses the figure in the first proposition was denied so by all these that Chryst in his woordes spake of his verie bodie yt ys here affirmed And yet all these notwithstanding yf the Aduersarie can bringe furth but one auncient Father that by expresse woordes saieth as he saieth that Chryst in his supper did not speake of his bodie or that his bodie after coÌ„secracioÌ„ duelie doeÌ„ ys not in the Sacrament I will ioine with him The Proclaimer more arrogantlie theÌ„ trulie saieth of the catholique Churche and that with repeticioÌ„ saing once again I saie as therby with The bragge of the proclamer boldecountenance to beare oute his fal shood and vntrueth that of all the woordes of the holie scriptures of all the examples of the primitiue Churche of all the olde fathers of all the anncient doctours in these causes they haue not one Nowe iudge whether he be true or no and what credditte ys to be geueÌ„ vnto him in other matters that so shameleslie speaketh in this To the farder proofe of the trueth of Chrystes substanciall presence in the Sacrament also beside that that ys saied of manie of the authours seuerallie I haue treacted of tansubstancion wherfor I remitte the reader thither and nowe hauing but one scripture in the Euangelistes to speake of I will breiflie touche yt and so finish this second booke THE FIVE AND SIXTETH CHAP. TREACTETH of the bread blessed and geuen by Chryst to the two disciples in Emaus and prooueth by Theophilact and Bede that yt was the Sacrament IN the gospell after sainct Luke we read that Chryst ioining him self to two of his Disciples goinge to Emaus wheÌ„ he cam thither Luc. 24. he satte downe with them And tooke bread and blessed and brake yt and gaue yt to them and their eies were opened and they knewe him And these Disciples returned with ioie to Hierusalem and tolde the The bread geuen to the Disciples in Emaus was Chrystes blessed bodie Apostles what was doen in the waie and howe they knewe him in the breaking of bread This bread that was here blessed and broke and geuen to the Disciples the holie learned men do testifie not to be common bread but to be by the blessing of Chryst made the bread of life euen his owne bodie Wherfor seinge yt ys so vnderstaÌ„ded I thought yt apperteining to that pourpose that I haue taken in hande to see the mindes of the holie fathers in yt And at this time to ascende I will beginne with Theophilact who writeth thus vpon the same scripture Insinuatur autem aliud quiddam nempe quod oculi corum qui benedictum panem assumunt aperiuntur vt agnoscant illum Magnam enim Theophil in 24. Luc. indicibilem vim habet caro Domini An other thing also ys geuen vs to vnderstande that ys that the eies of theÌ„ which doe take the blessed bread are opened that they maie knowe him mening Chryst For the flesh of Chryst hath a great and vnspeable power Thus he By this authour yt doeth not onely appeare that Chryst gaue vnto the two disciples his bodie but yt ys also euident For when he had first saied that their eies were opened that receaued the blessed bread so well that they might knowe Iesus immediatelie opening what this blessed bread was he saieth For the slesh of Chryst hath an vnspeakeable power The blessed bread then blessed of Chryste to be geuen to the Disciples was so of him blessed by the testimonie of Theophilact that yt was made the flesh of Chryst Whiche he prooueth by the effecte For although Chryst had walked with them somoche waie and had conferred with them and had rebuked their slacknesse of faith 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
of sainct Paule whiche ys Calix cui Bened. HAuinge intended to sett furth in this booke the exposition of soche scriptures as be in the epistles of S. Paule which speake of the Sacrament of Chrystes bodie and bloode to searche oute the vnderstanding of the fathers whether they speake of yt as taking yt for a bare signe or figure of the bodie and bloode of Chryst orells as a Sacrament conteining the thing that yt signifieth I haue thought good if anie scriptures do come betwixte soche not to trooble the Reader with the exposition of them for that they be impertinent to owre matter but ouerpassing them to go to the next text to our matter apperteining Wherfor hauing now doen the scriptures in the beginning of the tenth chapiter I passe ouer to this text Calix benedictionis cui benedicimus nonne coÌ„municatio sanguinis Christi est Et panis quem frangimus nonne participatio corporis Domini est ys not the cuppe of blessing which we blesse partaking of the bloode of Chryst ys not the breade whiche we breake partaking of the bodie of Chryst For the better vnderstaÌ„ding of this text yt ys to be obserued that S. Paule trauailing to abduce the Corinthians from certain vices and euells whiche he hath remeÌ„bred vnto them to haue ben in the Iewes and for the whiche Sacrifice of the church proued by S. Paule they were punished of God enombring theÌ„ particularly and among other noting Idolatrie dehorteth them from yt sainge Fugite ab Idolorum cultura Flie froÌ„ the honouring of Idolls And for that the Corinthians were moche defiled and moche offended other by their resorting to the banquettes of Idolls and partaking of the Idolathites they thinking that for asmoche as they had learned that vnto the chrystian all meates are clean that they might do so S. Paule doth not onely dehorte them from yt but also by argument taken of the sacrifices of the Iewes and of the partaking of the same whiche might not stand with the partaking of Idolathites proueth that they maie not be partakers of the sacrifice of the chrystians and of the sacrifice of Idolaters And here entring to speake of an high misterie of the chrystian religion whiche ys not to be spoken to the weake and the carnall but to the wise and spirituall as in this epistle he testifieth saing Animalis homo non percipitâ—ea quae sunt Spiritus Dei The naturall man perceaueth not the thinges that belong to the spiritt of God Wher of the one he saieth thus Et ego fratres non potui 1. Cor. 2. loqui vobis quasi spiritualibus sed quasi carnalibus tanquam paruulis in Christo lac vobis potum dedi non escam Nondum enim poteratis And I coulde not speake vnto yowe bretheren as vnto spirituall but as vnto carnall Euen as vnto babes in Jbibid 3. Chryst I gaue yowe milke to drinke and not meat for ye were not theÌ„ stroÌ„g And of the other he speakith thus sapientiam loquimur inter perfectos We speake wisdome among them that are perfect Euen so nowe entending to speake of an high wisdome he warneth them with this saing vt prudentibus loquor vos ipsi iudicate quod dico I speake vnto them that are wise or haue discrecion Iudge ye yowr selues what I saie Ys not the cuppe of blessing whiche we blesse she partaking of the bloode of Chryst Ys not the breade whiche we breake partaking of the bodie of our Lorde As who might saie For as moch as ye are called to the chrystian religion and be made partakers of the misteries of the same and are nowe becomed wise in Chryst Iudge ye as wise men what I saie do not ye drinking of our Lordes cuppe in our sacrisices partake of the blood of our Lorde Chryste and eating of that bread of the chrystian sacrifice do ye not partake of the bodie of our Lorde yt must nedes so be For all that be partakers of sacrifices are partakers of yt to whom the sacrifice ys offred This I proue vnto yowe Consider and remembre the sacrifice of the carnall Israelites Aare not they whiche eate of the sacrifices whiche were offred emong them partakers of the aultars euen so yowe partaking of the sacrisices of Idolls which sacrifices are offred to deuells But I wolde not that ye shoulde be ioined in felowshippe with Deuells for if ye so be ye sustein great dammage and losse and what ys that Ye can not be partakers of Chryst For ye can not drinke of the cuppe of oure Lorde and of the cuppe of Deuells Ye can not be partakers of the table of the sacrifice of our Lorde and of the sacrifice of Deuells Wherfore if ye desire to be partakers of our Lordes bodie and bloode in eating of his bread and drinking his cuppe in his sacrifice leaue to be partakers of the sacrifices ofred to Idolls Wherby ye are made partakers and be ioined to Deuells For as ther ys no companie betwixt light and darknesse so ys ther no agreement betwixt our Lorde God and the Deuell neither maie God and Beliall dwell together And as he that beleueth hath no part with the infidel neither righteousnes felowshippe with vnrighteousnesse no more dothe the temple of God agree with Idolls As in this maner of periphrasis the wholl minde of S. Paule in this place ys settfurth and made clere and plain howe and by what perswasioÌ„ he laboured to diswade the Corinthians from Idolothites So also yt ys manifest that in his sentences in the processe of this chapiter whiche he vseth as argumentes grownded vpon the Sacrament that he vnderstandeth no trope or figure of the bodie and blood of Chryst but the very thinges theÌ„ selues in very dede And as he by that the carnall Israelites eating of their sacrifices were partakers of the same proueth that eaters either at our lordes table or at the table of Deuells be partakers of the same So doth he as well accompt that that ys vpon the table of our Lorde to be a sacrifice as either the sacrifice of the Israelites offred to God or of the gentiles offred to Deuells Yf yt be not so what awaileth or of what force ys the argument diduced from the sacrifices of the Iewes For if the eating of the sacrifice of the Iewes maketh them partakers of the aultar what proueth that that either Idolothites of the table of Idolls or the cuppe and bread of our Lorde his table doth make either the receauers of the one or of the other partakers of theÌ„ if that bothe the one and the other be not sacrifices as that ys froÌ„ the whiche the argument ys diduced and vpon the whiche yt ys grownded yt ys an euell maner of disputacion to go aboute to proue like effectes of vnlike causes but of like causes to proue like effectes yt ys a good maner of disputacion if due ordre and circumstance be obserued To make the matter plain what ys the cause that the Israelites
were made partakers of the aultar the answer ys bicause they did eate of the sacrifice Again to applie to the other what ys the cause that the christians be partakers of the bodie and bloode of Chryst shall the answer be bicause they eate a peice of bread and drinke a cuppe of wine no the causes be not like and that cause can not make vs partakers of the bodie and bloode of our Lorde As the Israelites and infidels had their sacrifices so the chrystians haue their sacrifice euē the bread and cuppe of blessing What ys the cause then That that ys like the other whiche ys this Bicause the chrystians do eate of the sacrifice therfore they be partakers of the sacrifice whiche ys the verie bodie and bloode of Chryst For so sainge ther ys a good argument to be made from the liklihood of the causes in eche of thē to the like effectes of eche of them As thus to saie The Israelites bicause they did eate of the sacrifice they were partakers of the Aultar So the Corinthians bicause they did eate of Idolathites whiche were sacrifices of Idolls they were partakers of Idolls Of like maner the christians bicause they eat of the sacrifice of Chryst they be partakers of the bodie and blood of Chryst And thus the disputacion of S. Paule ys of force and prouerh well his entēt And that S. Paule did aswell take the bread of our Lorde and his cuppe to be a sacrisice of the chrystians as the Idolathites of the Corinthians to be the sacrifice of the Infidells euen this doth strongly proue yt that he setteth the table and the cuppe of our Lorde against the table and cuppe of deuells Ye can not saieth he drinke of the cuppe of our Lorde and the cuppe of Deuells Ye can not be partakers of the table of our Lorde and of the table of Deuells In the whiche maner of speache as by the cuppe and table of Deuells he vnderstandeth the sacrifice doen to Deuells so must yt nedes be that by the table and cuppe of our Lorde he vnderstandeth the sacrifice doen to our lorde As yt might in plain maner thus haue ben saied Ye can not eate and drinke of the sacrifice that ys offred vnto God and of the sacrifice that ys offred to Deuells For except they were both sacrifices the setting of the one against the other were of no great force And again yf S. Paule did not aswell take the cuppe and table of our The cuppe and table of oure Lorde takē for the sacrifice of oure Lorde Lorde to be a sacrifice as the cuppe and table of Deuells to be a sacrifice he wolde not haue vsed like termes to them bothe but as he had vnderstāded a difference or diuersitie in the thinges so wolde he haue vsed a diuersitie in woordes and tearmes to expresse and declare the same But for somoche as he vnderstanding therby the sacrifice of deuells called the same the cuppe and table of Deuells yt ys manifest that he calling the meat of our Lorde by the like terms vnderstood the thing also to be like that ys to be a sacrifice In this opening of the text gentle Reader thowe perceauest two thinges Reall presence and sacrifice proued by S. Paule to be here learned of S. Paule The one ys the presence of Chrystes bodie and bloode in the Sacrament the other ys that the same bodie and blood be a sacrifice But that yt maie appeare to yowe that this ys not my owne dreame or phantasie in thus vnderstanding S. Paule but the comō sentence of the Fathers of Chrystes Parliament house we shall for triall therof and for better setting furth of Gods trueth and the faith catholique heare the sainges of a In 10. 1. Cor. good nombre of them And first of the auncient Father Chrysostom who expownding this text saieth thus Maximè his sibi verbis fidem facit horrorem Eorum autem huiusmodi est sententia Quod est in calice id est quod à latere fluxit illius sumu◠participes Calicem autem benedictionis appellauit quoniam cùm prae manibus cum habemus cum admiratione horrore quodam inenarrabilis doni laudamus benedicentes quia sanguinem effudit ne in errore permaneremus Neque tantùm effudit sed nos omnes eius participes effecit Itaque si sanguinem cupis inquit noli Idolorum aram brutorum animalium coede sed meum altare meo sanguine aspergere Quid hoc admirabilius Dic quaeso quid amabilius Hoc amantes faciunt cum amatos intuentur alienorū cupiditate allectos propriis elargitis suadent vt ab illis abstineant Sed amantes quidem in pecuniis vestibus possessionibus hanc ostendunt cupiditatem in proprio sanguine nemo vnquam Christus autem in hoc curam vehementem in nos dilectionem ostendit With these woordes he doth gette greatly vnto him self both creditte and feare Of those woordes this ys the mening That that ys in the chalice ys yt that flowed from the side and we are partakers of yt But he hath called yt the cuppe of blessing For when we haue yt before our handes with admiracion and certein A plain saing of Chrysostō for the Proclamer horrour of the vnspeakeable gift we laude blessing that he hath shedde his bloode that we shoulde not abide in errour Neither hath he onely shedde yt but he hath made vs all partakers of yt Therfore if saieth he thowe doest desire blood do not sprenkle the aultar of Idolls with the slaughter of brute beastes but sprenkle mine aultar with my bloode Saie I praie thee What ys more merueilouse then this What ys more louing This do louers also whē they see these whom they loue allured with desire of straunge thinges when they haue geuen frely to them of ther owne they moue thē that they abstein from the other But louers shewe this desire in money in apparell in possessions but in his owne blood no man at anie time hath doen yt But Chryst in this also hath shewed his care and vehement loue towardes vs. Thus moche Chrysostom God for euer and allwaies be praised who although yt be his pleasure Note here that this ys the meaning of St Paules woordes that that ys in the chalice which flowed out of Chryctes side that his church shall be vexed and tried with the fire of tribulacion as at this present yt ys miserablie afflicted shaken and torne yet he leaueth yt not destitute of sufficient staie and comforte of trueth wherby yt maie bothe defende yt self and impugne the enemie as in this authour expownding this scripture we maie well perceaue Doste thowe reader marke the expositiō of the text S. Paule saieth Ys not the cuppe of blessing whiche we blesse a partaking of the bloode of Chryst Chrysostome saieth of these woordes this ys the meaning That that ys in the cuppe ys yt that flowed oute of the side
vpon the crosse which he graunteth to be moche more excellent then the sacrifices of the olde lawe the seconde note of the saied Chrysostome shall clerely wipe awaie his glose and disapoint him of his cloake Wherfor obserue that when he saied that Chryst prepared this woonderfull sacrisice he opened the time also when he did prepare yt He did saieth he prepare this woonderfull sacrifice when he did chaunge the sacrifice of the olde lawe and when he commaunded A plain saing for M. Juell himself to be offred When did he these two thinges Reader yf thowe marke here be two thinges the one ys that Chryst chaunged the sacrifice the other that he commaunded himself to be offred When did he these two thinges In his last supper when as sainct Cyprian saieth obuiarunt sibi instituta noua antiqua consumpto agno quem antiqua traditio proponebat inconsumptibilem Cyp. de Cae. cibum magister apponit Discipulis The newe and the olde ordeinaunces mett together and the lambe which the olde tradicion did settsurth being consumed the master did sett to his disciples inconsumptible meate De prodition Iudae So that for this lambe of the olde tradicion he gaue nowe inconsumptible meate to his Disciples whiche was his bodie and bloode whiche was the veritie of that shadowe as Chrysostom saieth Ille agnus futuri agni typus fuit ille sanguis Dominici sanguinis monstrabat aduentum ouis illa spiritalis ouis fuit exemplum Ille agnus vmbra fuit hic veritas Sed postquam sol iusticiae radiauit vmbra soluitur luce ideo in ipsa mensa vtrumque Pascha typi veritatis celebratum est That lambe was the figure of the lambe to Blood of the Paschall laÌ„be figure of the blood of Chryste in the Sacr. come And that bloode shewed the coming of the bloode of our Lord and that shepe was an example of the spirituall shepe that lambe was the shadowe this the veritie But after the Sunne of righteousnesse did shyne with beames the shadowe was taken awaie with the light And therfore in that table bothe the passeouer of the figure and of the trueth was celebrated Thus he In which saing ys declared that the olde lambe was a figure of our lambe Chryst whiche were together in the table as two passeouers the olde and the newe But when the newe passeouer whiche was the bodie of Chryst ther consecrated was settfurth ther as a newe passouer whiche he calleth the sonne of righteousnesse then the olde Passeouer was taken awaie and this placed in the stead Then was the olde sacrifice chaunged and a newe sacrifice appointed So that ys true that S. Augustin saieth Aliud Cont. literas Petilia est Pascha quod Iudaei celebrant de oue aliud autem quod nos in corpore sanguine Domini celebramus Yt ys an other Passouer that the Iewes do celebrate with a shepe and an other whiche we celebrate in the bodie and bloode of Chryst Yt caÌ„ not be saied that Chryst did chaung the sacrifice of the olde lawvpoÌ„ the crosse for that sacrifice was after the maner of the sacrifices of the ordre of Aaron a bloodie sacrifice as they were But this chaunge of sacrifice must nedes then be when the shewing of the chaunge of preisthead was For as S. Paule saieth Necessarium fuit secundùm ordinem Melchisedec alium surgere sacerdotem non secundùm ordinem Aaron dici Yt was necessarie that an other preist Heb. 7. shoulde rise to be called after the order of Melchisedech and not after the order of Aaron Chryst neuer shewed himself a preist after the order of Melchisedec but in the last supper in the which he sacrificed after that order Wherfore then was the olde sacrifice chaunged when this newe preist after the ordre of Melchisedec did shewe himself in sacrificing The trueth of this ys well proued by the seconde note in the saing of Chrysostome whiche ys that he commaunded himself to be offred Let al the volume of the Gospell be turned and searched and in no place shall ye finde that Chryst commaunded himself to be offred but in the last supper when he had instituted this holie sacrifice of his and bodie and blood Then he saied Hoc facite This do ye By which woordes he gaue coÌ„maundement to all to whoÌ„ coÌ„mission of this holie ministracioÌ„ should be geueÌ„ that they should doe that that he had doeÌ„ In that high and woonderfull institucion he did three thinges that ys he Three notable thinges doen by Chryst in the inst it â—cion of the B. Sacr. consecrated his blessed bodie and blood he offred yt in sacrifice after the ordre of Melchisedech and receaued yt with his Apostles Wherfore saing and commaunding that his preistes shoulde that do that he then did forsomoch as among other his doinges he did then offre sacrifice Therfore he coÌ„maunded that he himself should be offred And thus yt maie be perceaued that Chrysostom looked to this place when he saied that Chryst commaunded himself to be offred Li. 4. ca. 32 Of this same sentence and minde be a nombre of the holie Fathers Irenaeus saieth Eum qui ex creatura panis est accepit gratias egit dicens Hoc est corpus meuÌ„ Et calicem similiter qui est ex ea creatura quae est secundùm nos suum sanguinem confessus est Et noui Testamenti nouam docuit oblationeÌ„ c. He took the bread saieth Irenaeus speaking of Chryst which ys a creature and gaue thankes saing This ys my bodie And the cuppe likewise which ys a creature as we he confessed to be his blood And of the newe Testament he taught a newe oblacion c. Jn primaoration praepar S. Ambrose also in his praier saieth Ego enim Domine memor venerandae passionis tuae accedo ad altare tuum licet peceà tor vt offeram tibi sacrificium quod tu instituisti offerri praecepisti in commemorationem tui pro salute nostra I Lorde mindefull of thy woorshippefull passion come vnto thy aultar although a sinner to offer vnto thee the sacrifice which thow hauest instituted and commaunded to be The Proclamermaie her learn that Chryst coÌ„manded his bodie to be offred in sacrifice offred in the remembrance of thee for our health Ye see these two graue and auncient wittnesses testifieng with ChrysostoÌ„ that Chryst commaunded this sacrifice which he instituted to be offred What the thing ys that we offre Chrysostome by moste plain woordes declareth when he saieth that Chryst commaunded himself to be offred So that Chryst himself ys our oblacion and sacrifice which we offre not vpon our owne inuencion but vpon his holie and most louing commaundement By this latter part then of Chrysostome his saing the two other partes before noted be well proued For by that that Chryst hath commaunded vs to offre him in our sacrifice yt ys most clere
maketh vs partakers of the bodie of our Lorde So the partaking of meates offred in sacrifice to An argumeÌ„t grownded vpon the sacrifice by S. Hierom. Deuells maketh vs partakers of Deuells And thus ther must be a sacrifice vnderstanded in both sides aswell in the one as in the other Which being so yt must nedes be confessed that the bread which S. Paule speaketh of here by the whiche we are made partakers of the bodie of Chryst ys a sacrifice and in that yt ys a sacrifice yt necessarily foloweth that yt ys the very bodie of Chryst whiche ys owre onely sacrifice And thus yt maie be perceaued that this short exposition well weighed had good matter in yt to coÌ„mende and settfurth the catholique faithe and to teache the presence of Chryst in the Sacrament and yt also to be the sacrifice of chrystians And nowe that yow haue hearde the expositions of these two we will proceade to heare other two vpon the same scripture THE FICHTTENTH CHAP. PROCEADETH IN the exposition of the same text by sainct Augustin and Damascen SAincte Augustine openeth the minde of S. Paule thus Nolo vos socios Daemoniorum fieri eos quippe ab Idololatria prohibebat Propter quod eis osteÌ„ dere volebat ita illos fieri socios Daemoniorum si Idolothita sacrificij manducauerint Aug. coÌ„t immie legis Prophet quomodò Israël carnalis socius erat altaris in templo qui de sacrificiis man ducabat Hinc enim caepit vt boc diceret Propter quod dilectissimi mihi fugite ab idolorum cultura Deinde secutus ostendit ad quod sacrificium debeant iam pertenere dicens Quasi prudentibus dico iudicate vos quod dico Calix benedictionis quem benedicimus non ne communicatio est sanguinis Christi Et panis quem frangimus nonne communicatio est corporis Domini c. I will not that ye be made felowes of Deuells He did truly forbidde them from Idolatrie For the which thing he wolde declare vnto them that they shoulde euen so be made felowes of Deuells if they did eate Idolathites of the sacrifice as the carnall Israell whiche did eat of S. Aug. câ—lleth the bread and cuppe of the B. Sacr. a sacrifice the sacrifices in the temple was felowe of the Aultar By occasion of that he began that he wolde saie this wherfor my most beloued flee from the honouring of Idolls Afterwarde folowing he sheweth to what sacrifice they aught now to pertein saing I speake as vnto wise men iudge what I saie ys not the cuppe of blessing whiche we blesse a coÌ„municacion of the bloode of Chryst And ys not the bread which we breake a comunicacion of the bodie of our Lorde Thus farre S. Austen This expositioÌ„ yf yt be well marked aÌ„d coÌ„pared to the expositioÌ„ of this text of S. Paul which ys in the xvi chap. of this book yt shall be perceaued that yt doth iustly agree with the same aÌ„d moch also coÌ„firme yt But leauing all other things therin coÌ„teined aÌ„d onely to touch that that to this matter apperteineth this ys here to be noted in S. August that he saieth this to be the minde of S. Paule that he labouring to bring the Corinthians from Idolothites by the whiche they were made felows of deuells he willed them to flee from them as nowe being of the calling they be of hauing nothing to do with them And therfore leauing the sacrifices of Idolls saieth S. Augustin he sheweth them to what sacrifice they shoulde nowe pertein And what sacrifice ys that euen the cuppe of blessing whiche we blesse and the bread which we breake by the which we are made partakers of the bodie and blood of Chryst By the which woords who seith not that the minde of S. Paul ys after the Sacrifice auouched by S. Paule after the vnstanding of S. August mening of S. Augustin that the SacrameÌ„t of Chrystes bodie aÌ„d bolde ys a sacrifice vnto the which as he wolde theÌ„ the CorinthiaÌ„s So aught al ChrystiaÌ„s to pertein For S. Augustin saing that S. Paul by these woords ys not the cuppe of blessing which we blesse a partaking of the blood of Chryst c. did shew theÌ„ the sacrifice vnto the whiche they did nowe pertein what can be saied but that he ment yt to be a sacrifice That S. Augustine taketh yt to be a sacrifice as yt ys most plainlie shewed in the first booke So in this also hereafter yt shall be made so euident that yt shall not be denied Damascen whom here we will ioin with S. Austen although he doth not by waie of exposition folowe the letter of S. Paule yet treacting of the Sacrament he expowndeth the tearmes namelie participacion and coÌ„municacion whiche here S. Paule vseth and applieth to the Sacrament of Chrystes bodie and bloode And forsomoche as the exposition of these termes geueth a great light to the clere vnderstanding of the minde of S. Paule as whether he ment that the Sacrament were a bare signe of the bodie and blood of Chryst or ells verilie conteining the same I thought to bring in that his saing And wher as this holie Sacrament for that yt ys of infinite vertue can not sufficientlie be expressed deuoute and godlie men minding as the measure of our weaknesse in the capacitie of so great misteries wolde permitte and suffer to signifie some parte of yt haue called yt by sondrie and diuerse names of the whiche Damascen remembring some doth thus saie of them Damascen li. 4. ca. 14 Et si quidam exemplaria corporis sanguinis Domini panem vinum vocauerunt vt deifer vocauit Basilius non tamen post sanctificationem dixit sed priusquam sanctificaretur ipsa oblatio ita vocabant Participatio etiam dicitur Nam per ipsam Iesu dininitatem participamus Dicitur coÌ„munio est reuera quia coÌ„municamus per ipsam Christo participamus eius carne Diuinitate quia coÌ„municamus vnimur inuiceÌ„ per illaÌ„ Although some haue called the bread and wine exemplaries of the bodie and bloode of our Lorde as the godly man Basill hath called yt yet they Bread and wine called exeÌ„plaries of the bodie and blood of Chryste before sanctificacion but not after did not so after the sanctificacion but before the oblacion was sanctified they did so call yt Yt ys also called a partaking For by yt we partake the God head of Iesus Yt ys also called a CoÌ„munion and yt ys in verie dede for by yt we coÌ„municate with Chryst both that we partake his flesh and God head and also that by yt we be vnited one with an other I nede not to tarie to open this saing of Damascen whiche lieth so open and plain that the simplest maie see the true vnderstanding of yt And wher S. Paule here speaketh of the partaking and of the coÌ„municacion of the bodie and bloode of Chryst which as before ys noted some wolde
who vpon this texte maketh this exposition Calix benedictionis id est quem ipse Deus benedicit consecrat cui nos benedicimus per officium nostrum Deus enim hoc efficit per sacerdotem ministrum Hic itaque calix nonne est communlcatio sanguinis Christi id est nonne per fanguinem assumptum vnimur Christo ipsiue conformamur Et panis id est verum corpus Christi qui sub specie sola panis accipitur panis dico quem nos in altari frangimus vt quod vnum est in veritate licet ita videatur scindi tamen non potest hic inquam panis quem frangimus nonne est participatio corporis Domini id est nonne per hoc corpus Deum in nobis capimus eumue nobis incorporamus Ideo in duabus substantiis corporis scilicet sanguinis sacrificium Deus hoc instituit vt per carnem in altari traditam ostenderet se redimere carnem nostram per haec sacramenta in incorruptionem quando ue transferendā per sanguinē quē tradit insinuaret se similiter redimisse animā nostrā Ad quod de anima insinuandū quia re incorporali vti non potuit dignè per sanguinem qui sedes animaedicitur animā sigurauit Haec in duas partes distribuit vt diuersas partes eius Qui enim vel sanguinem tantùm vel corpus solùm totū accipit Qui vtrumque accipit nō magis per vtrūque quā per alterā accipit Quod corpus sicut vera caro Christi est sub specie panis ita per solā speciem atteritur diminuitur in partes diuiditur cùm in veritate incorruptibile indiuisibile impotens diminui permaneat The cuppe of blessing that ys to faie whiche By the bodie of Christ receaued in the B. Sac. we be incorporated to him and by his blood we are vnited to him God himself doth blesse and which we by our office do blesse for God doth this by his mynister the preist ther for this cuppe ys yt not a communicacion of the blood of Chryst that ys are we not by the bloode receaued vnited to Chryst and conformed to him And the bread that ys to saie the bodie of Chryst which ys taken vnder the forme of bread alone the bread I saie which we breake in the aultar as which ys one in verie dede although yt semeth so to be yet yt can not be diuided this bread I saie which we breake ys yt not partaking of the bodie of our Lorde that ys to saie do we not by this bodie receaue God into vs and incorporate him vnto vs Therfor God hath instituted this sacrifice in two substances that ys of his bodie and his bloode that by the flesh diliuered in the aultar he wolde shew himself to haue redemed our flesh by these sacramentes somtime to be trāsferred into incorruption And by the blood whiche he deliuereth he wolde insinuate him self to haue redemed our soule Vnto the which thing of the soule to be insinuated forsomoche as he could vse no corporall thing woorthilie by blood He that receaueth onelie vnder one kinde receaueth as moch as he that receaueth both ▪ Chryst being perfectlie in both which ys called the seat of the soule he hath figured the soule These thinges he hath distributed into two substances that he shoulde vnderstand his diuerse partes For he that receaueth the blood onely or the bodie he taketh all He that receaueth bothe receaueth no more by bothe then by one Which bodie as the very flesh of Chryst ys vnder the forme of bread so by the onely outewarde forme ys yt bruised diminished and diuided into partes when in very deed yt doth abide incorruptible indiuisible and not able to be diminished Thus farre Bruno In this exposition both catholique and learned are manie thinges woorthie of note whiche yf I shoulde all touch I feare I shoulde tarie the reader to long Wherfore leauing them to his discussion I will onely breifly touche them that appertein to our principall pourpose to be learned of S. Paule of the whiche first to speake of the bread whiche S. Paule saieth that we breake whether yt be vnderstāded to be materiall bread or bread the bodie of Chryst this authour expownding S. Paule and opening his minde to vs faieth that yt ys the bodie of Chryst taken vnder the forme bread And of the cuppe of blessing he saieth that we receaue the bloode by the whiche we are vnited to Chryst In that he teacheth S. Paule by the bread and the cuppe to signifie the bodie and blood of Chryst as he agreeth with the olde fathers before alleaged as by conference ye shall easilie perceaue So in that he teacheth that we receaue Doctours teaching the bodie ād blood of Chryst to be vnder the formes of bread and wine the same bodie and bloode vnder the formes of bread and wine though not in their sentences here vpon this text alleaged yet in other places they are in this matter verie plain S. Ciprian saieth The bread whiche our Lorde gaue vnto his Disciples chaunged not in outwarde thape but in nature by the allmightinesse of the woorde ys made flesh Yf the nature of the bread be chaunged and by the all mightinesse of the woorde of God made flesh the outwarde formes remaining still what ys yt but that ther ys the flesh of Chryst vnder the outwarde forme of bread that remaineth vnchaunged S. Augustine also saieth vnder the formes of bread and wine whiche we see we honour thinges inuisible that ys to saie the flesh and bloode of Chryst Again he saieth Li. Senten Prosperi Jbidem In 26. Matth. Yt ys his flesh whiche we receaue couered vnder the forme of bread And yt ys his bloode which we vnder the forme and tast of wine do drinke And Theophilact saieth Yt dothe appeare or seem bread but yt ys flesh All whiche what do they ells but plainly teache that the bodie and bloode of Chryst be in the Sacrament vnder the formes of bread and wine So that in this poinct this authour teacheth nothing diuerse or different from the auncient Fathers Again wher he saieth that God hath instituted this sacrifice in two substances that ys of the bodie and bloode of Chryste as diuerse other haue before doen teaching that S. Paule in this processe doth take the bodie and bloode of Chryst in the Sacrament as a sacrifice so dothe this authour also Wherfor seing in these poinctes he swarueth nothing from the doctrine of the Fathers I see not why anie man vpon willfull arrogancie shoulde reiecte him but receaue him as a wittnesse of the catholique faith declaring vnto vs the faith of the Churhe in his time whiche ys none other but soche as was in the time of the Fathers as the comparison or conference of this authours and their teachinges doth very well proue Nowe wher the Proclamer by an article of his proclamacion importeth Here maie he see moo then
diuided cutt and mangled They haue throwen dowen her houses destroied her aultars spoiled her treasures prophaned her ornamentes contemned and cast oute her sacramentes violated and broken her lawes infringed her liberties derided her ceremonies and with one woorde to ende euerted all her orders What peace ys in them that woorke these horrible troubles and destructions of all warres this ys the most cruell this passeth fire and swoorde In the thirde poincte whiche ys that a preist shoulde turne manie from iniquitie they are clean contrarie For they turn manie not from but to iniquitie For preistes which as S. Hierom saieth shoulde be so pure in preistlie chastitie that they shoulde abstein from all vnclean worke both in their bodies and their mindes spirituallie for that they are ministres to consecrate the bodie of Chryst they should be free from all errour of filthie thought are nowe by these masters of wickednesse turned to all carnalitie and corruption of licenciouse life And that they shoulde haue no conscience of their wicked doinges they cloake whoordom with matrimonie After this sorte religiouse men are poluted virgens consecrate to God are defiled and so all virginall chaistitie almost vtterlie wher they reign abandoned Praier ys shortened fasting ys not regarded obediēce to auncient order ys extinguished What shall I stand in rehersall of the wickednesse wherunto men be nowe induced As the time will not suffice no more will my heart abide for wo to rehearse the heapes of euells that be nowe laied open for men frelie to runne to These be to manie which be allreadie rehearsed to proue that these masters of wickednesse do so litle stoppe men from iniquitie that they open wide gates for them to passe frely to yt And yet I wolde to God ther were no mo but these Thus by these three poinctes of the descriptiō of the office of a preist described by God him self for somoche as they be not fownde in these aboue mencioned men yt maie well appeare that they be not of the nombre of gods preistes as the other holie fathers be vnto whom these three poinctes be well applied as in whome they were fownde But I see howe I am digressed I will recall my self backe and go forwarde in my matter in farder opening of the notes of the expositiō of this authour and committe the redresse of these euells vnto God whom I beseche not to deale with vs accordinge to owre sinnes nor to our iniquites but that his mercieis maie sooen come vpon vs. For we are become in life and religion verie miserable Ye haue heard the authour before alleaged clerelie testifieng the presence of Chrystes bodie which he so opened bicause the reason of S. Paule might the better appeare vnto vs howe we be made the bodie of Chryst And therfore that doen he entreth to the opening of S. Paules reason with this question saing What be they made that do partake He aunswereth Truelie the bodie of Chryst And geuing the reason whie they be so made he saieth For we partaking the bodie of Chryste are also made the same Note then what ye do partake and what by the same partaking ye are made Ye partake the bodie of Chryst not a peice of materiall bread and by the partaking of that bodie of Chryst ye are made the bodie of Chryste In this saing yt ys geuen vs to consider as by other yt ys allreadie saied that not onely by faieth but also by the receipt of the blessed Sacrament we are ioined and vnited to Chryst whiche vnion for that yt ys doen by the verie Oure naturall flesh corrupted by sinne ys repaired bi the ioining of Chrystes naturall flesh ther vnto bodie of Chryste yt ys corporall a vniō Whiche corporall vniō this authour dothe manifestlie declare and prooue to vs by his last sentence when he saieth For somoche as our olde flesh was corrupted vnder sinne we had nede of a newe flesh Wher withoute all controuersie he speaketh of our naturall flesh that was corrupted Wherfore then to repaire this naturall flesh corrupted yt was necessarie to haue a naturall flesh vncorrupted and soche ther ys none in that respecte but the flesh of Chryst Wherfore yt ys that flesh that must be ioined to owre flesh to releiue the nede of yt and so vniting vs to yt reduce vs as S. Cyrill saieth to incorruption and immortalitie whiche shall come to our flesh by that vncorrupted and immortall flesh But of this authour vpon this scripture here ys enough yt ys time nowe breiflie to heare his yockfelowe of the latin church which shall be Anselmus who expownding this text saieth thus Dominus corpus sanguinem suum in eis rebus commendauit quae ad vnum aliquid rediguntur ex multis quoniam aliud in vnum Auselm in deci 1 Cor. ex multis granis conficitur aliud in vnum ex multis acinis confluit ob hoc communicatio corporis sanguinis Christi societatem sanctorum designat facit vbi pax erit vnitas plena atque perfecta Propter qua omnia rectè dicimur omnes vnus panis vnū corpus quia omnes de vno pane corporis Christi participamus Quod enim quisque suā partem ex hoc pane percipit significat quia vnusquisque iuxta mensuram suam particeps fit huius gratiae Steut autem vnus panis Dominici sacramenti vnum corpus Christi efficit in ecclesia sic panis Idolatriae Daemonum participatio est Et sunt omnes qui de vno pane ac de vno calice Domini sumimus vnum corpus efficimur◠ita si cum idolatris de sacrificio corum sumimus vnum corpus efficimur Qui comedit idolothitum vnum cum Daemone fit sicut qui comedit corpus Christi fit vnum cum Christo. Owre Lorde hath geuē furth his bodie and blood in those thinges whiche of manie thinges are brought into one certen thinge For the one ys made of manie granes into one thing and the other oute of manie grapes into one thing And therfore the cōmunicacion of the bodie and bloode of Chryste doth signifie and make also the societie of sainctes where shall be peace and also full and perfect vnitie For all whiche thinges we are all well called one bread and one bodie bicause we all do partake of the one bread and of the bodie of Chryst That eueeuerie one dothe take his parte of this bread yt signifieth that euerie one accordinge to his measure ys partaker of this grace For as that one breade of our Lordes Sacrament maketh one bodie in the Churche So the bread of Idolatrie ys the partaking of Deuells And as all we whiche receaue of one bread and one cuppe are made one bodie Euen so yf with Idolaters we receaue of their sacrifice we are made one bodie For he that eateth of that that ys offred to Idolls ys made one with the Deuell as he that eateth the bodie of Chryst ys made one
yt ys the bodie of Chryst and so moche he saieth therbie not onely declaring his owne faithe but also the faith of the Church he liued in Nowe reader when thowe seest so auncient and with all so euident testimonie of and for the trueth laie hande to yt and be not caried awaie with the vain woordes of this Proclamer And thus ending this text we will go to an other THE THIRTETH CHAPITER BEGINNETH THE exposition of this text Ye can not drinke of the cuppe of oure Lorde and of the cuppe of Deuells By S. Cyprian and Chrysost FOrasmoche as in the sixtenth chapiter of this booke Wher I began the exposition of this disputacion of Sainct Paule with the Corynthians the dependence of these scriptures the one of the other and also the minde of Sainct Paule ys opened what he here intendeth I will not trooble the Reader with that argument again in this place but remitte him thither Onelie this I wish him to obserue that Sainct Paule diswading the Corynthians from Idolathites vseth three means to doe the same One ys the declaracion of the greuouse punishment of the Iewes whiche S. Paule vseth three meanes to diswade the Corynthiās frō Idolathites they susteined for Idolatric Whiche being laied before their faces they might be moued to flye the like offence for feare of like pain The seconde ys vpon the communion of the bodie and bloode of Chryst that wher by the communion of that that they did communicate they were vnited to yt which they did communicate And vnited they coulde not be bothe to Chryst and to deuells Therfor forsomoche as by the communion of Chrystes bodie and bloode they were vnited to him they must forbeare the communion with deuells by Idolathites by which they shoulde be separated and diuided from Chryst again The thirde ys as Sainct Thoms saieth by the similitude of the legall sacrifice whiche Sainct Paule bringeth in as an argument of like to prooue this communion or participacion when he saieth Nonne qui edunt hostias participes sunt altaris Are not they whiche eate of the sacrifice partakers of the aultar To ioin the partes of the similitude together and to make yt fullie to Thomas Aqui. in dec prima Cor. appeare thus Sainct Thomas doth sett yt furth Are not they whiche eate of the sacrifices partakers of the aultar as they whiche eate of the flesh of Chryst are partakes of the bodie of Chryst Forasmoche as eche of these be so and Chryst and Baall can not dwell together neither can we serue two masters Therfor as a perfect conclusion he inferreth and saieth Non potestis calicem Domini bibere calicem daemoniorum Ye can not drinke of the cuppe of our Lorde and of the cuppe of Deuells Where note this conclusion depending vpon the premisses must include in yt tearmes of the same significacion that were in the premisses Forasmoche then as the premisses spake of the partaking of sacrifices yt must nedes be that Sainct Paule speaking here of the partaking of the table of our Lordre and of the table of deuells speaketh of the sacrifice of our Lorde and the the sacrifice of deuells That he teacheth the bread and wine to be a sacrifice yt shall be opened to yow after the exposition of the doctours although this ys sufficiētlie testified Sacrifice auouched by S. Paule before from the sixtenth chapiter vnto this place yet that yt maie well be perceaued of the Reader that my saing ys agreable to the holie Fathers and that this text was spoken of Sainct Paule as of the sacrifice of the bodie and bloode of our Lordre on the aultar the holie Fathers shall be brought furth as before they haue ben vpon the other scriptures by whose testimonie this matter shall be made clere And for that Sainct Cyprian rebuketh the same offence that Sainct Paule doth and vseth the same woordes that Sainct Paule doth wherby the true mening and vnderstanding maie the better be perceaued we shall first let his saing be hearde This yt ys Contra euangelij vigorem contra Domini ac Cyp ser 5. de lapsis Dei legem temeritate laxatur incautis communicatio irrita falsa pax periculosa dantibus nihtl accipientibus prosutura Non quaerunt sanitatis paenitentiam nec veram de satisfactione medicinam Paenitentia de peccatoribus exclusa est Grauissimi extremiue delicti memoria sublata est Operiuntur morientium vulnera plaga laetalis altis profundis viseeribus infixa dissimulato dolore contegitur A diaboli aris reuertentes ad sanctum Domini sordidis infectis nidore manibus accedunt Mortiferos idolorum cibos adhuc penè ructantes exhalantibus nunc etiam fcelus suum faucihus contagia funesta redolentibus Domini corpus inuadunt cùm occurat scriptura diuina clamet dicat Omnis mundus manducabit carnem anima quaecunque manducauerit ex carne salutaris Leuit. 7. sacrificij quod est Domini immundicia eius super ipsum peribit anima illa de populo Apostolus item testetur dicat Non potestis calicem Domini bibere 1. Cor 10. calicem ' daemoniorum Non potestis mensae Domini communicare meusae daemomorū Against the force of the Gospell against the lawe of our Lorde and God through the rashnesse of some communicacion ys frelie genen to the necligent being a false peace and of no force yet perilouse to the geuer and which shall nothing profitte the receauer They seke not the penance of Penance of health and the medicē of satisfactiō S. Gp. tearmes healthe neither the true medicen of satisfaction penance ys excluded from sinners the memorie of the extreame and most greu ouse offence ys taken awaie The woundes of them that be dieng be couered and the deadlie plague stricken into the depe bowells ys with a dissimuled sorowe hidden Returning from the aultars of the Deuell with filthie and infected handes with the sauoure they come to the holie thing of our Lorde Theie yet almost breathing owte the deadlie meates of idolls their chekes puffing oute euen yet their mischeuouse dede and smelling of the deadlie infection they violently come vpon the bodie of our Lorde When yet the scripture of God cometh against them and crieth and saieth Euery clean person shall eate the slesh But yf anie eate of the flesh of the holsome sacrifice which belongeth to our Lorde hauing his vncleannesse vpon him the Leuit 7. same soule shall perish from among his people The Apostle also witnesseth and saieth Ye can not drinke the cuppe of our Lorde and the cuppe of Deuells Ye can not communicate of the table of our Lorde and of the table of Deuells Thus moche Sainct 1. Cor. 10. Cyprian Who being moche offended with the necligence of soche preistes as did admitte them to the receipt of the holie Sacrament which had defiled them selfes with Idolathites before they
had sufficientlie doen penance and made amendes for the same rebuketh them both the preistes sor that they suffred yt and the receauers for that they presumed to receaue yt Whose rebuke yf you marke ys verie sore sharpe and terrible whiche of so graue and godlie holie martyr shoulde not haue ben doen yf the thing that they receaued had ben but a peice of breade For soche graue men as holie Cyprian was did with moche grauitie and godlie wisdome rebuke offences with iust measure a small faulte gentlie and easilie a great faulte seuerely and sharpelie Wherfor this rebuke of S. Cyprian being sharpe and sore yt argueth that their offence was great and so in dede yt was For they being so filthilie desiled presumed to come to receaue the blessed bodie of Chryst For they yet Table of our Lorde the bodie of our Lorde smelling of the deadlie infection saieth S. Cyprian of the eating of the Idolatites came violently vpon the bodie of our Lorde to receaue yt By whiche his woordes as ye maie perceaue ther was a great offence committed iustly deseruing so great a rebuke So maie ye perceaue that by the table of our Lorde spoken of by S. Paule he vnderstandeth the bodie of our Lorde So that when S. Paule saieth Ye can not be partakers of the table of our Lorde yt ys asmoche to saie as ye can not be partakers of the bodie of our Lorde In this then the one parte heretofore in the former processe taught ys confirmed namely that S. Paule rightly vnderstanded taught the presence of Chrystes bodie in the Sacrament I shall not nede to make farder proof of this seeing that yt ys manifest that S. Cyprian correcting them that being defiled with Idolathites did presume to receaue our Lordes bodie dothe touche them with the saing of S. Paule Ye can not be partakers of the table of our Lorde Whiche texte in dede shoulde nothing touche them yf the thing that S. Cyprian spake of were not the same that S. Paule spake of And so contrarie wise yt ys manifest then that S. Cyprian speaking of the euell receauing of the bodie of Chryst that S. Paule also spake of the bodie of Chryste and so both of them of the very presence of Chrystes bodie in the Sacrament The other parte also namely that he speaketh of the bodie of Chryst as of a sacrifice ys also easie in him to be pceaued For to what pourpose ells shoulde Sainct Cyprian alleadge that place of Leuiticus forbidding the vnclean person to receaue anie parte of the sacrifice of our Lorde but that that prohibition being spoken of the sacrifice that was the figure shoulde directlie be applied to the sacrifice which ys the thing which ys the bodie of Chryst our sacrifice and so teache vs that euery vnclean person ys forbidden to eate of this holie sacrifice For to that pourpose did S. Cyprian alleadge that text as a scripture by the which we are forbidden to be partakers of our Lordes sacrifice yf we be ioined in anie folowshippe with Sathan I minde not to stande long vpon this matter for that I haue saied moche of yt allreadie both in the first booke and also in this booke Wherfore thus leauing Cyprian I will call in Chrysostom as one of the other side of Chrystes parliament house of whose iudgement in the matter of the Sacrament soche a nombre of his sainges being produced I trust the Reader ys not ignoraÌ„t of the whiche also diuerse produced vpon this Epistle of Sainct Paule whiche we nowe treat of be so plain and clere that none can be desiered more clere But for that vpon this text I finde him not by expresse woordes speaking so plainlie as the matter maie fullie appeare to the Reader for the opening of the matter that ys here to be spoken of I will produce him where he speaketh of the same sense that S. Paule doth and withall openeth our matter very plainly Thus he writeth Quomodò sacrum videbimus Pascha quomodò sanctum suscipiemus sacrificium quomodò mirabilibus communicabimus mysterijs lingua Chry. hom 11. ad pop Antioch illa qua Dei legem conculcauerimus lingua illa qua animam contaminauerimus Si nemo namue purpuram regalem manibus accipere inquinatis auderet quomodò Dominicum corpus lingua polluta suscipiemus Iuramentum enim maligni Sacrificium verò Domini Quae igitur communicatio luci ad tenebras vel quae conuenientia Christo ad Belial Howe shall we see the holie Easter howe shall we receaue the holie sacrifice howe Sacrifice plainly auouched with reall presence shall we communicate the wonderfull mysteries with that tounge whiche we haue contemned the lawe of God withall with that toung wherwith we haue defiled our soules For yf no man wolde be so bolde with defiled handes to take the kinges robe howe shall we with a defiled toung receaue the bodie of our Lorde Swearing ys of the wicked The sacrifice ys of our Lorde What folowshippe then ys ther betwixt light and darknes or what agreement betwixt Chryst and Beliall Thus Chrysostom Who diswading the people from vain and superfluouse swearing Whervnto Swearing to moche vsed wicked custom hath at these daies also to moche brought our people saieth in effect that they can not receaue and become partakers of the bodie of our Lorde with the same toung with whiche they blaspheme Gods holy name and contemne his holy lawe Whiche ys euen the same that S. Paule saieth here ye can not be partakers of the table of our Lorde and of the table of Deuells And here note that as S. Paule by the table of our Lorde vnderstandeth the sacrifice of our Lorde of the whiche the wicked can not be partakers So here Chrysostome by expresse woordes saieth that the wicked blasphemour can not be partaker of the sacrifice of our Lorde By the whiche sacrifice he vnderstandeth the bodie of Chryste For the better perceauing wherof note that he tearmeth the holie Sacrament with these tearmes He calleth yt the holy sacrifice He calleth yt the wonderfull Excellent titles of the blessed Sac. mysteries He calleth yt the bodie of our Lorde He calleth yt light Yea he calleth yt Chryst himself By whiche tearmes he declareth vnto vs the excellencie of the Sacrament as in which ys the very presence of Chrystes bodie verilie and substancially whiche ys also our sacrifice These two partes we shall breiflie open in this Authour The verie reall presence he teacheth when he saieth Howe shall we with Reall presence ê“ued by Chryso a defiled toung receaue the bodie of our Lorde Yt ys manifest that with our mouth and toung we can receaue nothing but that that ys substancial and corporal but with these saieth Chrysost we receaue the bodie of Chryst Wherfor we receaue the substaÌ„cial and corporal bodie of Chryst And therfor this being well knowen to the Aduersarie he with might and main denieth that we receaue the bodie of Chryst
with hande or mouth but onely with heart But howe shamefullie he doth yt thowe maist perceaue both by this famouse and notable Authour and also by Sainct Cyprian by Sainct Ambrose Sainct Augustin and a nombre mo Which do plainly by expresse woordes saie that the bodie of Chryst ys receaued both with hand and mouthe But nowe to staie vpon our Authour this one maie suffice against the Aduersarie that he by expresse woordes saieth that we receaue the bodie of our Lorde with our mouth and tounge For the other parte also he teacheth that the same bodie of Chryst ys Sacrifice proued by Chrysost a sacrifice For he asketh Quomodò sanctum suscipiemus sacrificium Howe shall we receaue the holie sacrifice Nowe yf ye compare these two sainges of Chrysostome together namely that we receaue the bodie of our Lorde with our mouthe and that euen so also we receaue the woonderfull sacrifice yt shall be withoute all doubte easie to peaceaue that this woonderfull sacrifice ys the bodie of owre Lorde and that these two sainges be spoken of one thing And thus these two partes stande clere being here auouched by Chrysostom that both ther ys the very corporall presence of Chryst in the Sacrament and that the same bodie so being in the Sacrament ys our sacrifice By this saing of Chrysostome shall ye perceaue howe vain the generall rule of Cranmer Or of him that settsurth that booke in his name ys who Crāmers generall rule resuted in his fifte booke treating of the sacrifice saieth that the sacrifice of the preistes and the people ys onely a sacrifice gratulatorie that ys of thankes geuing and a sacrifice commemoratiue remembring the bodie of Chryst that suffred but not hauing Chryst reallie and substanciallie present And this ys his aunswer to the Nycen Councell and to Petrus Lombardus and so generallie to all But nowe consider what ys the nature of a sacrifice of thankes geuing or as he calleth yt gratulatorie A sacrifice gratulatorie ys not receaued of Sacrifice gratulatorie or of thankes geuing vs but offred and geuen of vs and from vs. For we geuing thankes to God our hauenly Father that he so loued vs that he spared not his owne Sonne but for our sakes deliuered him to suffer most cruell death for vs. And to that his Sonne also we gauing thankes that he hath vouchedsafe to wash awaie our sinne with his bloode and to cancell the obligacion that was against vs wherby he hath made vs free from sinne hell and death and hath made vs heires to the kingdom of his Father and coheirs with him of the same kingdom we offer a sacrifice of thankes geuing But this maner of sacrifice aught to be geuen frō our heartes to our Lorde God and to our Sauiour Iesus Chryst And ys so yf yt be reuerently and deuoutlie doen of vs. This sacrifice of the aultar ys soche a sacrifice that yt ys receaued of vs saieth Chrysostom Nowe ther ys a great difference betwixt these two thinges Sacrifice of the aultar of the whiche the one we maie in diuerse respectes both offre and also receaue The other we can onely but offre An other difference ther ys also The sacrifice of thankesgeuing ys no wonderfull sacrisice For yt ys no wonder but a duetie to geue God thankes for his manifold benesittes But the sacrifice of the aultar as Chrysostō saieth ys a woonderfull sacrisice In an other place he calleth yt also an holie and a terrible sacrifice This sacrifice of thankes geuing ys holy but yt ys not terrible Many soche other Homil. 30. De prodit Iudae tearmes he geueth to the sacrifice whiche will not be applied to the sacrifice of thankes geuing But to be short by these fewe differences yt ys easie to perceaue that the generall rule of Crāmer that he wolde al the doctours wher they call the Sacrament a sacrifice should be vnderstanded to haue spoken onelie of the sacrifice gratulatorie will not stand For the sainges of the holie doctours can not beare that rule as hereafter shall appeare more clear to yowe Wherunto euen in this place also the conclusion of Chrysostoms sainge geueth good light and plain vnderstanding For after he had declared that the blasphemouse mouthe can not receaue the sacrifice of our Lorde he setteth these two together and saieth An othe ys of an euell The sacrifice ys of our Lorde What folowshippe betwixt light and darknesse and what agreement betwixt Chryste and Beliall In whiche maner of speache yf yow note as blasphemie darknesse and Beliall be of one side and signifie one thing So ys the sacrifice of our Lorde light and Chryst sett on the other side and signifie one thing So that our sacrifice ys here also called light and Chryst himself Whiche names can not be attributed to Cranmer his sacrifice of thankes geuing but to the sacrifice of Chrystes bodie Whiche ys in verie dede that thing that both ys and maie be called the sacrisice of our Lorde light and Chryst Of the whiche I nede to make no proofe to a true Chrystian This then being prooued that Chrysostom teacheth here the presence of Chrystes bodie in the Sacrament and that the verie same ys the sacrifice of our Lorde Let ys return to our text and somewhat more open yt for the better vnderstanding of yt in all the processe that foloweth and of the doctours also that shall be produced for the exposition of the same Wher Sainct Paule saieth here Ye can not drinke of the cuppe of Owre Lorde S. Paules woordes here are to be vnderstanded with a condicional negatiue not with an absolute and of the cuppe of Deuells Ye can not be partakers of the table of our Lorde and of the table of Deuells He dothe not speake these as absolute negatiues but as condicionall For he meneth not that they coulde not do so in verie dede but that they coulde not so do yf they wolde do well For he welll knewe that the Corynthians went both to the table of Chryst and also to the table of Idolls And to diswade them from the table of Idolls he saieth that they can not without the offence of God partake of bothe tables Ther ys a saing Hoc possumus quod de iure possumus That maie we doe whiche we maie do by the lawe Euen so maie yt be saied on the other side Hoc non possumus quia de iure non possumus This we can not doe bicause we can not doe yt by the lawe Whiche maner of sainge implieth not an absolute negatiue vtterlie denieng the facte to be doen but as ys saied a condicionall negatiue that yt can not be doen by the lawe For S. Cyprian who rebuketh them that impenitently came defiled with eating of Idolls meat to eate of the meat of our Lordes table and saieth also to them with Sainct Paules sentence Ye can not be partakers of the table of our Lorde and of the table of Deuells Yet
he accuseth them that they so were and in facte they did so but to Gods pleasure and the wealth of their soules they coulde not do so For yt ys proprely saied that we maie doe that that we maie doe well And that we can not doe whiche we can not doe well To this sense also Chrysostome by his interrogatiue including soch a negatiue saied The blaspbemers of Gods name coulde not with the same mouth and toung that they blasphemed with receaue the bodie of our Lorde receaue the sacrifice of our Lorde Whiche his sainge yet rebuketh them bicause they did so Wherfore yt ys not a negatiue absolute A like sainge ys ther ascribed to Origen for yt ys vncerten whether yt Origenes be his worke or no oute of the which yt ys taken and yt ys this Multa porrò de ipso Verbo dici possunt quod factum est caro cibusue verus quem qut comederit viuet in aeternum quem nullus malus potest comedere Manie thinges also maie be saied of the Sonne of God himself that yt was made flesh and verie meat whiche whosoeuer shall eate shall liue foreuer whiche no euell man can eate Thus moche Origen As S. Paule and S. Cypriane saied that they that were parteners of Idolathites A place of Origen opened coulde not be partakers of our Lordes table And as Chrysostom saied that vain swearers by Gods holie name coulde not with the same mouthe and tounge receaue the holy sacrifice whiche ys the bodie of our Lorde whiche ys the table that S. Paule and S. Cyprian spake of in whiche their sainges they haue made mencion but of two vices that shoulde let them from the partaking of the holie and blessed meate of our Lordes table So Origen declareth that all vices that be mortall and whiche make a man an euell man do diuide him from the same table And saieth that soche a man can not eate of the meat of our Lorde not that soche a one doth not eate yt but that soche a one dothe not eate yt to his profitte but raither to his condemnacion bycause with the offence of God he doth abuse the bodie of Chryst with moche irreuerence ioining yt as yt were in the house of his bodie with Sathan betwixt whom and Chryst as betwixt God and Beliall ys none agreement A liuely argument wherof ys declared in the first booke of kinges where 1. Reg. 5. we read that the Azotyans hauing the Arke of God put yt into the temple of Dagon And forasmoche as they accompted yt as the Arke of the God of Israell of whose great might and power they had heard moche they set yt by their Idoll Dagon But in the morning when the Azotians came into the temple they fownde Dagod lieng grooueling vpon the grownde They set him vppe again and the next daie coming into the temple they fownde him lieng before the Arke of God like a trunke cast downe to the grownde his head and palmes of his handes cutte of By this ys signified vnto vs that although yt pleased God through his great sufferance so to be abused as to be ioined with Sathan Behall or Dagon yet to declare that he ys offended withall he throweth down Dagon and causeth him to be fownde lieng like a stocke or trunke and with all striketh the people with a great glague By this then as by that that ys before saied yt maie be perceaued howe this scripture of S. Paules epistle ys to be vnderstanded and the doctours also whiche haue ben hetherto alleaged for the exposition of the same or shall hereafter be alleaged THE ONE AND THIRTETH CHAP. ENDETH the exposition of this text by Theophilact and Anselmus I Shoulde not nede to alleadge so manie holie Fathers and doctours vpon euery scripture as I doe so to seke oute the true vnderstanding of them but that the impudencie of the Proclamer hath thervnto enforeed me He saieth the catholike Churche hath not one scripture nor doctour for them but yt ys and shall be made manifest that yt hath not one in dede alone but yt hath all the scriptures and holie doctours that treacte of the blessed Sacrament But bicause vpon this tenth chapiter of Sainct Paule a long exposition by diuerse and manie doctours ys allreadie made by whom being made plain howe these scripturs going before are to be vnderstanded yt ys the easier to perceaue the vnderstanding of this nowe in hande depending of them therfor I will cuttof some parte of my pourpose and nowe vpon this text bring in but one coople more of the which Theophilact shall be the first Who for that that S. Paule willed the Corinthians to consider the Iewes who vsed to offre sacrifices and be partakers of the aultar to the entent that they being chrystians might perceaue that of soche sacrifice as they offred they were partakers by expresse woordes openeth and declareth what S. Paule ment that the Corinthians were partakers of Thus he saieth De Iudaeis namque nil intulit Theoph. in Dec. 1. Cor. quod de eo participarent sed Altaris sunt participes dixit in quo quod immolandum suisset impositum igni consumebarur De Christi autem corpore haud quaquam res ita se habet sed Christi corporis fuit participatio Non enim altaris sumus sed Dominici corporis ipsi participes Of the Iewes he saied nothing that they shoulde partake of yt meninge the sacrifice but he saied that they are partakers of the aultar We are partakers euen of the bodie of our Lord offred on the aultar vpon the which aultar that that was to be offred in sacrifice when yt was put vpon yt yt was consumed with fire But of the bodie of Chryst the matter ys not so but ther was a participacion of the bodie of Chryst For we are not partakers of the aultar But we are partakers euen of the bodie of our Lorde Thus moche Theophilact In whome this cometh woorthilie to be noted that S. Paule speaking of VVhie S. Paule saied not that the Iewes were partakers of their sacrifices as the chrystians of theirs the sacrifices of the Iewes doth not name anie thing by speciall name wherof they shoulde be partakers but onely vseth the generall tearme of the aultar saing that they be partakers of the aultar And whie bicause in some of these Sacrifices yt was ordeined that they shoulde be burnt and consumed And therfor he saied not that they shoulde be partakers of the thing offred but of the aultar But when he spake of the bodie of Chryst saieth Theophilact he did not handle the matter so but by expresse and speciall woordes saied allwais that ther was a partaking of the bodie of Chryste Nowe yf the bodie of Chryst by his ascension were absumed frō vs as the sacrifice of the Iewes was consumed from them by fire so that we did no more by no nearer partaking by presence receaue Chryst then they did their
onely signified but also verilie vnder them receaued Of the which two partes of the Sacrament we haue more at large spoken before Of the aultar and the vse of the same also Sainct Ambrose maketh mencion saing Ego Domine memor venerandae passionis tuae accedo ad altare tuum licet Amb. orat praepar Aultar and sacrifice both mēcioned by S. Amb. and vsed peccator vt offeram tibi sacrificium quod tu instituisti offerri praecepisti in commemorationē tui pro salute nostra I o Lorde being mindefull of thy honourable passiō come vnto thine aultar allthough a sinner to offre vnto thee the sacrifice that thowe didest institute and commaunde to be offred in the remembrance of thee for our health Here maie ye perceaue that S. Ambrose came to that aultar of whom also ye maie learn the vse of the aultar for he came to offre sacrifice vpon yt so that the vse of the aultar was to haue sacrifice offred vpon yt which thing S. Ambrose his facte dothe well declare For so holie a man as he was wolde notabuse the aultar Wherfore yt dothe well appeare that yt ys the right vse of the aultar The name and the vse of the aultar ys likewise declared vnto vs by his disciple S. Augustine who shewing the godlie zeale of his Mother lieng on her death bedd and what she desiered to be doen for her saieth Illa imminente die resolutionis suae non cogitauit corpus suum sum ptuosè contegi an t condiri aromatibus aut monumentum electum concupiuit aut curauit sepulchrum patrium Non ista mandauit Aug. lib. 9. cōfes ca. 13 nobis sed tantummodò memoriam sui ad altare tuum fieri desiderauit cui nullius diei praetermissione seruierat vnde sciret dispensari victimam sanctam qua deletum est chyrographum quod erat contrarium nobis She the daie of her death being at hand was not mindefull to haue her bodie sumptuously buried or to be spiced with Aultar serued wher facrifice was done spices nor coueted to haue a solemne monument neither desiered to be buried in her owne contrie These thinges did she not commaunde vs but onely desiered she to be remembred at thine aultar which she withoute anie daies omission had serued from whence she knewe that sacrifice to be despensed by the whiche the hand writing was put oute that was against vs. Thus of Sainct Augustine also ye heare the name of the aultar and the vse The vse ys like as ye haue hearde in S. Ambrose that ys to offre sacrisice vpon For S. Augustins mother knewe that that sacrifice was despensed or geuen from the aultar whiche redemed vs and washed vs from our sinnes in his bloode whiche euery true Chrystian will confesse to be the bodie of our Lorde Iesus Chryst The same S. Augustine also ys a plentifull withnesse of this matter of the aultar ad Casulanum And in his sermon to the infantes of whiche place also The Proclamers false sleight in his allegacion of S. August the Proclamer in his sermon maketh mencion but with soche sleight and crastie falsheade as I can not ouerpasse yt but note yt to the Reader For first wher S. Augustine vseth the plain terme or name of the aultar this man not liking that name corrupted S. Augustine and putteth in to the place of yt the name of table Secondly wher S. Augusten plainly teacheth the presence of Chrystes bodie and bloode He to deceaue his audience bringeth three or foure woordes of the place to make them beleue that S. Augusten reputed the Sacrament but as a peice of breade and leaueth oute all the rest But I shall first alleadge S. Augustine as his owne woordes be Thus he writeth Hoc quod videtis in altari Dei etiam transacta nocte vidistis Aug. serm ad infant Sed quid esset quid sibi velit quam magnae rei Sacramentum contineret nondum audistis Quod ergo vidistis panis est calix quod vobis etiam oculi vestri renunciant Quod autem fides vestra postulat instruenda panis est corpus Christi calix sanguis Dominus noster Iesus Christus nouimus vnde acceperit carnem de virgine Maria infant lactatus est nutritus est creuit ad iuuenilem aetatem peruenit à Iudaeis persecutionem passus est in ligno suspensus est in ligno interfectus est sepultus est tertia die resurrexit quo die voluit in coelum ascendere illuc leuauit corpus suum vnde est venturus vt indicet viuos mortuos Ibi est modò sedens ad dextram Patris Quomodò est panis corpus eius calix vel quod habet calix quomodò est sanguis eius Ista fratres ideò dicuntur Sacramenta quia in eis aliud videtur aliud intelligitur Quod videtur speciem habet corporalem quod intelligitur fructum habet spiritualem This that ye see in the aultar of God ye did also see yt the last night But what yt was what ytment Wher S. Aug. here nameth the aultar the Proclamer a shamed of so honourable a name calleth yt a table of howe great a thing yt conteineth a Sacramēt yet haue not yet hearde That then that ye haue seen ys bread and a cuppe whiche thing also your eyes doe tell yow but that your faith requireth to be instructed the bread ys the bodie of Chryst and the cuppe his bloode Owre Lorde Iesus Chryst we knowe from whence he tooke flesh euen of the virgen Marie being an infant he sucked he was nourced he grewe he came to the age of a young man he suffred persecucion of the Iewes he was hanged vpon the crosse vpon the crosse he died he was buried the thirde daie he rose what daie he wolde he ascended into heauē Thither did he cacrie vppe his bodie from whence he will come to iudge the quicke and the dead Ther ys he nowe sitting at the right hand of God the Father Howe ys the bread his bodie and the cuppe or that ys in the cuppe howe ys yt his bloode These thinges bretheren are therfore called Sacramentes bicause in them one thing ys seen an other thing ys vnderstanded That that ys seen hath a corporall forme that ys vnderstanded hath a spirituall profitte This ys the wholl saing of Sainct Augustine The Proclamer alleadgeth him thus Quod videtis in mensa panis est That ye see in the table ys bread In whiche his allegacion first ye maie perceaue that wher Sainct Augustine putte and vsed this woorde aultar This man to make him appeare to haue saied to his pourpose was contented to corrupt him and falsifie him in stead therof to put his woorde table In dede yt coulde not but haue sownded to his shame in soche a wise and learned audience yf he shoulde haue alleaged Sainct Augustine making mencion of the aultar and not onely calling yt the aultar but also the aultar of
soche abuse moche to offend him Lib. 6. cap. 23. The impudens fact of Iulianus in possing against the holie aultar In the tripartite historie we reade that in the tlme of Iulianus Apostata one called Iulianus beinge the ruler of the east parts vnder the same wicked Iulian then Emperour entred in to a church and pissed against the aultar The woordes of Theodorete be these Iulianus praefectus impudenter contra sacrum altare minxit quem cùm Euzoius prohibere tentaret eum ille percussit in capite Iulian the president impudently pissed against the holie aultar whom when Euzoius wolde haue forbidden he strooke him vpon the heade Here by the reporte of this authour ye see the impudente facte of this wiked Iulianus wher by the waie note that the authour calleth yt an impudent facte and also calleth the aultar an holie aultar And nowe heare the punishint of this facte The authour reporting the wiked doinges of the saied Iulianus and of one Felix together shewinge both their punishiments saieth thus Sed pro ijs impietatibus vesanisque praesumptionibus non post multum paenas exacti sunt Nam repente Iulianus saeuo morbo correptus viseribus putrefactis interijt excrementa non per meatus egestinos emittebat sed scelestum os quod blasphemijs ministrauerat organum huius excretionis est factum But Abuse of aultars and spoilt of churches punished for all these wickednesses and furiose presumptions they within a litle while after suffred paines For Iulianus being sodenly taken with a sore disease his bowells being putrifieddied and he did not voide the excrements by the lower parts of his bodie But the wiked mouthe that had ben an instrument to blasphemies was nowe made an organ of excretion Thus moche the ecclesiesticall historie In whiche as before we sawe the offence of the man So nowe perceaue Arrius his filthie deathe we the punishmēt Arrius was a blasphemouse heretique whose heinouse offence was by his death inflicted of God declared to all the worlde to be to God very greuouse and displeasaunt and yet yt was not more greuously punished then this For that man though he in easing of nature by gods plague powred oute with thexcrements the bowells of his bodie and so died a fylthie deathe Yet this man whose bowells by the like plague of God were putrified and rotten in his bodie and therby God so disposing the filthie and stinking excrements that shoulde haue ben voided by the lower parts of his bodie wer voided and powred oute at his mouth and so dieng died yet a filthier deathe then thother Yf then the contemptuouse abuse of aultars were so greuously punished of God and the reuerent vse of aultars was neuer reproued easie yt ys to iudge that the well vsers of aultars are of God praised and the abusers of them of God dispraised the vse of aultars of God and auncient Fathers well liked the abuse of thē moch misliked But once to finish this matter and to returne to our text and to Anselmus whose exposition we alleaged ye maie by this that ys saied well peceiue that both the name of the aultar and also the vse of yt ys comed to vs from the primitiue churche So that this authour Anselmus ys not the first authour of yt But he speaketh of yt as he hath learned of the Fathers And therfore dothe verie well expownde the table of our lorde in S. Paule calling yt the aultar For the aultar in deed ys the table of our lorde wherin ys the meat of the bodie of Chryst whiche ys the sacrifice of our lorde of the which the faithfull people be partakers and wher vpon we feede to repayre this corruptible flesh that yt maie once come to incorruption ad from mortalitie to immortalitie Neither onelie are we moued by the exposition of this authour to vnderstande Aultar wherfor yt serueth S. Paule to speake of the aultars but also to vnderstand him to haue spoken of the sacrifice of the same aultar of Chryst for that therin he implieth the sacrifice of Chrysts bodie and blood by cause an aultar generaly serueth to beare a sacrifice wherfor particularlie the aultar of Chryst serueth to beare the sacrifice of Chryst To this vnderstanding of S. Paule the verie letter leadeth S. Paules own argument made to the Corinthians enforeth For when he saieth vnto them Ye can not drinke the cuppe of our lorde and the cuppe of deuells ye can not be partakers of the table of our lorde and of the table deuells In bothe parts he calleth yt indifferentlie the cuppe So that to the vessell of our Lordes table he geueth no other terme then he doth to the vessell of the table of Deuells Yf then yt be the cuppe of the Deuells bicause yt was offred to Deuells in sacrifice then ys the other the cuppe of our Lorde bicause yt ys offred to him in sacrifice Likwise for the second sentence Yf the table of Deuells be so called bicause yt serueth to the sacrifice of Deuells Euen so must the table of our Lorde be so called bicause yt serueth to the sacrifice of our Lord. Thus then ye see that of the verie letter and of Sainct Paules argument yf yt shall haue anie force by the comparison whiche he here maketh that as he spake of the sacrifice of Deuells on the one side so he spake of the sacrifice of our Lorde on the other side For as Hilarie saieth Omnis comparatio ad intelligentiae formam praesumitur vt id de quo agitur secundùm exemplum propositum assequamur Euery comparison ys taken to the forme Hilar de Trinit li. 8 of vnderstanding that we maie atteign yt that ys spoken of according to the example that ys proposed Nowe yf Sainct Paule making his comparison shoulde in one parte speake of one thing and in the other parte of an other thing howe shoulde the comparison healpe our vnderstandinge Wherfore according to Sainct Paules example we vnderstand him speaking of the cuppe of our Lorde to haue spoken of yt as of the bloode of Chryst offred in sacrifice of the whiche as before ys saied we be partakers as in the same example speaking of the cuppe of Deuells he speaketh of yt as of a sacrifice offred to Deuells of the whiche Idolaters are partakers Otherwise what shoulde the cōparison auaill when betwixt a thing offred in sacrifice and a thing not offred in sacrifice ther ys no proporciō Wherfor as the exāple ys vnderstāded of a thing sacrificed So must the thing compared to the exāple be vnderstanded of a thing sacrificed that ther maie be proporcion and similitude betwixt the thinges ioined in cōparison Then must yt be concluded that as Sainct Paule spake of sacrifice in the example So spake he of sacrifice in the thing compared to the example And so yt ys euident that the bodie and bloode of Chryst in the Sacrament of which we are partakers after the minde of Sainct Paule ys a
sacrifice To this yf ye adde the sainges of Sainct Cyprian and Chrysostome in the last chapiter and the expositions of all the doctours vpon these textes of Sainct Paule The cuppe of blessinge c. and The bread which we break c. Which ye shall sinde before alleaged in this booke whiche all so shewe the minde of Sainct Paule as that he spake not onely in these places of the bodie and bloode of Chryst in the Sacrament as ther verilie present But also as yt ys a sacrifice ye shall yf ye will easilie perceaue and vnderstand the trueth of the matter that Sainct Paule in this disputacion withe the Corynthians treacted of the bodie and bloode of Chryst in the Sacrament as of a sacrifice To the vnderstanding of whiche trueth moche light ys added by that ys declared that the auncient Fathers of the primitiue Churche accepted both the name and the vse of an aultar whiche argueth a sacrifice For a sacrifice and an aultar be as yt were Correlatiues Aultar and Sacrifice be correlatiues So that whether yt be extern or interne sacrifice yt hath answetablie an aultar so that we maie saie Yf here be an aultar yt presupposeth to doe sacrifice on Yf we saie here ys a sacrifice yt presupposeth to be doen on an aultar This the Aduersarie knewe right well Wherfore to compasse his pourpose to take awaie the sacrifice he remoued and tooke awaie aultars But what soeuer the Aduersarie hath doen yt ys plainly prooued that the primitiue Churche vsed bothe and had both in honoure and reuerence THE TWO AND THIRTETH CHAP. VPON OCCAsion that yt ys prooued that the primitiue Church vsed the aultar and reputed the bodie and bloode of Chryst to be a Sacrifice beginneth to treact of the same sacrifice whiche we commonlie call the Masse AS the Sacrament of Chrystes bodie and bloode ys as Dionysius Areopagita saieth of all Sacramentes most excellent and most honorable perfecting and consummating al other Sacramentes Euen so ys ther none that Sathan more cruellie persecuteth by his minysters in these our daies than this For of all the partes or membres â—… this he leaueth none vntouched and not impugned The presence he vtterly denieth transubstanciacion he derideth Adoracion as Idolatrie he detesteth reseruacion he contemneth Communion either priuate as he tearmeth yt or vnder one kinde he flieth and despiceth The sacrifice as a pestilence he abhorreth and hateth the hatred wherof he hath so fixed and fiered in the heartes of his disciples that not onely the thing as the sacrifice yt self and the Ceremonies thervnto apparteining but the very name ys vnto them so odiouse as nothing can be more odiouse This sacrifice and the wholl ministracion of the same ys called the Masse whiche howe yt hath ben mocked and skorned what raiginges and railinges haue ben vsed against yt yt ys raither to be lamented then rehersed After the whiche sorte this Proclamer bendeth himself cheiflie to inueigh against the Masse But forasmoche as S. Paule hath taught vs that the bodie and bloode of Chryst be our sacrifice and the Fathers of the primitiue Churche did so receaue yt and beleue yt by breaking and drinking of which in the aultar of our Lorde they trusted fastlie and inseparablie to be vnited to Chryst I will somwhat more speciallie being thus as ys saied occasioned speake of the same sacrifice and the ministracion of yt And first of the name Secondly of the wholl ministracion Thirdly of certain partes of the Canon whiche the Proclamer impugneth Forthlie of the valeu of yt to the quicke and dead As for the name I can but merueill what they meen that so furiouslie rage Masse the woord how yt cometh against yt considering that yt was not yesterdaie begon or inuented but vsed in the primitiue Churche and from the primitiue Churche in the same significacion as yt ys at this present daie For this woorde Masse whiche ys vsed in the english tounge And Missa whiche to signifie the same ys vsed in the latin tounge be as the learned in the tounges saie Hebrue woordes In the whiche toung of this woorde Mas cometh Missa whiche in significacion ys all one with the greeke woorde Liturgia insomoche that yf a man wolde translate or interprete this woorde Missa into greke he can haue no meeter woorde then this woorde Liturgia liuely and fully to aunswer and expresse his significacion Likewise yf a man will interpreter or translate this woorde Liturgia into the Hebrue toung he can haue no apter terme then this woorde Missah And yf yowe will translate both these into the latin tounge yt shall be rightlie and iustly doen by the woorde officium as yt signifieth our duetie in doing sacrifice and diuine seruice to God Missa Liturgia Officium And although these woordes Missa Liturgia and officium be of more large significacion yet haue they ben by great auncient Fathers of Chrystes Churche restreigned and limited to signifie onelie our sacrifice and seruice to God Wherfore in the greke Churche the Masse of Sainct Basill war called Liturgia the Masse of Sainct Chrysostom was called Liturgia So ys this woorde officium vsed in Sainct Lukes Gospell wher he speaketh of Zacharias the preist and father of Sainct Iohn Baptist Et factum est vt impleti sunt dies officij eius abijt in domum suam And when the time of his seruice was Luc. 1. expired he went home In whiche sainge this woorde seruice ys taken for the sacrifice and diuine seruice doen in the time of his course in the temple And that this woorde Missa whiche the latines haue borowed of the Hebrues hath ben vsed of the Fathers of the latine Churche for the sacrifice and seruice of God whiche we cal Masse fewe that haue vsed to readd those Fathers be ignoraunt And here to beginne with that holie Leo the first who was as ye haue before hearde more then a thousand yeares agon he willing two Masses to be had in one daie for the commoditie of the people saieth thus Necesse est vt quaedam pars populi sua deuotione priuetur si vnius tantùm Missae more seruato Leo epi. 79 sacrificium offerre non possunt nisi qui prima diei parte conuenerint Yt must nedes be that some parte of the people shall be hindred of their deuocion yf the maner of one Masse onely being kept none can offre sacrifice but they that come together in the first parte of the daie By this saing of Leo we are taught two thinges The one ys that Masse here ys taken for the common sacrifice and seruice of the people to God Which ys easie to be perceaued by that he saieth that a great part of the people shoulde be hindered of their deuocion and shoulde not offre sacrifice yf ther should be but one Masse For the Masse being a common seruice and sacrifice to God ys or ought by ioinct affection and deuocion of the people to
The finall marke that SathaÌ„ shooteth at maie be coniectured that where they beginue to diminish the memorie of Chryst they will afterwarde clean extingnish yt And so at the last alltogether wipe Chryst from all memorie But to returne to our cheif pourpose Although this sufficeth to prooue the name of Masse the vse of Masse and the vse of moo Masses then one in one daie and one place to be right auncient yet we shall ascende somwhat higher and come nearer to the Apostles time Before Telesphorus was Sixtus who commaunded that when the preist began the solemne action of the Masse wherby ys ment the praiers going before the consecracion the people shoulde singe Sanctus Sanctus c. Whiche we see to this daie obserued in the Masse where yt ys vsed Before Sixtus was Alexander the Martyr a Roman borne and aboute the yeare of our Lorde cxix Byshoppe of Sixtus in Decret Alexan. in epist. ad orthodox Rome Who made soche a decree as I finde yt in the summe of decrees In sacrificio missarum panis tantùm vinum aqua mixtum offeratur In the sacrifice of Masses let onely bread and wine mixed with water be offied This man being a Roman borne an auncient of the Churche and an holie Martyr withe his plain speach of Masse presseth the Aduersarie so sore that he ys fain to slie to his common solucion Whiche ys to denie the Authour In whiche his doing he doth not degenerate from his fore graunde Fathers Marcion for the maintenance of his heresie reiected the olde Testament and the Prophetes all the Euangelistes sauing Sainct Luke The Manicheis also reiected the olde Testament Martin Luther reiected the Epistle of Sainct Iames. The Sacramentaries reiecte Sainct Ambrose bookes of the Sacramentes And why haue all these denied these bookes Bycause they be directlie against their heresies and do confute them So I saie the Aduersary denied Alexander bicause he maketh so expresse and plain mencion of Masse whiche he wolde ouerthrowe But let vs see what proofe he hath to prooue that Alexander did not make this aboue mencioned constitucioÌ„ Bicause saieth he The charche in the time of Alexander did not knowe this woorde Masse And therfore yt ys like not to be his sainge This saing shall be diuided in to two partes and to aunswer the first parte of yt I saie yt ys a merueilouse thing that he will saie of him self withoute all authoritie yea eueÌ„ against plain authoritie that the Church did not knowe Alexan. his authortie approued and delinered froÌ„ the cauile of the Aduers this woorde Masse when by authoritie the contrarie ys prooued Yf he will refuse yt let him counteruaill yt withe like authoritie and then we shall geue him place But naked woordes without proofe in matters of controuersie are not of weight able to prooue any thinge For the second parte wher he saieth yt ys therfore like not to be his sainge I must saie that oute of a fainct antecedent commeth but a weake consequent Euerie likelihoode hath not the verie veritie no more hath his And therfore in case yt were like as he saieth yet yt proueth not But to prooue that this ys the saing of Alexander we will vse neither bare woordes neither fainct likelihoods But authoritie and probable matter For authoritie we haue a councell holdeÌ„ more then sex hoÌ„derth yearesagon Conc. Constantine 6. whiche testifieth this to be the saing of Alexander and neuer yet against saied by anie councell that since hath ben celebrated or by anie famouse learned catholique man Probable matter we haue that for asmoche as the name of Masse was in vse in the time of S. Gregorie as ys allreadie testified In the time also of Felix the fourth who was before S. Gregorie in whose time the vse of the thing yt self with the name was so moch in vse that he made a decree that no preist withoute a great necessitie shoulde saie masse but in places halowed and dedicated to God wher by yt ys clere that yt Felixquartus epistola ad Episc was vsed also before his time Nowe yf the name of Masse or the thing were so straung in that time as the Aduersarie wolde beare vs in hande ther shoulde no soch commaundement haue ben made to will the preistes to celebrate onely in churches For by this restraint yt maie be coniectured that yt was commonlic vsed in prophane places I meen in their houses no necessitie enforcing them therto but their owne priuate deuocion Nowe yf I were in the Aduersaries case and shoulde perceaue the vse and continuaunce of the Masse and the name of yt to haue continued but for so long time as from Felix hitherto which ys almost a thousand yeare I shoulde be ashamed to take vpon me to reprehende the doing of the wholl christian worlde so long vsed and the iudgement of so manie holie and learned men as in so moche time haue liued And contemning all them to setfurthe mine owne phantafie But pitie yt ys to beholde he doth not onely so but arcogancic so leading him he reproueth the wholl christian worlde and all the Church and learned men that haue ben these eleuen hondreth and three skore years and more For euen by his owne confession yt ys euident that the name of Masse hath ben in vse since foure hondreth years after Christ For these be his woordes towardes the ende of The Proclamer him self graunteth the name of Masse to haue ben vsed from four hundreth years after Christe his sermon I assure â—owe Bretheren in the time of Peter and Iames neither was ther anie man that euer heard the name of Masse For Missa was neuer named vntill foure hundreth yeares after Christ And yet then was yt no Priuate Masse neither By whiche woords yt ys euident that he acknowlegeth the name of Masse to haue ben vsed from foure hundreth years after Christ and yf yt hath continued but so long what arrogancie maie be thought in him Not onelie arrogancie but manifest vntrueth maic be perceaued in him For yt ys allready vse within one hundreth and a fewe yeares after Chryst For better declaracion wherof we haue shewed the vse of yt in the time of S. Gregorie and Felix But yet here ys not the beginning of the matter For as ye haue hearde Leo who was before this Eelix and S. Ambrose who was before do make expresse mencion of yt Thelesporus also and Sixtus that were verie nere the time of Alexander as yt ys before shewed made decrees for the Masse Seing then yt ys prooued that the name of Masse was in vse from owre time to Sixtus who was next Bishoppe of Rome to Alexander ys yt not a probable matter or raither dothe yt not prooue in dede that yt was in vse in the time of the same Alexander For when Sixtus made the addicion of Sauctus to the Masse yt presupposeth that the Masse was before his time Yf before his time then neades in the
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
remembrance of me for asmoche as holie Ciprian saieth that Chryst hath commaunded vs to offre his bodie in sacrifice and before him so saied Irenaeus and after him so saied Sainct Ambrose and diuerse other holie learned Fathers I wolde learn of them what place ells in the scripture ther ys wherupon these auncient Fathers dooe grownde these their sainges But let them mocke and skorn at Chrystes trueth as the Phariseis and Scribes did at him self yet as Chryst remained and remaineth and shall for euer remain and shall condemne the wiked generacion So dothe and shall this trueth remain to their condemnacion And howesouer they will laboure to obscure yt yet the holie doctours who verie well knewe by the doctrine of the primitiue Churche howe the scripture ys to be vnderstanded shall allwaies open the same and make yt clere As nowe Sainct Cyprian in declaring the commaundement of Chryst doth almost speake the verie woordes of the commaundement Chryste saied Hoc facite in meam commâ—morationem This doe ye in the remembrance of me Ciprian saieth he commaunded this sacrifice to be doen in the remembrance of him Sainct Ambrose likewise growndeth himself vpon these saine woordes of Chryst when he saied I lorde being mindfull of thy honorable passion come vnto thing aultar although vnwoorthie and a sinner that I maie offre vnto thee the sacrifice that thowe didest institute and commaundest to be offred in the remembrance of thee The Ambr. oratione praepar ad Missem same allusion haue other Fathers also So that yt ys as clear as the daie light amonge the auncient doctours that Chryst by these woordes commaunded his Churche to offre his bodie and bloode in sacrifice Nowe once to ende the notes that maie be made vpon Sainct Ciprian and to stoppe the mouthes of them that speake wicked thinges as saieth the spalmist Note well the last parte of Sainct Ciprians sainges and ye shall see that both Chryst did offre sacrifice in his last Supper and that we also do òffre sacrifice yf we doe obserue and kepe the institucion of Christ For Sainct Ciprian saieth Sacerdos vice Christi verè sungitur si id quod Christus secerit imitatur sacrificium verum pleanum tunc offert in Ecclesia Deo Patri si sic incipiat offerre secundùm quod ipsum Christum viderit obtulisse The preist doeth truelie exercise the ministracion of Chryste yf he folowe that that Chryst hath doen and then doeth he offre in the Chruche vnto God the Father a true and sull sacrifice yf he so beginne to offre as he hath seen Chryst to haue offred In which sentence this maie be noted first that Chryst did offre sacrifice in the last Supper which the Aduersarie denieth Secondarely that the Church folowing the institucion of Chryste offreth to God a full and a true sacrifice whiche also the Aduersarie denieth By this then ye perceaue these two partes of the Masse that ys holie consecracion and oblacion to be doen by Chryst in his holie ministracion As for the thirde whiche ys holy receauing ther ys no controuersie betwixt vs and the Aduersarie Yt ys more then neadeth to be spoken of that both Chryst him self and all the Apostles present at the borde of Chryst did eat of that holie oblacion or sacrifice These three being the substanciall partes of the Masse and the verie true Masse in dede and being by Christ instituted ordeined and appoincted as yowe haue perceaued what can we ells saie but that Chryste ys the Authour of the Masse that he instituted the Masse and that he saied Masse Yf anie desire to be better satisfied in these two partes namely consecracion and oblacion for the first let him repaire to the second booke and ther from the xli chapiter to the ende of the booke he shall finde enoughe to satisfie him For the other in the first booke from the xxxiij chapiter to the ende of that booke he shall likewise finde that maie content him THE FOVR AND THIRTETH CHApiter sheweth the vse of the Masse vsed and practised by the Apostles THe Masse as ys saied and proued being instituted by Chryste and by him also coÌ„maunded to be practised and vsed of his Church yt shall be expedient and necessarie that we see how and in what maner that his commaundement was executed and his institucioÌ„ practised first by the Apostles and after by the holie Fathers of the primitiue and auncient Chruche For they well knowing Chrystes verie minde their doinges are to vs a perfect expositioÌ„ and declaracioÌ„of the same Wherfore minding to see them they shall yet so be seen as both the practise of the Masse of the catholique Church nowe in vse and the practise also of the Schismaticall Churche maie be plainlie laied furth and compared to the former practises that therbie triall maie be made whether of these two agree or disagree with the Apostolique and primitiue Churche Yf we of the catholique Churche dissent either from Chrystes institution or from the Apostles and Fathers as touching the substanciall parts of the Masse or anie other weightie matter of the faith let vs suffre the reproche Yf the Proclamer and and his complices haue swerued from them let them repent and seke gods mercie This I promisse before God that I will laie furth the matter as simplie for the declararatioÌ„ of the trueth as I can deuise that the fault maie be fownd wher yt ys And before I enter to declare this practise I wish the reader to be aduertised and to haue this for a generall rule that wher in this Processe we shall treact of the Masse and call yt the Masse of S. Peter of S. Andrewe of S. Iames of S. Clement or S. Dionise Masse S. Basills Masse Chrisostomes Masse S. Ambrose Masse and soche other that we doe not neither ys yt so to be betaken that these distinctions be vpon the propre significacioÌ„ of the Masse that ys that these Masses be distincted in the substanciall parts of Masse as that the Masse of S. Peter shoulde be substanciallie distincted from the Masse of S. Iames and the Masse of S. Iames substanciallie different from the Masse of S. Basill and so furth But the difference ys taken of the generall acception or significacioÌ„ of Masse that ys that they be different in extern thinges as in some ceremonies in praiers and in other gestures or maners but not in intern or inwarde substanciall thinges For in them all ye shall finde one thing onely consecrated one thing onelie offred in sacrifice one thing onelie receaued And therfore in Consecracion oblacion and receauing they being not different Masse of the Apostles and Fathers and that ys vsed nowe in the Church all one in substance But all one are not called S. Peters Masse nor S. Iames Masse and so furth But Chrystes Masse For these thinges be of his institucion and not of theirs The diuersitie of Ceremonies praiers and other maners ys of theÌ„ by the magisterie of the
allwaies standing and abiding which so being setfurth were called the Masses of Basill and Chrysostome so that not the lack of an ordeinance of Masse as though ther were none before moued Proclus vbi supra them to make this ordre but the lacke of deuocion in the people as yowe shall perceaue by the testimonie of the auncient Father Proclus thus reporting Posteri abiecta fidei firmitate feruore negotiis huiusce seculi curis mundi mancipati immersi Missae longitudinem vt dixi pertaesi vix conueniebat ad audienda Domini verba Quare D. Basilius medica quadam ratione vsus breuiorem eam concisiorem reddidit Haud multò post Pater noster Ioannes cui aurea lingua cognomen dedit curam ouium vt pastorem decet magna alacritate animi suscipiens ac hominum naturae socordiam atque ignauiam prospiciens fibras omnes radices huius praetextus sathanici prorsus auellere voluit Quare multa praecidit vt breuior esset constituit ne sensim homines libertatem ocium maximè amplectentes fallacibus furiosis Aduersarii sermonibus decepti ab hac Apostolica diuina traditione deficerent quod multis saepe accidisse variis in locis ad hunc vsque diem deprehendimus Men of later daies leauing the feruencie and sowndnesse of faith being seruilelie geuen and drowned in the businesse and cares of this world as I haue saied being wearie of the lenght of the Note the decaie of deuocion the cause of the shortning of the Masse by S. Basill ad Chrysost Masse they skantlie assembled or came to heare the woord of our Lorde Wherfor S. Basill vsing the waie of a good phisition made yt breifer and shorter Not long after our Father Iohn whose golden toung hath geuen him a Surname taking vpon him the charge of the shepe as yt becometh a good sheperd beholding the slacknesse and sluggishnesse of the nature of men he wolde vtterlie remoue or pluck awaie all the rootes and small stringes of this intencion of Sathan Wherfor he cutt of manie thinges and ordeined that yt shoulde be shorter leste by litle and litle men embracing libertie and idlenesse and by the deceiptfull and furiouse woordes of the Aduersarie deceaued shoulde fall from this diuine and Apostolique tradicioÌ„ which thing euen vnto this time we haue perceaued to happen to manie Thus moche he in whom yowe perceaue plain testimonie to be made both of the Masse of S. Basill and of S. Chrysostom And not that onelie but also as I haue noted yowe maie perceaue the cause whie these two holie men made these ordeinances of Masse TradicioÌ„ of the order of Masse obserued froÌ„ the time of the Apostles Last of all yt ys to be noted as well woorthie yt ys so to be that the Masses of these two holie Fathers be not newe Masses but they be both euen that same Masse that by the diuine and Apostolique tradicion was first setfurth and commended to the catholique Churche to be practised but that by the se men the small deuocion of the people ther vnto enforcing them they be drawen shorter Wherbie we maie learn howe the auncient Churche did retein and abide in the tradicions of the Apostolique and primitiue Churche and did for no other pourpose make the order of the Masse receaued from the Apostles shorter but to kepe the people that they shoulde not for lack of faith and deuocion by the temptacion of Sathan fall from the diuine and holie tradicion of the Masse as nowe by the like means Englond hath doen. CoÌ„cil CstaÌ„tin sext caÌ„ 32. Of these Masses as also of the Masse of S. Iames we haue yet not one or two or twentie witnesses onelie but we haue a nombre euen the wholl vi Councell of Constantinople wher the Fathers making a canon against the Armenians and Hydroparastas whiche semed to misunderstand Chrysostome for the true vnperstanding of the matter saie thus of Chrysostom Non docet sanctus Pater per solum vinum oblationem fieri quandoquidem suae Ecclesiae vbi est illi pastoralis administratio tradita aquam vino miscendam tradidit quando incruentum peragi sacrificium oportet precioso honorando nostri redemptoris sanguine aqua contemperationem attendens quae in totius mundi viuificationem effusa est peccatorum redemptionem Et in omni Ecclesia vbi spiritalia luminaria refulserunt hic ordo diuinitus Wine and water why they were mixed in our Lordes cuppe traditus seruatur The holie Father teacheth not that the sacrifice shoulde be doen with wine alone forasmoche as he gaue order to the Churche wher he was Bishoppe that water shoulde be mingled with wine when the vnbloodie sacrifice ys to be doen considering the coÌ„temperacion of the perciouse and honorable blood and water which was shedde for the life of the worlde and the remission of sinnes And in euerie Church wher spirituall lights did shine this order setfurth by diuine tradicion ys kept In that the Councell saieth that Chrysostom gaue order to the Churche wher he was Bishoppe to mengle water with wine they vnderstand his Masse wherin soch order was vsed And let the Proclamer and all his complices note this saing well that this order setfurth by diuine tradicion was kept in euery Church wher spirituall lights did shine wherby maie be gathered that in Englond wher this order ys contemptuouslie banished ther be no spirituall lightes but carnall and earthlie smoking Turffes Of S. Iames and S. Basill thus yt foloweth in the same Councell Nam et Iacobus Domini nostri Iesu Christi secundùm carnem frater et Basilius Caesariensis Archiepiscopus cuius gloria omnem terrarum orbem peruasit mystico nobis in scripto tradito sacrificio ita peragendum in sacro mysterio ex aqua et vino sacrum poculum aediderunt et qui Cartagine conuenerunt ita apertè tradiderunt Iames the brother of our Lorde Iesus Chryste after the flesh and Basill the Archbyshoppe of Cesaria whose prayse ys gon throughout all the worlde in the mysticall sacrifice deliuered vnto vs in writing did setfurth the holie cuppe so to be vsed with water and wine And the holie Fathers which were together at the Councell of Cartage did euen so apertlie and openlie setfurth Thus the Councell Here now in the whol ye see that not onelie S. Iames and S. Basil and also ChrysostoÌ„ did seâ—surth the holie mynistracioÌ„ in writing but also taught that the cuppe in the same mynistracion should be mixed with water and wine as a diuine tradicion coming from the Apostles which tradicioÌ„althogh vsed of the Apostles and receaued of the auncient Fathers this Proclamer and his felowes doe reiect And yet to bleer the eies of meÌ„ he ys euer prouoking to the Apostles and the Primitiue Church when yet he himself will not come near yt And here reader consider that if this Proclamer intended the restitucion
of ministres made after the schismaticall maner These men though they wolde vnwiselie haue intencion to consecrate yet laking the laufull authoritie they neither do nor can consecrate but as yt maie be iustlie thought hauing neither autoritie nor due faith and intencion they neither receaue nor distribute to the people anie other thing then bread and wine Whiche their doing and intencion compared to the Apostolique and primitiue Churche sooen sheweth yt self to be nothing like yt to haue nothing to do with yt nor nothing to folowe yt The condicion of this matter being soche what case be those preists in whiche hauing catholique authoritie and catholique faith and thinke but well of the catholique misteries and religion for feare or for liuing sake leaue The miserable state of catholique preists folowing the schisme that they knowe to be good and doo that they knowe to be euell What trembling hearts shall they haue before the terrible iudgement seat of God when their owne consciences shal accuse them saing we were called to serue the aultar we had authoritie geuen vs to confecrate Chrysts bodie and blood according to his holie institucion we might haue offred the same in sacrifice to the memoriall of Chrysts death to the cōfort of our owne soules and releiff of manie We might haue receaued that blessed food to the nutriment of our soules to euerlasting life Thus might we haue spent our time in the seruice of God thus might we haue liued in our calling wher omitting all these we haue ioined with schismatiques and heretiques and ben as yt were in armes against Chrystes ordeinance against his catholique Church and the holie religion of the same wo be to vs wo be to vs what shall we doo This or soche like or moche more bitter and greuouse accusation will yowr consciences make against yowe Awake therfor and looke a bout yowe in time Yt ys yet the time of mercie the time of iustice will come in whiche repentance shall come to late Thus hauing here to speake of intencion and faith for that I see yowe in countenance to decline form the excucion of that intencion and faith that shoulde be seen in yowe and professed of yowe I haue a litle digressed from my principall intencion to ad monish yowe to return to yowr deutifull intencion And here to conclude with yowe as I do with schismatiques and heretiques whiche ys a greif to my heart that I maie so doo I saie that hauing intent to receaue the creatures of bread and wine in the Sacrament ye fullfill not Chrysts institucion neither do ye folowe the intencion and faith of the Apostolique Churche neither of the primitiue and auncient Church THE SEVEN AMD THIRTETH CHAPITER treacteth of the oblacion and sacrifice of the Masse as yt was vsed of the Apostles and Fathers SO moche being all readie spoken of the oblacion and sacrifice of the Masse I should not nede but that the speciall order here taken so requireth to speake anie more of the same I minde therfor no otherwise here to treact of yt but onely as I haue doen in the matters of consecracion and intenciō to shewe furth the practise of the Apostles and fathers vsed in their Masses And here first for the practise vsed among the Apostles we will see what was doen by S. Iames being well assured that he did in this weightie matter of faith no otherwise then all the rest of the Apostles did For what he did all they did and what they did he did Iacob in Miss soche was their conspiracion common consent vnitie and agreement In his Masse immediately after consecracion thus he proceded Memores igitur nos peccatores passionum eius viuificarum crucis salutaris ac mortis sepulchri resurrectionis à mortuis tercio die ascensionis in caelos assessionis eius ad dextram tuam Dei Patris secundi glortosi tremendi eius aduentus cùm veniet cum gloria ad indicandùm S. James of fredsacrifice in the memorial of Chrysts Death viuos mortuos cùm reddet vnicuique secundùm opera euis offerimus tibi Domine hoc sacrificium verendum incruentum orantes ne secundùm peccata nostra nobiscum agas We sinners also therfor mindefull of his liuelie passions of his holsom crosse and death buriall and resurrection from the dead the third daie of his ascension into the heauens and of his sitting at the right hand of God the Father and of his second gloriouse and fearfull coming when he shall with glorie come to iudge the quicke and the dead when he shall geue to euery one according to his workes We offre vnto thee o Lord this dreadfull and vnbloodie sacrifice praing that thowe do not with vs according to our sinnes In this part of S. Iames Masse we maie perceaue three thinges The first that Chrysts bodie ys offred in sacrifice The second that yt ys offred in remembrance Three thīgs notable in S. James Masse of his passion and death resurrection ascension c. The third that yt ys doen for the remission of sinnes For the first yt ys to be noted that immediatelie after consecracion by the which ys wrought the presence of Chrysts bodie as ys saied hauing yt present he furthwith saieth We offre vnto thee o lord this dreadfull and vnbloodie sacrifice This saied S. Iames immediatelie vpon the consecracion when nothing ells was before him to offre but the bodie of Chryste Wherfor he then offred the bodie of Chryste To this vnderstanding manie things do enforce vs in the woords of S. Iames first that he vseth the demonstratiue thus saing this sacrifice whiche spoken at the aultar vpon the consecracion of Chrystes bodie whiche ys the verie true sacrifice signifieth vnto vs that he offreth yt Farder that he calleth the sacrifice whiche he offreth a dreadfull sacrifice What sacrifice that by man can be offred to God ys dreadfull but onelie the bodie of Chryste the bodie of God and man whiche for the maiestie of Godhead wherunto this bodie ys ioined in vnitie of person ys dreadfull other sacrifices what soeuer be not of themselus Wherfor the dreadfull sacrifice that he offred was the bodie of Chryste Lastlie he calleth yt an vnblooddie sacrifice Whiche verie well agreeth with the sacrifice of Chrysts bodie offred on the aultar For that bodie being nowe glorified ys impassible and immortall and neuer shall shedd blood to be sacrificed by death again but ys nowe offred to the Father with remembrance of that passion and death and blood shedding whiche he once suffred and shall neuer suffre again and ys so set before the face of his Father to procure vs mercie of the remission of oure sinnes and to obteign for vs the grace of God and the giftes of his holie Spirit Nowe the oblacion perceaued in this holie Apostle and by him in all the Apostles let vs descend to the Disciple of the cheif Apostle to see in him whether he
this pure and vndefiled sacrifice to be the holie bread on the aultar liēg before the preist in that he saieth hunc panem sanctum this holie bread and that he tearmeth the cuppe to be the cupp of euerlasting health For as the bread ys holie and the fountain of holinesse from whence to vs floweth all holinesse so ys the cuppe the cuppe of euerlasting health For sanguis Iesu Christi emundat nos ab omni delicto The blood of Iesus Chryst doth clense vs from all sinne and so pourging the grosse and filthie humoures of sinne which make the soule sicke geueth vs euerlasting health and wher euerlasting health ys ther ys euerlasting life And so cometh to passe that Chryst saieth Qui manducat meam carnem et bibit meum sanguinem habet vitam aternā He that eateth my flesh and drinketh my blood hath euerlasting life Thus then maie yt be perceaued that this holie bread and cuppe of life euerlasting Chrysts bodie in the Sacr ys the vnbloodie sacrifice of the Church ys the holie vndefiled and vnbloodie sacrifice which S. Ambrose testifieth to be offred in the Church which as ys saied well considered and weighed and these tearms the vndefiled and vnbloodie sacrifice and the holie bread and cuppe of life euerlasting compared and ioined together as meening one thing as they doo in dede cā signifie no other thing to vs but the verie bodie and blood of oure Lord and Sauiour Iesus Chryst offred as the vndefiled and vnbloodie sacrifice of his Church And Reader in case the Aduersarie wold bleer thine eie expownding thys woord of S. Ambrose Masse panem sanctum holie bread to be the sacramētall bread and the bread of their holie cōmunion so to delude thee and to elude the argument and to auoide the presence of Chrysts blessed bodie in the Sacramēt yet the woords adioined which be that the cuppe ys called the cuppe of euerlasting life do ād shal so streict him that he cā not but vnderstand thē of the bodie ād blood of Chryst ād not his sacramētal bread and cuppe For the one bi the cōfession of Oecolāp ād Crāmer cā receaue no holines being a dumbe creature and the other wil be confessed of all men yf yt be but a cuppe of wine that yt ys not the cuppe of euerlasting life Yt remaineth then that they are vnderstanded of the bodie and blood of Chryst which be the holie bread and cuppe of euerlasting life and the vndefiled and vnbloodie sacrifice of the Church Hitherto ye haue perceaued that S. Ambrose agreeth with S. Iames S. Clement S. Basill and S. Chrysostome in this poinct namelie in the oblacion of sacrifice And now that by S. Ambrose yt ys perceaued that he and the Church that he liued in did offre sacrifice and that that sacrifice was the bodie and blood of Chryst ther remaineth now that we conferre with him and the rest the doing of the catholique Church now in their Masse and of the hereticall Woords of the Canon in the Masse cōgregacion in the Cōmunion as they vntruelie tearm yt The catholique Churche as in the practise of all the Fathers yt was vsed immediatelie after the consecracion ys doen proceadeth thus saing Vnde memores nos Domine serui tui sed plebs iua sancta eiusdem Christi Filii tui tam beate passionis necnon ab inferis resurrectionis sed in caelos gloriosae ascensionis offerimus praeclarae maiestati tuae de tuis donis ac datis hostiam puram hostiam sanctam hostiam immaculatam panem sanctum vitae aeternae calicem salutis perpetuae Wherfore o Lord we thie seruantes and the holie people also being mindeful of the blessed passion of the same Chryste thie Sonne and of his resurrection and also of his gloriouse ascensiō into heauē we offre to thie excellēt maiestie of thie gifts and graunts a pure sacrifice and holie sacrifice an vndefiled sacrifice the holie bread of euerlasting life and the cuppe of euerlasting saluacion Thus the Church Wher ye perceaue that as S. Iames. S. Clement S. Basill and other did offre sacrifice and that in the remembrance of Chrysts passion resurrection c. So dothe the catholique Church now likewise offre in this praier which forasmoch as yt dependeth of somthing going before vnderstand that as in the Masse of S. Iames and the other so in this Masse rehersal ys made of this cōmaundement of Chryst Do ye this in remēbrance of me Wherupō this praier wherin in euerie of these Masses oblaciō ys made of the sacrifice of Chrystes bodie and blood ys furthwith added as the fulfilling of that cōmaundemēt and therfore saieth Wherfor we mindeful o Lord of the blessed passion c. Whiche ys asmoch to saie forasmoch as thie Sonne our Lord and Sauiour hath commaunded vs to offre in sacrifice his blessed bodie and blood in the remēbrāce of that death which he did once suffre in that bodie ād of other his great and wōderfull actes that he did in the same as his resurrectiō ascension c. Therfor o Lord according to this thy Sonne his cōmaundemēt being mind full of those great ād wonderful actes we offre vnto thee this holy sacrifice And here by the waie let the Proclamer note that wher he wold be certified wher we be commaunded to offre Chryst in sacrifice he maie by all these Masses be taught that we are so cōmaunded by Chrysts owne woord we be commaunded to offre Chryst in sacrifice wherupō if he wil see he maie perceaue that oblaciō ys made of the bodie ād blood of Chryst in eche of thē euen by his cōmaūdemēt as ys allreadie saied That the bodie and blood of Chryst ys the sacrifice that ys here offred yt maie suffice to repete a fewe words of S. Same 's our first witnesse ād of S. Ambrose our last witnesse for the profe of the same this being oute of all doubte Sacrifice of fred by S. James that the Fathers betwē thē dissented not frō thē S. Iames saied Offerimus tibi Domine sacrificiū verendū et incruentū We offre vnto thee o Lord this dreadful ād vnbloodie sacrifice This sacrifice being dreadfull and vnbloodie cā be none other as ther yt ys proued but the bodie of Christ And in that he calleth yt an vnbloodie sacrifice he beateth downe the grosse hereticall obiection of the enemies of Chrysts euerlasting sacrifice saing that if he be offred in sacrisice he must be slain again and his blood as often shedd as he ys offred wher the faith of all holie Fathers acknowlegeth yt to be an vnbloodie sacrifice for that no violence ys now wrought to the shedding of Chrysts blood S. Ambrose saieth Offerimus tibi hanc immaculatā rationabilē incruentā hostiā We offre vnto thee this pure reasonable and vnbloodie sacrifice And determining what this sacrifice ys he addeth Hunc panē sanctum calicē vitae aeternae This holie Sacrisice was
offred in Masse by S. Ambr. blood and cuppe of euerlasting life In that he calleth yt a pure sacrifice he alludeth to the Prophet Malachie calling yt an vnbloodie sacrifice he foloweth S. Iames in that he calleth yt the holie bread and the cuppe of the euerlasting life he perfectlie determineth yt to be the blessed bread of Chrystes bodie ād the cuppe of his blood geuing euerlasting life Now the catholike Church embracing the faith of the Apostles and Fathers saieth as they saied and doeth that they did For as S. Ambrose saied we offre this pure sacrifice so saieth the catholique Church now we offre this pure sacrifice As S Ambrose saied we offre this holie bread and cuppe of life euerlasting So saieth the Church we of The catholike church now offring sacrifice in Masse foloweth Christ his holie Apostles ād the primitiue Church the newe Church offring none do cōtrarie to them all fre the bread of euerlasting life and the cuppe of euerlasting saluacion Thus ye see howe iustlie he catholike Church in this our time foloweth in this point the faith and doing of the aunciēt Church But now the degenerating church maketh no one title mencion of offring Chryst in sacrifice neither wold that her mynisters should haue soch intent therfore can therbe no comparison here made of her faith and doing For cōparison must be made betwen two thinges or mo that be or haue a being For Inter ens non ens nulla est comparatio Betwen a thing that ys and that that ys not ther ys no cōparison Thus thenwe maie ende this part that the new Church not offring sacrifice neither kepeth Chrystes institucion neither foloweth the practise of the Apostolique primitiue and auncient Church but omitteth the commaundement of Chryst in his institucion and dothe clean contrarie to the examples of the Apostles and holie Fathers THE EIGHT AND THIRTETH CHAPTER TREAteth of the praier for acceptacion of the oblacion or sacrifice made in the Masse and vsed aswell by the Apostles as the Fathers NOwe remaineth to shewe what maner of praier was vsed of the Apostles and of their Disciples and of the primitiue Church after the offring of sacrifice in Masse for the acceptacion therof The holie Apostles and Fathers thought yt not enough onelie in bare maner to offre the sacrifice to God but also their condicion considered thought yt apperteining to their duetie most humblie by deuoute praier to craue and desire at Gods hād that their seruice in so doing might be mercisullie accepted And her to obserue the ordre before vsed we shall first see how the Apostle S. Iames made his praier to God for the acceptacion of his seruice in offring of the sacrifice Thus he praied Pro oblatis Jacob. in Missa sanctificatis preciosis supercoelestibus ineffabilius immaculatis gloriosis tremendis horrendis diuinis donis Dom. Deo nostro oremus vt Dom. Deus n. acceptis iis in sanctum super coeleste mentale spiritale altare suum in odorem spiritalis fragrantiae rependat ac mittat nobis diuinā gratiā et donū sanctiss Spiritus Oremus Let vs praie to our Lord God for these offred ād sāctified preciouse heauēlie vnspeakable immaculate gloriouse fearfull horrible diuine gifts Let vs praie that our Lord God accepting these into his holie ād heauēlie mētall ād spirituall aultar to the sauour of spituall fragrance or sweetnesse maie geue again and send to vs the diuine grace and the gift of the most holie Spirit Thus he ther. S. Clement after he had offred sacrifice praied thus Rogamus vt propicio ac sereno vultu respicias supra haec proposita dona coram te tu qui nullius indiges Deus tibi complacitum sit in eis ad honorem Christi tui c. O God which neadest no other mans goods we beseche thee that with a merciful and pleasant countenance In Missa Apost thow wilt looke vpon these present gifts set before thee and that thowe maist be well pleased with them to the honour of thy Chryste S. Basill praied thus Dominum postulemus pro oblatis sanctificatis honorificentis simis muneribus Domini Dei nostri commoditate bonorum nostrarum animarum vt clementiss Deus qui accepit ea in sancto super caelesti intelligibili altari in odorem suauitatis emittat nobis gratiam et communionem sancti sui Spiritus Let vs desire our Lorde for the offred and sanctified most honourable gifts of our Lord and God ād Basil in Missa the commoditie of the goodnesse of our soules that our most mercifull God who hath receaued them in his holie and heauenlie and intelligible aultar in the sauour of sweetnesse maie send vnto vs the grace and communion of his holie Spirit Thus he S. Chrysostom foloweth S. Basill and after the oblacion of sacrifice praieth thus Pro ablatis et sanctificatis preciosis donis Dominum deprecemur vt clemens Deus qui ea suscepit in sancto coelesti intelligibili altari suo mittat nobis propterea gratiam et donum sancti spiritus For the offred ād sāctified preciouse gifts letvs praie to our Lord Chrysost in Missa that our merciful God who hath receaued thē in his holie ād heauēlie intelligle aultar maie sēd vs therfore grace ād the gifte of the holie Gost Thus he I wish that all these alleaged Fathers praing to God for the acceptacion of their seruice in the offring of sacrifice might be so diligētlie noted that their phrase maie hereafter be remēbred For yf they be well noted they seme in maner of speach to praie for their sacrifice which maner of speach S. Ambrose also vseth and after him the catholique Church S. Ambrose in this maner Ambr. li. 4 ca. 6. de sacr Petimus et precamur vt hanc oblationem suscipias in sublimi altari tuo per manus Angelorum tuorū sicut suscipere dignatus es munera pueri tui iusti Abel et sacrificiū Patriarchae nostri Abrahae et quod tibi obtulit summus sacerdos tuus Melchisedec We desire and praie thee that thow wilt receaue this oblaciō bi the hāds of the Angels into thy high aultar as thow hauest vouchesafe to receaue the gifts of thie childe Abell and the sacrifice of our Patriarch Abraham and that which thie preist Melchisedech did offre vnto thee The catholique Church maketh the like request in this maner Supra quae propitio ac sereno vultu respicere digneris et accepta habere sicuti accepta habere dignatus es munera pueri iusti tui Abel et sacrificium Patriarchae nostri Abrahae et quod tibi obtulit summus sacerdos tuus Melchisedec sanctum sacrificium immaculatam hostiam Vpon which things vouchesafe to looke with a mercifull and pleasaunt countenance and to accept them as thow didest vouchesafe to accept the gifts of thie child Abel the iust and the sacrifice of our Patriarch Abraham and
faultes fownd in the Canon of the Masse by the Proclamer Ther be in all three principall and horrible blasphemies as he feigneth ād setteth thē furth cōmitted in these praiers The first is that Christ should so stand in the displeasure of his heauenlie Father that he nedeth a mortall and miserable man to be his spokesman The second that the bodie of the onelie begotten Sonne of God should in no better wise be receaued of the father then a lambe at the hands of Abel The third that desire ys made that an Angell maie come and carie awaie Chrysts bodie into heauen Answer to the first As touching the first hath the Proclamer no more learning and knowledge in the phrasis of the scripturs and doctours then here his railing blasphemie declareth Or wher the Fathers in the scriptures vpon the oblacion of their sacrifices were yt oxe calf kidde or lambe made their praiers for acceptacion will he also mock them and saie that they vnsemelie praied to God to receaue an oxe calf kidde or lābe at their hāds or that they praied for soch brute beasts as they offred to be receaued into his fauour But to discusse this point within the list and compasse of oure owne matter When S. Iames in his Masse praied as ys before alleaged saing For these offred and sanctified preciouse heauenlie vnspeakeable immaculate gloriouse dreadfull horrible diuine gifts let vs praie that oure Lord accepting these into his holie heauenlie mentall and spirituall aultar vnto the sauour of spirituall fragrance And when S. Basill saied For the offred and sanctified moste honorable gifts of oure Lorde and God let vs praie And when Chrysostom likewise saied Let vs praie to oure Lorde for the offred and sanctified preciouse gifts wher vndoubtedly by these sanctified precioufe dreadfull offred gifts they vnderstood and ment the bodie and blood of Chryst ther on the aultar offred in sacrifice Wil the Proclamer I saie mock all these and other holie Apostles ād Fathers and skorning their phraseis saie that they praie to God the Father for the bodie of his Sonne Iesus Chryst to be accepted Ys this the learning and grauitie wherwith a matter of so great importance of so great weight of so long continuance of so great estimacion reuerence and honoure shal be ouerthrowē Maie so great a mysterie of christiā religiō be without scripture against saied without autoritie cōuelled withoute graue reasō impugned without strōg argumēt cōuinced ād without formall processe clean defaced Trust me gētle reader in al his vehemēt inuectiue against this part of Mockes ād skoffes the onely argumentes of the Proclamer in this matter the Canon of the Masse he hath impugned yt with no other good learning or authoritie no other graue reason or argument then onelie gibing mockes This ys one that ys woorthie to occupie the place of a Bishoppe this ys one that ys reputed a famouse preacher this ys a Iuell to helpe to plucke down the Churche of Chryste and to sett vppe the Sinagog of Sathan that can with a false feigned skoff seeme to sticke down all that stand in his waie doctours Fathers Bishopps Disciples Apostles and all Can anie chrystian heart thinke that S. Iames S. Clement S. Basill S. Chrysostom S. Ambrose and all other holy fathers vsing these alleaged praiers did thinke thē selues spokesmen to intreate the Father for Chryste Yf yt can not be thought of them howe can yt be thought of the catholique Churche vsing the same praiers To conclude therfor this first part against the maliciouse mocke of the Proclamer I saie that yf the Apostles and Fathers vsing this maner of phrase in their praiers were spokesmen to the Father for Chryst his Sonne then ys the Church so nowe likewise yf they were not no more ys the Churche The mening of the Curche in the first poincte The Apostles and fathers and the Church did allwaies and doth well know Chryste as he ys the onelie begotten so ys he the welbeloued Sonne of the Father They beleue they teache and preache that yt ys he in whō the Father ys wel pleased yea they beleue that in him the Father ys so wel pleased that whatsoeuer thei aske of the Father in his name he wil geue yt thē Wher vpon the churche in this praier making humble intecession as the Apostles and fathers before haue doen not for Chryst but by Chryste not to procure fauour for him but to procure mercie to them selues from God the Father cocludeth their peticions and requests in these same praiers whiche the Proclamer skoffinglie abuseth with these woordes Per Christum Dominum nostrum By Chryste oure Lorde which ys as moche to saie All this we desire for Chryste our Lorde his sake In this first part then behold the slaunderouse vanitie and so let vs examine the next pretended fault Answer to te the secōd fault In the seconde he accuseth the Churche that yt wolde Chrstes bodie no better to be accepted of the Father then the sacrifice of Abel of Abraham of Melchisedec Abel Abraham and Melchisedec were men acceptable to God whose sacrifices were also acceptable not for the thinges them selues that were offred by them as a shepe a ramme bread wine for of these thinges as God hath no nede being the Lorde of the wholl earth and all that ys ther in so of them as of them selues he hath no pleasure In these sacrifices then not the things but the seruice of them which offred those thinges was acceptable God looked not on the thing offred in the olde sacifices but on the deuociō of the offerers and pleasaunt vnto God Abel offred sacrifice to God so also did Cain But respexit Dominus ad Abel ad munera eius ad Cain autem ad munera eius non respexit God did looke vnto Abel and to this gifts but vnto Cain and to his gifts he did not looke He looked first to Abel him self then to his gifts He behelde his hartie deuocion and for that looked to his seruice in his ductifull sacrifice he sawe in Cain a slacknesse or coldenesse of deuocion wherfor he neither looked fauorablie to him nor to his seruise in offring sacrifice Noē offred sacrifice and God smelled a swete sauoure saith the scripture not that God was delighted with the kitchē sauour of burnt meate as here the Proclamer might in his licenciouse maner skoff at the phrase of the scripture as he doth at the phrase of the catholique Churche but God smelled the swete sauour of his deuoute and duetifull seruice As God then was not desiered by Abel to receaue his shepe in to heauen nor by Melchisedec to take vppe thither bread and wine nor by Abraham to take the ramme that he offred but that their humble seruice and obedience therby shewed and declared might be accepted So the Churche desiereth not that her sacrifice whiche ys Chryste might be accepted being most acceptable in yt self and all other made acceptable by yt
not these dūbe gestures and ceremonies This ys not onely an vntrueth For he knoweth that ther be learned Fathers that haue written bookes of the ceremonies of the Masse and farder haue declared what euerie p cercell or peice of the garmētes that the preist doeth weare in mynistracion doe signifie and haue fullie ād plainlie expounded euerie part of the Masse and the canon of the same as Isidorus Rabanus Hugo de Sancto Victore Gabriel Hoiffmister ād Garetius with other But yt ys also arrogantlie slaunderouse For he generallieaccuseth the wholl Church of ignorāce therbie seking to winne to himself the praise of singular knowledge and to blott all other before him with the grosnesse of ignorance to make himself to be seen wise and all other to be reputed as fooles but dicentes seesse sapientes stulti facti sunt The thirde which ys so manifest an vntrueth that euen a plain mā wolde by plain woorde call yt a lie as he maie doe the rest before mencioned ys that the Masse maketh no maner of mencion of Chrystes death Who wolde hauing knowledge so saie except he were so farre past shame that he regarded not what he saied Who wolde so saie that were not forced by Deuellish malice The Masse setfurth the death of Chryste more liuelie thē the new Communiō that wittinglie he wolde impugne the trueth and saie that not to be that ys and that to be that ys not What ys he that knoweth not that the Masse ys the memoriall of Chrystes passion and death Why ys the consecracion and oblacion of the bodie of Chryst doē but to the remēbrance of his passiō ād death Farder whē the preist saieth that the daie before our Lord Iesus suffred he tooke bread into his holie bādes and gaue thankes and saied take eate this ys my bodie which shall be geuen for yowe maketh he no mencion of Chrystes death When he saieth also This ys my bloode of the new testament which shall be shedde for yowe and for manie ys ther no mencion made of Chrystes passion and deth what hath the newe Communion to settfurth the death of Chryst more thē this but in the Masse besides this when the bodie and blood of Chryst be lifted vppe as once that same his bodie was vpon the crosse ys ther not a liuelie mencion made of his exaltacion vpon the crosse and of his death whē the preist in doing of this speaketh the woords of Chryst As often as ye doe this ye shall doe yt in the remembrance of me ys ther not good occasiō geuē to remembre Chrystes passiō and death by the rehersall of his owne cōmaundemēt After all this the preist immediatelie praieth and saieth Wherfore we Lorde being mindefull of the passion resurrection and ascension of oure Lorde offre vnto thie noble maiestie this pure sacrifice and be these woordes spoken without anie menciō of Chrystes death wher his passion resurrection and ascencion be called to minde and spokē by expresse woordes Ys not the prophecie of S. Peter fulfilled in this man and his likes when he saieth Erunt in vobis magistri mendaces qui 2. Peter 2. introducent sectas perditionis c. Ther shall be among yowe liēg masters which shall bring in sectes of perdiciō denieng the God that bought thē bringing vpon thē selues hastie perdiciō But leauing his vntrueths ād slaūders to him self and wishing this onelie here to be noted that soch vntrueths come not frō a good spirit I will returne to holie Basill of whose spirit ther ys no doubte and remembre that he in his Masse doeth both make intercession to Sainctes and doeth also praie for the soules of them that be departed Chrysostome also in his Masse praieth likewise in this maner Offerimus tibi MissaChrisost rationabile hoc obsequiū pro fideliter dormientibus pro patribus pro auis nostris interuenientibus Patriarchis Prophetis Apostolis Martyribus confessoribus et omnibus sanctis We offre vnto the this reasonable seruice for thē that sleape in faith for our Fathers and great graundfathers the holie Patriarches Prophetes Apostles Martyrs and confessors ād all saincts praing for vs. And shortlie after he praieth thus again Sancti Ioannis Baptistae prophetae praecursoris sanctorū nominatis simorū Apostolorū et sanctihuius cuius memoriā agimus et omniū sanctorū supplicationibus visita nos Deus et memor esto omniū in Domino dormientiū in spe resurrectionis vitae aeternae Chrysostō desurethin tercessiō of Sainctes ād praieth for the dead ac requiem praestaeis vbi lumen vultus tui superintendit By the supplicaciō or praiers of S. Iohn the Baptiste the prophet and forerunner ād of the holie ād most famouse Apostles ād of this Sainct whose memorie we make o God viset vs ād be mindfull of all that sleape in our Lord in hope of the resurrectiō of euerlasting life ād geue thē rest wher the light of thy coūtenance ouerlooketh all As in the other so in Chrysostōs Masse yowe see oblaciō made for the dead yowe see praier made for thē to obtein thē rest ād that also by the intercessiō of Sainctes By this then ye maie perceaue the maliciouse and slaunderouse railing of the Aduers against the Church who saieth that the Papistes haue made the Masse a sacrifice for the quicke ād the dead to the entēt they might make their merchandise therwith and so robbing the people fill their Aug. li. de heres Aerius accōpted an heretike deniengthe sacrifice of the Masse to auail the dead purseis with soule pence But ye see yt not inuēted of the Papistes as the Aduersarie termeth the catholike Chrystiās but ye see yt vsed ād practised of the Apostles and the holie Fathers in their Masses and so deliuered to vs. Now as we haue seen the practise of the aunciēt Church for the doing ād affirming the thing so let vs see the practise of the same for deniēg ād refusing the thing S. Augustine and before him Ephiphanius declare that ther was one called Aerius who as our newe masters doe nowe a daies denied the sacrifice of the Masse to be profitable to the dead for the whiche and certain other doctrines he was of the holie learned Fathers nombred amōg heretiques and of the Church so esteemed and reputed The practise of the Church then vpon them that denied the sacrifice of the Masse to be auailable to the dead was to esteem them and repute them as heretiques and this estimacion and reputacion was before the time of Epyphanius ād S. Aug. Concil Cartha 4. Let vs now proceade and see yet a litle farder In the fourth Councell of Cartage in the which S. Augustine was one soch a decree was made Qui oblationes defunctorum aut negant ecclestis aut cum difficultate reddunt tanquam egentium necatores excommunicētur they which denie vnto the church the oblacions of the dead or ells doe slacklie paie thē let them as the
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
shewe of woordes and no proofe in dede of that that he alleadged yt for As for the ninthe Canon of the Apostles yt also after the right vnderstanding proceadeth not of necessitie but of condicion For if they or anie of them that attend vpon the Bishoppe in the time of ministracion haue reasonable cause to saie whie they abstein they maie abstein And possible yt might be that when the Bishoppe had but three attendante vpon him or soche like small nōbre they might all haue cause to abstein And so yt ys plain that this Canon geueth vs to vnderstand that wher a nombre ys assembled at the ministracion if all the nombre haue iust cause to astein from the receaving of the Sacrament that the Bishoppe or preist shall neuer the lesse proceade to receaue alone For the sacrifice must be receaued And so by this Canon the preist alone maie receaue though in that place ther be none to communicate with him But whether all or no certen yt ys that some of the attendantes might abstein and so yt foloweth ineuitablie that some might be present and not receaue Priuate Masse vsed in the time of Chrysost And thus ye maie perceaue that wher the Proclamer saieth that he wolde make yt plain to yowe by the most auncient writers that were in and after the Apostles time and by the order of the first and primitiue church that then ther coulde be no priuate Masse yt was a saing more full of ostentacion and bragge then of trueth For though he hath heaped a sorte of places yet ther ys no one sentence in anie of them that prooueth that ther coulde be Jssue ioined with the Proclamer for priuate Masse no priuate Masse And so farre from trueth ys this his saing that in the auncient Churche was no priuate Masse I mene a Masse with sole receauing that in the Masse of Chrysostom ys a plain rule geuen what was to be doen whē the preist receaued alone and what whē the people receaued with the preist But yt ys like the Proclamer had not learned so farre as to knowe this And here to knitte vppe all that he hath saied or can saie in this matter whiche he tearmeth priuate Masses This I saie that if he can bring furthe anie one scripture auncient councell or catholique doctour that saieth that that Masse that ys saied withoute a nombre of Communicantes in the same place ys naught or that yt ought not to be saied except ther be mo then the preist to receaue or that ther ys prohibition for the preist to receaue alone or anie penaltie in anie catholique lawe assigned for the preist that doeth receaue alone or anie like decree forbidding a sicke man to receaue the Sacrament except some receaue with him Let him I saie prooue these or some one of them by expresse woordes in maner aboue saied and I will not onelie subscribe but I will agnise myself his scholer during our two naturall liues TAE ONE AND FOVRTETHT CHAP. PROOueth that the Masse maie be saied and the Sacrament receaued withoute a nombre of communicantes at one time in one place AS yt ys not sufficient for a man to decline from euell but also to doe good the scripture so ioining them together and saing Declina à malo fac bonum decline from euell and doe good So Psal 33. yt ys not sufficient for a man onelie to flie heresie but he must also professe the trueth Wher then I haue in this last chapiter opened the craftie falshed of the Proclamer and solued his argumētes which in dede be not woorthie to be called argumētes for that they haue no force to impugn that that they are forged for and therby geuen occasion as I myself doe flie that wicked doctrine that other men maie doe the like so will Rom. 10. Soche ther be maie nowe in Englond I nowe professe the tueth of that matter that other men maie doe the same Manie in this time of temptacion embrace parte of the saing of S. Paule Corde creditur ad iusticiam but the greater nōbre the more ys the pitie stādeth not to the other part Ore confessio fit ad salutem Thei beleue well in heart but they feare with mouth to confesse the same to saluacion They turne the admonicion of Chryst vppe side downe Chryst saieth Nolite timere eos qui occidant corpus animam autem non possunt occidere sed illum potius timete qui potest Math. 10. animam corpus mittere in gehenuam Feare not them that sleie the bodie but can not sleie the soule But raither feare him who can cast both bodie and soule into hell fire But they saie in their dedes feare him that killeth the bodie and regarde not him that hath power to kill both bodie and soule For lamentable yt ys to saie soche ys the loue of manie to the life of the bodie and to worldlie honour and wourshippe and to the transitorie baggage of this worlde that for the conseruacion of these man ys feared and God the lorde of all power and maiestie neclected God graunt vs to heare the voice of the caller that calleth and saieth Venite filti audite me timorem Domini docebo vos Come ye children and heare me I will teach yowe the feare of our Psal 33. Lorde Yf we feare him and loue him as to our duetie apperteineth we shall neither feare nor be ashamed to confesse him and his holie faith before men S. Paule thought all thinges in the worlde as filth or dunge so that he Worldlie cares kepemen from God might winne Chryst but we are contented to lese Chryst so that we maie wine the worldlie mucke and filth for sauegarde of the which wher Chryst in his last supper instituting the sacrifice of his bodie and bloode to be offred and frequented of his faithfull in the remembrance and for the high and solempn memoriall of his passion and death and we haue heretofore so receaued yt and in heart still receaue yt yet nowe we ioin with them that hate yt we go with them that raill at yt and abandoning yt with them we doe as they doe But mans folie shall come to an ende and the trueth of our Lorde abideth for euer To take awaie this trueh of Chrystes sacrifice Sathan hath taught his Disciples that the Sacrament was instituted to none other ende and pourpose but onelie to be receaued and not to be offred And to make that apparante all their and his endeuoure ys to prooue that yt must be receaued of manie And that that receipt maie be compassed and the sacrifice defaced they exclame against the Masse But when they haue all saied and doen the Masse shall be holie and good and this shall be a trueth that a preist saing Masse or anie other Man godlie disposed sicke or holle maie receaue the holie Sacrament alone For proofe of this first I vse this reason All thinges
So these woordes of Tertullian sauer of the receipt of the Sacrament by one alone S. Basill also as before ys mencioned geueth a notable testimonie in this matter who writing to a notable godlie matrone who for the great reueren ce she bare to the blessed Sacrament feared and thought yt vnsemclie to receaue yt at her owne hand in her owne house withoute the deliuerie of the same by the preist or the Deacon saieth thus Communicare per singulos dies Basil epist ad Caesariā patrici participare de sacro corpore sanguine Christi pulchrum valdè vtile est ipso manifestè dicente Qui manducat meam carnem bibit meum sanguinem habet vitam aeternam Quis enim ambigit quin frequens vitae participatiō nihil aliud sit quà m pluribus modis viuere Nos idcirco quater in singulis hebdomadis communicamus in die Dominico in quarto die hebdomadae in Parasceu◠in Sabbato ac in aliis diebus si qua memoria fuerit sanctialicuius Illud autem in persecutionis temporibus necessitate cogi quempiam non praesente sacerdote aut ministro communionem propria manu sumere nequaquam esse graue superuacaneū est demonstrare propterea quòd longa consuetudine hoc ipso reru vsu confirmatum est Omnes enim in eremis solitariam vitam agentes vbi non est sacerdos Communionem domi seruantes à seipsis communicant In Alexandria verò in Aegypto vnusquisque eorum qui sunt de populo plurimùm habet communionem in domo sua Semel enim sacrificium sacerdote consecrante distribuente meritò participare suscipere credere oportet Etenim in ecclesia sacerdos dat partem accipit eam is qui suscipit cum omni libertate ipsam admouet ori propria manu Idem igitur est virtute siue vnam partem accipiat quisquam à sacerdore siue plures partes simul To communicate euerie daie and to be partaker of the sacred bodie and bloode of Chryste yt ys a goodlie thing and verie profitable For he himself manifestlie saieth He that eateth my flesh and drinketh my blood hath euerlasting life For who doubteth but that the often receipt of life ys nothing ells but manie waies to liue We therfore doe communicate foure times in the weke on the Sondaie the Vednisdaie the Fridaie and the Satterdaie and on other daies yf ther be the memorie of anie Saincte That yt ys no greuouse thing anie man in the time of persecucion to be enforced when ther ys no preist nor Deacon present to take the communion with hys owne hande yt ys more then neadeth Ermets ād holie menliuing in wildernesse reccaued the Sacr. by themselues me to declare forasmoche as yt by the verie practise of the thing yt self ys established and confirmed by a long custome For all they that liue solitarie liues in the wildernesse wher ther ys no preist hauing the Sacrament at home they communicate by themselues In Alexandria and in Egypte euery one of the people for the most part hath the Sacrament in his owne house We must beleue that after the the preist hath once consecrated and distributed the sacrifice we maie well be partakers of yt and take yt For in the Church also the preist geueth part and he that doeth receaue yt doeth freelie and boldlie take yt and putt yt to his owne mouth with his owne hand Yt ys all one in vertue or power whether anie man take one part of the preist or manie partes together Thus moch at lenght haue I written oute of sainct Basill that manie thinges maie be perceiued in one saing In this yowe maie perceaue his faith as touching the presence of Chrystes bodie and blood in the Sacrament which ys so farre wide that he beleueth yt to be a onelie figure that he called yt the sacred bodie and blood of Chryste In this ye maie also perceaue that he vnderstandeth the sixt of S. Iohn of the blessed Sacrament In this ye maie perceaue that he beleued not the Sacrament to be a dead peice of bread forasmoch as he tearmeth and calleth the same life In this ye maie perceaue the godly disposition and deuocion of the people that did cōmunicate foure times euerie weke and oftener if anie feast of anie Martyr happened In thys also ye maie euidentlie perceaue that in the time of persecucion as before ys saied vpon Tertullian yt was of long custome vsed euerie man in his owne house to receaue the Sacrament For farder proof of this ye perceaue here also that they which liued solitarie liues in the wildernesse though they had no preist nor Deacon with them did communicate by themselues Now to lead a solitarie life What ys yt ells but to liue sole to liue in a caue or denne as Paule and Antonie did alone and so whollie geuing themselues to praier and godlie contemplacion for their exercise therin did often receaue the Sacrament which they had readie by them In this also ye maie perceaue howe vntruelie the Proclamer hath heretofore setfurth his matter when he saieth that all the catholique Church of Chryst vsed the communion as he vnderstandeth yt that ys that none receaued yt alone And to amplifie hys matter he saieth the Indians the Arabians the Armenians the Grecians and as manie as bare the name of Chryst haue kept and continued the same amongest themselues from the first time they receaued the Gospell vnto this daie ād neuer receaued nor vsed priuate Masse For yowe here see yt testified by S. Basill whose creditte farre surmoūteth the creditte of the Proclamer that in Alexandria and Egypt euerie one of the people had the Sacramēt in his house And whie had they so but that euery one by himself might ād did receaue yt in his own house Thus ye maie perceaue that ratling oute his amplificacion he ratled beiond the trueth and ended his matter with an vntrueth and ther he resteth But the trueth ys as S. Basill doeth testifie that the people in the primitiue Church did often receaue the B. Sacrament alone But to ende with sainct Basill wher the Aduersarie saieth that the Sacrament was onelie instituted to be receaued and not to be offred and therfor doth allwaies call yt the Sacrament or Communion or the Lordes supper but neuer sacrifice for that name he abhorreth as the name of Beelzebub in S. Basill yt maie be perceaued that yt ys called a sacrifice And here I wish that as sainct Basill doth call yt both Sacrament and sacrifice so the Aduersarie wolde also and as he testifieth yt to be receaued both of manie together and of some alone so he wolde also beleue bothe and knowe as well the one to be true as the other and not maliciouslie to dissemble the one and confesse the other Yt ys not vnlike to this that sainct Hierom testifieth to haue ben vsed in Rome in his time in the time of persecucion
ys a memoriall of Chryst that ys absent and not present For saie they what neadeth a thinge present anie memoriall yt will cause yt self to be remembred The Sacrament then being a memoriall of Chryst argueth Chryst not to be present in the Sacrament but to be absent The other argument ys that S. Paule calleth the Sacrament not the bodie of Chryst but calleth yt bread For he saieth that as often as ye shall eate of this bread and saieth not as often as ye shall eate the bodie of Chryst in the Sacrament wherfor saie they the Sacrament ys but breade and not the bodie of Chryst As touching the first yt ys not true that Chryst did institute this Sacrament Solucions of the same argu as a memoriall of him self or of his bodie but of his passion and death suffred in his bodies which thing S. Paule here by expresse woordes doeth teache saing As often as ye shall eate this bread and drinke this cuppe ye shall declare or setfurth the death of our Lorde So that the eating and drinking of this Sacrament ys not for a remembrāce or a memoriall of the bodie of Chryste in yt self as the Aduersare falselie pretendeth but ys as ys saied a memorial of the passion and death suffred as ys saied in that bodie which passion and Receipt of the B. Sac. ys not a memoriall of Chrysts bodie but of his passion and death death be once doen actuallie ād neuer shall so be again in that gloriouse bodie but onely in mysterie Wherfor the passion and death whose memoriall ys celebrated in that solemne instituciō of Chrystes Sacrament ys and euer shall be absent and neuer present And so ys the Sacrament the memoriall of a thing absent and not present which thing ys the passion and death of Chryste As touching their second argument true yt ys that S. Paule calleth the Sacrament bread but will the Aduersarie therupon induce that S. Paule meneth materiall bread euen bakers bread Though he wolde so induce yet he neither doth nor can so prooue yt nor neuer shall Bread he calleth yt but Joan 6. S. Paulecalleth the Bl. Sacr. bread but he addeth withal the article this to signifie a speciall bread what bread euen soch as Chryst the institutour of the Sacrament called yt whē he saied Panis quē ego dabo caro mea est quam dabo pro mundi vita The bread that I will geue ys my flesh which I will geue for the life of the world Wherfor S. Paule did not barelie call yt bread but with an article saing This bread As who might saie As often as ye shall eate of this bread which ys no common bread but the bread of the flesh of Chryst which as he gaue yt for the life of the worlde So he did according to his promisse geue yt vs to eate in the Sacrament that we shoulde alwaies haue that his passion and death in minde Therfore so often as ye eate of this bread be ye mindefull of Chrystes passion and remembre his death suffred for yowr redemption Wherfor the wholl Chrystian church aswell the greke church as the latin immediatelie Woords of the Canōin the Masse after the consecracion as before ys declared doe saie this in effect Were therfor o Lorde being mindefull of the passion of thy Sonne our Lord Iesus Chryst doe offre vnto thee c. The wholl catholique Church by open profession of their duetie in the holie mynistracion declareth their obedience and the fulfilling of Chrystes commaundement in that they offring and receauing the blessed sacrifice of Chrystes bodie and bloode be mindefull of the passion and death suffred in that same bodie at the effusion of that preciouse blood Thus ye see howe they abuse this scripture For both S. Paules owne woordes and also the practise of the wholl Church doth declare that the holie Sacrament was instituted as a memoriall of Chrystes death and that yt ys not cōmon bread by S. Paules owne woords but yt ys as ys saied a speciall and singular bread noted with an article But that this trueth maie be proued and therby their falshead the more confuted I will also as I haue vpon other textes produce the expositions ād vnderstanding of holie Fathers and doctours that yt maie be fullie perceaued Hieron in 11. 1. Cor. how this scripture ys to be vnderstanded not by phantasie but by their sownde doctrines And first we will heare sainct Hierom vpon the same text who saieth thus Ideo hoc saluator tradididit Sacramentum vt per hoc semper commemoremus quia pro nobis est mortuus Nam ideo cùm accipimus à sacerdotibus commonemur quia corpus sanguis est Christi vt beneficiis eius non existimemur ingrati Therfor our sauiour deliuered this Sacrament that by this we shoulde allwaies remembre that he died for vs. For therfore also when we receaue yt What S. Paule calleth bread S. Hieron calleth yt the bodie of Chryste we are warned of the preistes that yt ys the bodie and blood of Chryst that we be not thought to be vnthankfull for his benefittes If this saing of S. Hierom be well noted those two thinges which I before taught shall be fownde to be taught of him also I taught according to sainct Paule that the Sacrament was instituted for the memoriall of Chrystes passion and death sainct Hierom saieth that Chryst therfore gaue furth the Sacrament that we should allwaies remembre that he died forvs so that yt ys the death of Chryst that ys to be remembred I saied that though sainct Paule in this text vseth this woord bread yet he meneth not materiall bread but the heauenly bread the bodie of Chryst so ys he vnderstanded of sainct Hierom. For he saieth that when we receaue the Sacrament we are admonished that yt ys the bodie and blood of Chryst So what sainct Paule in the text calleth bread that S. Hierom in the exposition calleth the bodie and bloode of Chryste Nowe who doubteth but the expositions of holie doctours be to explain that that semeth in the text not to be plain and so plainlie and clerely to open the trueth and the true meaning of the text Forsomoch then as sainct Hierom doeth so here we must nedes saie that by this woorde bread in this text of S. Paule ys vnderstand the blessed bread of Chrystes bodie To S. Hierom we shall ioin Thcophilact to declare howe this scripture was vnderstanded in the greke Church Thus he writeth Hoc facite quottes biberitis in meam commemorationem Per poculum isthuc inquit memoriam facis Dominicae passionis Theoph. in 11. 1. Cor. Quid tu ig tur solus bibis mebriaris tremendo isto calice omnibus ex aequo tradito This doe as often as ye shall drinke in the remembrance of me By this cuppe saieth he thowe makest a memoriall of our Lordes death why thē doest thow alone drinke ād arte dronkē seeing
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
these Sacramentes vnto some the sauoure of life vnto life and vnto other the sauour of death vnto death For yt ys allwaies meet that the contemners of grace shoulde be destituted of so great benefitte and that so excellent grace shoulde not dwell in vnwoorthie persons Thus S. Ciprian Of whome we learn that allthough the diuine maiestie absenteth not yt self from the Sacrament yet the vnwoorthie receauers be not partakers of the grace of the Spiritte bicause yt ys vnmeet that the coÌ„tempners of grace shoulde haue grace abiding in them For the more full vnderstanding of God and his Spirit in his creatures two waies this note that God and his holie Spiritt be in creatures two sondrie waies that ys by presence and by grace By presence God ys in manie places and creatures where he ys not by grace God by presence ys in hell among the damned soules but he ys not among them by grace Chryst was in the house of Zachaeus by grace But he was in the house of Caiphas and Pilate by presence and not by grace Chryste was in the middest of the Iewes by presence but he was in the middest of his Apostles also by grace The Apostles receaued the presence of Chryst with his grace in his last supper Iudas receaued the presence of Chryst withoute his grace in the same Supper And so yt cometh to passe that the same Chryste who was sett to be a fall and an vprising of manie in Israell ys by the receipt Luc. 2. of his bodie in the Sacrament as Sainct Ciprian saieth to some a sauoure of life to life and to other some a sauoure of death to deathe For the same flesh and blood whiche ys to some receauers as Chryst saieth euerlasting life ys to other some as Sainct Paule saieth euerlasting deathe Of the whiche saieth Sainct Augustine Quid de ipso corpore sangume Domini Aug. cont GesconiuÌ„ vnico sacrificio pro salute nostra Quamuis ipse Dominus dicat Nisi quis manducauerit carnem meam biberit sanguinem meum non habebit in se vitam Nonne idem Apostolus docet etiam hoc perniciosum malè vtentihus fieri Ait enim Quicumque manducauerit panem vel biberit calicem domini indignè reus erit corporis sanguinis Domini What shall we saie of the verie bodie and bloode of our Lorde the onely sacrifice for our Saluacion of the whiche although our Lorde himself doeth Saie Except a man doe eate my flesh and drinke my bloode he shall not haue life in himself Dothe not the Apostle teache that the same also ys hurtfull to them that doe vse yt euell For he saieth Whosoeuer shall eat the bread or drinke the cuppe of our Lorde vnwoorthilie shall be giltie of the bodie and blood of our Lorde By this then I trust yt be made manifest and plain that Chryst and his Spiritt maie of euell receauers be receaued as touching his presence but of soche by grace he ys not receaued bicause they be not meet vessells for grace forsomoche as they doe contemptuouslie reiect yt and by sinfull life withstande yt But yet the same receaue the verie presence of Christ The good receaue Chryst outwardlie in the Sacrament and inwardlie by grace and so the fruict which ys life The euell receaue him outwardlie in the Sacrament but not inwardlie by grace and so forgoinge life they for their abuse gett death whiche ys euerlasting damnacion THE FIFTETH CHAP. SHEVVETH THE vnderstanding of the same text by Esfrem and Primasius AS the mercifull goodnesse of God whiche by the testimonie of the Prophete Dauid endureth for euer and euer vpon theÌ„ that feare him ys declared by innumerable his workes wrought in the creacion redemption and conseruacion of man So the trueth of God Whiche by the testimonie of the same Prophete abideth for euer and resteth vpon soche as be humble searchers of the same ys testified by nombers of wittnesses Wherfor the nombre of wittnesses beinge manie that maie be produced for the true vnderstanding of Sainct Paule in this text I coulde not contein but oute of so manie yet bring some moe Of the whiche I minde here to bring Esfrem and Primasius men of great antiquitie And for that they were of Chrystes Parliament house and therfor well knowing the enacted trueth of the vnderstanding of S. Paule in their times they are the better to be beleued This holie Father Esfrem writing of the daie of iudgement and speakinge of the woorthie and vnwoorthie receauinge of the Sacrament maketh relacion to Sainct Paule sainge the vnpure receauer to receaue the same to his confusion in the daie of iudgement as the pure receauer to his comfort and glorie Thus he writeth Si procul est à nobis Siloë quo missus est caecus sed D. Esfrem tract de die Judic preciosus calix sanguinis tui plenus vita lumine nobis in proximo est tanto propinqutor quanto qui accesserit sucrit purior Hoc igitur nobis restat misericors Christe vt pleni gratia illuminatione scientiae tuae cum fide sanctificatione accedamus ad calicem tuuÌ„ vt proficiat nobis ad remisstonem peccatorum non ad confusionem in die iudicij Quta quicumque mysterijs tuis indignus accesserit suaÌ„ animam ipse condemnat non se castificans vt cae lestem regem atque immortalem Sponsum in sui pectoris purissimum suscipiat Thalamum Nam aâ—…ma nostra sponsa est immortalis sponsi Copula autem nuptiarum caelestia SacrameÌ„ta sunt quia cùm manducamus corpus eius sanguinem bibimus ipse in nobis est et nos in eo Attende ergo tibimet ipsi frater festina thalamuÌ„ cordis tui iugiter virtutibus exornare vt mansionem cum benedicto Patre suo faciat apud te Et tunc coram Angelis Archangeits erit tibi laus gloria gloriatio et cum magna exultatione gaudio ingredieris in Paradisum Yf Siloe whether the blinde man was sent be farre from vs Yet A. plain saing of holie Esfrem for the Proclamer the preciouse cuppe of thie bloode being full of life and light ys neare to vs yea so moche the nearer as he that cometh to yt ys the purer This then o mercifull Christ remaineth vnto vs that we being full of grace and the illuminacion of thie knowledge come vnto thy cuppe with faith and holinesse of life that yt maie auaill vs to the remissioÌ„ of simes ' and not to our confusion in the daie of iudgement For whosoeuer being vnwoorthie cometh to the misteries he condemneth his ownesoule not purisieng himself that he might into the most pure or clean chambre of his breast receaue the heuenlie kinge and immortall Spouse For our soule ys the Spouse of the immortall husbaÌ„d The cooplinge of the Marriage be the heauenly Sacramentes For when we doe eate his We eate the bodie and drinke the blood
li. 2. ca. 12. Asseurance of mercie promised to man before full sentence pronownced against him li. 1. cap. 9. Auncient and godlie customes are not to be left for the bare saing of a protestāt ca. 25. Aultars holie li. 3. cap. 31. testified by Optatus and S. Austen and abuse of them punished ibid. Aultars in vse in time of S. Cyprian ib. ca. 39 Aultars from the Apostles time cap. 31. Aultar wherfor yt serueth ibid. Aultar and sacrifice correlatiues ibid. S. Austen to Dardan opened li. 2. cap. 12. Austens cheifintent vpon the vi of S. Iohn lib. 2. cap. 16. Austen teacheth three things in one sentence against the Secramentaries ca. 19. Austen anknowlegeth both spirituall and corporall receauing ca. 16 Austen produced by the Sacramentaries in wrong sense ca. 24. Austen against Oecolamp and Cranmer ca. 54. Austens assertions conferred with the iudge ment of the Aduersa li. 3. ca. 15 Austen calleth the bread and cuppe of our Lorde a sacrifice ca. 18. Austen trulie understanded li. 2. ca. 54 Austen vttereth S. Paules wootdes expreslie of the bodie and blood of Chryste li. 3 ca. 55. S. Austen corrupted by the Proclamer li. 3. ca. 31. Authoririe of late writers proued good by good reason li. 2. ca. 3. Authoritie ys to be obied wher corruption of life ys li. 1. ca. 6. B Baptisme receaued of all indifferentlie li. 3. cap. 2. Baptisme and the read sea compared ibid. Baptisme of chryste and Iohn moch differēt ibid. Baptisme instituted by chryste and commended by the wholl Trinitie li. 3. ca. 14 Basill and Greg. Nazian how they atteigned the knowlege of the scripturs lib. 1. ca. 7. Basill howe he taught the simple to beleue of the Sacram. li. 2. ca. 52 Basill and Chrysostom not fownders of the Masse but setters furth of soche order as they fownd receaued by tradicion lib. 3. cap. 35. Basill beleued the bread and wine to be made the bodie and blood of Chryste ca. 36. Basill offred the bodie and blood of chryste in sacrifice ca. 37. Basill in his Masse praied for the dead and to saincts ca. 39 Benediction what power yt hath li 2. ca. 51. ca. 62. Benefitts and plagues of the Iewes figurs of our benefitcs and plagues li. 3. ca. 1 Berengarius the first open impugner of the B. Sacrament condemned in foure Councells prolog Berengarius recanted and abiured ibid Berengarius neither excellēt in learning nor commendable in life ibid. Berengarius foolishlie obiected S. Austen as the Sacramentaries do nowe li. 2. cap. 14. Bertramus wrote obscurelie and suspiciouslie of the Sacr. prolog Blasphemie to saie the B. Sacr. to be onely a figure li. 2. ca. 64 Blessing of Chryste what force yt hath cap. 58. Blessing of more power then nature cap. 62. Blood of Chryste on the crosse and in the Sacr. all one li. 2. ca 5. li. 3. ca. 20. Blood in the chalice the same that was shedd on the crosse li. 2. cap. 60 Blood of Chryste in the Sacr. howe to be estomed li. 3. ca. 16 Blood of the Paschall lambe a figure of chrystes blood in the B. Sacr. ibid. Bodie of chryste ioined to vs by corporall receipt not by spirituall onelie li. 2. cap. 14. Bodie of chryst consecrated of manie preists all one bodie ca. 28. Bodie of chryste inuisible in the Sacrament a figure of the same bodie visible ca. 49. Bodie of chryste demonstrated ād deliuered not in figure but in veritie ca. 63. Bodie of chryst howe yt ys called a spirituall meat li. 3. ca. 8 Bodie of the lambe chryst fedeth vs. ca. 11 Bodie of chryst vnder forme of bread ca. 26. Bodie of chryste consecrated to two endes cap. 41. Bookes of scripture sealed to manie li. 1. ca. 5 Bread of the newe communion differeth not from common bread li. 1. ca. 17. howe the same ys nowe vsed li. 3. ca. 47. Bread broken in the Sacrament the medicin of immottalitie li. 1. ca. 17. Bread by the omnipotencie of the woord ys made flesh ibid. li. 3. ca. 9. 20 Bread and wine chaunged into the bodie and blood of chryste not in figure but in veritie li. 1. ca. 21. li. 2. ca. 59. 60. 51. 53. Bread and wine offred by Melchisedecfigurs of that which chryst offre in his supper li. 1. ca. 29 Bread turned into an holier thing cap. 31. 37. Bread taken three waies in the vi of Iohn li. 2. ca. 2. Bread howe yt ys turned into flesh and why flesh ys not seen in the Bless Sacrament li. 2. cap. 7. 8. 19. 57 li. 3. cap. 20. Bread that descended from heauen ys the bodie of our Lord. li 2. ca. 31 Bread whiche Chryste deliuered no bare figure but flesh ca 51. 53 Bread and wine so sanctified in consecracion as yt passeth mans witte cap. 54. Bread geuen to the two Disciples in Emaus was the bodie of Chryste cap. 65. 66. Bread whiche we breake ys the bodie of Chryste lib. 3. ca. 19. 27. Bread semeth to be in the Sacrament but yt ys flesh li. 3 ca. 20 Bread diuided to manie ys the bodie of our Lorde li. 3. ca. 21. Bread and cuppe in Sainct Paule the bodie and bloode of Chryste lib. 3. cap. 27. 50. Brentius impugneth the forme of Baptisme lib. 2. cap. 28. C. Canon of the Apostles corrupted by the Proclamer li. 3. ca. 40 Canon forbiddetb not the preist to receaue aloue ibi Capharnaites vnderstood Chryste carnallie lib. 2. cap. 34. had twoo vain thoughts ▪ ibid. Carnall vnderstanding ys by reason and senses onelie cap. 37 Carnall men vnderstanding nothing aboue their senses leape backe from the vnderstanding of the mysterie of the Sacrament cap-33 Cassiodorus howe he vttereth Sainct Pauleswoordes li. 3. ca. 51 Catholique preists folowing the Schisme be in miserable case lib. 3. cap. 36. Catholique faith described cap. 53. Chastitie required in preists lib. 1. cap. 22. Chryste turneth the malice of heretiques to the profitte of his Churche prolog Chryste dwelleth in vs corporallie not onelie spirituallie in Prolog item lib. 1. cap. 14. lib. 3. cap. 23. 26 Chrystes reall presence in the Sacrament a receaued doctrine in all the chrystian Churche prolog Chrystes Parliament house the catholique Church ibid. Chrystes interpreting of the scripture proueth the difficultie li. 1. cap. 7. Chryste not Salomon the seed promised to Dauid cap. 9 Chryste and Sampson compared ca. 10 Chrystes passion conferred to the prophecies therof lib. 1. cap. 11. item his resurrection and ascension ca. 12. Chrystes bodie and bloode an euerlasting sacrifice cap. 13. item 31. lib. 3. cap. 36. a dailie sacrifice ibi Chryste ys offered of his Church and his Church of him lib. 1. cap. 18. item lib. 3. cap. 36 Chryste and Melchisedech compared lib. 1. cap. 13. Chryste offred bread and wine that ys his bodie and blood ca. 29 Chrystes oblacion after the order of Melchisedech ouerthroweth the heresie of Eutyches cap. 30 Chryste offred sacrifice in his supper and commaunded yt to be contiuued li. 1. ca. 32.