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
teache ye the scriptures to the hard and therby diswade men from the reading of them seing that Chrysostom in a nombre of places moste earnestlie exhorteth men to the reading of the scripturs and doth not feare them with the obscuritie and difficultie therof An aun ∣ swere I am not ignorante gentle Reader that Chrysostom doth so Neither do I forgett that Erasmus being very earnest that the scriptures should be red of the common people vseth for this pourpose both the doyng and authoritie of Chrysostom Wherfore I shall first aunswer thee for Chrysostom and after Erasmus Although Chrysostom exhorteth yow to read yet he maketh yow no warrantise of the easinesse of the scriptures that ye maie vnderstand interprete and expownd them and frame to your self a doctrine soch one as shall like your phantasie But as all ready ye haue heard he teacheth that the scriptures be hard and obscure But ther be two causes why Chrysostom willed the people to read One that he expownding the scriptures to his people he thought it shoulde be commodiouse to them for the better vnderstanding of the scripturs if they wolde read that scripture before they came to hym whiche he wolde expōde vnto them An other that they shoude read them to folowe thē To these pourposes and with this entent with Chrysost in psal 90. the remembrance also that they be full of difficulties and therfore circumspectlie to be red it were tollerable they shoulde be red But otherwise to folowe their phantasies to be doctours and framers of a faith and doctrine to them selues with the contempte of them whom God hath called and placed to be teachers that Chrysostom willeth not as in the next chapiter folowing ye shall heare him saie As for aunswer to Erasmus ther neadeth no better to be made thē Alfonsus Alfonsus maketh And yet first to saie to Erasmus yt ys merueilouse that he cōfessing the scripture to be hard as he dothe in the argument of the epistle of sainct hierom to Paulinus and in the argument of the epistle of saincte Paule to the Romans wher he dothe with soche maner of woordes set furth the difficultie of that epistle and yet truely that it wolde raither discourage a man from the reading of it then otherwise moue or prouoke him to read yt ys merueilouse I saie that he wolde the cōmō rude and vnlearned people shoulde read that that he teacheth to be so hard In the whiche for lacke of vnderstanding manie of them either they spend their labour in vain or ells vainly abuse the scriptures to errour and heresie according to the vanitie of their minde So that to confesse the scriptures to be hard and withall to will them to be common to the rude people yt hath but litle shewe of reason Yf they were easie and plain as Luther falslie teacheth yt might seme consonante to reason that the people might medle with them for that that for the easynesse therof they might wade through them Alfonsus aunswereth thus that although sayncte Chrysostom wolde the the people shoulde read the scriptures as in that tyme yt ys no good collection that it aught to be so at this time For oftentimes yt ys seen that an order or a lawe taken reputed to be good for the maners of the people and condicion of the tyme at one tyme ys lefte and not put in execution at an other time As in olde tyme yt was vsed to kepe night watches at the monumētes of holie Martyrs the name wherof whiche we call Vigills yet remaneth Vnto the hwich all maner of ages men women bachelers maidens and children repaired and came Whiche thing was so estemed in the time of saincte Hierom that when Vigilantius depraued yt saincte Hierom wrote verie sharpelie against him for yt And yet afterward the maners of of the people so requiring these Vigills were lefte Why then dothe not Erasmus as well seke to haue these Vigills reuiued and restored seing they were vsed in the tyme of sainct Hierom and of Chrysostome as well as the other was In the time of sainct Augustin children were communicated but nowe yt ys not in vse The Apostles made an ordinaunce at Hierusalem that strangled and bloode shoulde be forborne and not eaten of but yet yt ys not nowe in vse for that the condicon of the tyme and of the people ys otherwise Discipline and publike penance were in vse in the olde daies in the churche but we be loth now to haue yt again in vse So true yt ys that the people in the time of Chrysostom did read the scriptures but yt foloweth not therfore that yt ys good and expedient that yt be so nowe For the condicion of the time and maners of the people be farra different Whiche two ostentimes as they do alter chaunge cause alteracion of orders and lawes as yt semeth to the rulars expedient Yt ys the office of the people to heare and learn and so by that mean to knowe the lawe of their Lord God as the scriptures do testifie and putting yt in practise to vse due obedience toward God and his officers as the next chapiter more at large shall declare THE SYXTE CHAPITER DECLARING HOWE the people shall come to the vnderstanding of the scriptures ALmightie God who in moste goodlie wise disposith all thinges and ordeineth nothing in vain hathe thus appointed that the lawe shoulde be in the mouthe of ther preist and that the people shoulde learne yt of him as yt ys written Yf ther ryse a matter Deuteron 17 Matters of doubt must be refered to the preistes to harde for thee in iudgemēt betwene bloode and bloode betwē plee and plee betwē plague ād plague and the matters come to strife within thy gates Thē shalt thow rise ād get thee vppe vnto the place which the Lorde thy God hath chosen and come vnto the preistes the leuites and vnto the iudge that shall be in those daies and aske and they shall shewe thee the sentence of iudgement And thow must doo according to that whiche they of that place which the Lorde had choosen shewe thee And thowe shalt obserue to doe according to all that they enforme thee accordinge to the sentence of the Lawe which they teache thee and according to the iudgement which they tell thee shalt thowe doo and bowe not frō that whiche He that wil not heare the preist shall die they shewe thee neither to the right hande neither to the lefte And that man that will do presumptuouslie and will not harken to the preist that standeth ther before the Lorde thy God to ministre or vnto the iudge that man shall die and thowe shalt put awaie euell from Israel And all the people shall heare and feare and shall doo no more presumptuouslie Accordinglie to this also allmightie God saieth by his prophet Malachie Malac. 2. Labia sacerdotis custodient scientiam et legem requirent ex ore eius quia Angelus domini
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
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
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
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
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
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
most plain sentence haue gon aboute to elude yt with a glose vpon this woorde Sacramētaries glose vpon S. Cyprian ouerthrowen nature saieng that nature ys here taken for the propertie of nature and not for the substance of nature that glose ys ouerthrowen by these woordes ther immediatelie folowing Factus est caro was made flesh Nowe ye haue heard holie Cyprians faith in this matter so plainlie vttered that his testimonie alone were sufficient to make the aduersarie to rubbe his forehead for shame yf anie shame be in him ād to cal in his proclamaciō for asmoche as he heareth the matter so clerelie and so manifestlie spokē ād vttered as neither he ne anie of his likes can well fasten any darke or blinde glose to take awaie the clearnesse of this sentence But trusting that the thing yt self confowndeth sufficiently the arrogancie of the Aduersaries I will procead and bring furth one of the other side of Chrystes Parliamēt house who shall be Euthymius a man so auncient and so famed emong learned men that I nede not here to stand moche in his commendacion As touching this matter he saieth thus speaking of our Sauiour Chrystes doing in his last Supper Egit gratias nunc ante panē postmodū ante poculum Euthym in Matth. 26 docens quòd gratias agere oportet ante huiusmodi mysterium quod perfectum est ad praestandum naturae nostrae beneficium Si enim agni figuratiui immolatio ab interfectione liberationem à seruitute libertatem Iudaeis praestitit quanto maiora praestabit Christianis veri agni immolatio Simul etiam ostendens quòd vltroneus ad passionem veniret praeterea docens nos gratias agere in omnibus quae patimur Sicut autem pictores in vna tabula lineas supponunt picturas adumbrant et colores superinducunt ac formant ita quoque Christus in eadem mensa et figuratiuum ac vmbratile Pascha subscripsit et verum ac perfectum apposuit He gaue thankes bothe nowe before the bread and afterward before the cuppe teachinge that we must geue thankes before soche a mistery as was doen to geue a benefet to owre nature For yf the sacrificinge of the figuratiue lambe gaue vnto the Iewes deliuerance from being slain and libertie from seruitude Howe moche greater benefettes shall the sacrificing of the trew lambe geue vnto the Christians Shewing also withall that he came willinglie to his passion and besides that teaching that we shoulde geue thankes in all thinges that we suffer As painters in one table first drawe their lines and shadowe their paintinges and then laie on their colours and sett yt oute in forme or fashion Euen so also Chryst in that one table sette oute the figuratiue and shadolike passouer an then putte vnto them the true and perfect passeouer Hitherto Euthymius In whose sentence ye maie first perceaue that he teacheth that the lambe eaten of the Iewes was the figure and shadowe of the true paschall lambe that Chryst gaue to hys Apostles Secondarelie that yt ys to be cōsidered that he calleth Chrystes Passouer in respect of the Iewes passouer a perfight and true Passouer Nowe the Aduersaries teache that the good Iewes eating their Paschall Sacramentaries opinions Lambe receaued Chryste Spirituallie And they saie likewise that the good Chrystians eating the sacramentall bread as they terme yt receaue Chryst also but Spirituallie They saie also that the Iewes receaued Chryste in a signe or figure They saie that the Christians likewise receaue Chryste but in signe or figure Howe then riseth thys difference that their Paschall feast ys called but a shadow or figure and owre ys called the true and perfecte paschall feast And yet according to the Aduersaries doctrine ther ys no more in the one then in other but bothe be figures bothe be signs and Chryst but spirituallie receaued in bothe Wher ys then the trueth that maketh our paschall feast a true feast And wher ys the perfection that maketh yt perfecte as thys authour tearmenth yt Yt can not be but that in Christes Supper ther must be the trneth and verie thing of that that was figured in the iudaicall Supper And that perfect Christ in the iudaicall feast imperfectlie in our feast perfectie thinge in perfecte maner whiche in the Iewes Supper was vnperfectlie as ye haue hearde that that lambe and Supper was a figure of Chryste oure lambe and our Supper Wherfore then yt must nedes folowe that as Chryst was in that Supper but in a figure and therfore vnperfectlie So must he be present in our Supper more then in a figure euen by verie true and reall presence and so perfectlie And that this Authour as I haue declared meant of soche a perfectereall presence of Chryst in the sacramēt not onelie his own woords allreadie rehersed do wel proue but this his saieng also in the same chapiter Sicut vetus Testamentum hostias et sanguinem habebat Ita sanè et nouū corpus videlicet et sanguinem Domini Euen as the olde Testament had sacrifices and bloode So trulie hath the newe also that ys to witte the bodie and bloode of our lorde Thus Euthymius Ys not this saieng plain ynough can the Proclamer finde anie tropes or A plain place for master Juel darke figures to saie that this ys not a plain sentence declaring the verie real presence of Christes blessed bodie and bloode in the Sacrament forasmoche as he saieth not onelie that the newe Testament hathe the bodie and bloode of Chryste But yt hathe them as the propre sacrifice of the same Neither maie the Proclamer drawe this saing pinche yt to meen the sacrifice of the crosse For this authour proceadeth immediatelie in the proif of Christes reall presence in the Sacrament by Christes owne woordes This ys my bodie And teacheth that not onelie signes of Christes bodie and bloode be ther But his verie bodie and blood as in the second booke where we shall haue a more apte and couenient place to speake of these woordes more at large oute of this Authour Yt shall be declared And for this place supposing enoughe to be saied as cōcerning the minde of these two Authours for the applicacion of the figure of the Paschall Lābe to Christe our Paschall Lambe and howe the one ys but the figure the other the veritie And that therfore the thing in dede that was figured whiche ys Christes verie bodie ys otherwise present then in a figure I will leaue these and call other two of Christes Parliament house to heare ther testimonie also what the enacted trueth of this matter ys THE EIGHTENE CHAPITER TREACTETH OF the same matters by saincte Hierom and Chrysostome Amonge the elders of the latin churche whiche remain I will first heare saincte Hierom a man in fame so excellent in learning so deape and profownde in liuing so holie in time so auncient as being born the yeare of our Lorde 331. of diuerse
ys but a figure as this Authour dothe The contrarie wher of this Proclamer and other Sacramentaries are not ashamed to teache although they be if ther were anie shame in them ouercharged with nōbre of wittnesses so that they maie be ashamed of theyr heresie Thys Authour God be praysed when he had saied that Chryst gaue hys Apostles bread and wyne in mysterie of hys bodie and bloode leest thys mysterie shoulde be made a mysterie of nothing as the Sacramentaries make yt he declareth yt to be a mysterie of somwhat And saieth that the bread and wyne be chaunged into the bodie and blode of our lorde And yet that none of the common hereticall gloses shoulde take place he saieth Bread and wine chaunged not in figure but in trueth further by plain exclusion that they be chaunged in to Christes flesh and bloode neither by figure ner by shaddowe but by verie trueth Wolde to God that they that be yet deteined in this naughtie heresie wolde well note weigh and remembre this sainge and looke whether they haue anie soche plain manifest and expresse sentence of anie Authour Autenticall to maintein their heresie as this ys for the trueth And yet to knitte vppe the matter that this ys no singular opinion or whispered inuention but a sure and vndoubted faith commonlie and generallie receaued he concludeth not in his owne person but in the person of the beleuing Churche and saieth Credimus c. We beleue that yt ys in trueth and in verie dede the flesh of Chryst and likewise his bloode As this Authour hath testified not onelie his owne faithe but the faith of the Churche So wolde I that the Aduersarie shoulde regarde not hys Heretiques haue no faith but opinions priuate opinion whiche he calleth a faith and ys none in dede But the faith of the Churche whiche ys a sure faith in dede builded vpon a sure rocke Nowe to make vppe the coople we pourposed here to induce we will heare this Authours iocke felow in faith Cabasila one of the same lower house of Parliament but of the other side therof that ys of the greke churche a man of singular learninge Who expowndinge the Masse of the Grekes vsed in their churches declareth why Chryste willed his memorie to be had and the Masse to be doen in remembrance of him Thus he saieth Huius autem conseruundae memoriae homines multas rationes excogitarunt sepulchra Nicolaus Cabasila ca. 9. statuas columnas diesfestos celebres certamina quorum omnium vnum est institutum non sinere vt viri praeclari praestanti virtute obliuioni mandentur Tale est etiam quod dicit Seruator Alij quidem alia obliuionis quaerunt remedia vt recordentur eorum qui ipsos beneficio affecerunt vos autem in meam recordationem hoc facite Et quemadmodum ciuitates fortium virorum per quos victoriam assecuti sunt vel qui eis salutem attulerunt aut res eorum rectè gesserunt columnis inscribunt ita etiam in ijs donis nos mortem Domini asscribimus in qua vniuersa sita fuit aduersus malignum victoria Et per statuas quidem ciuitates solùm habent figuram corporis benefactorum Nos autem ab hac oblatione non habenius figuram corporis sed ipsum corpus eius qui se gessit fortissimè Hoc ipsum etiam antiquis constituit vt in figura facerent id quod nunc est in rerum veritate Id enim erat Bascha agni occisio quae memoriam reuocat caedis illius ouis sanguinis qui seruauit Hebraeis in Aegypto primogenita To conserue this memorie men haue deuised manie waies or means as Tumbes ymages pillers feastfull and Solemne daies exercises of all whiche ther ys one pourpose not to suffer that noble men of excellent vertue shoulde be forgotten Soche maner of thing yt ys that our Sauioure saieth Some seke other remedies against obliuion that they maie remembre them that haue doen them good But in the remembrance of me this doo ye And as cities do write in pillers the noble actes of mightie men by whom they haue gotten victorie or that haue saued them or haue doen their affaires or businesse wel Euē so also do we in these giftes imprinte the death of our Lord in the which was all the victorie against the wicked one had or gotten Now the cities haue by their images but the onelie figure of the bodie of their benefactours but we in this oblacion haue not the figure of the bodie but the bodie yt self of We haue the verie bodie in the Sacramēt not the figure him euen that same that ys nowe in veritie of thing For that was the Passeouer and the killing of the lambe which dothe call again the memorie of that shepe and bloode whiche saued the first born of the Hebrues Hither to Cabasila Of whom as we haue learned the faith of the greke churche as yt was in the time of the auncient Fathers Chrysostom Cyrill Isychius Damascen Euthymius and soche other as touching the presence of Chrystes blessed bodie in the Sacrament Euen so do we learn of him the same faith and none other newlie inuented but euen the same continued euer approued vnto his time in all the greke churche This authour allthough minding to sett furth a cause why the memoriall Monumentes and memories of holie ād woorthie men defaced of Chrystes death shoulde be reteined and kept emong vs by the bringing in examples of our elders whiche by diuerse means cōtinued the memorie of noble vertueouse or other wourthie men he doth therin geue good occasion to rebuke the insolencie of manie of this our time which defacing howses spoiling churches ouerthrowing monumentes disparsing the bones ād reliques of holie sainctes and soche other a great sorte like do most earnestlie labour to extinguish and clean put oute of all memorie the noble actes the holie dedes the godly liues of many vertueouse and wourthie men which to Gods honoure to their praise and to owre exāple of vertue shoulde and ought to haue remained Yet minding not to take euery soche occasiō I will leaue yt and folowe my matter here principallie entended As heretofore I haue doen So also wil I nowe both declare that the Paschall Lambe was a figure of Chryst and also that the veritie or verie thing by that lambe figured ys the bodie of Chryst reallie and substanciallie in the Sacrament As for the first this Authour saieth that God appoincted with the olde Olde lawe had the figure the newe lawe hath the thing in trueth fathers that they shoulde haue a figure of Chryst And that saieth he was the Passeouer and the killing of the lambe In which his sainge he nothing dissenteth but moche and whollie agreeth as well with the grekes as the latines before alleaged and declared As for the seconde parte that yt ys a figure of Chryste reallie in the Sacrament this Authour also
his time saith thus Tribus gradibus cōmissa sunt sacramenta diuinorum secretorum presbytero Diacono ministro Qui cum timore tremore reliquias corporis Domini debent custodire fragmentorum ne qua putredo in sacrario inueniatur ne cùm negligenter agitur portioni corporis Domini grauis inferatur iniuria The Sacramentes of the diuine secrettes are committed to three degrees to the Preist to the Deacon and to the ministre which aught with feare and trembling to kepe the leauinges of the peices of the bodie of our Lorde leest anie corruption be fownde in the holie place leest when any thinge ys necligentlie doen great wrong be doen to the porcion of our Lordes bodie Thus sainct Clement In whiche saing we haue not onelie to consider that this ys the bare saing of saincte Clement but that yt ys soche learning as he had learned of his mastre and of the Apostles and was both in their times and after and ys yet taught and practised in the catholique Churche And secondarelie we haue to note that he calleth the Sacrament that ys left the procion of owre Lordes bodie Thirdlie he doth not onelie by so calling yt teache vs that yt ys the bodie of Chryst but also by the facte that ys by the cōmaundement of the reuerent keping of yt whiche ys that they to whome these mysteries are committed shoulde kepe them with feare and tremblinge which feare and trembling importeth the presence of an other maner of thing then of a peice of bread Fourtlie ye perceaue that the Sacrament was appointed to be kept and that not for an howre or a daie but for a lōger time or ells they shoulde Reseruation of the Sacrament in the Apostles tyme. not be aduertised to be circūspecte that no corruptiō shoulde be fownde in the holie place or anie wrong thorough necligēce shoulde be doē to the porciō of Christes bodie So that by this yt ys manifestlie taught that the Sacramēt ys not onelie the bodie of Chryst but also that in the time of the Apostles yt was reserued ād kept with great reuerēce diligēce ād circūspectiō But here perchaunce the aduersarie will obiecte and saie that saincte Clement immediatelie maketh against me For he saieth Tāta in altario holocausta Obiection out of S. Clement offerātur quāta populo sufficere debēt Quòd si remāserint in crastmū nō reseruētur sed cū timore tremore clericorum diligentia consumantur Let ther be so many hostes offred on the Altar as maie fussice the people And yf anie of them remain let them not be reserued till the morowe but by the diligence of the clerkes with feare and trembling spent I graunt that this ys in the epistle of saincte Clemēt and that within a fewe lines after the former sainge by me alleaged But the aduersarie can not reproue me of false allegacion For certen I am that yt ys euen in that epistle as I haue alleaged But to answer the Aduersarie thinketh he that saincte Clemēt was a foole or so forgettfull that within sixe lines he wolde against saie that he had Aunswer before saied Yt can not be dinied but that in the beginning of the Epistle he geueth an ordre for the reuerent keping of the Sacrament Yt maie not then be thought that he wolde geue a contrarie ordre within so fewe lines as ys saied But geuing first an ordre for the reuerend kepinge of that that ys reserued in the second sentēce he geueth ordre that S. Clement his saing opened in the dailie Sacrifice reseruaciō shoulde not be made For so ther shoulde be more thē neaded to be reserued whiche were not meet As euer in the catholique Churche wher sufficiēt ys appointed for reseruaciō the ministres in ther quotidian ministracion do not put more to that that ys reserued but dailie as they cōsecrate dailie receaue And as by ordre they be appointed The church at this daie hath in vse that which S Clement cōmaūded whē time requireth they receaue that that was reserued ād put other in place So that yt appeareth to me that the catholique churche at this daie hath that in vse that saincte Clemēt in his epistle cōmaunded both for the reseruaciō and ordre of dailie Sacrifice withoute reseruacion That sainct Clement did not absolutelie forbidde reseruacion but raither willed yt to be in vse the practise of the primitiue church doth verie welproue For wher ther was a varietie of obseruaciō of Easter and fast betwixt Victor excōmunicated the churches os Asia the latin churche and the greke churche neither wolde the grekes cōforme thē selues to the maner receaued in the latin churche Victor thē Pope being the xiij after Peter not bearing the cōtumacie of thē being so oftē and lōg called on to come to cōformitie and euer resisting did excommunicate the churches of Asia Whiche thinge as yt was misliked of manie Bishopps So was yt for feare Ecclesiast hist li. 5. c. 14. of the losse of so manie churches misliked of Irenaeus who therwith moued wroted to Victor an epistle in that matter In the whiche as Eusebius wittnesseth Irenaeus reporting howe Anicetus Pius Higinus Telesphorus and Xistus did beare with them although they did not receaue that ordre and did communicate with them saied Nunquam tamen ob hoc repulsi sunt ab Ecclesiae societate aut venientes ab illis partibus non sunt suscepti imò potiùs omnes presbyteri qui fuerunt ante te omnibus semper qui non ita obseruabant presbyteris ecclesiarum Eucharistiam solemniter transmittebant Neuer for all that were they for this repulsed from the felowshippe of the Church or ells cōming frō those parties were not receaued but raither all Bishopps that were before thee to all Bishopps of the churches whiche did not so obserue they did allwaies solemnelie sende the Sacrament By this sentence yt doth appeare as of the learned yt ys noted that the Bishoppes of Rome accustometh that yf anie Bishoppes came thither that were catholique they wolde in tokē of christiā vnitie sende the Sacrament to them that they might cōmunicate together for that they were of one Cōmunion Wherby yt ys euident that the Sacrament was allwais reserued to be readie for soche pourposes Tertulliā writing as some thinke to his owne wife declareth the maner of good chrystian people aboute the Sacrament in that time saing thus An arbitrare ô vxor ita gesturam te vt clam viro sint quae facis Non sciet ille quid Lib. 2. secretò ante omnem cibum gustes et si sciuerit non panem illum credit esse qui dicitur Doest thowe thinke o wife so to handle thy self that those thinges Tertullian with one saing ouerthroweth three assertions of the Sacramentaties that thowe doest shall be vnknowen to thy housbande Shal not he know what before all meates thow doest secretly receaue And yf he shall knowe
yt he beleueth not yt to be that bread that yt ys saied to be Hitherto Tertul Whose litle sentence although yt doth ouerthrowe three or foure assertions of the Auersaries in this matter of the Sacrament Yet we shall here touche but two that be to the pourpose here The first ys that good deuoute godlie people had the Sacrament reserued in their houses oftē to receaue as their deuotiō to God moued thē secretly by them selfs For at that time the churche was not so settled nor had The Sacrament reserued in priuate houses in the Primitiue church soche peace that the chrysten people might frelie come together and receaue openlie Wherfor for the excercising of their faith and deuociō and doing of their duetie to God they had the Sacrament home to their houses and ther reserued yt to receaue when they thought good And this maie ye verie well gather of this that Tertullian saieh Shall not thy housband knowe what thowe secret he doest receaue before all meat For the better vnderstāding of whiche saing yowe must suppose and knowe that Tertulian writeth to this woman as though she had an insidell to her housbande and she a Chrystian Vnto whom she wolde not haue her doinges knowē in this behalf Nowe to couer this matter frō soche an ynfidel good people wolde secretlie by thē selues receaue that they for soche pourpose reserued and so yt appeareth that for soche cause reseruacion of the Sacrament might be and was moche vsed in the primitiue churche The seconde note ys for the presence whiche ys wher he saieth And yf he knoweth yt yet he beleueth not yt to be the bread that yt yssaid to be Wherby Ioan. De lapsis serm 5. A miracle wrought in the Sacrament reserued we are taught that yt ys an other maner of bread then yt appeareth For yt appeareth to be but earthlie bread but in dede yt ys heauenly bread the bread of life euen that bread yt self that saied The bread which I will geue ys my flesh which I will geue for the life of the worlde But to return to the matter of reseruacion we haue plain testimonie ther os in sainct Cyprian who reporteth thus Cùm quaedam arcam suam in qua Domini Sanctum erat manibus indignis tentasset aperire igne inde surgente deterrita est ne auderet contingere When a certain woman did attempte with vnwourthie handes to open her coafer in whiche was the holie thing of our Lorde ther arose thence a fire and so feared her that she durst not touche yt Thus sainct Ciprian Do ye not heare that this woman had the Sacrament kept in her coafer Perceaue ye not the great power of yt that wher she wolde but opē the coafer with vncleā handes she was feared awaie with a fire that rose frō thence Ys ther anie mean for the Aduersarie to auoid this Perchaunce he will cauille and saie that Ciprian speaketh not of the Sacrament but of some other thing whiche he calleth the holie thing of our Lorde But yf he wolde so seke to auoide he shoulde shewe him self to vain For Ciprian speaketh ther alltogether of the Sacrament in somoche as he reporteth foure miracles together which God had wrought aboute the Sacrament And albeit in this sentence he dothe not by expresse woordes call yt the bodie of our Lorde as he dothe in manie other places yet he so termeth yt Oecolamp and Cranmers doctrine reproued by S. Cipr. Vide sup cap. 23. as he reproueth the doctrine of Oecolampadius and Cranmer and very likly of this Proclamer also For he calleth yt the holie thing of our Lorde and they saie ther ys no holinesse yn yt For yt ys a dumme creature Thus though in woordes they pretende tofolowe the olde Fathers yet in very dede they slatlie against saie them But to proceade in the prooff of reseruaciō yt maketh moche for yt that sainct Ambrose reporteth of his bother Satyrus who as he saieth being a singular mā in godlinesse and affiānce toward God and being in dānger vpō the Ambr. in oratione funebr de obi tu sratris sui sea yet not fearing death but desierouse not to be destitute of that blessed Sacramēt yf yt should so please God to call him went to the christians that were ther in the shippe ād desired to haue that Godlie Sacramēt of the faith full not that he wolde please his curiouse eies in loking vpō soche a mistery Satyr had part of the Sacrament reserued in the shippe and was saued ther by from drowning but that by soche a Sacramēt he might obtein the helpe of his faith Whiche whē yt was geuē him he caused yt to bownde in a stole ād so hāged yt aboute his necke ād whē shippwracke happened he sought not for a loose boorde of the shippe to swimme vpon and so to helpe him self but for that he had sought the armour of faith alone he did so committe him self to the sea and thinking him self safe enough by the helpe of the Sacrament he desiered no other helpe and as sainct Ambrose saieth his hope did not forsake him nor deceaue him For he was the first that eschaped oute of the sea ād came to the land Thus moche in effect reporteth sainct Ambrose In whiche his reporte yt ys more thē manifest that the Sacramēt was reserued and as yt maie be supposed for a good time Yf yt maie be reserued three or foure daies why maie yt not be reserued longer As the wholl reporte for that yt ys made by so holie and woorthie a man ys woorthie to be remembred So be two or three things wourthie of speciall note The first ys that this good man the Brother of saincte Ambrose wēt to the chrystians in the shippe ād obteined of thē to haue ād to carie the Sacramēt with him Yf to reserue the Sacrament had ben so heinouse a matter as this Proclamer and his complices make yt wolde they trowe ye haue cōmitted soche an offēce as to haue yt reserued in the shippe ād to deliuer yt to Satirus to be so reserued And further yf the reseruing of this Sacrament Sacrament reserued in the shippe had ben against the ordre of the churche wolde Saincte Ambrose to the praise of his Brother report yt as a thing well and Godlie doen No trulie yt ys not to be thought in so godlie and so learned a father but raither yt ys to be thought that the Brother of sainct Ambrose doing no other thing but that was by the same sainct Ambrose cōmended did agreable to the maner of the Churche Therfor saincte Ambrose to his Bothers praise and to the example of S. Ambrose cōmēded the doing of his brothe Satyr the posteritie to doo soche like vertuouse workes did write this matter and made a boke to remain to kepe the thing in memorie By this then yt maie appeare that the reseruacion of the Sacrament was in vse in the churche
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
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
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
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
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
vt imago in nobis regia storeat Hic sanguis pulchritudinem atque nobilitatem animae quam semper irrigat Chrisost ibid. nutrit languescere non sinit Sanguis enim à eibo non fitâ— repentè sed prius aliud quiddam Hic quà m primùm irrigat animam eamue vi quadam magna râ—buit Hic mysticus sanguis Daemones procul pellit Angelos Angelorum Dominum ad nos allicit Daemones enim cùm Dominicum sanguinem in nobis vident in fugam vertuntur Angeli auteÌ„ procurrunt Hic sanguis effusus vniuersum abluâ—e orbem terrarum de quo multa Paulus ad Hebraeos prosecutus est Hic sanguis abdita sancta sanctorum purgabat Quòd si eius figura tantam habuit vim in templo Hebraeorum in medio Aegypto limmibus aspersus longe magis veritas Hic sanguis aureum altare significauit Sine hoc Princeps sacerdotum in penetralia ingredi non audebat Hic sanguis sacerdotes faciebat Hic sanguis in figura peccata purgabat in qua si tantam habuit vim si vmbram ita mors horruit quantoperè quaeso ipsam formidabit veritatem Hic animarum nostrarum salus est hoc lauatur hoc ornatur hoc incenditur Hic igne clariorem nostram mentem reddit auro spleÌ„ didiorem Huius sanguinis effusio coelum peruium fecit Admiranda sanè Ecclesiae mysteria admirabile sacrarium Ex Paradiso fons scaturiit à quo sensibiles stuuij emanarent A meÌ„sa hac prodiit fons qui flunios spirituales diffundit This blood maketh that the kinges The great excellencie of the blood of Chryst in the Sacrament image dothe florish in vs. This bloode dothe neuer suffer the beautie and nobilitie of the soule whiche it dothe allwais water and nourishe to fade or waxe fainte Bloode ys not made of meate furth with but first yt ys some other thing This bloode at the first do the water the soule and indewe yt with a certain great strenght This bloode driueth Deuells a farre of and allureth vnto vs Angells and the Lorde of Angells When the Deuells see the blood of our Lorde in vs they are turned to fleight but the Angells runne furth to vs. This bloode bing shedde did washe all the wholl worlde of the whiche Paule hath made a great processe to the Hebrues This bloode did pourge the secrete places and the most holie place of all Yf then the figure of yt had so great power in the temple of the Hebrues and in Aegipte being sprinkeled vppon the vpper postes of the dores moche more the veritie This bloode did signifie the golden Altar Withoute this bloode the cheif preist durst not go into the inwarde secrete places This bloode made the preistes This bloode in the figure pourged sinnes in the whiche if yt had so great might and power yf deathe so feared the shadow how moche I praie thee wil yt feare the veritie it self This blood ys the health of our soules With this bloode our soule ys wasshed with yt she ys decked with yt she ys kindled This bloode maketh our minde clerer then the fire more shining then golde The effusion of this bloode made heauen open Trulie the misteries of the Churche are wonderfull the holie treasour house ys wonderfull From The misteries of the Churche be wonderfull Paradise a spring did runne from thence sensible waters did flowe from this table commeth oute a spring whiche diffundeth and powreth oute spirituall floudes Hether to Chrysostom In the whiche processe ye maie perceaue how moche this holic man estemed the blessed Sacrament Euen so moche did he esteeme yt so moche did he regard yt so moche he reuerenced it that after so moche praise and magnifieng of it as a man beholding the vnspeakable highnesse of it he brake oute and saied Admiranda Ecclesiae mysteria wonderfull be the misteries of the Churche Obiection But perchaunce the aduersarie will gladlie here seke a starting hole as commonlie he dothe when he is charged with the ineuitable trueth and will saie that all these great praises be not of the blood of Chryste whiche we saie ys in the Sacrament but of the blood of Chryste that was shed vpoÌ„ the crosse Answere To the whiche I aunswer that trueth yt ys that all this praise ys of the blood of Chryst whiche was shed vpon the Crosse Bloode of Chryst on the crosse and in the Sacrament all one For I vnderstand the blood of Chryste in the Sacrament to be the same and none other that did flowe oute of Chrystes side vpon the Crosse For as in the Sacrament ys the veraie same bodie in substance that was crucified vpon the Crosse so ys ther the self same blood in substance that was shed vppon the Crosse But in maner diuerse Ther the bodie and blood of a man mortall Here of Chryst immortall Ther passible here impassible Ther visible here inuisible Ther sensiblie perceaued Here faithfullie beleued Neuerthelesse I saie that Chrysostom spake all these praises of the blood of Chryste in the Sacrament the praise of which ys the praise of the other for that they be all one But that my bare saing shall not be sufficient authoritie to answere the vntreu saing of the Aduersarie and that I seke raither to satisfie then to contende Chrysostom him self shal sufficiently aunswer this by his authoritie And that both by that that ys alleaged of him allreadie and also by that that foloweth the same Call therfore to remembrance the sentence of ChrysostoÌ„ To proue that he spake of the Sacrament immediately preceading this long saing nowe last alleaged and let them be ioined together and then by the dependance of the one to the other ye shall perceaue whether all this praise was directed The sentence going before was this I wolde be yowre brother and for yowr sakes I tooke flesh and bloode with yowe And by what thinges I was conioined to yowe those same again haue I exhibited And theÌ„ entreth into this long praise wherby when he speaking of the geuing to vs of his flesh and blood of the whiche also he made a long disputacion before and of the whiche the wholl homelie treacted ioined this saing to it wherof shoulde he speake but of that blood in this sentence that he spake of before in the other and in the wholl homelie And also when he had so greatlie and highly magnified the bloode of Chryst Yet he declareth wherto he looked when he exclamed and saied Admiranda Ecclesiae mysteria The misteries of the Church are wonderfull and then proceading declareth him self manifestlie to speake of the Sacrament by a similitude saing From Paridise runneth a spring from the which floweth sensible riuers from this table goeth oute a wellspring whiche diffundeth spirituall riuers all whiche woordes do clerely showe that all this his processe tendeth to the blood of Chryste as being in the Sacrament And although this aboue saied dothe sufficientlie proue this
how reuerentlie he frameth himself toward the worke of God in this blessed and wonderful mysterie And certifieth vs that yf ye aske him howe the bread and wine be made the bodie and blood of Chryste he will aunswer that the holie Goste aboue speache and vnderstanding woorketh these thinges In the whiche woordes we are not onelie admonished by his example to speake reuerentlie of the mysteries of Chrystes Church but we are also taught that yt ys not man that woorketh this wonderfull worke or to vse the maner of speache that the Deuell teacheth his disciples yt ys not the preist that maketh God but yt ys the holie Goste who aboue that that man can speake or conceaue woorketh this wonderfull A plain place for the presence and trāsubstanciation worke And though this be the principall thing that in this authour ys at thys present to be sought yet note also by the waie for the presence of Chryste in the Sacrament that he bothe teacheth that the bread and wine be made the bodie and blood of Chryste and also the mean howe that by the worke of the holy Gost ys brought to passe For the bread and wine be transsumed saieth he that ys turned transmuted chaunged transelementated as the fathers saie and as the Church nowe saieth transubstanciated which ys as moche to saie as the substance of bread and wine ys turned into the substance of the bodie and blood of Chryste Chrysostom who liued long before Damascen writeth also of this matter Chrysost homil 2. in 2. Tim. thus Velo quiddam adijcere planè mirabile nolite mirari neque turbemim Quid verò est istud Sacra ipsa oblatio siue illam Petrus siue illam Paulus siue cujusuis meriti sacerdos offerat eadem est quam dedit Christus ipse Discipulis quamue saccrdotes modò conficiunt Nihil habet ista quà m illa minus Cur id quia non hanc sanctificant homines sed Christus quiantè illam sacrauerat Quemadmodum enim verba quae locutus est Christus eadem sunt quae sacerdotes nunc quoque pronunciant ita oblatio I will adde herevnto a certain thing plainlie wonderful and meruail ye not neither be troubled And what ys that The holie oblacion whether Peter or Paule or a preist of anie Sacrifice of the Masse what preist soeuer offre yt ys al one with that whiche Christ did maner of life doo offer yt yt ys euen the same that Chryste gaue vnto hys disciples and that the preistes doo nowe consecrate This hath nothing lesse then that why so Bicause men doo not sanctifie thys but Chryste who did consecrate that other before Euen as the woordes that Chryste spake are the same whiche the preistes doo nowe pronounce So also ys the oblacion Thus moche Chrysostom Whom ye haue heard not onelie teaching that Chryst dothe sanctifie the table nowe who did hallowe the table in the last Super but also with a plain negatiue denieng that men doo sanctisie yt Whiche Chrysostom also in an other place speaketh more plainly to thys matter The woordes ther maie be an exposition of these woords here and be after the phrase of speache that ys vsed nowe a daies And therfore I thinke yt expedient to asscribe them Nunc ille praestò est Christus qui illam ornauit mensam ipse istam quoque consecrat Non enim homo est qui proposita de consecratione mensae Domini corpus facit sanguinem sed ille qui pro Chrysost homil 30. de predu nobis crucifixus est Christus Sacerdotis ore verba proferuntur sed Dei virtute consecrantur gratia Hoc est ait corpus meum hoc verbo proposita consecrantur The same Chryste ys nowe present whiche did beautifie that table he also dothe consecrate this For yt ys not man which with the consecracion Not man but Chryst hiself doth consecrate maketh the thinges of the table that be sett furth the bodie and blood of our Lorde but he that was crucified for vs euen Chryste The woordes are spoken by the mouthe of the preist but they be consecrated by the power of God and grace This ys saieth he my bodie with this woorde the thinges sett furth are consecrated Thus Chrysostome Do ye not see the doctrine of the Church yet euery wher like Do ye not heare Chrysostō by directe woordes aunswer these slaunderouse heretikes saing that yt ys not man that doth make the bodie of our Lord and blood but he that was crucified for vs euen Chryste Of whose woordes also as before of Damascē learn not onelie who doth consecrate but also what ys doē and consecrated Thys ys doen saieth Chrysostome that Chryste maketh the bread A plain place for the Procl and wine which be the thinges sett furth to be his bodie and blood Here ys no mēcion of any figure or signe but plain speache they be made hys bodie and blood which thing all catholike fathers doo teache And that as well of the Latin Church as of the Greke Church we maie see the trueth with full consent and agreement testified S. Ambrose shall also be brought furth as a wittnesse in thys matter Who treacting of the blessinges of the Patriarkes and emong them of the blessing of Aser and of the mysterie of the same for Aser by interpretacion ys riches saieth thus Quis igitur diues nisi vbi altitudo diutiarum est sapientiae scientiae Hic ergo diues est thesaurus huius pinguis panis quem qui manducauerit esurire non poterit Hunc panem dedit Apostolis vt diuiderent populo credentium Hodieue dat nobis eum Amb de Bened. Patriarch c. 9 quem ipse quotidie sacerdos consecrat suis verbis Hic ergo panis factus est esca sanctorum Who ys then riche but he in whom ys the great deapth of of wisdom and knowledge This riche man then ys the treasure of this fatte bread which who shall eate he can not hungar This bread he gaue to his Apostles that they shoulde diuide yt to the beleuing people Christ doth dailie consecrat with his owne woordes And nowe he geueth the same to vs whiche he being the preist◠dothe dailie with his owne woordes consecrate This bread then ys made the meat of the holie In these woordes saincte Ambrose saieth that the preist doth consecrate but what preist ys yt the preist in whome ys the deapt of the riches of wisdom and knowledge of whom saincte Paule speaketh to the Collossians whiche ys Chryste For ther ys none that can consecrate with his owne woordes but Chryste And with his woordes the consecracion ys doen as saincte Ambrose saieth in an other place Hoc igitur astruamus quomodò potest qui panis est corpus esse Christi Consecratione Consecratio Li. 4. de Sacra cap. 4. igitur quibus verbis est et cuius sermonibus Domini Iesu Nam reliqua omnia quae dicūtur laus
gifte of the Godhead And therfore the argument of Oecolampadius ys nothing woorth And yt semeth to me he did not vnderstand this difference of being in manie places at once when he argued that yf Chryste coulde be in manie places at one time by the like he might be in al places ād so should a creature become God whiche somtime was no God whiche ys a great absurditie By this argumente yf yt were good yt mighte be proued that Chrystes flesh ys not quickning or geuing life bicause yt apperteineth to God alone to geue life And so shoulde Chrystes saieng be vntrue wher he saieth Qui manducat meam carnem bibit meum sanguinem habet vitam aeternam He that Ioan. 6. Cyril in 6. Joan. ca. 14 eateth my flesh and drinketh my bloode hath euerlasting life And Cyrille saieth as ye haue heard that the flesh of Chryste being made the flesh of the Godhead whiche ys life ys made also able to geue life But this ys verie true that the flesh of Chryste ys able to geue life Whiche thing ys aswell onely perteining to God to do yt by nature and of himself as yt ys to be in manie or all places And yet Chrystes flesh hauing this powre to geue life ys not for all that when yt ys considered in yt self thought that yt ys God for yt hath yt not of yt self but by the power of the Godhead wherunto yt ys ioined in vnitie of Person No more ys the bodie of Chryste thought to be a God bicause yt maie be in manie places at one time bicause yt ys not so of the owne nature but by the power of the Godhead And this difference yt to be obserued in all thinges that be geuen of God to creatures wherfore when Chryst saied Nemo bonus nisi vnus Deus No man God alone good by nature creatures by participacion Gen. 1. ys good but God alone Yt ys not therfore to be thought that euerie creature that ys good ys furth with also God for then all the creatures of God be Gods for they be all good as the Scripture saeth Vidit Deus cuncta quae fecerat erant valdè bona God sawe all thinges that he had made and they were verie good but yt ys to be considered that that that ys good of yt self ys God and so ther ys none good but God alone All creatures are good by participacion of the goodnesse of God and therfor though they be good yet be they no Gods And by this ye maie perceaue that the Church dothe according to the aduertisement of saincte Augustine For yt dothe not so deifie the manhead of Chryste that yt thinketh yt of the owne nature able to be in manie places for then shoulde yt take awaie the veritie of the flesh or bodie of Chryste But as touching that nature in yt self yt ys acknowledged to be in one place in heauen but as touching the power of the godhead wherunto yt ys annexed with the consideracion of the ordinaunce of the Sacrament in the whiche ys appointed also the presence of the same bodie yt ys beleued that the same one bodie ys in diuerse and manie places at one time Vnto all this for the perceauing of a more difference betwene the nature of the God head and the nature of the manhead in Chryste Note Godheade of Chryst hath not possibilitie but to be euerie wher his Manhead hath possibilitie to be somwher that the nature of the Godhead of yt self ys so in euery place that yt hath not possibilitie to be oute of anie place The nature of the manhead of Chryste though by the power of the Godhead yt ys and maie be in diuerse places at one time yet yt hath allwaies a possibilitie to be but in one place alone and maie so be and ys By this also we maie see that ther ys moche difference betwene the Godhead and manhead wherby we maie easely and clearlie perceaue that though Chrystes bodie be in manie places yet we cōfesse yt not to be the Godheade but acknowledge yt to be the flesh of the Sonne of God and one of the natures of the person of Chryste and therfore an excellent bodie and woorthie moche honour and estimacion And thus moche for aunswer and vnderstanding of saincte Austen in that epistle to Dardanus And other obiection ther ys made oute of the same epistle whiche doth raither declare the maliciouse ignorance of the Aduersarie then make any thing against this trueth here defended And if we shall here write yt euē as Oecolāpadius did then shall we also see his subtiltie and crafte Thus yt ys to be fownde in his booke Spacia locorū tolle corporibus nusquā erūt quia nusquam Augustin ad Dardā erūt nec erūt Tolle ipsa corpora qualitatibus corporū non erit vbi sint ideò non alibi quā in coelo corpore fatemur Christū Take the spaces of places from bodies and they shall no wheare be And bicause they shall no whear be they shall not be Take those bodies from the qualities of bodies ther shall no place be fownde Oecolamp falsisieth S. August by a subtile ad dicion wher they maie be and therfore we cōfesse Chryste in bodie to be no whear ells but in heauē thus Oecolāpadius Ye heare all this alleaged as the wholl wer of S. Augustine but yt ys not For Oecolāpadius hath wickedlie patched on a cōclusiō as though it were saincte Augustines owne woordes but yt ys not He hath craftilie pciced yt to deceaue the simple For these woordes And ther for we confesse Chryste in bodie to be no whear but in heauen be the woordes of Oecolampadius and not of Sainct Augustin Soche ys the sincereritie of these men that they can not maintein ther euell and false matters but with crafte and subtletie Nowe to aunswer saincte Augustines owne woordes they be not spokē of the bodie of Chryste but they be spokē of naturall bodies vpon the earth whiche be subiect to earthlie qualities Glorified bodies soch as Chrystes bodie ys are deliuered from earthlie qualities For they areneither hote nor colde weet nor drie wherfore yt maketh nothing for the Aduersaries pourpose to alleadge saincte Augustine in this place more then to declare that blinde malice wolde be saing somwhat against the trueth yt careth not what An other place ys produced oute of saincte Augustine and yt ys this Augustin 30. Tract in Ioan. Sursū est Dominus sed etiā hic est veritas Domini Corpus enim Domini in quo resurrexit in vno loco esse potest veritas eius vbique diffusa est Owre Lorde ys aboue but hys veritie ys also here The bodie of Chryste wherin he did rise maie be in one place but his veritie ys diffused euerie wher Thus farre sainct Augustine That that ys before saied doth fullie aunswere this For we beleue that owre Lorde ys aboue with the Father and
esse demonstrat Paulo quoque Apostolo concordante qui ait Quotiescunque panem hunc manducabitis calicem Domini bibetis mortem Domini annunciabitis donec veniat Saincte Augustine saieth that owre Lorde seemeth to bidde an eueldede or a great offence not that he bidding his flesh to be eaten did bidde Obiectiō of the Sacramentaries anie euell dede to be doen or great offence but that he semed to bidde that ys to saie to them whiche thought that he bidding this did necessarelie bidde his flesh to be slain and to be cutte one membre from an other and so at the last his fllesh either rawe or sodden to be eaten Therfore saieth he ther ys a figure in this saing Here nowe peraduenture the shadowe Aunswer man meening the heretike doth reioice here nowe he maketh his noise Reioice thow not shadow teacher oute of ordre reioice not to hastilie Of what thing yt ys saied to be a figure patientlie and diligentlie take hede Yt ys a figure saieth saincte Augustine commaundinge what commaunding or what figuring For yt doth figure that that yt doth commaund that we saieth he shoulde partake the passion of oure Lorde and swetelie and profitablie kepe in memorie that his flesh was crucified and wounded for vs. God bethanked What soeuer yt be then that saincte Augustine here calleth the Sacrament a figure not of Chrystes bodie but of his death figure for what he doth call the figure in these his woordes yt ys not so harde to be knowen yt ys not the figure of the bodie of our Lorde but of his crucifieng and wounding that ys of his death and of owre communicating with the same that ys to saie that we shoulde folowe Chryst and communicate his passion suffring withe him that doth he most manifestlie shewe to be a figure Paule also the Apostle agreinge with him who saieth As often as ye shall eate this breade and drinke ths cuppe ye shall shewe furthe the death of our Lorde vntil he come Thus farre Guitmundus In this aunswer which although yt be long yet I thought yt necessarie to bring yt not truncatelie but whollie to satisfie the Reader ye maie perceane that this Authour manifestlie proueth that saincte Augustine saieth not that the flesh and blood of Chryste be figuratiuely in the Sacrament whiche the Aduersarie cheiflie pretendeth and seketh But sainct Augustine saieth that this sainge of Ghryste Except ye eate the flesh of the sonne of man c. ys a figuratiue speache For the eating and drinking of Chrystes flesh and blood in the Sacrament ys a figure of Chrystes passion and blood sheding for vs and a signe for the continuance of the thinge in our memorie and also for the mouing of vs to take our crosses and to suffer with Chryste Whiche thinge yet this Authour both more plainlie and breiflie dothe sett furth in that that foloweth sainge Quòd si quaeramus quid hic figuram Augustinus dixerit nihil hic vtique tam congruè videtur occurrere quà m id quod paulò superius Guitmūd Jbidem Doctor idem iam dixerat id est celebratio corporis sanguinis Domini Quas obres stultè insipientissimè Berengariani librum de Doctrina Christiana nobis obijciūt cùm cibus altaris Domini nusquam ibi figura nusquam ibi signum dicatur Et quicquid illud sit quod signum ibi vel figura dicitur non vtique figura corporis sanguinis Domini sed passionis Domini nostrae communicationis cum ea certissimè demonstratur Yf we aske what saincte Augustine here calleth the figure ther ys nothinge here that ys perceaued so agreable to occurre as that whiche a litle before the Berengariās foolishlie obiected S. Aug. So do the Sacramentaries now same doctour had nowe saied that ys the celebracion of the bodie and bloode of our Lorde For which cause the Berengarians foolislie and most vnwiselie do obiecte the booke of the chrystian doctrine to vs seing that the meate of the Altar of our Lorde in no place ther ys called a figure in no place ther ys called a signe And what soeuer ther ys called a figure or a signe yt ys most certenlie shewed not to be a figure of the bodie and blood of our Lorde but of the passion of our Lorde and of our communicating with the same Thus moche Guitmundus I nede not to note here to yowe anie thinge wher euerie thinge ys so plain neither after my rude maner to trauaill to saie any more for aunswering this argument where the aunswere of this learned man ys so full that yt hath fullie and perfectelie aunswered the Aduersaries and that by the same saincte Augustine whom they obiected and oute of the same booke oute of the whiche the obiection was taken Yet raither to confirme the sainge of this learned man then to open and declare that the hath saied and that the Aduersarie maie perceaue that yt was not the minde of saincte Augustine to make the Sacrament a bare figure voide of the reall presence of Chrystes bodie and bloode I will asscribe a sainge of the same saincte Augustine whiche semeth to allude to this his sainge here This yt ys Quamuis horribilius videatur humanam carnem manducare quà m perimere humae Aug. cont aduers legis Prop. ca. 9 num sanguinem potare quà m sundere nos tamen mediatorem Dei hominū hominem Iesum Christum carnem suam nobis manducandam bibendumue sanguinem dantem fideli corde ore suscipimus Although yt maie seeme to be more horrible to eate the flesh of man then to kill a man and to drinke the bloode of man then to shedde yt yet we for all that do receaue the mediator of God and men Iesus Chryste geuing vs his flesh to be eaten with a faithfull heart and mouth and his bloode to be dronken Thus saincte Augustine Remembre nowe gentle Reader the rule of saincte Augustine before geuen for the vnderstanding of the scriptures and conferre this his sainge with that other and ye shall perceaue that the figuratiue speache that he speaketh of ther ys not soche as shoulde take awaie the presence of Chrystes bodie and bloode in the Sacrament and leaue but a bare figure a signe or a token of that bodie and blood as the Aduersarie wolde haue yt For wher he saieth ther that Chryst willing vs to eate his flesh and drinke his bloode semeth to commaunde an euell dede to be doen and therfore to be a figuratiue speache here he saieth that though yt seme to be an horrible facte to eate the flesh of man and drinke his bloode yet do we with faithfull heart and mouth eate the flesh and drinke the bloode of the mediatour of God and man whiche ys the man Iesus Chryste Ye see that though yt seme to be an horrible facte so to do yet saincte Augustine here maketh not the figuratiue speache soche as to take awaie the
we read ther Qni supra vnà cum Patre sedes hic vnà nobiscum inuisibiliter Chrysâ—an Liturg. versaris Dignare potenti manu tua nobis impartiri impolutum corpus tuum preciosum sangninem tuum per nos toti populo Deinde sacerdos adorat Diaconus in eo in quo est loco ter secretò dicentes Deus propitius esto mihi peccatori Et populus similiter Omnes cum pietate reuerentia adorant Thowe that sittest aboue with the Father and also arte with vs here inuisiblie vouchesaif with thy Preist deacon and all the people adored the Sacr. in Chrysaime mightie hand to geue vnto vs thy vndefiled bodie and thy preciouse blood and by vs to all the people This ys his praier After this praier he geueth this rule Then the preist adoreth and the Deacon also in the place that he ys in thrice saing God be mercifull vnto me sinner And all the people likewise with godlinesse and reuerence doo adore Perceaue ye not in this saing Chryst both to be aboue with his Father and also here with vs See ye not the rule of Chrysostome that the preist the Deacon and all the people did adore before they receaued the Sacrament These places might suffice to anie man that ys not contenciouse But that the Reader maie see plentie of matter to staie him and to confounde the Proclaimer that so vntreuly reporteth of the holie Fathers we will heare one place more of Chrysostom whiche ys this Christus suam carnem dedit Homi l. 24 10. 1. Cor. vobis vt ea saturemur quo nos in sui amorem plurimum allexit Ad eum igitur cum feruore accedamus dilectione quà m vehementissima ne grauius subeamus supplicium Quanto enim maius beneficiuÌ„ accipimus tanto magis puniemur quaÌ„do eo indigni apparebimus Hoc corpus in praesepireueriti sunt Magi viri impij barbari longo itenere confecto cum timore et tremore plurimo adorauerunt Imitemur igitur barbaros nos qui caeloruÌ„ ciues sumus Illi enim cùm id praesepe tugurium tantùm neque eorum quidquam quae tu nunc intueris viderent summa accesserunt reuerentia horrore Tu verò non in praesepi id sed in Altari non mulierem quae in vlnis teneat sed sacerdotem praesentem Spiritum per abundè super proposito diffusum sacrificio vides Nec simplex vt illi corpus vides sed et eius potentiam omnem agnoscis administrationem nihil eorum quae per ipsum facta suntignoras diligenter initiatus es in omnibus Excitemur horrescamsque maiorem quam barbari illi prae nobis feramus pietatem Chryst gaue vnto vs his flesh that with yt we might be fedde wherby he moche alleured vs into his loue Let vs therfor with feruencie and most vehement loue come vnto him leest we suffre a more greuouse condemnacion The greater benefit we take the Chryst hath geuen vs his flesh to feede vpoÌ„ more shall we be punished yf we be fownde vnwoorthie of yt This bodie did the wise men and men without God and barbarouse reuerence and woourshippe And after they had ended a long iourneie with moche feare and tremblinge did adore yt Let vs therfor at the leest folowe the example of these barbarouse we that be the cittizens of the heauens for they when they sawe that maunger and cottage onelie and did not see anie of these thinges whiche thowe doest nowe beholde they came with great reuerence and horrour But thowe seest not that bodie in the maunger but in the aultar thowe seest not a woman that holdeth yt in her armes but thowe seest the preist present That same body on the aultar that was in the maunger and the Spirit plentifullie powred vpon the proposed sacrifice Neither doest thowe see a bare bodie as they did but thowe knowest all his power and rule and thowe art ignoraunt of nothing that ys doen by him But thowe art diligently instructed in all poinctes Let vs be stirred vppe and feare and let vs declare a more godlinesse then those barbarouse men Thus moche Chrysostom Nowe haue we hearde three testimonies of Chrysostom In the first we were taught his faith as touching the honouring of the Sacrament whiche he saieth to be so honourable that not onely men But also Angells doo honoure yt In the second he declared the practise or execution of the honouring of the Sacrament by him self his ministers and his people before the receipt of the same Sacrament In the thirde he geueth generall exhortacion to all men to do the same And therunto prouoketh by the example of the three wise men that came to honour Chryst at his birth teaching vs that we honour the same bodie in the aultar that they did in the maunger These places being plain enough let vs leaue them and heare Sainct Ambrose who saieth thus evpownding a verse of the Prophet Dauid Per seabellum terra intelligitur per terram autem caro Christi quam bodie quoque in mysterijs adoramus quà m Apostoli in Domino Iesu vt suprà diximus adorarunt Neque Amb. despiritu S. li. 3. ca. 12. We adore the flesh of Chryst in the mysteries enim diuisas est Christus sed vnus By the footestoole ys vnderstanded the earth by the earth ys vnderstanded the flesh of Chryst whiche nowe also we adore in the mysteries whiche the Apostles as before we haue saied did adore in our Lorde Iesus Neither ys Chryst diuided but one what thinke you gentle Reader doth not Sainct Ambrose plainlie enough testifie and teache the adoracion of Chryst who that ye shall not be caried awaie with the wicked gloses of heretiques which to robbe Chryste of his honoure in the most holie and blessed Sacrament saie that thowe must adore Chryst in heauen teacheth you by expresse woordes that the flesh of Chryst ys to be adored and honoured in the Sacrament whiche he calleth the mysteries wher he affirmeth the same flesh to be that the Apostles did adore in our Lorde Iesus Nowe after S. Ambrose we will heare S. Augustine who in diuerse places teacheth vs to adore Chryst in the Sacrament But yt shall be best first to laie before you that place of Sainct Augustine at the lenght whollie and plainly whiche this Proclamer with sleight doth truncately and by peice meale touche that yt might appeare to his readers and heares that that place of Sainct Augustine nothing impugned his doctrine whiche in deed doth plainlie ouerthrowe yt This ys the wholl place of Sainct Augustine Adorate scabellum pedum eius quomam sanctum est Sed videte fratres quid nos iubeat adorare Alio loco scriptura dicit Coelum mihi sedes est terra Aug. in Isal 98. autem scabellum pedum meorum Ergo terram iubet nos adorare quia dixit alto loco quod sit
he ther ys no soche thing of beleife ther. for aboute other thinges to be beleued either Chryst him self or the Euangelistes doe stand in the declaracion as in the matter of the incarnacion and birth of Chryste of his baptisme of his passion and death of his resurrection of his ascension and soche other Wherfor saieth he their ys no soche great worke of faith wrought in the Sacrament But see howe the spirit of erroure blinded this man and whether he Crammers spirit and Chryso stomes compared led him Yf he had ben led by the same spirit that Chrysostom was led by he shoulde haue seen that that Chrysostom did sec Chrysome as ye haue hearde saied that Chryst had spoken manie and great thinges of this Sacrament before to the Apostles and therfor nowe when Chryst went to the perfourmance of his promisse made before and in fewe woordes saied Take cate This ys my bodie Theie were mindefull of his promisse made before and of his great instruction geuen vnto them for their beleif in that behalf so that being sufficientlie instructed and therfor redilie prepared when Chryst spake the woorde and commaunded them to eate his bodie they were not troubled for their saith was staied So that Chrysostom coulde see manie and great thinges that Chryst had spoken of this matter But this other man blinded with the great mist of heresie coulde se nothing wher Chrysostom sawe manie thinges and great thinges Therfor yowe that be yet or haue ben seduced here by this great piller of that sect be aduertised that if he being a learned man and yet the wicked spirit so blinded him that wher Chrysostome saied that Chryst did speake manie and great thinges of this Sacrament whiche yet this learned man coulde not see one of them yowe that be learned see one of yowr best learned meÌ„ blinded and beware in time But yowe that be vnlearned of this moche more doe yowe be ware Foryf the learned be deceaued by the Deuell and blinded and led oute of the waie of trueth moche more the vnlearned maie be deceaued and blinded as was yowr first fownder in this our time Luther by name who saied that the sixt chapiter of S. Iohn was whollie to be set a part as in whiche ther was no sillable that spake of the Sacrament Yet Chrysost saieth Chryst spake manie and great thinges of the SacrameÌ„t And in all the Gospell ther ys noplace that speaketh of yt before the supper but the sixt chapter of S. Iohn Wherfor Luther gropeth also in the darke and can not see one sillable of S. Iohns sixt chapter speaking of the Sacrament which speaketh moche of yt whiche thing also ys by expresse woordes testified of S. Augustine who saieth thus speaking of the supper of Chryst Ioannes de corpore sanguine Domini Aug. li. 3 â–ª de Conseuse Euang. Chryst spake of his bodie and blood plentisullie in the sixt of S. Iohn hoc loco nibil dixit sed planè alibi multo vberiùs de iis Dominum locutum esse testatur Iohn spake nothing in this place of the bodie and bloode of our Lorde But in an other place he plainly testifieth that our lorde verie plentifullie spake of these thinges Wher note breiflie by the waie that S. augustine saieth not that S. Iohn spake of the Sacrament of Chrystes bodie and bloode but of the bodie and bloode of our Lorde by expresse and plain woordes and ther with fignifieth the same bodie and blood to be spoken of both in the sixt of S. Iohn and in the other Euangelistes wher they treacte of the last supper of Chryst And thus ye haue perceaued the authour of that booke not onely blinded but also directlie saing contrarie to Chrysostome in these two places iointly alleaged and also to S. Augustine And therfor once again I wish yow to be warned that seing the sainges of your cheif masters be clean contrarie to the sainges of the cheif masters of Chrystes Church beware of them suspect them flie farre from them Ye haue good cause so to doe yf yowe consider the matter well And now to yowr farder instruction in this poinct and to the more confutacion of the aduersaie and declaracion of the trueth I will craue yowr pacience to heare one other place of the same Chrysostom wherin ye shall both more plainly perccaue both that the vi of Iohn and also the woordes of the supper doe manifestlie speake of the bodie and bloode of Chryst in the Sacrament Thus he writeth Hac de causa desiderio desideraui hoc Pascha vobiscum Chris homil 83. in 26. Math. comedere qno vos spirituales faciam Ipsequoque bibit exâ—… ne auditis verbis illis dicerent Quid igitur sanguinem bibimus carnem comedimus ac ideo perturbarentur Nam quando prius de iis verba fecit multi solummodò propter verba scandalum passi sunt Ne igitur tunc quoque id accideret primus ipse hoc fecit vt tranquillo animo ad commumcationem mysterioram induceret For this cause with desire haue I desiered to eate this passeouer with yowe by the whiche I maie make yowe spiritual He also dranke of yt lest when they had heard these woordes they shoulde saie what therfor doe we drinke bloode and cate flesh And ther for they shoulde be troobled for when he did first speake of these thinges also manie alonlie for his woordes were offended Lest therfor that also shoulde then happen he himself first did this thing that with quiett minde he might induce them to the partaking or communicacion of the mysteries Thus moche Chrysostome In whiche saing I will first note to yowe for the sixt of S. Iohn that after I maie the more at large open his minde to yowe for the presence That Chryst spake of his bodie and blood in the SacrameÌ„t IoaÌ„ 6. Chryst spake of his bodie and bloode in the sixt of S. Iohn these woordes of this authour doe teach vs wher he saieth Quando de iis prius verba fecit multi solummodò propter verba scandalum pasi sunt When he first spake of these thinges manie euen alonely for the woordes were offended Wherby yowe maie perceaue that Chrysostome sheweth here that Chryst spake before of this mysterie of his bodie and bloode in that place wher manie onelie were offended for the woordes Wher that was yt ys clere to all men that can read the Gospell that yt was ther wher they saied Durus est est hic sermo quis potest eum audire This ys an harde saing who can abide yt wher yt ys manifest Joan. 6. that they were according to Chrysostoms saing offended onely for the woordes of Chryst whiche made them to saie that yt was an hard saing So that wher Chrysostom in the other sentence saied that Chryst had spoken great thinges of this mysterie but opened not in what place here by circumstance he sheweth the certen place This I
For not onelie that ys geueÌ„ that ys seen but also that that ys vnderstanded Then yt ys laufull to cast of the sanctified bread to beastes and to geue of yt to infidels bicause yt doth not sanctifie the receauer But if that which ys taken of the hand of the preist were soche a thing as that that ys eaten of the boorde all wolde eate of the boorde and no man wolde receaue of the preistes hand Wherfor our Lorde also did not onelie blesse the breade in the waie but gaue with his owne hand to Cleophas and his felowe And Paule sailing did not onelie blesse the bread but also with his hand gaue to Luke and his other Disciples Thus farre he In this place of Chrysostome three thinges are as concerning the matter of the Sacrament to be noted The first ys that he saieth that yt that the preist A plin place for reall presence against M. Iuell geueth with his hand ys not onelie a sanctified thing but also sanctificacion yt self that ys both a thing made holie and also the thing yt self that doeth make holie In that he saieth that the thing that the preist geueth with his hand ys yt that sanctifieth other thinges or maketh other thinges holie what ells can be vnderstanded but Chrystes blessed bodie who ys our sanctificacion iustificacion and redemption as saieth S. Paule who being ther sanctifieth the woorthie receruers Forasmoche nowe as Chrysostome saieth that this sanctificacion this thing that maketh other thinges holie ys geuen by the preistes handes and yt can not be vnderstanded of Chryst spirituallie receaued for that ys not geuen by the preistes hand I wolde the Aduersarie wolde answere directlie wher this sanctificacion resteth wher yt ys whether yt be in the bread or in the preist For sith he saieth that yt ys geuen by the hand of the preist yt must be either in the preist that geueth yt or in the thing that ys geuen No man will saie that that great power to sanctifie other ys in the preist for yt ys the propre acte of God as he himself withnesseth Exod. 31. saing Ego Dominus qui sanctifico vos Yt ys I yower Lord whiche doe sanctisie yowe So that the preist doeth not the acte he sanctifieth not but he deliuereth the sanctificacion Yf in the Sacrament were nothing but bread as the aduersarie teacheth this sanctificacion coulde not by his owne doctrine be in yt For the bread beinge a dumbe creature ys not apte to receaue sanctificacion as he saieth Then yt remaineth that the Aduersarie must of force confesse that sith ther ys a thing geuen by the hand of the preist in whiche resteth this sanctificacion and yt ys prooued that yt neither can be the preiste nor the bread yt can be none other but the bodie of Chryst in the Sacrament whiche neuer being separated from the God head ys euen he that sanctifieth vs. And this ys not to be ouerpassed that Chrisostom saieth that that whiche the preist geueth ys both a sanctified thing and the sanctificacion also wherby Bothe partes of the â–ª Sacr. opened he doth fullie open both partes of the Sacrament namely what yt was as bread and wine whiche nowe being sanctified are therby turned into sanctificacion yt self that ys into the bodie and blood of Chryste Of the whiche thing in effect S. Augustine saieth Qui cùm per manus hominum ad illam visibilem speciem perducïtur non sanctificatur vt fiat tam magnum sacramentum nisi in visibiliter operante Spiritu Dei WheÌ„ the bread by the handes of men ys brought to that visibile forme yt ys not sanctified that yt maie be made so great a Sacrament but by the inuisible worke of the holie Gost In that he saieth yt ys sanctified he openeth the first woorde of Chrysostom who calleth yt sanctificatum a thinge made holie In that he saieth that yt ys made so great a Sacrament by the inuisible worke of the holie Gost he openeeh the other woorde of Chrysostome calling yt sanctificacion For by the worke of the holie Gost yt ys sanctified to be the bodie of Chryste who as ys saied ys our sanctificacion that ys he that sanctifieth vs. And for affirmacion of the geuing of this sanctifieng thing by the hand of the But yf yt be laufull for vs to folowe euerie acte of Chryst doen for our example and instruction then we maie receaue vnder both kindes and we maie lausullie receaue vnder one kinde but diuersely For as Chryst when he did institute yt did yt as a solemne action of or for the memoriall of his passion and death whiche by his ministers shoulde be srequented in his Churche vntill he came again and therfor though the nombre that beleued Preistes doing the solemne action of the memoriall of Chrystes passion in their masses aught to receaue vnder both kindes both men and women was great yet he called none to this maner of ministracion but the XII Apostles who were preistes signifieng therby that all preistes that shoulde in his Church doe this solemne action before his people for the memoriall of his passion and death shoulde doe yt vnder both kindes as therby to signifie vnto the faithfull that in the passion of Chryst the blood of that blessed bodie was separated and diuided from that bodie and ran oute plentifull to wash awaie our filthie sinnes Euen so they that be preistes and accordinge to the office of preistes doe this publike ministerie in the setting furth of this memoriall of Chrystes death must according to Chrystes institucion haue and receaue the blessed Sacramentes vnder both kindes Whiche thing the catholique Churche neuer hath nor doeth pretermitte but inuiolablie obserueth hauing ther in as yt ys meit a speciall reâ—arde to Chrystes institucion In the other time of Chrystes ministracion of the Sacrament of his bodie to the twoo disciples as the Gospell maketh no mencion that yt was doen as a solemne action of or for the remembrance of Chrystes passion or death but raither as a mean to woorke them a benefit to remoue the impediment of Sathan whiche letteth them to knowe Chryst and so to open their eies that they might knowe him and therfor receaued the Sacrament but vnder Priuate psons sor their spirituall cosort maie laufullie receaue vnder one kinde as the disciples did in Emans Bishoppes preistes and all of the clergie not doing the publique action receaue vnder one kinde one kinde Euen so priuate persons that for their spirituall coÌ„forte in Chryst for the enkendling of the fire of Gods loue in them for the godlie exercise of their faith for their incorporacion into Chryst for their strenght and defence against the assaultes and temptacions of the enemie or in extreames for their voiage meate the better to walke ther iourneie doe receaue the blessed Sacrament maie verie well according to Chrystes example receaue yt vnder one kinde as those disciples did Wherfor all Bishoppes all preistes and
benefittes shewed and doen saieth thus And the readde Sea didest thowe diuide before them 2. Esd 9. in sundre so that they went through the middest of the Sea drie shooed and their persecutours threwest thowe in to the depth as a stone in mightie waters and leddest them on the daie time in a clowdie piller and on the night season in a piller of fire to shewe them light in the waie that they went Thowe gauest them bread from heauen when they were hongrie and broughtest furth water for them oute of the rocke when they were thirstie The diuision of the read sea wherof Esdras first maketh mencion The read Sea shall be perceaued to be a great wonderfull worke of God and a great benefitt to the Israelites yf the historie of the same be considered In the booke of Exodus we read that when Pharao king of Egypt Exod. 14. had according to gods commaundement sent vnto him by Moyses permitted the children of Israell to departe oute of Egypte he being a man of wicked heart when they were goen with might and force prepared to folowe them and to persecute them Whose mighttie armie and great nombre of horses and chariettes when the Israelites sawe poursewing them and with all considering the great strait that they were in hauing Pharao and his hoste behind them at their backe and the readd sea before them So that ther appeared vnto them nothing but wofull distresse and ineuitable perill of death they were sore afraied and caried oute to God And Moyses stretched oute his hand ouer the read Sea and God caried awaie the Sea by a verie strong east winde all that night and made the Sea drie land so that the children of Israell went through the middest of the Sea with drie feet hauing the waters as a wall vnto them bothe on the right hand and on the leste And the Egyptians folowed after them into the middest of the Sea and God caused the waters to return vpon them and drowned them with their horses and chariettes For whiche great wonder Moyses sange in prayse to God Flauit spiritus tuus operuit cos mare submersi sunt quasi Exod. 15. plumbum in aquis vehementibus The winde blewe and the Sea couered them they sanke like lead in the mightie waters Filij autem Israell ambulauerunt per siccum in medio â—eius But the children of Israell went on drie land in the myddest therof As ye maie perceaue by this what a great worke of God and howe great a benefitt to the Iewes yt was that sainct Paule in these fewe woordes spake The clowde that all passed through the redde Sea So was yt likewise that he saied that all the Fathers were vnder the cloude Of the beginning of this clowd we read also in Exodus that when the children of Israell departed oute of Egypt that theyr iourney should not be vncerten and they wander without Exod. 13. 14. ordre the Lord went before them by daie in a piller of a clowde to lead them the waie and by night in a piller of the fire to geue them light that they might go both by daie and by night The piller of the clowde departed not by daie nor the piller of sire by night oute of the sight of the people Benefites of the Clowde This clowdie piller was not onelie a guide and a leader vnto the people but yt was also a bullwarke of defence For when Pharao with hys armie did persecute the children of Israell the aungell of God whiche went before the hoste of Israell remoued and began to go behinde them And the clowdie piller that was before the face of them began to stand behind theÌ„ and came betwen the host of the Egyptians and the hoste of Israell Yt was also a darke clowde and gaue light by night and all night long the one came Num. 9. not at the other Thys clowde did not onely nowe serue for the commoditie of the Israelites but further on their iourney in the wildernesse yt was a great benefitt vnto them as we read in the booke of Nombres wher we learn that yt couered the Tabernacle allwaie by daie and the similitude of fire by night And yt happened that when the clowde abode vpon the tabernacle from euen vnto the morning and was taken vppe in that morning then they iourneied Or yf the clowde taried two daies or a moneth or a long season vpon the tabernacle and remained theron the children of Israell aboad still and iourneied not And as sooen as the clowde was taken vppe they iourneied Of thys clowde also speaketh the Prophet Dauid in the psalme reck ninge yt amonge other as a great benefitte of God geuen to the Israelites Expandit nubem in protectionem eorum ignem vt luceret eis per noctem Manna He spred oute a clowde to be a couering and fire to geue them light in the night season Exd. 16. Thus this goodlie benefitt somwhat opened and declared we shal do the like aboute the next which ys Manna Of the whiche we read that the xv daie of the seconde moneth after the departing of the children of Israell oute of the lande of Egypte the wholl multitude of the children of Israell murmured against Moyses and Aaron in the wildernesse and the children of Israell saied vnto them wolde to God we had died by the hande of the Lorde in the lande of Egypte when we sett by the flesh pottes and when we did eate bread our bellies full For ye haue brought vs out into this wildernesse to kill this wholl multitude with honger Then saied the Lorde vnto Moyses Be holde I will rain breade from heauen to yowe and the people shall go oute and gather daie by daie And in the same chapiter yt foloweth And in the morning the dewe laie rownde aboute the host And when the dewe was fallen beholde yt laie vpon the grownde in the wildernesse small and rownde and when the children of Israell sawe yt they saied euery one to his neighbour yt ys Manna For they wist not what yt was And Moyses saied vnto them this ys the bread which the Lord hath geuen yowe to eate Thus God fedde the children of Israell in the wildernesse wher they did neither sowe ne reape with this bread from heauen of the whiche they had no lacke This ys the meate that sainct Paule speaketh of that all the fathers did eate of This ys yt that ys spoken of in the Psalme Et Psalm 77. pluit illis Manna ad manducandum panem caeli dedit eis He rained downe Manna also vpon them for to eate and gaue them foode from heauen Of the wounders of this bread more shall be saied in the next chapiter The last benefitt recited of sainct Paule in this place ys that they all dranke Mater of the Rocke of one drinke that came oute of the rocke Of this miraculouse drinke we read that when
enim munus illius baptismatis erat quod postea Christus instituit in hoc enim vetus noster homo crucisixus est ac sepultus ante crucem nunquam prorsus extitit remissio peccatorum siquidem vbique ipsius hoc sanguini deputatur Idem enim istud Paulus affirmat Sed mundati The baptisme of Christ gaue remissiō of sinnes the baptisme of Iohn not so which ouer throweth the doctrin of Caluine estis inquit sed sanctisicati estis non per Baptisma Ioannis sed in nomine Domini nostri Iesu Christi spiritu Dei nostri Et alibi ipse dicit Ioannes quidem praedicauit baptismum poenitentiae non ait remissionis sed vt crederent in aduenientem post cum For what cause was Iohn sent to the office of baptising Thus also the same Baptist declareth saing that he came in the region of Iordane preaching the Baptisme of penaunce in remission of sinnes And truly this Baptisme had not remission For this gifte apperteineth to the baptisme whiche Chryst afterward did institute In this baptisme our olde man was crucified and buried and before the crosse ther was vtterly no remissiō For trulie this euery wher ys deputed to his bloode For euen the same dothe Paule affirme But ye are clensed but ye are sanctified not by the baptisme of Iohn But in the name of our Lorde Iesus Christ and by the Spirit of our God And in an other place he saieth Iohn did preache the baptisme of penaunce and he doth not saie of remission but that they shoulde beleue in him that was comming after him Thus farre Chrysostom By all this that ys saied of Chrysostome yt ys easie to be perceaued that Chryst ys the institutour of Baptisme that ys auailable before God for the remission of sinnes And that Iohn Baptised to penaunce therby to prepare men that they baptised with the Baptisme of Chryste might receaue remission Differēces of the Baptisme of John ād of Chryste of their sinnes for somoche as they were penitent Of these woourdes maie be gathered these differences of these two baptismes The baptisme of Iohn was a figure and preparacion of and to the very effectuall Baptisme of Chryst The baptisme of Chryst the thing prepared for and the true thing by figure signified The Baptisme of Iohn was in water The Baptisme of Chryst in water and the holie Goste The Baptisme of Iohn was in water to penaunce The baptisme of Chryste in water and the holie Gost to the remission of sinnes The Baptisme of Iohn was included in the Baptisme of Chryst as the lesser thing in the greater The Baptisme of Chryst conteined the Baptisme of Iohn as the woorthier thing maie conteine the vn woorthier and can neithier be included nor conteined of yt Chryste then the institutour of this Sacrament who leadeth vs from the Tirannie of the Satanicall Pharao and the seruitude of sinfull Egipte and bringeth vs through the miraculouse fowntain to walke through the desert of this worlde to the heauenly lande of promisse ys as necessarilie required as Moyses was to lead the people oute of Egipt through the sea into the deserte to iourney to the earthlie land of promesse who was the figure of Chryste as S. Austen hath testified Wherfor the thing figured must nedes aunswer the figure As Chryst the institutour ys necessarilie required so also ys the holy Gost and the water Chryst him self testifieng Nisi quis renatus fuerit ex aqua Spiritu sancto non potest introire in regnum Dei Except a man be born a newe of the Ioan 3. water and the holy Gost he can not entre into the kingdom of God Nowe then these three that ys Chryst the holy Gost and the water being necessarilie required to the effectuall Baptisme whiche ys the thing figured The other three also as Moyses the clowde and the sea must nedes concurre in the figure fullie to signifie that ys here fullie required The Iewes vnder Moyses were baptised in the clowde and the sea in the darke maner of a figure The Chrystians in the holie Gost and the water in the clere maner of the trueth as Origen saieth Antea in enigmate fuit Baptismus Homil. 7. in Numer in nube in Mari Nunc autem in specie regeneratio est in aqua Spiritu sancto Before Baptisme was in a darke maner in the clowde and in the Sea But nowe in clere maner regeneracion ys in the water and in the holie Gost This thē that ys saied wel weeghed and considered the doubtes before moued are clerely solued and the text thus farre expounded THE THIRD CHAPITER EXPOWNDETH the resideu of the text Et omnes eandem escam spiritual c. IT ys to be reteined in memorie that as in the first chapter ys saied S. Paule in this sentence did reherse certain benefittes of God bestowed vpon the Iewes as figures of greater benefittes that God hath and dothe bestowe vpon the chrystians What the clowde and the sea did to the commoditie of the Iewes yt ys ther declared Likewise what Manna and the water flowing oute of the rocke The seconde chapiter began to declare what these great workes and wonders of God in the olde lawe did figure in the newe lawe and finished three of them that ys what Moses and what the clowde and what the read sea did signifie Nowe ther remaineth to be declared what Manna and the water of the rocke did signifie and of what thinges in the newe Testament they be figurs In this declaracion yt apperteineth to me to mēbre that in the first booke in the 22 chapter wher by ordre these two shoulde haue ben declared vpon consideracion that S. Paule did make mencion of them and that I wolde not be greuouse to the reader with the reading of one matter twice I differed yt and reserued yt to this place Wherfor I must I saie remēbre in the declaraciō of these two to kepe soche ordre as I wolde haue doen ther and as I did with the rest of the figures ther declared The ordre was by scriptures of the newe Testament and doctours to declare what thinges the figures did prefigurate That doen to declare what prophecies were of the same and them according to the minde of the holie Fathers to applie to the thing prophecied Omnes saieth S. Paule eandem escam spiritualem manducauerunt All did eat of one spirituall meat What this one meate was of the whiche they did all eate yt ys before declared that yt was Manna Whiche thing also Chrysostome doeth testifie Quia dixit de mari et de nube de Moise Adiecit preterea Et omnes eundem spiritualem cibum comederunt Sicut tu inquit à lauachro aquarum ascendens ad mensam curris sic illi à mari ascendentes ad mensam venere nouam admirabilem De Manna loquor By cause he had spoken of the clowde and of Moyses He also
infunditur irrorat mentes piorum obdulcat fauces corum Thowe askest me why the Lord God did rain Manna to the people of the Fathers and nowe he doth not rain Yf thow knowest he raineth now and dailie he raineth Manna froÌ„ heauen vnto them that serue him And in diuerse places the same corporall Manna ys nowe fownde but yt ys not nowe a thing of so great miracle for that ys comed that ys perfecte But that perfecte ys the bread from heaueÌ„ Howe moche more excellent are these then the other aboue rehersed whiche ys the bodie born of the virgen of the whiche the gospell sufficient lie teacheth Howe moche more excellent are these then the other aboue rehersed Who soeuer did eate that Manna that ys that bread they are dead But this bread whosoeuer eateth shal liue for euer But this ys a spiritual Manna that ys the spirituall rain of wisdom whiche ys powred into them from heauen that be wittie and do seke yt and yt dothe dewe the mindes of the Godlie and maketh swete their Iawes hitherto S. Ambrose Of whom we maie learn as ys before saied that not onelie the woord and Oecolap his shaÌ„ful abusing of the auncieÌ„t Fathers namelie of S. Ambr. wisdom of God ys called Manna but also the bodie of Chryste whiche was born of the virgen whiche he calleth perfecte Manna And here yt ys not to be ouerpassed that Oecolampadius the enemie of this Sacrament who of indurate malice wrote a booke against the same in the whiche to the entent he might more easilie deceaue the vnlearned and simple as to make them beleue that the holie fathers were of his side he vseth to alleage diuerse of theÌ„ but so that somtime he doth wrest them shamefullie some time he falfifieth them somtime he corrupteth them somtime he truncateth them somtime alleaging them and taking vpon him trulie to reporte them he doth mutylate them in the middest of their sainge as impudenilie and wickedlie he doth vse S. Ambrose here in this place last alleaged of the whiche for that he perceaued yt made against him he left oute a sentence whiche I haue noted in the margen both the latin and the english to the entent ye shoulde perceaue the sentence alone and with all see howe that wicked man ioined the rest of the sentence to gether mutilating and cutting this awaie This ys the sinceritie of heretikes in handling of matters of faith and religion And thus maie ye see what credite they be wourthie of By this ye maie perceaue also whether they offende of ignorance of simplicitie or ells of deuelish malice Ys not this deuelish malice that seing a sentence in the middest that impugneth his heresie he cutteth yt of and peiceth yt together again as though ther were nothing lacking Did not his conscience trowe ye reprehend him wheÌ„ he did yt Ys not he the childe of his father Sathan that seeth and perceiueth that this waie ys naught and wicked and yet by gile and crafte will trauaill to induce men into yt and bringing manie to damnacioÌ„ aggrauate his owne euen as his father doth I haue thought good reader here to aduertise thee of their impostures that though they sett oute their doctrine with neuer so good a countenance of holinesse learning and consent or testimonie of holie Fathers yet be well assured that vnder the faire countenaunce of the enemie of mankinde tempting our mother Eue ther was a mortiferouse serpent vnder his swete woordes which to well liked the hearer was most bitter falshood and vntrueth Vnder the sweet woordes of Heretiques lieth bitter poisoÌ„ of falshead In that goodlie pleasaunt and delctable aple was cruell and horrible death and damnacion so in their faire countennance ye shall finde serpentine infection in their woordes falshead errour and heresie and in the taking of their doctrine or consenting to yt plain damnacion But nowe that ye maie perceaue howe moche this sentence whiche denelishlie he cutt of dothe impugne his doctrine and make for the trueth I will somwhat open the same and so shall ye perceaue that of sett pourpose and of very malice he left yt oute S. Ambrose answering Irenaeus saieth that Manna nowe a daies though yt be fownde in many places at this present time yt ys not a thing of so great miracle He addeth the cause bicause saieth be that ys nowe comed that ys perfect as who might saie The figures of the lawe though manie of theÌ„ when they were in vse were great thinges and semed to be merueilouse yet when the thinges came of the whiche they were figures they were not so merueilouse like as the light of a torche in the night time semeth to be a great light a very perfect light yet in the daie the brigth beames of the Sunne shining and glistering yt ys but an vnperfecte and almost no light so the figures of the olde lawe compared to the thinges figured in the newe lawe Wherfor Manna being but a figure of that perfect thing the bodie of Chryst when that once came in place Manna appeared to be but an vnperfect thinge When S. Ambrose had made this comparison of the figure to the thing figured and sawe the perfectioÌ„ of the one and the impefection of the other the excellencie of the one and the weaknesse or basenesse of the other he brought in this senteÌ„ce which OecolaÌ„padius left oute Quanto sunt praestaÌ„tiora haec superioribus Howe moche more excellent are these then the other aboue rehersed howe moche more excellent ys the bodie born of the virgen our verie true Manna and the right bread of heauen whiche we feade vpon in the Sacrament then Manna whiche the Iewes did eate And here note SacrameÌ„taries to maintein their heresie denie the excellencie of the Sacramentes of the newe lawe again gentle reader that this wicked man and other his complices who denie as ye perceaue the presence of Chryst in the blessed Sacrament do also as wickedly teache that the Sacramentes of the newe lawe geue no grace And to maintain these two euell and wicked opinions they take the third against the trueth that all Chrystes Churche receaued whiche ys that the Sacramentes of the newe lawe are of no more excellencie then the Sacramentes of the olde lawe For yf they shoulde graunt that they were more excellent then must they nedes also admitte the Sacrament of Chrystes bodie and bloode to be more theÌ„ a bare sign figure or token of his bodie And so must be enforced to graunt the presence Nowe by cause Oecolampadius impugneth that presence and fowde in S. Ambrose that he taught that the Oecolamp his best soliâ—cion to S. Amb. argumet thinges of the newe testament are more excellent then thinges of the olde and sawe that he was pressed with the weight of S. Ambrose his argument he had no better solucion then clean to leaue yt oute and so to shippe yt ouer I trust ye perceaue that this litle
de caelo descendit corpus est Domini vinum quod Discipulis dedit sanguis illius est noui Testamenti qui pro multis effusus est in remissionem peccatorum Iudaicas fabulas repellamus Yf the bread that descended from heauen be the bodie of our Lorde and the wine that he gaue to his disciples be his bloode of the newe Testament whiche was shedde for manie in remission of sinnes let vs cast awaie Iewishe fables And again a litle after Nec Moyses dedit nobis panem verum sed Dominus Iesus ipse conuiua conuiuium ipse comedens qui comeditur Illius bibimus sanguinem sine ipso potare non possumus Neither hath Moyses geuen vs the treu bread but our Lorde Iesus He ys bothe the feaster and the feast He ys bothe the eater and he that ys eaten We drinke his bloode and withoute him we can not drinke Thus S. Hierome For that both these places do applie the figure to the thing figured that ys Manna to the bodie of Chryst the true bread whiche Manna in the sixth of Sainct Iohn ys called the bread from heauen and likewise in diuerse places therfor I thought them meet for this place In the first vnder a condicionall tearme he teacheth a plain assercion that the bread that descended from heauen ys the bodie of our Lorde and the wine that he gaue to his Disciples ys his bloode whiche ys a plain maner of speache affirming the presence of Chryst and not a figuratiue speache signifieng his absence In that he saieth that our Lorde Iesus bodie ys the bread that descended from heauen he declareth the veritie of Manna the figure to be the bodie of Chryst For when the Iewes had saied to Chryst Owre Fathers did eate Manna in the desert in whiche woordes they spake of the figure Chryst answering ioined them both together and saied Non Moyses dedit vobis panem de coelo sed pater meus dat vobis panem de coelo verū Moyses hath not geuē Ioan. 6. you bread frō heauē But my Father geueth you the true bread frō heauē And after speaking of the bread whiche ys his bodie and applieng yt to the figure he saieth Hic est panis qui de caelo descendit Non sicut manducauerunt patres vestri Manna mortui sunt Qui manducat hunc panem viuet in aeternum This ys the bread that descended from heauen Not as your Fathers haue eaten Manna in the desert and be dead He that eateth this bread shall liue for euer Nowe then Sainct Hierom saing that the bread that descended from heauen ys the bodie of owre Lorde Iesus He teacheth against the Aduersarie that the sixt of Sainct Iohn speaketh of the Sacrament and also auoucheth that the veritie of the figure Manna ys the bodie of Chryst The like also he doth in the next sentence saing That not Moyses but our Lorde Iesus gaue vs the true bread And that by this true bread whiche Chryst gaue vs he meneth his bodie in the blessed Sacrament yt ys inuinciblie proued by that that he adioined He ys the feaster and the feast yt ys he that eateth and ys eaten As Chryst in his last supper was bothe he that prepared the feast as Cyprian saied Et consumpto agno quem antiqua traditio proponebat inconsumptibilem De caena Domini cibum magister apponit Discipulis And when the lambe was consumed whiche the olde tradicion did set furth the master set before his disciples inconsumptible meate and one that did partake of the feast as among diuerse other Chrysostome saieth speaking of the cuppe of his bloode Ipse In 26. Ma. Hom. 83. quoque bibit ex eo ne auditis verbis illis dicerent Quid igitur sanguinem bibimus carnem comedimus ac ideo perturbarentur He also dranke of yt himself leste when they had heard those woordes they shoulde saie What then do we drinke bloode and eate slesh and therfor shoulde be troubled So was he the feast himself I meen the meat of the feast whiche as he then gaue yt sitting at his last supper with his Apostles So geueth he yt nowe For as Chrystome Hom. 30. de prodit saieth he ys nowe present and sanctifieth So that this table that ys dailie ministred ys in nothing inferiour to that table of his last supper Haec enim illa non alia mensa est haec nulla re minor quam illa est This ys euen the same table Hom. 83 in Matty and not an other this ys in nothing lesse then that And as Sainct Augustin saieth that he ys the preist that doth offre and De ciu Dei li. 10. ca. 20 the offring or oblacion that ys offred So ys he he that eateth as Sainct Hierom saieth and he that ys eaten Thus Reader thowe doest not onelie perceaue the euident and strong testimonie of Sainct Hierom against the Aduersarie But also thowe perceauest the goodlie concorde and agreement of the Fathers together so mightilie knit together in the plain confession of Gods trueth that yf a legion of enemies were conspired together they coulde not by all their pulling and wresting drawe them into their parte And yet to fortifie this trueth not for yt self but for the Reader we will nowe heare Sainct Cyrill whome we promissed to ioin with S. Hierom. Cyr. ca 19 in 6. Joan Thus he saieth Non enim prudenter quae ad breue tempus sufficiunt hoc nomine appella buntur nec panis erat ex Deo quem maiores Iudaeorum comederunt mortui sunt Nam si de coelo ex Deo fuisset liberasset à morte participantes Contrà verò corpus Christi panis de coelo est quia aeternam comedentibus vitam largitur Those thinges whiche suffice but for a short time shall not well be called by this name Neither was yt bread from God whiche the elders of the Iewes haue eaten and be dead For yf yt had ben from heauen and of God yt had deliuered the partakers of yt from deathe But contrary wise the bodie of Chryste ys the bread from heauen for yt graunteth euerlasting life of the eaters Thus he Thisys a breif and a plain testimonie in the whiche mencion ys made of the figure that ys of the bread whiche the elders of the Iewes did eate whiche bread was Manna and of the thing figured whiche ys the veritie whiche by expresse woordes he calleth the bodie of Chryst So that agreablie to all that before hath bē spokē he teacheth that the thing figured by Māna was not a sigure or a signe of the bodie of Chryste but the verie bodie of Chryst in dede For as in diuerse places before alleadged oute of the same Cyrill yt dothe well appeare that he ys no figurer but a plain a auoucher of the presence of Chrystes bodie in the blessed Sacrament and that we receaue the same bodie reallie and
appeareth not flesh in the Sacr. like vnto his holie flesh and yt auailed to his augmentacion and sustentacion after the maner of man Therfor nowe also the bread ys chaunged into the flesh of our Lorde And howe saieth he dothe yt not appeare flesh but bread That we shoulde not abhorre from the eating of yt What can be saied against these so manifest and so plain testimonies Maie we not or raither aught we not to saie as these holie famouse and learned men do raither then to saie as a fewe phantasticall heretiques and Apostaties do Let vs beleue these pillers of Chrystes Churche and beleuing them seke to be saued as they be Thus haue ye hearde enough I suppose to declare vnto yowe that by consecracion whiche Haimo spake of the bodie of Chryst ys in the Sacrament And therfor Manna as he saied signifieng the bodie of Chryst consecrated signifieth the very reall and substanciall bodie of Chryst And thus hauing opened the minde of this authour who as he ys agreable to the holie auncient Fathers before alleadged So ys he plain and pithie to the readers and strong and mightie to debell the Aduersaries I will come to heare Theophilacte expownde the same place of Sainct Paule Thus he writeth Vt enim nos aqua Baptismi perfusi corpus dominicum manducamus Sic Manna illi mari traiecto in esum sunt vsi Et quemadmodum ipsi Domini sanguinem bibimus Sic illi erumpentem è percusso lapide aquam biberunt As we washed A plain saing for M. Iuell with the water of Baptisme do eate our Lordes bodie So they hauing passed through the sea vsed Manna for their foode And as we drinke the bloode of our Lorde So they dranke the water that gushed out of the smitten Rocke Thus Theophilacte These two testimonies be so like in sense and phrase that they might raither be iudged to come oute of one minde and oute of one mouthe them from two men different in time distant in place and contrie But God who ys not as Sainct Paule saieth Dissentionis Deus sed pacis 1. Cor. 14. The spirit of vnitie among catholiques vnitatis The God of dissention but of peace and vnitie who by his holie spirit wrought that Multitudinis credentium erat cor vnum anima vna The multitude that beleued were of one heart and of one soule made them being of one faith to speake one thing as he did his foure holy Euangelistes Who although they did write in diuerse times and places yet they agreed in vnitie of one trueth But they that can not content them selues with that ordre and condicion that God hath placed them in but being puffed vppe with the spirit of pride go aboute to buyll the tower of Babell to get them a name The spirit of diuision among Protestantes God by his spirit of humilitie and vnitie not working withe them their tounges are diuided and dissention ys among them they agree not they speake not of one thing as yt ys easie to see in the schoole of confusion euen an other Babell the Tower of the wicked name of Luther Among whose disciples was nor ys the spirit of vnitie neither were nor be yet that multitude of one heart nor of one soule but of diuerse Luther he spake with one toung and saied the verie bodie of Chryst was in the Sacrament reallie and substanciallie Oecolampadius he spake in an other toung contrarie to his Master and saied that Chrystes bodie was not ther but as in a sign Some other of Luthers disciples saied that Magistrates and rulers must be obeied Some of them had other tounges and saied that we are called to libertie and therfor we be all equall and owe no obedience to Man Some tounges saied that children must be chrystned again Some other tounges saied naie Some tounges saied that ther were but two Sacramentes Some saied their were three Some otherwise with a nombre of diuisions not onely among the multitude but among them selues I meen that one of them in all places and at all times did not agree with him self but here saied this in an other place clean contrarie as hereafter by the helpe of Gods grace more at large shall be shewed But God qui facit habitare vnius moris in domo Who maketh men to Psal 67. be of one minde in the house maketh men that dwell in his house of his holie Churche to be of one toung of one minde to beleue one thing and to saie one thing Therfor let these men of Babell go these men of confused tounges and let vs heare the people of agreement Ye see I saie howe Theophilacte agreeth with Haimo and yf ye ascende to Oecumenius to Chrysostome and other ye shall see soche agrement in sense soche liknesse in woordes that a man might saie that they were all spoken not of diuerse men but of one man Conferre them together Reader and trie my ttueth I shall not nede to trooble thee with many woordes to open the saing The Iewes eate Māna we our Lordes bodie They dranke water we the bloode of Christ of Theophilacte for yt ys so euident and plain that yt nede no expositour Onelie I wish that for the pourpose that he ys alleadged that ye note first that he compareth Manna and the water to the bodie and bloode of Chryst as the figures to the verities in that he saieth As we eate our Lordes bodie So they Manna As we drinke the blood of our Lorde So they drinke the water of the Rocke That by the bodie and blood of Chryst he meneth the bodie and bloode in the Sacrament whiche he most manifestlie affirmeth and by expresse woordes denieth the onelie figure of the Aduersarie so wickedlie auouched Cap. lx yt appeareth in his exposition of this saing of Chryst This ys my bodie in the six and twenteth of Sainct Matthew and in the fourtenth of Sainct Marke whiche bothe be alleageth in the seconde booke in the exposition of the same saing of Chryst Likewise also dothe he vpon the vj. of Sainct Iohn wher he saieth thus Theoph. in 6. Ioan. Marke that the bread which ys eaten of vs in the mysteries ys not onelie a figure of the bodie of our Lorde but the flesh yt self of our Lorde For he did not saie the bread whiche I will geue ys a figure of my flesh But yt ys my flesh In this sentence yt perceaue Theophilacte not onelie auouching the verie substanciall presence of Chrystes flesh in the Sacrament whiche ys the Reall presence auouched and the hereticall figure denied catholique doctrine but also denieng the figure whiche ys the hereticall doctrine What wicked obstinacie ys this that wher this Authour denieth yt to be a figure they affirme the contrarie and wher he affirmeth the substanciall presence of Chrystes flesh they denie yt Yf the Aduersaries had but one soche place to denie the presence as certen I am they
also he affirmeth them to be more excellent and blessed then the prophetes and the righteouse men And why so for that they do not onely see those thinges whiche thother sawe not but also those thinges which they desiered to see these men sawe with their eies For they also by faith did beholde these thinges but these moche more clerely did see all thinges Thus Chrysost Yf then they that sawe Chryst in the flesh were moch more blessed and excellent then the prophetes which sawe him onely by faith howe then shoulde not the Sacramentes instituted by Chryst in the flesh and vsed of him in the flesh and signifieng him and his merites being presēt in the flesh be more excellent then the sacramentes of the olde lawe which in a darke maner and a farre of signified him onely to come And again if they that sawe Chryst in the flesh were more blessed by the sentence of Chryst then the prophetes and righteouse men whiche desiering to see him did not see him howe than standeth the saing of Oecalampadius who wickedly trauailed In expas verborum Caenae almost in all pointes to make the olde lawe and the Sacramentes therof nothing inferiour to the newe lawe and the sacramentes therof saing Absit vt spirituales qui sub lege erāt Messiamue expectabant fide pauperiores nobis fuerint quibus manifestatus est God for bidde that they which were spirituall vnder the lawe and did looke for Messias in faith shoulde be poorer then we vnto whom he ys manifested And howe again standeth this saieng of Oecolampadius whiche within a fewe lines foloweth with the saing of Chryst before mencioned Neque Patriarchis fideles nostri beatiores sunt quos aequauit fides non reddunt inferiores sacramenta Neither be our faithfull more blessed then the Patriarches for those whom faith maketh equall sacramentes can not make inferiour Chryste saieth they are more blessed Oecolampadius by expresse contrarie Oecolāp denieth that Chryst affirmeth woordes saieth naie What hereticall impudencie ys this to denie that that Chryst affirmeth That the holie Patriarches were excellent in faith and as constantly beleued that Messias shoulde come as they that sawe him in the flesh beleued that he was comed no man of sownd minde will denie And yet although in that part they might be equall yet yt ys no good argument that in other thinges and respectes the faithfull Chrystian shoulde not excell For as Chryst hath taught that they that beleued in him and bodilie sawe him were more blessed then they that onely beleued him to come so they that receaue the sacramētes in faith presentlie which Chryst hath instituted are in that respect more blessed then they which in faith onelie beleued that soche shoulde be instituted and neuer sawe them nor receaued But see howe this matter carieth me awaie by this yet yt maie be perceaued that though the sacramentes of the newe lawe did not conferre grace as the Aduersaries wolde haue yt but were bare signes and that the fathers of the olde lawe were equall in faith with the Chrystians in the newe lawe yet if Sathan the master of vntrueth and heresie had not with malice blinded the fight of this his scholer and other his likes he and they might well haue seen that both the sacramentes of the newe lawe excell the sacramentes of the olde lawe and that the faithfull of the newe lawe excell the faithfull of the olde lawe though not in all yet in diuerse respectes as yt ys saied THE FOVRTENTH CHAP. PROCEADETH IN the proof of the same by the scriptures and doctours ANd nowe that the sacramentes of the newe lawe do excell the sacramentes of the olde lawe yt shall by most manifest testimonie be proued And first for that our speciall disputacion ys of the blessed sacrament of Chrystes bodie and bloode we shall first deliuer that from the maliciouse blasphemie of the Aduersaries and proue the excellencie of yt aboue other of the olde lawe And so generalie proue the excellencie of all our sacramentes For the fundacion of the proof of the excellencie of the sacrament of Christes bodie and blood I will take the woord of him who ys the fundaciō of all Chrystians vpō whō they must all builde which ys Chryst who most plainly declareth the excellencie of this Sacrament in the sixt of S. Iohn And to the fortifieng of this matter for that the Aduersarie most arrogantly saieth but he proueth yt not that the sixt chap. of S. Iohn ys not to be vnderstanded of the Sacrament before I produce the authoritie of Chryst in that place vnderstand gentle Reader that I do not onely saie yt but in the seconde booke yt ys auouched and inuinciblie proued by the testimonie of a nombre namely by Origen Cyprian Eusebius Emiss Hierom Chrysostom Hilarie Ambrose Damascen Augustin Cyrille Euthimius Gregory Theophilact Petrus Cluniacen Guitmundus Dionisius Carthusian Lira and in fewe woordes to comprehende a greater nombre then all these by the Ephesine Councell in the whiche were two hondreth learned Fathers By the testimonie of these yt ys ther proued that in the sixt of S. Iohn Chryst speaketh of the Sacrament of his bodie and bloode To this also maie be added the cōmon and vniforme consent of the chrystian Church before this scissure was made in the time of Luther and Oecolampadius and the other like Angells of Sathan whiche with one mouthe as yt were taught that chapiter to be vnderstanded of the Sacrament This also maketh good proof of the same that when the heresie of the Comunion vnder both kindes was first raised in Bohemia they grownded the necessitie Joan. 6. of that matter vpon this text of that chapiter Except ye eate the flesh of the sonne of man and drinke his bloode ye shall haue no life in yowe For the repression of whiche heresie as the heritiques vnderstoode that chap. of the Sacrament so did no Catholique impugn the same but graunted and accepted yt as a true vnderstanding Whiche then they wolde not haue doen if yt had ben otherwise to be taken yf yt had as that heresie was condempned De consensu Eunngelist li. 3. c. 1 The vi of S. Iohn speaketh of the bodie and blood of Chryste by a generall Councell so shoulde that vnderstanding haue ben condemned likewise To ende this proof that the reader maie see some authoritie in this place presentlie and not to seke farre for yt we shall heare S. Augustin who speaking of the maundie of Chryst saieth Ioannes de corpore sanguine Domini hoc loco nihil dixit Sed planè alibi multo vberius de iis Dominū locutum fuisse testatur Iohn saied nothing in this place of the bodie and blood of our lorde But plainly in an other place he testifieth that our lorde hath spoken of yt very plentifullie Ye heare S. Augustin plainlie saing that though S. Iohn speaketh nothing in that place of the Sacrament yet in an other place saieth he he
sub speciebus panis sumimus nonne participatio corporis Domini est id est nonne declarat nos partem bahere cùm corpore Domini in illud consentire The cuppe of blessing which we blesse that ys whiche we receaue with thankes geuing ys yt not a Commucacion of the blood of Chryst that ys do not we taking the cuppe of Chryst and drinking his bloode communicate with him and declare vs to haue an entredoing with him And the bread whiche we break that ys the bodie of Chryst which we vnder the formes of bread do receaue yt ys not a participacion Communicacion and participation of Chrystes bodie and blood what they be of the bodie of our Lorde that ys dothe yt not declare vs to haue part with the bodie of our Lorde and into yt to consent Hitherto Gagneius Who although he wrote but last daie yet he agreeth in the expownding of S. Paule with them that wrote aboue thousand yeares agon And teacheth as they did that S. Paule in this place spake of the very reall presence of the bodie and bloode of Chryst in the Sacrament which we receaue and by the which we are made partakers of the same bodie and bloode For wher S. Paule saieth The bread whiche we breake that ys to saie saieth this authour the bodie of Chryst which we receaue vnder the forme of bread maketh vs to haue part with the bodie of our Lorde Nowe reader if thowe wilt gather together the expositions of all these famouse Fathers and learned men which to shewe thee the vnderstanding A breif rehersall of the doctours alleaged for this text of S. Paule vpon this text ▪ I haue here alleaged and laie them in a breif before thy face thowe shalt I suppose see soche a plain declaraciō of the trueth so euident so manifest so clere so consonant so agreing and so consenting one with an other although spoken in diuerse ages in sondrie churches and in moche difference of times that I thinke thowe wilt wonder with me that euer men coulde be so stubbornlie blind that they will not see an opē treuth whiche can not be so couered and hidden with their deuelish glooses but yt will allwaie lie aboue of all men readie to be seen Chrysoste Chrysostome saieth that this ys the meening of S. Paule that that which ys in the cuppe vs yt that flowed oute of the side S. Hierom saieth that we partake of the bloode of Chryst as he him self saieth He that eateth my flesh and drinketh my bloode c. Hieron Whiche saing of Chryst as ther ys declared ys spoken of the eating of the verie bodie of Chryst and drinking of his verie blood wherfor S. Hierom so vnderstādeth S. Paule Damascen who can not abide these woordes of Chryst Damascen This ys my bodie to haue a figuratiue sense saieth that in the participacion and the communion of the bread we partake the flesh of Chryst and his Godhead also S. Augustin saieth that S. Paule speaking this text did shewe them to August what sacrifice they shoulde pertein which was to the sacrifice wherby they shoulde be partakers of the bodie and bloode of Chryst Oecumenius saieth that S. Paule calleth the cuppe of the bloode of Chryst the cuppe of blessing So that he Oecomen taketh yt for a cuppe of Chrystes bloode Isidore saieth that the bread whiche we breake ys the bodie of Chryst He saieth not yt ys called but yt ys the bodie Theophilact saieth that the blood whiche ys cōteined in the cuppe ys the same that Isidorus Theophil flowed oute of the side of Chryst Haymo saieth that the bread whiche we breake in the aultar although yt seem bread in very dede yet yt ys the bodie of Chryst Anselmus saieth that the bread whiche we brake and diuide to manie ys the verie bodie of our Lorde Bruno saieth are we not by the bloode receaued vnited to Chryst Haymo Anselm Bruno and ys not the bread that ys the very bodie of Chryst whiche semeth to be broken and ys not in deed do not we by this bodie receaue God into vs and incorporate him to vs Dionise saieth that that ys conteined in the cuppe ys the bloode of Chryst by the which bloode we are blessed So that yt ys verilie the bloode of Chryst Dionys geuen vnto vs making vs to haue communion with Chryst and to be partakers of the merittes of the effusion of the same his bloodd And last Gagneius saieth that the bread whiche we breake that ys to saie the bodie of Chryst Gagneius whiche we receaue vnder the forme of bread doth yt not declare vs to haue parte with the bodie of our lorde Doth anie of these twelue finde anie trope or figures in the saing of S. Paule No they do all teach yt to be a plain speache and a plain assercion of the verie bodie of Chryst and not a bare sign of yt And here to conclude this matter and to make an ende of this expositiō of this text I haue thought good to heare the minde of the right godlie and learned Father Roffensis who as all thinges that he did so doth he handle this text learnedly and pithilie Roffen in proem li. 5 Thus he saieth Poculum benedictionis cui benedicimus nonne communicatio sanguinis Christi est Panis quem frangimus nonne communicatio corporis Christi est Quid hic audimus figuras ne corporis sanguinis Christi Nequaquam sed veritatem corporis sanguinis quibus nos verè communicare Paulus asserit Profectò si figuram solam hic indicasset Paulus non adeo frequenter haec nulla vspiam figurarum habita mentione vocasset corpus sanguinem Domini Sed nec arbitratur Oecolampadius nos per panem et vinum suum communicare corpori sanguini Christi sed fidem solam buius communicationis causam esse contendit Et certè qui fieri potest vt merus panis aut vinum eam efficatiam habeat vt nos veri corporis sanguinis Christi reddat participes Quare consentaneum est vt quum huius panis esu liquoris eius qui in poculo est potatione verè corpori sanguini Christi communicamus eiusdem corporis sanguinis veritatem hic adesse ceu compertissimum habeamus The cuppe of blessing whiche we blesse yt ys not a communicacion of the bloode of Chryst the bread whiche we breake ys S. Paule in all his processe of the Sacra maketh not one title of mencion of anie figure yt not a communicacion of the bloode of Chryste What heare we here Figures of the bodie and bloode of Chryst Not so but the veritie of the bodie and bloode of Chryst which Paule affirmeth vs verily to cōmunicate Truly yf Paule had iudged hero to be an onely figure he wolde not so often haue called these thinges the bodie and bloode of Chryste no mention in anie place beinge made
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
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
hoc sacrificium testem passionum Dom. Iesu vt efficiat panem hunc corpus Christi tui ealicem hunc sanguinem Christi tui We praie thee that thowe wilt vouchsafe to send thie holie Spirit vpon this sacrifice a wittnesse of the passions of our Lorde Iesus that he maie make this bread the bodie of thie Chryste and this cuppe the blood of thie Chryste Thus moche S. Clement Yf in anie place the faith and intent of holie men maie appear that shoulde yt most cheiflie doo in their holie praiers deuoutlie and simplie powred oute in the seight of God S. Clement then S. Clement beliu◅ the bread and were to be made the bodie and blood of Chryste by the work of the holie Goste making his deuoute praier in the holie diuine mynistracion of this blessed and gloriouse Sacrament and desiering God that the holie Gost might be sent to make by his diuine power the bread and the wine vpon the aultar the bodie and blood of Chryst his intent and faith was that yt should so be No man will saie that he praied against or contrarie to that that he beleued and intended His faith therfore and intent was that by consecracion ther was made present the bodie and blood of Chryste As in the last chapiter I referred the reader to S. Dionyse to see his mynistracion in his booke so doe I here also And therfore the practise of the Apostles perceaued by S. Iames and of their Disciples by S. Clement thinking that yt will do well to vnderstand the like in the Fathers that by the receauing and continuall practise of the same one thing in diuerse times in diuerse churches and of diuerse Fathers the more adsured and perfect knowledge maie be had and so occasion maie be taken for the reader to staie and confirme himself in the veritie of Chrystes Sacrament we shall descend to the Fathers that were more then two hundreth years after them to make trial whether they kept like order as the Apostles and their Disciples did or varied from them And in this processe we will first see what S. Basill intended and what he beleued to be wrought in the Sacrament what he intended and beleued his owne praier will liuelie and fullie declare Thus in his Masse he praieth Tepostulamus te obsecramus sancte sanctorum beneplacita tua benignitate venire Spiritum sanctum super nos super proposita munera ea benedicere ista sanctisicare ostendere panem quidem istum ipsum honorisicum corpus Dom. Dei et saluatoris nostri Iesu Christi quod autem est in calice isto ipsum sanguinē Dom. Det saluatoris nostri Iesu Christi qui effusus est pro mundi vita We besech and desire thee o most holie of al holie that by thie wellpleasing goodnesse thie holie Spirit maie come vpon S. Basil by the sanctisicacio of the holie Gost beleued the bread and wine to be made Chrysts bodie and blood vs and vpon these proposed giftes and to blesse and sanctifie them and to shewe this bread to be the verie honorable bodie of our Lord God and Sauiour Iesus Chryste And that ys in this cuppe the verie blood of our Lord God and Sauiour Iesus Chryste which was shedde for the life of the world Thus moch S. Basill Yf ye call to remembrance the maner of S. Iames his praier in his Masse and compare yt to this so litle difference ys ther betwen them that they might be thought all one so well doo they agree in woordes so well in faith that as thei speake all one thing so they beleued all one thing namelie the consecracion of Chrystes bodie and blood to be wrought in the holie mynistracion by the worke of the holie Gost And yet thus moche hath S. Basill more then S. Iames that he doth not onelie desire that the bread and wine maie be made the bodie and blood of Chryste but that the holie Gost will make thē ipsum corpus et ipsum sanguinē Domini the verie self same bodie ād blood of our Lord. So that ther ys no doubt but that in the Masse he beleued by the cōsecracion the bodie and blood of Chryst to be made verilie present That the reader be not lōg deteined frō the pleasure ād godliedelight that he maie cōceaue ād haue by the heauenlie harmonie of the iust cōsent ād agree mēt of the holie fathers breiflie laied together we will also heare Chrysostō ād by his own woords learn of him what intēciō and faith he had about the mynistraciō of the blessed Sacr. Thus he like vnto other praied Precamur et Chrysost in Missa supplicamus vt mittas Spiritum sanctum tuum super nos et super haec apposita munera et fac panem istum quidem preciosum corpus Christi tui et quod in calice est preciosum sanguinem Christi tui permutans ea sancto Spiritu tuo We praie and beseche thee that thowe wilt sende thy holie Spirit vpon vs and vpon these gifts setfurth and make this bread the preciouse bodie of thy Chryste and that ys in this cuppe the preciouse blood of thy Chryste permuting or chaūging them by thine holie Spirit Thus farre Chrysost Yt ys not hard to perceaue either his agreement will other before alleaged or his like intencion and faith when he vseth the same maner of woordes that they did and the like request or praier sauing that wher they desiered Chrysostō beleued the bread and wine by sanctificaciō to be the bodie ād blod of Chryste Li. 4. de Sacram ca. 5 the bread and wine to be made the bodie and blood of Chryste by the high and great woorke of the holie Gost he declareth also by what meā the holie Gost doeth yt saing Permutans ea spiritu tuo sancto chaunging them by thy holie Spirit mening that yt ys doen by the holie Gost chaunging the bread and wine into the bodie and blood of Chryste To procede by as manie in this matter as we did in the other treacted of in the last chapiter we must than also heare S. Ambrose who declareth the faith and intent of the Latine Church aboute the consecracion saing thus Vis scire quia verbis coelestibus consecratur Accipe quae sunt verba Dicit sacerdos Fac nobis inquit hanc oblationem ascriptam rationabilem acceptabilem quod est figura corporis sanguinis Do. n. Iesu Christi Wilt thow knowe that the Sacrament ys consecrated with heauenlie woordes Marke what be the woordes The preist saieth Make this oblacion saieth he allowed reasonable and acceptable which ys a figure of the bodie and blood of oure Lord Iesus Chryste As S. Ambrose willeth yowe to marke the woordes of the praier of the preist wherby ye maie perceaue what intent and faith was in S. Ambrose and in the holie Fathers that mynistred and consecrated the holie Sacrament in those daies So wish I yowe to
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
that this fearfull cuppe ys equallie deliuered to all Thus Theophilact Se ye not that the cuppe of our Lordes table ys receaued in the remembrance of his death But yt shall not be without profit to learn of him whie Cuppe of our Lorde a fearfull cuppe he calleth our Lordes cuppe a fearfull cuppe Yf yt be but a cuppe of wine as the Aduersarie saieth yt ys not fearfull but pleasaunt Why yt ys a fearfull cuppe yt ys declared of the same Theophilact expownding the text immediatelie going before which ys this Likewise when he had supped be tooke the cuppe saing This cuppe ys the newe testament in my bloode vpon this text he saieth thus Fuerunt in veteri Testamento calices siue pocula quibus sanguinem brutorum post victimam oblatam libarent Pro sanguine itaque brutorum qui vetus Testamentum veluti sigillo consignabat meum ego nunc sanguinem pono nouum Testamentum eo seu sigillo muniens Ne turberis igitur sanguinem audiens Nam si irrationabilium sanguinem pecorum accepisti in veteri Testamento quanto potius nunc diuinum Ther were in the olde Testament also cuppes or pottes in the which after the sacrifice they should offre the bloode of brute beastes Therfor for the blood of brute beastes whiche did signe the olde Testament as with a seale I nowe setfurth before yowe my bloode signing therwith the newe testament as with a seale For yf thowe hauest receaued the blood of vnreasonable beastes in the olde Testament howe moch raither maist thowe now receaue the blood of God In this exposition I wish yt to be noted howe the authour in the person of Chryst speaketh saing For the bloode of brute beastes I put before thee my bloode Seist thowe then whie he calleth the cuppe of our Lorde a fearfull A plain place for the Proclamer cuppe Yt ys bicause owre Lorde in that cuppe putteth before thee hys owne bloode And what blood ys yt Ys yt the blood of a pure or onelie man Naie saieth Theophilact yt ys the bloode of God For saieth he yf in the olde testament the blood of vnreasonable beastes was receaued moch more nowe receaue thowe the blood of God Perceaue thē that yt ys the blood of God that ys in the cuppe of our Lord. Wilt thowe fullie perceaue whie yt ys fearful Cōsider ād vnderstād that soch is the coniunctiō of the Godhead with the manhead in Chryst that wher the māhead ys or any part of yt if now yt maie beparted ther ys also the Godhead In the death of Chryst the soule was parted from the bodie the soule descended into hell the bodie laie in the graue the Godhead was whollie with the Soule descended into hell yt was also whollie with the bodie lieng in the graue Euen so wher the blood of Chryst ys forsomoch as Chryst ys both God ād mā that blood ys the blood of God also ād so ther ys the blood of God ād mā which now being inseparable both from the manhead and the Godhead of Chryst wher the blood of God ys ther ys also God himself Nowe then forasmoch as in the cuppe of our Loord ther ys the blood of God as Theophilact saieth and where the bloode of God ys ther of consequence ys also God doth not Theophilact well in calling yt a fearfull cuppe who maie not well feare to approche so near vnto hys Lorde God and the more that he knoweth his owne filthinesse and ther by his vnwoorthinesse As nowe yowe knowe whie the cuppe of oure Lorde ys fearfull so what so euer the Aduersarie bableth to the contrarie ye haue learned that in owre Lordes cuppe ys not bare wine but the blessed blood of God What shall I neede to alleadge anie mo of the sainges of Theophilact seing he hath allreadie opened the trueth that we seke for namelie that the Sacrament ys a memoriall of Chrystes passion and death and ys also the same bodie Theoph. Ibid. and blood of Chryst that suffred Yf any man will desyre anie other place let the same vnderstande that Theophilact expownding this place as often as ye shall eate this bread and drinke of this cuppe ye shall shewe furth the death of our Lorde What we aught to thinke inreceauing the Bl. Sacr. vntill he come saieth thus Eo affectu debetis esse imbuti perinde quasi in illa ipsa esse tis Christicaena ab ipso Christo acciperetis sacrum istuc Illa enim ipsa coena est illam ipsam mortem annunciamus Ye should be of the same minde or so be haue yowrselues as though ye were in the selfsame supper of Chryst and shoulde take of Chryst himself this holie thing Yt ys euen the same verie supper and we shewe furth the verie same death Yf ye will learn of Theophilact what Chryst gaue in his last supper expownding Chrystes woordes rehersed by S. Paule What Chryst deliuered in his last supper he saieth thus Ille verò in cōmune generatim omnibus dixit Accipite edite idue corpus suum quod pro omnibus ex equo fregit in mortem tradens But he in cōmon and generallie saied to all Take and eate yea and that his bodie which he brake equallie for all deliuering yt to suffer death Thus Theophilact Here ye perceaue by him that Chryst gaue his bodie in his last supper And if this doe not satisfie yowe know that this Theophilact as before ys shewed in the second booke and ells wher wher he expowndeth S. Matthewe Marke Luke and Iohn saieth that Chryst gaue in his last supper his verie bodie ād not an onely a figure of his bodie By all this then yt ys euident that Theophilact vnderstandeth by the woorde bread in S. Paule the bodie of Chryst and not materiall bread and that that bread and cuppe are to be eaten and dronken of not in the remembrance of that bodie in yt self but in the remembrance of the passion and death suffred in the same bodie THE FIVE AND FOVRTETH CHAP. ABIDETH in the exposition of the same text by sainct Basill and Rupert I Wolde haue staied my self ād ceassed to haue produced aniemoauthours for the exposition of this text but well knowinge that manie as is saied haue abused it and deceaued manie I thought yt expedient and necessarie for the helpe of the vnlearned somwhat more to saie vpon yt by the expositions of S. Basill and Rupertus And whether we take a peice of bread in the remembrance of Christ or whether we receaue the bodie and blood of Chryst in the remembrance that he suffred for vs in that bodie and shedde that preciouse blood we will Basilius de Baptismo first heare S. Basill who writeth thus Oportet accedentem ad corpus sanguinem Domini ad rememorationem eius qui pro nobis est mortuus ac resurrexit non solùm purum esse ab omni inquinamento carnis ac spiritus ne ad
Neither ys the offēder so sett in good staie but by the offēce of God he ys more impelled to ruine Which offēces I meē as well of the ministre deliuering as of the vnwoorthie receauer receauing being well weighed of Chrisostome howe weightie ād burdenouse thei be he saieth thus of the deliuerie of the Sacramēt Non permittā ista fieri animam prius tradam meam quam Dominicū alicui corpus indignè Sanguinemque meū effundi potius Chrysost hom 83. in 26. Math. patiar quamsacratisssmum illum sanguinē praeterqā digno cōcedā I will not suffer these thinges to be doē I will first deliuer vppe mi life rhē I will deliuer the bodie of our Lorde to anie bodie vnworthilie And I shall suffer my bloode raither to be shedde than I will geue that most holie bloode to anie other then to a worthie receauer Howe moche maie the sentences of these two graue auncient Fathers moue soche as be in the place of ministracion Let them take heed that ministre to heretiques Let them take heed that ministre to scismatiques Let thē take heed that ministre to soche as they knowe to be in sinne or in the pourpose of sinnes They were better with Chrysostom to deliuer vppe their liues and shed their bloode then to soche to deliuer the blessed bodie and most holie bloode of our Lorde Here with all good Reader note that Chrysostome alludinge to this our text of S. Paule and opening what S. Paule spake of ther and what he ment bi the bread and the cuppe calleth yt neither bread nor figure nor signe but by plain and expresse woordes calleth yt with tearmes of honoure that ys owre Lordes bodie ād his most holie blood Again note if the bodie of our Lorde were receaued onelie bi faith as the Sacramētaries doe saie so that yt stood vpō the will of the receauer according as he will measure his faith not vpon the power of God and his woorde vsed in the consecracion then wolde not Chrysostom saie that he wolde not deliuer the bodie and blood of our Lorde for yt shoulde not lie in his power to deliuer yt yf he haue yt not in the Sacrament to deliuer But let these Sacramentaries saie their phantasies and let vs that loue Chrystes true faith folowe yt in the holie fathers and let vs with Chrysostom beleue that the ministers of Chrystes Church maie deliuer vnto vs the bodie and blood of Chryst Whiche then must nedes be in the Sacrament Orig ho. 6 in diuers But yt ys time to heare Origen S. Cyprians yockfelowe in this place what light he geueth vs to vnderstand S. Paule Thus he writeth Quando sanctum cibum illudue incorruptum accipts epulum quando vitae panè poculo fueris manducas bibis corpus sanguinem Domini tunc Dominus sub tectum tuum ingreditur Et tu ergo humilians temetipsum imitare hunc Centurionem dicito Domine non sum dignus vt intres sub tectum mecum Vbi enim indignè ingreditur ibi ad iudicium ingreditur accipienti When thow takest the holie meate and that vncorrupte bankett whē thowe receauest the bread and cuppe of life then our Lorde entereth vnder thie roofe and thow humbling thie self folowe this Centurio ād saie Lord I am not woorthie that thow shouldest enter vnder my rofe wher he entreth vnworthilic ther he entreth to the condemnacion of the receauer Thus Origen Who willing the chrystian man to be a woorthie receauer of the holie Sacrament he doeth first declare the greatnesse the holinesse and excellencie of the Sacrament and what he receaueth Which doen as a meā to make a man to humble him self he moueth him to the intent that he maie be a woorthie receauer to folowe the humblenesse or humilitie of Centurio in acknoweleaging and confessiinge his vnwoorthinesse and the raither to cōpasse this he feareth him from vnwoorthie receauing with the terrour of S. Paules sainge whiche nowe we haue in hand saing where he vnwoorthilie entreth he entreth to the condemnacion of the receauer In the whiche his godlie admonicion and exhortacion ye maie first perceaue with what woordes he doeth extoll the blessed Sacrament with soche woordes trulie that if the bodie of Chryst were not ther they coulde not so be applied But he was certen of that blessed presence and therfor he saied when thowe takest this holie meate when thowe receauest this vncorrupt bankett when thowe enioiest this bread and cuppe thowe eatest and drinkest the bodie and bloode of our Lorde Secondlie ye maie perceaue that receauing the sacrament ye receaue not a bare peice of bread but the bodie of Chryst For then saieth Origen owre lorde entreth in vnder thy roofe mening that he entreth the house of thie bodie Thirdlie ye maie perceaue that the same our Lorde as he maie entre into our house of our bodie woorthilie as he did into the house of Centurio so maie he saieth Origen entre into owre house of our bodie vnwoorthilie And if he so dooe yt ys to the damnacion of the receauer What S. Paule calleth the bread Origen calleth it the bodie of our Lorde Nowe conferre S. Paules saing and Origen togeather S. Paule saieth he that eateth this bread and drinketh this cuppe vnwoorthilie c Origen saieth wher our Lorde entreth vnwoorthilie c So that what S. Paule calleth bread and the cuppe of our Lorde Origen openinge and declaring the minde of S. Paule calleth yt as yt ys in dede our Lorde Thus for the vnderstāding of this text of S. Paule whiche the Aduersarie hath wickedlie abused wrested and distorted taking the Apostle to haue spoken of verie materiall breade ye see these two pillers of the Church and auncient Fathers of Chrystes Parliament house teach the true vnderstanding receaued in that house in their time which was verie near the primatiue church that S. Paule did not ther speake of materiall bread but of the bodie of owre Lorde the heauenly bread Likwise the Aduersarie hath taught that euell men receaue not the bodie S. Cyprian and Origē teache that euell mē receaue the bodie of Chryst. of Chryst ye see that these two Fathers do auouche that euell men doe receaue the bodie of our Lorde For S. Cyprian saieth that to geue the Sacrament to an vnwoorthy man ys to prophane not the Sacramentall bread as the Aduersarie tearmeth yt but the holie bodie of our Lorde So that yt ys the bodie of our Lorde being a most holie thing that ys prophaned bicause yt ys geuen to an euell man which ys an vnwoorthie thing Origen saieth also by expresse woordes that wher our lorde entreth vnwoorthilie he entereth to the condemnacion of the receauer teaching plainlie that our lorde entreth into the vnwoorthie man Chrysostome also whome by occasion I haue in this chapter alleadged saing that he will raither yelde his life and shed his bloode than he will geue the bodie of our Lorde and his most
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
anie man for that yt ys euident and plain yet that yt maie be perceaued by that he speaketh the same in sondrie places that yt was a trueth assured and commonlie receaued I will touche a place or two moo of his Of the whiche this ys one Nullus igitur fictus accedat nullus fucato animo tantis audeat mysterijs proximare ne condemnetur sententiam mereatur quod Iudas sustinuit patiatur Nam in illum post communicationem mensae Diabolus intrauit non quia contempsit Dominicum corpus sed quia impudentia Iudae malignitas mentis vt aduersarius Sathan entred into Iudas not in contempt of the bodie of Chryste but to punish the treason of Iudas in eo habitaret essecit Let therfore no feigned man come let none be so bolde with a counterfeit minde to come neare so great misteries lest he be condemned deserue sentence and suffre that that Iudas suffred For after he had partaken of Chrystes table the Deuell entred into him not that he contemned the bodie of our Lorde but bicause the impudencie of Iudas and the mischeif of his minde had caused that the Deuell shoulde dwell in him Wher Chrisostome saieth that after Iudas had receaued the Deuell not contemning the bodie of Chryst entred into him what ells therby doeth he teach but that Iudas receaued the bodie of our Lorde For yf he did not receaue yt Chrisostom neded not to declare that the Deuell entred not vpon contempt of the bodie of Chryst For what contempt shoulde he seme to make to the bodie of Chryst by entring into Iudas yf the bodie of Chryst entred not into that person before Yf anie contempt shoulde appeare to be in that entrie yt shoulde be that that wicked Aduersarie and miserable damned creature shoulde presume to entre to that place wher his Lorde and master had so latelie entred But saieth Chrisostome he did not so entre as contemning the bodie of our lorde but raither to the punishement of his detestable treason doen and committed against his master And for his presumption then vsed that he being defiled with soche trecherie wolde with dissimuled holinesse and loue receaue into his filthie and sinfull bodie that pure and innocent bodie And so the Deuell entred as a subiect whom God suffred for the torment of Iudas his mischeif and not as a Lorde by power to contemne the Lorde of all Lordes ther entred Chris hom 83. in 26. Math. A like sentence hath he in an other place whiche ys this Caenantibus autem eis accepit Iesus panem benedixit atque fregit dedit Discipulis suis O caecitatem proditoris qui cùm ineffabilibus mysterijs communicasset idem permansit diuina mensa susceptus in melius commutari noluit quod Lucas significauit dicens Quia post hoc introiuit in cum Satanas non quia dominicum corpus despiceret sed quia proditoris stoliditatem irridebat When they were at Supper Iesus tooke bread and blessed yt and brake yt and gaue yt to his disciples O the blindenesse of the traditour who when he had taken of the vnspeakeble misteries he remained the same man and being allowed at Gods table he wolde not be chaunged into better whiche thing Luke signified sainge that after that Sathan entred into him not bicause he despised the bodie of our Lorde but bicause he skorned the leudnesse of the traditour Here again ye see as before that the Deuell despised not the bodie of Sacramentall bread and wine be not vnspeakeable misteries our Lorde receaued of Iudas though he entred into him after yt That he had receaued yt these woordes of Chrisostom goinge a litle before doe well declare when he saieth When Iudas had taken of the vnspeakeable misteries he remained all one man Whiche be the vnspeakeable misteries not a peice of bread and a cuppe of wine receaued as signes and tokens of the bodie and bloode For so these Sacramentes be not vnspeakeable misteris but the matter ys well able to be spoken of as other figures of the olde lawe were whiche by the doctrine of the Aduersarie be as good as this and this no better then they Yf then the figures of the olde lawe were not vnspeakeable misteries as in dede they were not then be these figures of bread and wine no vnspeakeable misteries Yf bread and wine as onelie figures be no vnspeakeable misteries and Iudas in Chrystes Supper receaued vnspeakeble misteries then he receaued not bare bread and wine Yt remaneth then that he receaued the bodie and blood of Chryst vnder the formes of bread and wine whiche in dede be vnspeakeable misteries For neither can reason atteign the knowledge of the worke of the holie Gost herein nor toung speake and expresse the same but onelie faith as Damascen saieth Deus spiritus sancti operatione haec super naturam Damnasc li. 4. ca. 14. operatur quae non potest capere nisi sola fides God by the operacion of the holie Gost woorketh these thinges aboue nature wich thinges onely faith can vnderstand Wherfor thus speaking of the holie misteries we manie well call them vnspeakeable misteries whiche vnspeakeable misteries Chrisostom August epictola cont Donatist post collation S. August reporteth the woordes of S. Paule as S. Hier. and Chryso did before saieth that Iudas did receaue The like are we taught of Sainct Augustine but we will first heare him geue vs his vnderstanding of the saing of Sainct Paule which he doeth without all circumstance euen by plain woordes as other haue doen before him Thus he writeth against the Donatists Quisquis autem in hac Ecclesia bene vixerit nihil ei praeiudicant aliena peccata quia vnusquisque in ea proprium onus portabit sicut Apostolus dicit Et quicunque corpus Christi manducauerit in dignè iudicium sibi manducat bibit Nam ipse Apostolus hoc scripsit Whosoeuer shal liue wel in this Churche other mens sinnes shall nothing hinder him For in her euerie man shall beare his owne burden as the Apostle saieth And in her whosoeuer shall eate the bodie of Chryst vnwoorthilie eateth and drinketh his owne condēnacion For the Apostle himself hath written this Note in this sainge howe Sainct Augustine vttereth the sainge of Sainct Paule he saieth not whosoeuer eateth the bread but as an expositour whose office ys to geue light to the text yf anie part of yt be darke and to geue the true sense of woordes that maie be diuerselie vnderstanded he expowndeth the text and openeth yt and plainlie teacheth vs that by bread ys vnderstanded the bodie of Chryst Wherfore by plain wordes he speaketh Sainct Paules sentence sainge Whosoeuer shall eate the bodie of Chryste vnwoorhilie c. Thus maie ye see the true vnderstandinge of this scripture and by yt maie ye learn that Sainct Augustine vnderstoode that in the Sacrament ys the verie bodie of Chryste and that euell men though to their
of the bodie of our Lorde To make no differeÌ„ce saieth S. Augustine ys non discernere à ceteris cibis diuinuÌ„ corpus to make no differeÌ„ce of the bodie of our Lorde from other meates but euen as wewolde with polluted coÌ„sciences eate prophane meates aÌ„d with pourpose of sin ne without repentaÌ„ce or pourpose of amendmeÌ„t of life receaue our bodilie foode so receaue the bodie of our Lorde In whiche fewe woordes again S. Augustine teacheth the bodie of Chryst to be receaued of euell persons Thus ye haue the mindes of Chrysostome and Sainct Augustine in the vnderstaÌ„ding of S. Paule which bothe vnderstand him to haue spoken of the bodie of Chryste as the catholique Churche teacheth and not of SacrameÌ„tall bread as the malignaunt Churche feigneth Thus moche being doen we shall with like spede heare other that remain that the trueth of Chrystes faith maie be seen to the confusion of the enemie THE NINE AND FOVRTETH CHAP. CONtinueth the same exposition by Isichius and. Sedulius SAinct Augustine writing against the Manicheis in whiche sect he was by the space of nine years pietifullie deteined and deluded perceaued after his conuersion one great cause of the continuance of manie in that heresie to be that they wolde not heare the holie learned doctours and Fathers of the Churche Wherfor to remoue them from that euell minde he thus wrote to them Audite doctos catholicae Ecclesiae Viros tanta pace animi eo voto quo ego vos audiui Nihil opus erit nouem annis quibus Aug. de morib Eccl. cap. 25. me ludificastis Longè omnino longè beuiore tempore quid intersit inter veritatem vanitatemue cernetis Heare ye the learned men of the catholique Churche with so moche quiettnesse of minde and with that desire that I heard yowe Ther shall not nede the nine yeares in the whiche ye mocked me In a shorter time yea in a moche shorter time shall ye see what difference ys betwixt veritie and vanitie Euen thus doe I wish that they that haue ben deluded with vain perswasions and haue ben therbie insnared and entrapped in the heresie of the Sacramentaries wolde with as good will heare the learned Fathers of Chrystes Churche as they haue hitherto hearde them that haue deceaued them And I nothing doubte but yf they will so doe aÌ„d with deuoute praier to God for grace assistent and with humblenesse of minde enkindled with feruent desire all affection sett aparte Learn and knowe the verie trueth but that they shall sooen discerne betwixt veritie and vanitie Sixe nowe haue ben alleadged of the auncient and right famouse Fathers The Proclamer required one plain senteÌ„ce he hath had nowe these sixe and manie nio before aÌ„d herester yet mo shal haue whiche all with great and goodlie consent haue expownded the woordes of Sainct Paule to be vnderstanded of the bodie of Chryst Whiche expositions be not settfurth with obscurities in doubtfull maner as they maie seme to be vnderstanded diuerse waies whiche maner of sentences the Aduersarie doth produce to maintein his heresie But they are clere plain and easie to be vnderstanded in their right sense so that they can not be drawen to anie other sense And therfor let the Proclamer looke well vpon these expositions of these sixe Fathers past and he shall perceaue that they by expresse woordes teache that the bodie of Chryst ys in the Sacrament and ther receaued both of good and euell men whiche thinge he shall see also taught of sixe other or mo And therfor let him for shame recant and call in again his arrogant sainge that the catholique Churche hath not one scriptureÌ„ nor one doctour For I doubte not but by the iudgement of them that shall reade this worke that his sainge shall be prooued to be as false as vain Of these that yet remain to be alleaged the first coople shall be Isichius and Isich in Leuit ca. 26. Sedulius Isichius hath this sainge Propter quod sanctuarium eius paueamus vt nec corpus nostrum polluamus nec ad corpus Christi in quo est omnis sanctificatio in ipso enim omnis plenitudo inhabitat diuinitatis sine subtili dijudicatione nostri temerè accedamus sed potius nosmetipsos probemus reminiscentes eius qui dixit Quicunque manducauerit panem aut biberit calicem Domini indignè reus erit corporis sanguinis Domini Wherfor Jsich vnderstaÌ„deth S. Paule to haue speken of the bodie of Chryste let vs feare his holie place that we neither defile our owne bodie nor rashlie come to the bodie of Chryst in the whiche ys all sanctificacion For in him abideth the fullnesse of the Godhead withoute diligent examinacion of our selues But raither let vs trie our selues remembring him that saied Whosoeuer shall eate the bread aÌ„d drinke the cuppe of our Lorde vnwoorthielie shall be giltie of the bodie and bloode of our Lorde Howe this Authour vnderstandeth S. Paule yt ys withoute great studie to be perceaued For he exhorting vs to come with great examinacion of our selues with puritie and cleannesse of bodie and soule to the receipt of Chrystes bodie vseth for the place of his authoritie the sainge of S. Paule nowe in hand WhoÌ„soeuer eateth the bread and drinketh the cuppe of our Lorde vnwoorthielie shall be giltie of the bodie and bloode of our Lorde Wher in as the other Fathers haue doen before what Sainct Paule calleth the bread of our Lorde that doeth he by explaining woordes call the bodie of Chryste And that we shoulde not take yt for a figuratiue bodie but for the verie true and self same bodie of Chryst and therwith to stirre vs to haue the more regarde to our duetie as with all honour and reuerence to come to yt he saieth that in that bodie dwelleth the fullnesse of the Godhead that ys as Theophilact saieth Si quid est Deus Verbum in ipso inhabitat That that ys the Sonne of God dwelleth in him And farder expowndinge the same saieth Ne autem cùm audis Theoph. in 2. cap. ad Collâ—ss habitauit existimes quòd ageretur aut impelleretur sicut Prophetae commorabatur enim in illis Deus iuxta illud inhabitabo in ipsis inambulabo adiecit corporaliter hoc est non energia vel operatio quaedam verùm substantia ac veluti corporatus vna hypostasis existens cum assumpto Least thowe when thowe hearest this woorde Exod. 29. 2. Cor. 6. dwelleth shouldest thinke that he shoulde be moued or led as the Prophetes were for God dwelled in them also accordinge to that saing I will dwell in them and I will walke a mong them he added Corporally that ys not a certain force or operacion but a substance and as corporated and being one persoÌ„ with the nature assumpted Cyrill also by the testimonie of Theophilact expownding these woordes geueth great light to the vnderstanding of them by an example and saieth
bless Sacr. t. ys proued byour Lorde Iesus to be his bodie bodie to be receaued of sinners As touching the Frst the presupposall or cause why a man shoulde be giltie of the bodie and bloode of Chryste when he doeth vnwoorthilie receaue the Sacrament ys saieth Anselmus bicause by the authoritie of our Lorde Iesus yt ys proued that this bread that we speake of here ys his bodie and that the wine here also spoken of in the vse of the Sacrament ys his bloode Note I praie yowe that this Authur saieth that yt ys prooued of Sainct Paule by the authoritie of our Lorde Iesus that the bodie of the same our Lorde Iesus ys in the Sacrament formoche as the bread and wine ther ys no other but the bodie and bloode of Chryst And doe not onelie as by transcourse lightlie reade these woordes but earnestlie note that he saieth yt ys prooued by the authoritie of our Lorde Iesus Yf yt be proued by him who can improoue yt Yf he saie yt who can denie yt Yf he so teache yt why shall we otherwise beleue yt Let the Proclamer nowe let all the Sacramentaries whiche be his companions bringfurth one Authour that saieth that yt ys proued by the woordes of our Lorde Iesus that the bread and wine of the bless Sacrament be not the bodie and blood of our Lorde Iesus but onelie figures of the same bodie and bloode and not the thinges themselues and shewe the place as we doe and they shall haue the victorie But let them painte their matters as well as they can to bleer the eyes of the simple yet Vincit Veritas the trueth ouercometh And so shall yt in the ende faull oute that they shall be perceaued to be destitute of trueth For their vntrueth shall be confownded by the trueth Though vntrueth for a time gett the vpperhand and be mainteined by the princes and mightie of the earthe for that their sensuall libertie ys not by her restreined but by her in that respectt they are moche pleasured yet as all vanitie faileth vadith and vanisheth So yt being of the same kinde shall fall awaie and consume as the smooke and the fauourers of the same shall be as the dust which the winde bloweth awaie from the face of the crathe But so while I am a litle passed the compasse of the ringe my second matter knocketh and calleth me again wherin breiflie to touche moche matter Three sortes of euell receauers this Authour maketh three sortes of euell and vnwoorthie receauers The first ys of them that doe otherwise celebrate or receaue this holie misterie then yt was deliuered of Chryst In the whiche sorte as he touched the Berengarians whiche were in his time So doeth he the Oecolampadians and the Caluinists of this our time whiche both otherwise celebrating and otherwise receauing this holie misterie then yt was of Chryst instituted they make theÌ„selues vnwoorthie receauers Chryst instituted his bodie to be distributed aÌ„d geuen in this holie refection They geue and receaue a peice of bread and a cuppe of wine Chryst instituted a sacrifice to be celebrated They celebrate a beare tokeÌ„ of remeÌ„brance Wherfor by the iudgement of this Authour they altering Chrystes institucion are accompted among the euell receauers An other sorte ys of them that receaue the holie Sacrament without due reuerence Of this sorte be all the Lutherans who although they coÌ„fesse the verie presence of Chrystes bodie in the SacrameÌ„t yet they denie anie honour or woorshippe to be doen vnto yt Which fond and infatuate doctrine I caÌ„ but woonder at wel knowing that whersoeuer Chryst ys either in heaueÌ„ or Philip. 2. in earth he ys as Chrysostome saieth woorthie of most high honoure aÌ„d if God hath so exalted him and geuen him a name which ys aboue all names that in the name of Iesu euery knee shal bowe both of thinges in heaueÌ„ and things in earth and thinges vnder the earthe by what authoritie caÌ„ or will man will or coÌ„maunde no honour to be doen to him but of this we haue alreadie 3 spooken wherfore staing anie more to saie of yt here I come to the third sorte of receauers which ys saieth this authour of them that presume to come to the receipt of the blessed Sacrament before they haue pourged theÌ„selues and clensed their consciences by penance Of this sorte be all they who well beleuing yet not well liuing come with the filthinesse of sinne allreadie coÌ„mitted yet remaing vpon them or ells with pourpose of sinne to be committed by which both they make themselues vnwoorthie receauers Here nowe ye see a varietie of euel receauers and yet saieth this authour that they all receaue the Sacrament And the Sacrament saieth he by the authoritie of our Lord Iesus ys proued to be the bodie aÌ„d the blood of Chryst Which thing this authour yet by more expresse woordes teacheth in the exposition Anselm ibid. of the other text wher S. Paule as by repeticion saieth He that eateth and drinketh vnwoorthilie eateth and drinketh his owne damnacion saing thus Ideo prius se discutiat purget Quia qui manducat bibit indignè id est sine sui examinatione iudicium sibi manducat bibit Sicut enim Iudas cui buccellam tradidit Dominus non malum accipiendo sed malè accipiendo locum in se Diabolo praebuit sic indignè quisque sumens Dominicum Sacramentum vt quia ipse malus est malum sit quod accepit aut quia non ad salutem accipit nihil acceperit corpus enim Domini sanguis Domini nihilominus est sed ille accipit hoc non ad vitam sed ad indicium quia non diâ—uidicat corpus Domini id est non discernit quà m sit dignius omnibus creaturis hoc corpus quod videtur esse panis Si enim cogitaret hoc corpus esse Verbo Dei personaliter vnitum vitam ac salutem eorum esse qui hoc dignè accipiunt non praesumeret indignus accipere sed dignum se praepararet Let him therfor first examine himself and pourge himself For he that eateth aÌ„d drinketh vnwoorthilie that ys without examinacion of himself eateth and drinketh his owne damnacion making no difference of the bodie of our Lord. For as The bless Sacr. ys the bodie and blood of Chryst though euell men receaue yt Iudas to whome our Lorde gaue a morsell not taking an euell thinge but taking yt in euell maner gaue to the Deuell a place in himself so whosoeuer receaueth the Sacrament of our Lorde vnwoorthilie causeth not bicause heys an euell man that thing which he hath receaued ys euell or bicause he receaued yt not to saluacion that he receaued nothing For yt ys neuerthelesse the bodie of our Lorde and the blood of our Lord but he taketh this not to life but to condemnaciou bicause he maketh no difference of the bodie of our Lord that ys he discerneth not howe moch more
receaue the bodie of our Lorde shoulde haue bothe a newe and a clean minde Thus moch S. Hierom. In whome first we haue to obserue that expowndinge S. Paule who in this place calleth the Sacrament breade and not absolutelie bread but with an article that bread expowndeth yt to be the bodie of our Lorde whiche also he doeth in an other place by so expresse woordes that yt can not be denied In his apologie against Iouinian he thus vttereth S. Paule saing Probet se vnusquisque sic ad corpus Christi accedat Let euerie man examine him self and so let him come to the bodie of Chryste saieth S. Hierom yt were not an exposition but a confusion of the trueth yf he shoulde call that the bodie of Chryst that ys but breade But yt ys more then euident in all Hieron Apolo pr. lib. aduers Jouinianū that place of S Hierom as the circunstance also inuinciblie prooueth that he vnderstandeth S. Paule ther to haue spoken of the bodie of Chryst and of no earthlie breade In the ende of this exposition he doeth not onelie cōfirme this trueth of Chrystes verie presence but also he infirmeth and against saieth the wicked assertion of Luther He saieth that Ioseph burieng the bodie Chryst in a clean sheet and a newe Tumbe prefigured that they that shoulde receaue the bodie of Chryst shoulde haue both a clean and a newe minde For the presence marke that he saieth by plain woordes that we receaue the bodie of Let the proclamer see here howe plainlie S. Hierom vttereth S. Paules meninge Chryst Against Luther who wolde haue no other preparacion in vs in the receipt of the bodie of Chryst but onelie faithe he faieth that they that will receaue the bodie of Chryst must haue bothe a clean and a newe minde wherbie what ells ys ment but that we must clense owre consciences from dead workes whiche putrifie and stinke in our sowles and so leauinge the olde man we must be renewed in spiritte of our minde and be cloathed with the newe man whiche after God ys shapen in righteousnesse and true holinesse But let S. Hierome open him self who expownding this text of S. Paule Whosoeuer eateth this bread and drinketh the cuppe of oure lord vnwoorthilie shall be giltie of the bodie and bloode of our lorde saieth thus Sicut scriptum est Omnis mundus manducabit Et iterum Anima quae manducauerit immunda exterminabitur de populo suo Hier. in 11 1. Cor. Et ipse Dominus ait Si ante altarè recordatus fueris quia habet frater tuus aliquid aduersum te relinque munus tuum antè altare vade reconciliari fratri tuo Prius ergo perscrutanda est conscientia si in nullo nos reprehendit sic aut offerre aut commnnicare debemus Quidam sane dicunt quia non indignum sed indigne accipientem reuocet à sancto Siergo dignus indignè accedens retrahitur Quanto magis indignus qui non potest accipere dignè Vnde oportet ociosum cessare a vitiis vt sanctum Domini corpus sanctè accipiat As yt ys written Euery clean man shall eate and again That soule that shall eate being vnclean shall be putt from amonge his people And our Lorde him self saieth Yf thowe remembre being before the aultar that thie brother hath anie thing against thee leaue thy gift before the aultar and go to be reconciled to thy brother Therfore the conscience ys first to be searched yf yt doe in nothing reprehende vs and so we aught Howe men aught to prepare them selues to receaue the bless Sacr. either to offre or communicate Ther besome that saie that he doeth not hereforbidde the vnworthie man from the holie thinge but him that receaueth vnwoorthilie Yf the woorthie cominge vnwoorthilie be for bidden howe moche more the vnwoorthilie that can not receaue woorthilie Wherfore the euell doer must ceasse from vices that he maie holilie receaue the holie bodie of our Lord. hitherto S. Hierom. Who in euery parte improoueth the pestilent doctrine of Luther First by the olde Testament whose extern cleanesse or vncleannesse being commaunded or forbidden in the eating of the holie thinges of the same lawe be figures of spirituall cleannesse or vncleannsse of our consciences required or prohibited in the receipt of the holie misteries in the newe lawe So that as ther was required an outwarde cleannesse in the bodie So here ys required an inwarde cleannesse of conscience Besides this he beateth him downe with the plain and mightie authoritie Mè aught to prepare thēselues be for the receipt of the bless Sacr. euen by Chryst rule of Chryst him self who hathe geuen vs this order that being at the aultar and remembring that our brother hath anie matter against vs we must first be reconciled to our brother or that we can dooe anie thinge at the aultar or offre sacrifice or receaue the holie Sacrament Ys not this a notable preparacion commaunded by our M. Chryste what can Luther and all his Disciples saie to this Ys ther here nothinge required but faithe ys not here full and perfect reconciliacion commaunded Ys not here a discussion and examinacion of our consciences in calling to minde and remembrance yf anie grief be betwixt vs and our brother Yt ys so certenly Wherfor S. Hierom concludeth sainge Therfor first ys the conscience to be searched yf yt dooe not reprehende vs then maie we either offre or receaue Yf the conscience be to be searched for soche matters of offence before we receaue wher ys Luthers onelie faith that will make vs woorthie receauers Luther saieth we maie not searche whether we finde our self giltie of anie offence or not S. Hierom not onely saieth that our consciences are to be searched but he also saieth that the euell dooer must ceasse from vices that he maie receaue the holie bodie of our Lorde holilie in which woordes note geatle Reader bothe thy preparacion before thowe receaue and also what thowe doest receaue Thy preparacion ys to ceasse from vices wherunto manie things appertein the thinge that thowe receauest ys the holie bodie of our Lorde But S. Hierome hath saied sufficientlie both for the trueth of the presence and also against Luthers licenciouse doctrine Wherfore we will nowe heare Chrysostome dooe the like He also expowndeth this text of S. Paule and saieth thus Probet seipsum homo quod in secunda inquit Vosinet tentate si estis in fide ipsi vos probatè non quemadmodum nunc facimus temporis gratia accedentes magis quà m animi studio neque vt praeparati ad vitia nostra expurganda compuctionis pleni accedimus Chrysost in 11. 1. Cor. sed vt in solemnitatibus simus quando omnes adsunt consideramus Sed non ita Paulus praecipit Sed vnum tempus nouit quo accideremus communicationis conscientiae puritatem Let a man examin himself Whiche thinge also he saieth in the seconde epistle Proue yower selues
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
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
graciouse presence maketh heauen wher yt pleaseth the same graciouslie to be Yf this place of Chrysostome with the notes of the same be diligentlie weighed yt shall easelie appeare to the reader how vain the glose of Cantorburie Crāmer his glose vpon Chrysostome Li. 4. ca. 8. vpon this and all the like saings of Chrysostom ys wherin of hys absolute authoritie without proofe he saieth that wher Chrysostome saieth that we see Chryst with our eyes we touche him with oure handes we receaue him with our mouthes be not to be vnderstanded of the verie flesh and blood of Chryste but of the bread and wine whiche be the signes of them But for that this glose confowndeth the texte yt ys to be reiected for the woordes of Chrysostom can not beare yt For he saieth not that thowe seist bread and wine but the kinges bodie whiche ys in heauē which ys now sett furthe before thee in earth to be seen Yf we shoulde aske of Chrysostome what we do see in the Sacrament here vpon earth he aunswereth the kinges bodie Yf ye aske again which kinges What ys seen in the Sacrament bodie He answereth the Kinges bodie whiche ys in heauen Yf ye proceade asking where do we see yt he aunswereth before thee So that he maketh no mencion of bread or wine Wherfore I wolde knowe what warrant this Crāmer gloseth withoute warrant man had to geue soche a glose to Chrysostome Yf Chrysostome ment as this man gloseth straunge yt ys that he wolde speake so plain contrary to his mening as to saie yt ys the kinges bodie and ment yt was not Yf the Aduersarie saie the bodie of Chryst cānot be seē No more saie I cā the substance of mā be seen And yet wesaie we see soche a man when we see but the outward accidentes of man we saie we see the king when we see no Obiection Answer parte of him but the garment that he hath vpon him and so of other thinkes when we see ther outwarde formes and consider ther substance we saie Cap. 62. Anignorāt obiection of the Aduersaries and that truly we see the thing But I will speake of this more in the second booke But here the Aduersarie will further obiecte and saie Yf that thing be in the Sacrament that ys woorthie of most high honour as Chrysostom saieth and one parte of that high honour ys to be sacrificed vnto Then Chryste ys not in the Sacrament For as your selues saie Chryst ys your sacrifice Who being in the Sacrament ye offer vnto that thing that ys in the Sacrament And so foloweth this absurditie that the Sacrifice and he to whome the Sacrifice ys offred ys all one This obiection conuinceth the obiectour of ignorance of the faith of the church or ells of malice against the receaued faith of the same For yf he had The answere either red what S. Augustine writeth in this matter or yf he haue red yt he wolde not arrogantly and maliciouslie contemne the same he wolde either not thus obiecte or sooen be by sainct Augustine satisfied To aunswer this thus saieth he Christus vnus manet cum illo cui offert vnum se facit cum illis pro Li. 4. de trini ca. 14 quibus ipse se offert vnus est cum illis qui offerunt vnum cum illo quod offertur Chryste saieth he abideth one with him to whome he offreth and he maketh him self one with them for whom he dothe offer and he ys one with them which do offer and one with that that ys offred Thus S. Augustine Weighe with me gētle Reader eche parte of this sentēce First he saieth Christ doth both offre and ys offred vnto that Chryste abideth one with him to whom he offreth In whiche sainge note that Chryste dothe both offer and ys also he to whome he offreth For Cbryste as man offreth hys owne bodie in sacrifice to him self as God Et tamen Deus homo vnus est Christus as saieth Athanasius And yet God and man ys one Chryste Wherby ys aunswered in fewe woordes the obiection of the Aduersarie In Simbolo For Chryste ys bothe he to whome the sacrifice ys made And he him self also ys the Sacrifice yt self that ys made as the latter parte of sainct Augustines sainge dothe shewe Et vnum est cum illo quod offertur He ys one withyt that ys offred In the whiche saing yow maie perceaue that Chryst ys the preist that offreth he ys the Sacrifice that ys offred and he ys he to whome the sacrifice ys offred Obiectiō Perchance the Aduersarie who seketh by all meanes to impugne And therbie to flee from the truth and his saluacion will saie that sainct Augustin speaketh this of the Sacrifice offred vpon the Crosse and not of the Sacrifice offred in the Masse Answer In case yt so were yet the former maliciouse obiection of him ys not onelie perceaued but also soluted For in dede Chryst making his sacrifice vpon the crosse was bothe the preist the sacrifice and also he to whom the sacrifice was made And therfor falleth that argument that shoulde proue that Chryst ys not in the Sacrament bicause he was the sacrifice that was offred to him self in the Sacrament who as Chrysostome saied ys most woorthie of the highest honoure But that this was spoken of the Sacrifice offred in the Masse the selfe same sentence of sainct Augustin shall declare and proue For first yt ys manifest that no man did offer Chryst vpon the Crosse in consideracion of a sacrifice but he himself But here sainct Augustine speaketh not onelie of the sacrifice of Chryst by him self but by other also as yt ys euident when he saieth Et vnus est cum illis qui offerunt And he ys one withe them that doo offer Now ioining the whol sētēce together ād not taking yt trūcatelie or by peice meall as heretikes doo to maintein there heresies and to deceaue the simple wher ys ther any sacrifice the which ys offred of manie with the which and them that offer and with the Sacrifice offred and with him to whom yt ys offred Chryst ys one but in the Sacrifice of the Masse in the which the Churche being they that doo offer which Churche ys the bodie of Chryst and Chryste beinge the heade of the same bodie be one with yt And therfore Christ is offered of his Church and the Churche of Christ when the Churche dothe offer that sacrifice Chryste as one with yt offreth also And so by this wonderfull connexion of the head and the bodie yt cometh to passe that bothe the Churche ys offred by Chryste and Chryst by the Churche as saincte Augustin doth saie Sacerdos ipse est ipse offerens ipse oblatio Cuius rei sacramentum quotidianum voluit esse Ecclesiae sacrificium cum ipsius corporis ipse sit caput ipsius capitis ipsa sit corpus tam ipsa per
withall we beleue that his Godhead ys euery wher Yt ys not denied but declared aboue also that the bodie of Chryst in whiche he did rise maie be in one place So that we dissent not one title from sainct Augustin For though the bodie of Christe maie be in one place yet yt ys not enforced that yt must of necessitie be in one place Nowe gentle Reader thowe hauest seen the trueth of this matter testified by wittnesses sufficient thow hauest seen the obiections of the Aduersaries â—ullie dissolued I wish thee nowe soche faith as Abraham had wherbie he was iustified Who hearing the promisse of God that his seed shoulde be as the starres of heauen and Sandes of the Sea fainted not in faith nor yet considered Gen. 13. 15. Rom. 4. hys owne bodie whiche was nowe dead euen when he was almost an hondreth yeares olde neither yet that Sara was past childe bearing he staggered not at that promisse of God through vnbelief but became strong in faith and gaue God the praise being full certified that he whiche had promised was also able to make yt good that thow likewise knowing by faith whiche thowe hauest learned of the Fathers as they haue learned the same of the verie woorde of God that Chrystes blessed bodie ys in the Sacrament and also in heauen consider not nowe the naturall ordre of thinges as Abraham did not neither of hys owne bodie neither of hys wieues but become strong in faith and faint not neither stagger at the promisse of God through vnbelief But consider and be fullie certified that Chryste who hath spoken and saied This ys my bodie ys able to make yt Naturall ordre had no place in manie of Chrystes doinges good And he that against the ordre of nature began ths life of man for that he was born of a virgen and against the same ordre withoute enforcement gaue vppe his owne soule and died at his owne pleasure and that crieng with a great voice and likewise contrarie to the same nature rose from death the third daie passing through the stone for that hys monument was â—ast closed aÌ„d the eight daie after as yt ys testified passed through the doores into his disciples and finallie ending hys a boade vpon earth besides nature ascended into heauen that he appointing hys bodie to be here in the Sacrament and in heauen also ys so to be beleued though naturall ordre repeine For seing he hath so appointed yt ys so in verie dede THE THIRTENHT CHAPITER BEGINNETH THE exposition of an other text in the sixt of S. Iohn I Will nowe leaue this matter of Chrystes being in manie places as sufficientlie treacted of and proued and return to the sixt chapiter of S. Iohn and entre the exposition of the text ther ensewing whiche ys this Dixit ergo eis Iesus Amen Amen dico vobis nisi manducaueritis carnem filij hominis biberitis eius sanguinem non habebitis vitam in vobis Iesus therfor saied vnto them Verilie Verilie I saie vnto yowe except ye eate the flesh of the Sonne of man and drinke hys blood Ioan. 6. ye shall haue no life in yowe Wheras the Iews through vnbelief thought yt an vnpossible thing for Christ to geue his flesh to be eaten Chryst here aunswering theÌ„ declareth yt to be possible and necessarie to be doen yea and so necessarie that except we eate his flesh and drinke his bloode we shal not haue life For as man concerning his naturall life must haue two thinges necessarie to life that ys birth to beginne and entre life and then foode to nourish and maintein the same with out the whiche yt can not be continued So as concerning the spirituall life man must haue accordinglie his birth and foode birth to be born and entre into that life whiche birth ys baptisme whiche ys of soche necessitie that as he speaketh heare of the necessitie of the foode so speaketh he of the necessitie of this birthe saing to Nicodemus Amen Amen dico tibi nisi quis renatus fuerit ex aqua et Spiritu sancto non potest introire in regnuÌ„ Dei Verilie verilie Joan. 3. I saie vnto thee Except a man be born again of water and the holie Gost he can not entre into the kingdom of God Nowe when man by Baptisme ys born in to the spirituall life and hath begon yt he must nedes haue foode to sustein the same or ells he shall not continewe life whiche foode ys the bodie and blood of Chryste a foode by Chryste himself appointed whiche yf we take not we can not liue And therfore he saieth Except ye eate the flesh of the Sonne of man and drinke hys bloode ye shall not haue life in yowe Hitherto the Aduersarie will agree with me expownding all that ys saied in his sense of spirituall eating and drinking of the flesh and blood of Chryste with whoÌ„ I will thus farre agree also that soche as be of mature age and Corporall eating with out the spiritual eating auaileth not haue atteigned to the yeares of discrecion except they eate the flesh of Chryst and drinke hys bloode spirituallie they shall not liue For the corporall eating withoute the spirituall eating ys not auailable But both these together nourishe life in man and make him lustie and stronge in God But that this texte extendeth not the necessitie therin mencioned to the corporall eating and drinking of Chrystes flesh and blood also which thys Aduersarie affirmeth that ys vntrue He wolde haue no other receauing of Chryste but the spirituall receauing bicause he wolde haue no other presence but the spirituall presence but that this texte speaketh also of the corporall eating and receauing of the reall and substanciall bodie of Chryste in the Sacrament the connexion and dependence of the Scriptures do proue For the first sainge of Chryste whiche we haue allready expownded that the bread whiche he wolde geue ys hys flesh c. speaketh of Chrystes naturall flesh to be geuen in the Sacrament as ys allready declared and sufficientlie proued And this texte speaketh of the same flesh as the connexion well proueth Wherfore Chryste here speaketh also of the corporall eatinge of hys flesh in the Sacrament The necessitie of whiche eating ys soche that yf we contemne that eating of yt being as ys saied of mature age and discrecion we shall not haue life But that yt maie appeare that the Church through oute all ages hath eueÌ„ thus vnderstanded this texte as I do I will conuerte me to the ordre that I haue prescribed to my self to heare the great auncient men and learned Fathers of both sides of Chrystes Parliament house both of the greke and of the latin Churche And although yt might suffice for the vnderstanding of all that ys here spoken of the Sacrament for thatthey vnderstoode the first text of the same to proue that therfore the rest whiche apperteineth to the same matter must be euen so vnderstanded