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
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
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
de illo cuius nostis sacrisicium Ther were before the sacrifices of the Iewes after the ordre of Aaron in the offringe of beastes and that in mysterie The Sacrifice of the body and blood Sacrifice after the ordre of Melchisedech ys nowe diffused troughout the worlde of our Lorde the whiche the faithfull and they that haue red the gospell knowe was not yet Whiche Sacrifice ys nowe diffused throughoute all the woorlde Sette before your eyes therfor the twoo sacrifices both that after the order of Aarō and this after the ordre of Melchisedech For yt ys written The Lord hathe sworne and yt shall not repent him Thowe arte a preist for euer after the ordre of Melchisedech Of whom ys yt saied Thowe arte a preist after the ordre of Melchisedech Of our Lorde Iesus Chryste who was this Melchisedech King of Salem Salem was before time that same Cittie which as the learned haue declared was afterwarde called Hierusalem Therfor before the Iewes reigned ther the preist Melchisedech who ys written in Genesis the preist of the high God was ther. He mett with Abraham when he had deliuered Loth from the hand of them that did persecute him and he ouerthrewe them of whom he was holden and deliuered his brother And after the deliuerance of his brother Melchisedech mette him So great a man was Melchisedech of whō Abrahā was blessed he brought furth bread and wine and blessed Abrahā and Abraham gaue him tithes Beholde what he brought and whom he blessed And yt ys saied afterwarde Thowe arte a preist for euer after the ordre of Melchisedech Dauid spake this in spirit long after Abraham Melchisedech was in the time of Abraham Of whom in an other place saieth he Thowe arte a preist For euer after the ordre of Melchisedech But of him whose sacrisice ye knowe Thus farre saincte Augustine Ye haue here heard the distinction of the two orders of preisthead of Aaron and of Melchisedech Ye haue heard also the distinction of the two sacrifices the one according to the order of Aaron the other after the order of Melchisedech What this sacrifice after the ordre of Melchisedech ys sainct Augustin hathe declared wher he saied The sacrifice of the bodie and Sacrifice auouched blood of our Lorde was not yet whiche sacrifice ys nowe diffused throughoute all the worlde What he meeneth when he saieth as yet the sacrifice of the bodie and bloode of our Lord was not and also whether this sacrifice be after the ordre of Melchisedech in a breif sentence of fewe woordes he doth verie plainlie in an other place open and declare Sublatum est sacrificium Aaron caepit esse sacrificium secundùm ordinem Melchisedech The sacrifice of Aaron was taken awaie And the sacrifice after the ordre of Melchisedcch beganne By the which sentence yt ys manifest that while the sacrifice of Aarō endured this sacrifice was not vsed But whē that was taken awaie this sacrifice began Likewise he hath taught also that the sacrifice of the bodie and blood of Chryste ys the sacrifice after the ordre of Melchisedech For wher before Sacrifice of the bodie and blood of Chryst in the Sacr. ys after the order of Melchisedech he saied that the bodie and blood of our Lord was not yet And nowe he saieth that the sacrifice of Melchisedech began when Aarons sacrifice was taken awaie What doth he ells fignifie but that they be all one thing that ys that the bodie and blood of Chryste be the sacrifice after the ordre of Melchisedech And so conuertiblie that the sacrifice after the ordre of Melchisedech ys the bodie and blood of Chryste Which bodie and bloode be no wher ells offred in sacrifice after the ordre of Melchisedech but in the sacrifice of the Altar wher bread and wine be turned into the same bodie and bloode For the bodie of Chryste vpon the crosse was a bloodie sacrifice perfected with bloodshedding after the maner of Aarō Therfore the holie sacrifice of the Altar which as sainct Austen saieth ys nowe diffused and spredde through all the world ys the verie bodie and blood of Chryste Although this that ys alleaged oute of sainct Augustin ys so plain that the Aduersaries can not but see the trueth and so strong that they can not against saie yt Yet that they maie see all this that ys spoken confirmed and made more plain and that so being confownded by the euident trueth they maie geue ouer their erroure and yelde vnto trueth we will heare the sentence of the same saincte Augustine treating of this same matter in an other place Thus yt ys Coram regno patris sui mutauit vultum suum dimisit eum et abijt quia erat ibi sacrificium secundùm ordinem Aaron et postea ipse corpore et sanguine suo instituit sacrificium secundùm ordinem Melchisedech Mutauit ergo vultum suum in In Psalm 33. Cōcion 3. sacerdotio et dimisit gentem Iudaeorum et venit ad gentes Before the kingdom of his Father he hath chaunged his cowntennce and lefte him and went awaie bicause ther was ther the sacrifice after the ordre of Aaron And after ward of his bodie and blood he instituted the sacrifice after the ordre of Melchisedech He chaūged therfor his contenaunce in preisthead and left the people of the Iewes and came to the Gentiles Thus sainct Augustin Dooye marke what ys here saied Yf ye doo ye must nedes vnderstand yt yt ys so plain For what can be more breiflie and more plainlie saied then that Chryste did institute a sacrifice of his bodie and blood after the ordre of Melchisedech By this breif sentence manie thinges be aunswered First where the Aduersaries most slaunderouslie haue saied to bring the thing in hatred emongethe people that the Pope made the holie Sacrament a sacrifice to obscure the glorie of Chryste and to diminish the woorthinesse and merit of Chrystes sacrifices vpon the crosse and therwithall to bring the people into beleiff that the Sacrifice of Chryste vpon the crosse was not sufficient withoute this And that without authoritie as this Proclamer saieth we offer vppe Chryst vnto his Father And thus with a nombre of like lies The Pope and the Papistes were made Authours and founders of this sacrifice Not the Pope nor the Papistes made the sacrament a sacrifice but Chryst himself after S. Augustin But basshe and be ashamed thowe slaunderouse mā thowe Enemie of the trueth and open thine eies to see and thine eares to heare what saincte Augustine that holie Father and learned doctour here teacheth that ys that Chryste did of his owne bodie and blood institute a sacrifice after the ordre of Melchisedech So that Chryst euen by this bolie Fathers testimonie ys the institutour and founder of this blessed Sacrifice and not the Pope neither the papistes as thowe termest them But they be the humble receauers of this same institucion of
the mainteinaunce of the treuth of the catholique faithe and the repression of the false errours of the Aduersaries and maliciouse reproches And first wher he saieth that Chryst taught a newe oblacion yt confowndeth all the expositions of the Aduersaries so plainlie that anie childe maie see that they are confownded For wher they saie that by the pure sacrifice that Malachie speaketh of ys vnderstanded the sacrifice of praise and thankes geuing mercy to the poor obedience to gods will and soche other this Authour sainge that Chryst taught a newe oblacion of the whiche Malachie did speake doth clean ouerthrowe them For these sacrifices of the whiche the Aduersaries make mencion be not newe but soche as haue ben vsed of godlie men from the beginning as ys before touched But Chryste taught a newe oblacion that was aunswerable to the newe testament of the whiche yt was by Chryst ordeined and appointed to be the oblacion Nowe the newe Testament was so newe that yt was neuer before in manifest form or maner Wherfore the newe oblacion or sacrifice was so like wise and in like sorte newe that yt was newer before in verie dede but in figure as manie other thinges were The seconde document ys wher he saieth that Chryst taught a newe oblacion of the newe testament Wherin he dothe deliuer vs frō the maliouse slaunders of the Aduersaries whiche saie that yt ys an Idoll a mere inuencion of the papistes to make merchandies to emptie poour mens purseis and soche like railing slaunders But nowe reader iudge thowe whether yt be so or no nowe that thow hauest heard the sainges of these auncient holy Fathers who saie that this newe sacrifice of the newe testament was of the doctrine of Chryste was commaunded by him to be don was receaued by the Church at the handes of the Apostles and by and in the same Church ys offred throughout the wholl worlde THE FIVE AND THIRTITH CHAP. PROceadeth in the exposition of the same Prophet by sainct Augustin and Eusebius YE haue hearde one cople of the auncient Fathers of Chrystes Parliament house reporting what the true vnderstanding of the Prophecie of Malachie ys Yt shall not be I trust withoute profett to heare the reporte of an other coople to the entente the reader maie see some plentie of good matter to be satisfied withall forsomoche as the Aduersaries haue powred oute aboute this prophecie so moche false and naughtie matter to deceaue him withall And therfore me will procead to sett oute the trueth and heare sainct Augustine what he saieth therin Dominus omnipotens dicit Non est mihi voluntas in vobis sacrificium non suscipiam de manibus vestris Certè hoc negare non Augustin li. aduersus Iudaeos potestis o Iudaei non solùm non sacrificium non accipere de manibus vestris locus enim vnus est loco Domini constitutus vbi manibus vestris sacrificia iussit offerri praeter quem locum omnino prohibnit Hunc ergo locum quoniam pro meritis vestris amisistis etiam sacrificium quod ibi tantùm licebat offerri in locis offerre alijs non audetis Et impletum est omnino quod ait Propheta Et sacrificium non accipiam de manibus vestris Nam si in terrena Hierusalem maneret vobis templum altare possetis dicere in eis hoc esse completum quorum iniquorum inter vos constitutorum sacrificia Dominus non acceptat Aliorum verò ex vobis atque in vobis acceptare sacrificia qui Dei praecepta custodiunt hoc non est cur possit dici vbi nullus omnino vestrum est qui secundùm legem quae de monte Synai processit manibus suis sacrificium posset offerre Neque hoc itae praedictum impletum est vt vos prophetica sententia respondere permittat quiae manibus non offerimus carnem corde ore offerimus laudem secundùm illud in psalmo Immola Deo sacrificium laudis etiam hinc contradicit vobis qui dicit Non est mihi voluntas in vobis c. Deinde ne existimetis non offerentibus vobis nec illo accipiente de manibus vestris Deo sacrificium non offerri quo quidem ille non eget qui bonorum nostrorum nullius indiget tamen quia sine sacrificio non est quod non illi sed nobis vtile est adiungit dicit Quia ab oriente sole vsque in occidentem nomen meum clarum factum est in omnibus gentibus in omni loco sacrificium offertur nomini meo sacrificium mundum quoniam magnum nomen meum in gentibus dicit Dominus omnipotens Quid ad haec respondetis Aperite oculos tandem aliquando videte ab oriente sole vsque in occidentem non in vno sicut in vobis erat constitutum sed in omni loco offerri sacrificium Christianorum non cuilibet Deo sed ei qui ista praedixit Deo Israël Vnde alibi dicit Ecclesiae suae Et qui eruit te ipse Deus Israël vniuersae terrae vocabitur Scrutamini scripturas in quibus putatis vos vitam habere aeternam profectò haberetis si Christum in eis intelligeretis teneretis Sed perscrutamini eas ipsae testimonium perhibent de hoc sacrificio mundo quod offertur Deo Israël non ab vna gente vestra de cuius manibus non se suscepturum praedixit sed ab omnibus gentibus quae dicunt Venite ascendamus in montem Domini nec in vno loco sicut praeceptum erat in terrena Hierusalem sed in omni loco vsque in ipsam Hierusalem nec secundùm ordinem Aaron sed secundùm ordinem Melchisedech I haue no pleasure in yowe saieth the Almightie Lorde And sacrifice I will none accepte at yow handes Certenly this ye can not denie o yowe Iewes that not onely he doth not take sacrifice of your handes for ther ys one place in the place of God appointed wher he hath comaunded sacrifice to be offred with your handes beside the which he hath forbodden euery place This place therfor for somoche as for your desertes ye haue lost that which was laufull ther onely to be offred in other places ye dare not offre Beholde yt ys fulfilled that the Prophet saied And sacrisice I will not accept at your handes Yf in the earthlie Hierusalem ther were remaining a temple and an Altar for yow ye might saie yt were fulfilled in wicked men of the whiche wicked men being among yow God dothe not accept sacrifice But of other whiche be of yow and among yowe whiche kepe the commaundementes of God he accepteth the sacrifice But this can not be saied forasmoche as ther ys not one of yowe all whiche according to the lawe that proceaded from mounte Synai maye offre sacrifice with hys handes Neither ys this so forespoken and fullsilled that the sentence of the Prophet will suffer yow to aunswer that though with our handes
euery place God vsing preoccupacion wittnesseth theÌ„ to be acceptable vnto him Thus Iustinus of whom we maie learn that the Sacrifices of the SacrameÌ„t are deliuered to vs by Iesus Chryst So that the authoritie of this maner of sacrificing cometh froÌ„ him aÌ„d ys not of our selues S. Hierom ouer and aboue that that ys allreadie alleaged of him saieth thus Quòd autem ait Tu es sacerdos in aeternum secundùm ordinem Melchisedech mysterium in Li. quest Hebraic verbo ordinis significatur nequaquam per Aaron irrationabilibus victimis immolandis sed oblato pane vino id est corpore sanguine Domini Iesu Wheras he saieth Thow arte a preist for euer after the ordre of Melchisedech our mystery in the woorde of order ys signified not by Aaron in offring brutish sacrifices But in offring bread and wine that ys to saie the bodie and bloode of our Lorde Iesus Thus sainct Hierom. Of Iustinus we learned that the sacrifices of the Chrystians wer deliuered vnto vs by Iesus Chryst Of S. Hierom we learn that these sacrifices be the bodie and blood of our Lord Iesus So by these two in most manifest aÌ„d plain woords we be taught that Iesus Chryst deliuered vnto vs the authoritie to offre in sacrifice hys bodie and bloode S. Ambrose also teacheth vs the same lesson saing thus Ego enim Domine memor In prima oratione prepar ad Missam venerandae passionis tuae accedo ad altare tuum licet peccator vt offeraÌ„ tibi sacrificium quod tu instituisti offerri praecepisti in commemorationeÌ„ tui pro salute nostra For I o Lord being mindefull of thy passion come vnto thine Altar although I be a sinner that I maie offre vnto thee the sacrifice that thowe didest institute and commaunde Chryst instituted and commaunded the Sacrifice of the Churche to be offred in the remembrance of thee for our health Thus holie Ambrose who maketh the matter oute of all coÌ„trouersie that a preist hath authoritie to offre Chryste in sacrifice And to declare what sacrifice he saieth the same sacrifice that Chryst did institute And to lett yow vnderstand by what authoritie he wolde offre yt he saieth by that that Chryst commaunded yt to be offred in the remembrance of him As this maie well instructe the reader what ys the plain and verie trueth of this matter So yt maie verie well compell the Proclamer to confesse that this ys a plain sentence impugning his false doctrine and acknowleging other his ignorance or malice submitte him self to the trueth But yet let vs descend a degree lower towardes our time and see what was then taught Isidorus who liued aboue nine hundreth years agon in Isydorus li. 1. de off ca. 18. this matter geueth this testimonie Sacrificium quod à Christianis offertur Deo primum Christus Dominus noster magister instituit quando commendauit Apostolis corpus sanguinem suum priusquam traderetur sicut legitur in Euangelio Accepit Iesus panem calicem benedicens dedit eis The sacrifice that ys offred of the Chrystians vnto God first our Lord and master Iesus Chryst did institute When he gaue his bodie and blood to his Apostles before he was betraied as yt ys readde in the Gospell Iesus tooke bread and the cuppe and blessing them gaue the same vnto them In these fewe woordes of this Authour we maie learn that Chryst did institute the sacrifice of the christians We maie learn that the thing that ys offred in sacrifice ys the bodie and bloode of Chryst We maie learn to whoÌ„ yt ys offred that ys vnto God We maie also learn what time yt was instituted euen at that time when Chryst tooke the bread and the cuppe and when he had blessed them gaue them to his Apostles Whiche was in his last Supper All these ioined to gether doo well beare the contrary proposition to this mans proclamacion that ys that Chryst gaue authoritie to offre his bodie and bloode vnto God A Consonante testimonie haue we also of Haymo who as he ys of good auncientie So ys he accompted a learned Authour This man expownding Haymo in 5. ad Heb. the epistle of sainct Paule to the Hebrues and declaring Chryst to be a preist after the ordre of Melchisedech saieth thus In cuius ordine sacerdotij Christus factus est sacerdos non temporalis sed aeternus nec offerens victimas legales sed instar illius panem vinum carnem videlicet sanguinem suum de quibus ipse dixir Caro mea verè est cibus sanguis meus verè est potus Ista quoque duo munera panem videlicet vinum commisit Ecclesiae suae in memoriam sui offerenda Vnde patet sacrificium pecudum perijsse quod fuit ordinis Aaron illud manere potius quod fuit ordinis Melchisedech quia Christus illud corroborauit Ecclesiae suae tenendum reliquit In the ordre of the preisthead of Melchisedech Chryst being made not a temporall but an euerlasting preist neither offring legall sacrifices but like vnto him meening Melchisedech bread and wine that ys to saie his bodie and his bloode of the whiche he saieth My flesh ys verilie meat and my bloode ys verilie drinke These two giftes that ys to saie bread and wine he hath committed to this Churche to be offred in the remembrance of him Thus Haimo Wherby yt yt manifest that the Sacrâ—… of beastes ys vanished awaie whiche was of the ordre of Aaron and thaâ—â—…at raither remaineth which ys of the ordre of Melchisedech bycause Chryst also hath confirmed yt and left yt to his Churche to be kept and vsed From whence the authoritie comet that the Church offreth the sacrifice after the ordre of Melchisedech this Authour like as the other before alleaged hath declared that yt coÌ„meth from Chryste And opening what the Churche doth offer he saieth that Chryst did offre bread and wine that ys saieth he his bodie and bloode whiche bread and wine he committetd to the Churche to be offred in the remenbrance of him Plain sentences for master Juell Eycept that the calling of a man a man or an oxe an oxe be no plain speaches these sentences of these Authours in this matter be plain speaches and plain senteÌ„ces Yet to coÌ„clude this matter we will heare a greciaÌ„ speaking as plain as anye of these whiche ys Nicolaus Cabasila who although he be long yet for hys plainesse he ys pleasaunt And for that he ys a grecian we shall learn of him the faith that ys yet receaued in that Church Nich. Cabasila c. 27 as before of long tyme yt hath ben This authour shewing howe the blessed Sacrament ys consecrated sacrificed and ministred ther saieth thus Cùm venerandam illam coenam narrauit quomodò ante passionem ipsam dedit sanctis suis Discipulis quòd accepit calicem quòd accepit panem actis
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
saied Nisi abiero Paracletus non Ibid. 16. veniet ad vos si autem abiero mittam eum ad vos Except I go the comforter shall not come to yowe but yf I go awaie I will sende him to yowe At the whiche coming he promised them saing Accipietis virtutem superuementis Spiritus sancti in vos Ye shall receaue powre after the holie Goste Acto 1. ys comed vpon yowe yet nowe they receaued certain giftes of the holie Goste as Chrysostom wittnesseth Non erraret quispiam si tunc eos potestatem quandam gratiam spiritualem accipisse diceret non tamen vt mortuos suscitarent virtutes In. 20. Joā ostenderent sed vt peccata dimitterent Differentes enim sunt gratiae Spiritus Quare addidit Quorum remiseratis peccata remissa sunt ostendens quod virtutis genus largiatur A man shoulde not erre yf he saied that they did receaue a certain power The holie Gost was geuen by Chrystes breathing and spirituall grace not yet that they shoulde rayse the dead and shewe wonders but that they shoulde forgeue sinnes The graces of the Spirit are different wherfore he added Whose sinnes ye remitte they are remitted declaring that he graunted a kinde of power Thus Chrysostome By this then yt ys manifest that at that breathing Chryst gaue vnto his Apostles the holy gost Let vs nowe examin the fourth scripture which Oecolampadius alleageth to proue a trope in Chrystes woordes whiche ys that Chryst saied of Iohn the Baptist that he was Helias The woordes be these Omnes Prophetae ac ipsa lex vsque ad Ioannem prophetauerunt si vultis recipere ipse est Helias Iqui venturus erat All the Prophetes and the lawe yt self hath prophecied vnto Iohn And Math 11 yf ye will receaue yt This ys Helias whiche was for to come For the better vnderstanding of this text yt ys to be noted that the Iewes vpon the prophecie Opinion of the Iewes of the coming of Helias of Malachie which prophecieth that Helias shal come before the Iudgement of Chryst mistaking and mysvnderstanding the same that he shoulde come before his coming into flesh were in doubte whether Iohn the Baptist were Helias and therfore sent Messengers vnto him asking whether that he was Helias or no. Wher in dede the prophecie speaketh of the coming of Helias before the seconde coming of Chryste whiche shall be to iudgement as the woordes do declare Beholde saieth allmightie God by the Prophet I will sende yowe Helias the prophet before the coming of the great and fearful daie of the Lorde He shall turne the heartes of the fathers to their children and of the children to ther fathers Mala. 4. that I come not and smite the earth with cursing Two things in this prophecie ther be which do teache vs that Helias shal be the percursour of the iudgement of Chryste and not of his natiuitie The one ys that he shall come before the daie of the great and fearfull Lorde Chryste at his natiuitie came as Rex pacificus a king a peacemaker he came as Zacha. ◠Rex mansuetus as a lowlie kinge as Zacharie prophecied that he shoulde do Reioice saieth he greatlie thowe daughter of Syon be glad o daughter Hierusalem Forlo Math. 21. Mar. 11. Luc. 19. Jbid. 2. thy king cometh vnto thee euen the righteouse and sauiour lowlie and simple ys be he rideth vpon an asse and vpon the fole of an asse This to be fulfilled in Chryste the holie Euangelists do wittnesse At his birth also as the prophet willeth Syon ād Hierusalē to reioice so the Angell appearing to the sheperds saied Beholde I bring yow tidinges of great ioie that shall come to all people And streit waie ther was with the Angel a multitude of heauenlie soldiers pray sing God and saing Glorie to God on hight and peace on the earth and vnto men a good will By this yt doth well appeare that the first coming of Chryst ys not fearful but peaceable lowlie and Ioyfull The first coming of Chryste was ioifull the second shall be terrible The seconde thing be noted ys that the Prophet shall come to turn the heartes of the fathers to the Sonnes c. Lest when that Lorde cometh he smite the earthe with cursing Chryst at hys first coming came not to smite punish and curse as he himself not a fewe times doth testifie Non veni vt iudicem mundum sed vt saluificem mundum I came not to iudge the worlde but to saue the world Again Venit filius hominis quaerere saluum facere quod perierat The Sonne of man came to seke and saue that that had perished In so moch that when his Disciples moued him that Luc. 19. fire might descende from heauen to consume the Samaritanes that wolde not receaue him he saied The Sonne of man came not to destroye but to saue mens lifes All whiche places declare that Chryst at hys first coming came not to Luc. 9. iudge nor to punish but to seke and saue But hys seconde coming in dede shall be fearfull and terrible For then he shall come to iudgement at which time yf the heartes of the people be not turned he shall then be a seuere iudge and shall greuouslie smite the wicked nesse of men and shall pronunce the sentence of cursing vpon earthlie men saing Go ye cursed into the euerlasting fire whiche ys prepared for the Deuell and hys Matth. 25 Angells Of thys iudgement ye maie read in sainct Matthew more at large Forsomoche then as Chryst at that his seconde coming shall be a fearfull Lorde and shall smite the earth with cursing yt must nedes be that Helias must be a precursour of that coming and not of the first Nowe for that the Iewes where in that errour that they loked that Healias shoulde come before that Messias shoulde come in to the worlde Chryst saied vnto them Si vultis recipere ipse est Helyas qui venturus erat Yf ye will receaue yt this ys Helias which was for to come Whiche woordes Euthymius expowndeth thus Si vultis recipere quod futurum esse dictum est de boc tempore ipse est Helias Jn 1. Math qui venturus erat vtpote ipsum illius ministerium perficiens Yf ye will receaue that that ys spoken to be doen hereafter to be of this time present He ys Helyas whiche was for to come as one perfourming euen his very mynisterie and office As who might saie Wher as ye thinke that Helyas who shall be the percursour of my seconde cominge to prepare the heartes of the people that they maie eschape my terrible iudgement ys the precursour of this my first cominge to prepare the heartes of the people to receaue me and my faith as touchinge that office yf ye will so take yt Iohn ys Helias For to that office ys he by the prophetes appointed as Helyas ys to the other
wherof note gentle reader as before ys saied that as S. Iames and S. Clement directe their communicacion in praier to God the Father so doth S. Basill Chrysostom and S. Ambrose so also doth the catholique Church The schismaticall Church of the Proclamer and his felowes doth not so but reherseth historicallie the woordes of the scripture Yf yt should be asked whie the Proclamer and his likes refuse to folowe herin the auncient maner of the primitiue Church the imitaciō of whiche Protestāts why they folow not the maner of primitiue Church they so moch pretend and so often haue yt in their mouth yt ys easie to aunswer that they so doo bicause innouaciō which delighteth yt self with thown inuencions and desiereth nouelties and liketh allmost nothing that before was fownded ād setled by the Fathers which also pleaseth the people thursting chaunges of thinges occupieth their heades Other cause whie they shoulde not kepe the same forme maner and order of consecracion as the Apostles their Disciples and the Fathers did whie they should not cōtinew their peticion and praier in the time of consecraciō to god the father as they did whie theie vse not soch phrase and maner of woordes as all or most or some of thē did whie they put not water to the wine as all they did I cā none assign But to conclud hitherto yt maie be perceaued that the catholique Church in nothing varieth from the Apostolique primitiue and auncient Church and that the hereticall Church in nothing as touching consecraciō agreeth THE SIXE AND THIRTETH CHAP. DEclareth what was the intencion of the Apostles and Fathers in and aboute the consecracion in the Masse THe order by me appointed now requireth that we search what was the faith ād intenciō of the Apostles and Fathers of the primitiue Church aswell Grekes as Latines in and about the cōsecracion Yt ys a world to see how the Proclamer like a commōiester trifleth with soch a weightie matter Ah mercifull God that wise men can not see the deuelish wicked intēts of this heretical brood Brentius and Caluine contemne the woordes of the formes of Sacraments The Proclamer mocketh and skorneth the intencion of soch as mynistre the sacraments Yet when these two be taken awaie what sacrament haue yowe But that I tread not oute of my path leauing to entre the disputacion of intencion and faith generallie in all sacraments I will onelie here declare the intencion of the consecracion of the B. Sacrament by the practise of the Apostles and fathers And without all circumstances breiflie to entre into the matter we will first see the intent and faith of S. Iames what he thouht to be wrought in the consecracion of the Sacrament Which his goodlie praier wilfullie declare wherin he praieth thus Miserere nostri Deus omnipotens miserere nostri Deus seruator noster misere nostri Deus secundùm magnam misericordiam tuam demitte super nos et super haec dona proposita Spiritum tuum sanctissimum Dominum viuificum S. Jacobus in Missa vnà tecum Deo Patre et vnigenito Filio tuo assidentem simul regnantem consubstantialem ac coeternū qui locutus est in lege et Prophetis et in nouo tuo testamento qui descendit in specie columbae super D. n. Iesum Christum in Iordanis stuuio mansit super eum qui descendit super Apostolos tuos in specie ignearum linguarum in coenaculo sanctae gloriosae Syon in die Pentecostes Ipsum spiritum tuum sanctiss demitte nunc quoque Domme in nos in haec dona sancta proposita vt superueniens sancta et bona et gloriosa sua praesentia sanctificet et efficiat hunc panem corpus sanctum Christi tui et calicem hunc preciosum sanguinem Christi tui vt sit omnibus ex its sumentibus in remissionem peccatorum et in vitā aeternam Haue mercie vpon vs o God allmightie haue mercie vpon vs o God our Sauiour haue mercie vpon vs o God according to thie great mercie and send downe vpon vs and vpon these proposed giftes thy most holie Spiritt our liuing Lorde sitting and reigning and euerlasting together with thee S. Iames beleued by the worke of the holie Gost the bread and wine to be consecrated into the bodie ād blod of Chryste God the Father and thy onelie begotten Sonne who hath spokē in the law and in the Prophets ād in thie new testament which came down in the shape of a done vpon our Lord Iesus Chryst in the floud of Iordane ād abidde vpon him who came downe vpon thy Apostles in the shape of sierie toungs in the parlour of the holie and gloriouse Syon in the daie of pentecost The same thy most holie Spiritt o Lorde sende down also vpon vs and these holie proposed gifts that he coming vpon them maie with his holie good and gloriouse presence sanctifie and make this bread the bodie of thy Chryst ād this cuppe the preciouse blood of thie Chryst that yt maie be to all that receaue of yt remission of sinnes and life euerlasting c. Allthough in this praier of S. Iames manie things might be fownd woorthie of note yet yt shall suffice for this present that we obserue that he vpon the consecracion had the same maner of intent and faith that the catholique Church how hath that ys that the bread and wine set vpon the aultar by the miraculouse woork of the holie Gost be made the bodie ād blood of Chryst Which thing ys so liuelie and fullie spoken and vttered that yt nedeth no farder declaraciō This onelie maie be added that yf ther were no more doē by the consecracion but that the bread and wine be made a sacramentall bread and wine that ys onelie figurs and tokens of the bodie and blood of Chryst S. Iames wold neuer haue so earnestlie praied for the coming down of the holie Gost to sanctifie that bread and wine he knowing that the bread and wine might without the speciall sanctificacion of the holie Gost verie well be figurs of Chrystes bodie and blood as manie other things were in the olde lawe Neither wolde he haue praied that the holie Gost by his holie presence should make the bread and wine the bodie and blood of Chryste yf he had entended or beleued Chrysts institucion to haue but figures Yt were in my iudgement a mockrie of God to desire that the bodie and bloode of Chryste might be ther and wolde not haue yt in dede but onelie the figurs of yt But whie do I saie so moch in so plain and clere a mater As ye nowe perceaue by S. Iames his praier that his entent and faith was that Chrystes verie bodie and verie blood were consecrated on the aultar so shall ye see that S. Clement came to the aultar with the same faith and entent wherupon he praied thus Rogamus vt mittere digneris sanctum tuum Spiritum super
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
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
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